Michael Wynn's Occult Reference Library
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eminine in nature. the white pillar is yachin and is masculine in nature. in ancient egyptian text, these pillars are portrayed as sacred columns through which is created a gateway that the candidate walks through only after he has completed his negative confession. incidently, the negative confession is the oldest prayer known to man. the black cubical bases on the pillars represent darkness and matter, or manifestation. it is in matter and manifestation that the ruach elohim began to formulate the ineffable name. it is this name that, according to the ancient rabbis "rushes through the universe" a lotus flower is painted on the base of both pillars. it is a white flower on the black pillar and a black on the white. as a matter of fact, all of the paintings are in the opposite color, so t

e two pillars, and therefore i will only beg of you to notice that the hieroglyphics of one are painted in black upon a white ground, and those of the other in the same colours but reversed, the better to express the interchange and reconcilement of opposing forces in the eternal balance of light and darkness, which gives form to the visible universe. the black square bases represent darkness and matter wherein the spirit, the ruach elohim, formulate the eternal pronunciation of the ineffable name: that name which the rabbins of old have said rusheth through the universe; that name before which 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 '

d but intentionally miss it. reach for it a second time but grasp it by the fingers only and form a triangle with your thumbs. there is a significant meaning to the grip. at first, we could say it refers to seeking guidance in darkness, the silence of the mysteries, and our order. however, on a much deeper level, it alludes to the secret elixir of self mastery and success which is persistance. no matter how often we fail, we will persist because we are acting in good faith and with a strong and determined will. the grand word with feet toe to heel and fingers locked in a sign of brotherly and sisterly harmony and love, lean forward to whisper the grand word of the neophyte grade in each other's ear. the name of the egyptian god of silence, harparkrat, is then uttered in seperate syllables

basis. in considering this, the diary will inform you of ups and downs of any particular magical experiment, much like those performed in laboratories. moreover, what should be written clearly are any successes, failures, what is to be expected, pros and cons, etc. it is not the job of this lesson to tell you how to interpret dreams. there could be several lessons available for this purpose. as a matter of fact, there are many volumes of books on the subject. a recommendation on our part would be any book written by the author carl jung, the eminent psychologist who tends to show good credit on the subject of dreams. some books dealing in the area of gishtalt would also be highly recommended. please try to avoid the books that give one line interpretations of dreams. a popular book on the

dreams are also considered the extended perception of the astral plane. consequently, the images of the dream act as a reflection of your own self. as a force of habit it would be advisable to keep your pathworking and dream diary close to your bed. on a nightly basis, as you fall asleep, you may gently remind yourself that if a dream should occur, you will remember them, and that upon waking, no matter what time of day or night, you will record the experiences. it isn't necessary to write out the dream verbatim. generally, writing a paragraph on the highlights of the 71 dream will suffice. this is so that even in years to come, in reviewing your past dreams, the dream will be re-incited into your conscious mind. it is a good idea to get into the habit of writing the dreams immediately aft

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

shed in 2 vols, accompanied by an appendix consisting, first, of a short treatise on the anglo-saxon genealogies, and secondly, of a large collection of the superstitions of various teutonic nations. this appendix will form a part of our vol. iii. after grimm's death his heirs entrusted to prof. e. h. meyer, of berlin, the task of bringing out a fourth edition, and including in it such additional matter as the author had collected in his note-books for future use. if grimm had kved to finish his great dictionary, which engrossed the latter years of his life^ he would, no doubt, have incorporated 1 he used to say, he had a boolc ready to run out of each of his ten fingers, but he was no longer free. translator's preface. vii the pith of these later jottings in the text of his book, rejectin

rs of his life^ he would, no doubt, have incorporated 1 he used to say, he had a boolc ready to run out of each of his ten fingers, but he was no longer free. translator's preface. vii the pith of these later jottings in the text of his book, rejecting much that was irrelevant or pleonastic. the german editor, not feeling himself at liberty to select and reject, threw the whole of this posthumous matter into his third volume (where it occupies 370 pages, merely arranging the items according to the order of subjects in the book, and numbering each by the page which it illustrates. this is the supplement so frequently referred to in the book, under the form" see suppl. i have already introduced a few extracts from it in the foot-notes, especially where it appeared to contradict, or materiall

oly, consecrated^ we shall besides have to separate more exactly the ideas vow and sacrifice, mid. lat. votum and census, closely as they border on one another: the vow is, as it were, a private sacrifice. here then our ancient language had a variety of words at its command, and it may be supposed that they stood for different tilings; but the difficulty is, to unravel what the differences in the matter were. sacrifice rested on the supposition that human food is agreeable to the gods, that intercourse takes place between gods and men. the god is invited to eat his share of the sacrifice, and he really enjoys it. not till later is a separate divine food placed before him (see suppl. the motive of sacrifices was everywhere the same: either to render thanks to the gods for their kindnesses

adesse- bellantibus credunt. germ. 7 (see suppl. the succeeding words must also refer to the priests, it is they that take the' efligies et signa' from the sacred grove and carry them into battle. we learn from cap. 10, that the sacerdos civitatis superintends the divination by rods, whenever it is done for the nation. if the occasion be not a public one, the paterfamilias himself can direct the matter, and the priest need not be called in: a remarkable limitation of the priestly power, and a sign how far the rights of the freeman extended in strictly private life; on the same principle, i suppose, that in very early times covenant transactions could be settled between the parties, without the intervention of the judge (ra. 201. again, when the chvination was by the neighing of the white

faith, which faith we have no right to measure by them. as we do not fail to recognise in the devils and witches of more modern times the higher purer fancies of antiquity disguised, just as little ought we to feel any scruple about tracing back the pagan practices in question to the untroubled fountainhead of the olden time. prohibitions and preachings kept strictly to the practical side of the matter, and their very purpose was to put down these last hateful remnants of the false religion. a sentence in cnut's as. laws (schmid 1, 50) shows, that fountain and tree worship does not exclude adoration of the gods themselves: hsegenscipe bis, jjset man deofolgild weorsige, j?ait is]?a3t man weorsige haesene godas, and sunnan osse monan, fyre o55e floswseter, wyllas ogce stfmas osse teniges c

3 8 INITIATION CEREMONY

t of hiereus in n.w. hiereus: as they approach takes red lamp in his hand, rises. hegemon and theoricus halt before him. hiereus: axiokersos the second kabir spake to kasmillos the candidate and said: i am the left basal angle of the triangle of flame. i am fire volcanic and terrestrial, flashingly flaming through the abysses of earth; fire rending fire penetrating, tearing asunder the curtain of matter; fire constrained, fire tormenting, raging and whirling in lurid storm. by what sign dost thou seek to pass by? heg: by the symbol of the pyramid of flame. hiereus: hear thou the voice of axiokersos the second kabir: for not in matter did the fire which is the beyond first enclose his power in acts, but in mind; for the former of the fiery world is the mind of mind, who first sprang from mi

ereus and facing hierophant, takes pyramid from him. hiero: stoop not down into the darkly splendid world, wherein continually lies a faithless depth, and hades wrapped in clouds, delighting in unintelligible images, precipitous, winding, a black ever rolling abyss ever espousing a body unluminous, formless and void. nature persuadeth us that there are pure demons, and that even the evil germs of matter may alike become useful and good. but these are mysteries which are evoked in the profound abyss of the mind. such a fire existeth extending through the rushings of air or even a fire formless whence comes the image of a voice or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire flashing courser of light, or also a child borne alo

mass of the earth, when to thee the stars have lost their light and the lamp of the moon is veiled when the earth abideth not, and around thee is the lightening flame, then call not before thyself the visible image of the soul of nature. for thou must not behold it ere thy body is purged by the sacred rites. since ever dragging down the soul and leading it from sacred things, from the confines of matter, arise the terrible dog-faced demons, never showing a true image unto mortal gaze. so, therefore, first the priest who governeth the works of fire must sprinkle with the lustral water of the loud resounding sea. labor thou around the strophaios of hecate, when thou shalt see a terrestrial demon approaching cry aloud, and sacrifice the stone mnizourin. change not the barbarous names of evoca

4 7 INITIATION CEREMONY

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

ent- not the first essence, but that whereby all things are measured. heg: for thou must know that all things bow before the three supernals. the first course is sacred, but in the midst thereof another, the third aerial which cherisheth earth in fire and the fountain of fountain, and of all the fountains. the matrix containing all, thence abundantly springing forth the generation of multifarious matter. heg: 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 re

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

te for each direction. so, for example, where i have said you should set up your altar in the north, and enter your circles from the east, you would set up your altar in the south, and enter from the west. if you find this too complicated, don't worry. some practitioners in the southern hemisphere follow the northern traditions, especially if they have ancestors from colder climes. it really is a matter of preference and all this diversity actually has a very positive effect, because it means that you can weave the natural forces into your personal creation of magick. the only important thing is that you are consistent in your attitude. a ritual using light and cosmic power the following ritual can be carried out anywhere at all, as direction is not important. it is most powerful when perf

y of magical and healing energies, even if you only spend a few moments each evening in personal, informal work. it is your place and the rituals you hold there are limited only by your own desires and ingenuity. setting up your altar you will need a large, flat surface for your altar; a table or a cupboard will do- you can use the drawers for storage and cover it with a cloth. it does not really matter what shape the surface is- circles and squares are both sacred shapes and easy to divide into quadrants for the four elements, earth, air, fire and water, that are central to traditional magic and play a part even in informal rituals. a round altar, the shape of the sacred circle, works especially well. if you do not have a suitable piece of furniture, a piece of uncut stone or unpolished w

centre, although some place the altar in the north of the circle and you stand to the south, facing north. the central position of the altar/circle represents the realm of spirit, or akasha. akasha is the name given to the fifth element formed by the combination of the four ancient elements of earth, fire, air and water that were considered in classical times to be the components of all life and matter. it is greater than the other four. in formal magic, artefacts and lighted candles are kept on an altar but this is not vital. it is quite possible, even if you are using a communal room in an apartment or house, to leave your altar partly prepared, although items such as salt and water are best added immediately before a ritual so they will be fresh. a garden altar can be set with an outdo

equently shown wearing a sun disc held between the horns of a cow as a crown. she was once entrusted with the sacred eye of ra, the sun god and her consort, through which she could see all things. she carried a shield that could reflect back all things in their true light. from her shield she fashioned the first magical mirror. one side was endowed with the power of ra's eye to see everything, no matter how distant in miles or how far into the future. the other side showed the gazer in his or her true light and only a brave person could look at it without flinching. hathor can be invoked for all forms of mirror magic and is also associated with gold and turquoise and so jewellery made of these can be a focus for her powers. in the modern world she is guardian of businesswomen. fiercely pro

ary emotional complications that can detract from the magick. also, in northern climes it is usually too cold! but the choice, of course, is yours. next sweep out and cleanse the area you will be working in and set up the altar, either in the north or the centre of your circle. practitioners who work from the east of the circle may want their altar there. the position of the altar really does not matter (see also page 42 for working in the southern hemisphere) if the altar is placed centrally or in the north, you follow the tradition, as i do, of working from the north; this means that you cast the circle from the north and enter the circle from the south so you are facing the north. if, however, you work with the altar in the east, you will cast from the east and enter from the west, faci

ABRAMELIN1

omplete description of the means of obtaining the magical powers desired. third book= the application of these powers to produce an immense number of magical results. though the chapters of the second and third books have special headings in the actual text, those of the first book have none; wherefore in the table of contents i have supplemented this defect by a careful analysis of their subject matter. this system of sacred magic abraham acknowledges to have received from the mage abra-melin; and claims to have himself personally and actually wrought most of the wonderful effects described in the third book, and many others besides. who then was this abraham the jew? it is possible, though there is no mention of this in the ms, that he was a descendant of that abraham the jew who wrote t

rt derived from the egyptians,6 together with images of the medes and of the persians, with herbs of the arabians, together with the power of the stars and constellations; and, finally, he had drawn from every people and nation, and even from the christians, some diabolical art. and in everything the spirits blinded him to such an extent, even while obeying him in some ridiculous and inconsequent matter, that he actually believed that his blindness and error were the veritable magic, and he therefore pushed no further his research into the true and sacred magic. i also learned his extravagant experiments, and for ten years did i remain buried in so great an error, until that after the ten years i arrived in egypt at the house of an ancient sage who was called abramelim, who put me into the

aged man, who saluted me in the chaldean language in a loving manner, inviting me to go with him into his habitation; the which courtesy i accepted with an extreme pleasure, realising in that moment how great is the providence of the lord. the good 2 the sacred magic 8 old man was very courteous to me and treated me very kindly, and during an infinitude of days he never spake unto me of any other matter than of the fear of god, exhorting me to lead ever a well-regulated life, and from time to time warned me of certain errors which man commits through human frailty, and, further, he made me understand that he detested the acquisition of riches and goods which we were constantly employed in gaining in our towns through so severe usury exacted from, and harm wrought to, our neighbour. he requ

nt of the operation there appeareth a man of majestic appearance, who with great affability doth promise unto thee marvellous things. consider all this as pure vanity, for without the permission of god he can give nothing; but he will do it unto the damage and prejudice, ruin and eternal damnation of whomsoever putteth faith in him, and believeth in him; as we may see in the holy scripture in the matter of pharaoh and his adherents, the which despised the veritable and certain wisdom of moses and aaron, and were in the beginning backed up by the devil who showed them by the means of enchantments that he could both do and put in practice all the works of the aforesaid holy men, whence he ultimately did reduce them to, the sacred magic 26 such a condition of obstinacy and blindness, that wit

t secret, and shall be given unto his heirs as far as he can, being ware of disinheriting them in order to give it unto others, and of causing it to fall into the hands of the infidels, or of rendering the wicked possessors thereof. the sacred magic 30 the twelfth chapter. ine intention was in no way to be so prolix in this first book; but what will not paternal love do? and the importance of the matter permitteth it. let each one who will carry out this glorious enterprise rest in peace and surety, because in these three books is comprised all that can be necessary for this operation. for i have written it with much care, attention, and exactitude; so that there is no phrase which doth not give thee some instruction or advice. however, i pray such an one for the love of god, who reigneth

ABRAMELIN2

y. and if ye do follow my advice, ye shall be infallibly comforted thereby.1 7 of abramelin the mage 43 the first chapter. what and how many be the forms of veritable magic. hoso should wish to recount all the arts and operations which in our times be reputed and preached abroad as wisdom and magical secrets; he should as well undertake to count the waves and the sands of the sea; seeing that the matter hath come to such a pass that every trick of a buffoon is believed to be magic, that all the abominations of impious enchanters, all diabolical illusions, all pagan idolatries, all superstitions, fascinations, diabolical pacts, and lastly all that the gross blindness of the world can touch with its bands and feet is reckoned as wisdom and magic! the physician, the astrologer, the enchanter

ertaking this operation. e6 have already said what is the science which i7 am to teach you, that is to say, that it is neither in any way human nor diabolical, but (that it is) the true and divine wisdom and magic, which has been handed down by our predecessors unto their successors as a hereditary treasure. in like manner as i myself at present, so even should ye think, before entering into this matter,8 and before taking possession of so great a treasure, how much this gift is sublime and precious, and how vile and base are ye yourselves who be about to receive it. this is wherefore i say unto ye that the beginning of this wisdom is the fear of god and of justice. these be the tables of the law, the qabalah, and the magic; they should serve unto ye for a rule. it is necessary that ye sho

our, whether friend or enemy; and generally for that of the whole earth. furthermore, it is also necessary to take into consideration other matters, which though less important be still necessary; namely, whether ye be capable, not only of commencing, but also of carrying through the operation unto its end; this being a necessary point to consider before coming unto a final determination upon the matter; because in this case we are not negotiating with men, but with god, by the intermediation of his holy angels, and with all spirits, both good and evil. i am not here intending to play the saint and hypocrite, but it is necessary to have a true and loyal heart. ye have here to do with the lord, who not only beholdeth the outer man, but who also penetrateth the inmost recesses of the heart

not only beholdeth the outer man, but who also penetrateth the inmost recesses of the heart. but having taken a true, firm, and determined resolution, relying upon the will of the lord, ye shall arrive at your desired end, and shall encounter no difficulty. often also man is changeable, and while beginning a thing well, finisheth it badly, being in no way firm and stable in resolution. ponder the matter then well before commencing, and only begin this operation with the firm intention of carrying it out unto the end, for no man can make a mock of the lord with impunity: the sacred magic 46 furthermore it is likewise necessary to think and consider whether your goods and revenue be sufficient for this matter; and, further, whether if your quality or estate be subject unto others, ye may hav

impunity: the sacred magic 46 furthermore it is likewise necessary to think and consider whether your goods and revenue be sufficient for this matter; and, further, whether if your quality or estate be subject unto others, ye may have time and convenience to undertake it; also whether wife or children may hinder you herein; these being all matters worthy of observation, so as not to commence the matter blindly. the chief thing that ye should consider is whether ye be in good health, because the body being feeble and unhealthy, it is subject to divers infirmities, whence at length result impatience and want of power to operate and pursue the operation; and a sick man can neither be clean and pure, nor enjoy solitude; and in such a case it is better to cease. consider then the safety of you

ABRAMELIN3

power of a gh as well; it is a sound difficult of comprehension by a non-orientalist= to break up, or breach. anagogi probably from greek anagoge the act of raising or elevating. managih from hebrew mno to restrain; stop, put a barrier to, or contain by a barrier. amariht from hebrew amrth= word or speech. the whole idea of this formula seems to be the making forcible way into a defended place or matter. no. d is a square of c f squares, and again a perfect form of double acrostic. doreh, from dvr hebrew= a habitation. orire perhaps from latin orior= to riser or be born. rinir perhaps from hebrew nir= to renew. eriro perhaps from arr to curse. herod from hebrew chrd= shaking, trembling. no. e is a square of c f squares, and again a perfect double acrostic. nabhi from hebrew nba= to prophes

ill simply be inversions of the principal word or words therein contained. for example, in no. b b, reahbem is of course mebhaer written backwards. eliaile reads the same way backwards or forwards, and so does haoroah; and bikosia written backwards gives aisokib. yet undoubtedly some of these words are to an extent translatable also, and in this case will be found to have a bearing on the subject-matter of the square. hebrew especially is a language in which this method will be found to work with a readiness unattainable in ordinary european languages, from the fact that its alphabet may be said to be entirely consonantal in character, even such letters as aleph, vau, and yod, being rather respectively, a drawing in of the breath than the letter a; v rather than u. and y rather than i. als

rom a square of d g squares. telaah= perhaps from thvloh= a worm which pierces holes in the ground. no. c is a border of d c squares taken from a square of i b squares- alcabrusi may mean supported by planks or props, or beams. if so, probably this square should be numbered b. no. d is a border of c a squares taken from a square of d g squares. cadsar perhaps from qtzr= to shorten or abbreviate a matter or work. k i l o i n i s e r p i l e n i r o o r i n e l i p r e s i n i o l i k (5 (6) n a k a b a k a b k i t t i k i s i a d i t i n n a t t a n n i t i d a i s i k i t t i k (7 (8) m a r a k a r a k of abramelin the mage 142 no. e is a square of e j squares. pelagim, hebrew plgim divisions, strata, etc. no. f is a square of d g squares. kiloin= hebrew qloim, excavations. no. g is a gnom

is said to rule the operations of this chapter (c) the familiar spirits do not execute the operations of this chapter (7) c e h a h e h a h (8) a n a n a n a n a (9) t a m a n a m a n p a t e e d a c d e (10) b e r o m i n e r o m i n (11) t a l a c a l a c t a l a a l a (12) a l a m p i s l a m p i s s i l the sacred magick 161 (d) to render oneself invisible is said by abraham to be a very easy matter. this chapter contains twelve symbols for twelve different spirits submitted unto the prince magot, who are all of the same force. place the symbol upon the top of your head (under your head covering) and then you will become invisible, while on taking it away you will appear visible again (e) no. b is a square of e j squares, whence b j squares are taken which are arranged somewhat in the

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

ADDTLS

ebb in the sephirotic cross of the c lesser angle of the c tablet. triangle no. 1: c triangle no. 2: m. triangle no. 3: c. triangle no. 4: geburah. here c is extremely strong, and is stirred to action by the energy of geburah. were it not for the m it would be the destroying energy of a flood, but the latter renders its effect more gentle and beneficient, promoting the solution and nourishment of matter. the square of m of aismt, a kerubic square of the fiery lesser angle of the b tablet. triangle no. 1: queen of wands triangle no. 2: b. triangle no. 3: eagle kerub. c triangle no. 4: d here b acting downwards and d upwards, the effect would be volcanic. the c is as strongly palced as the d, rendering it explosive, though helping to stifle the d by its 29 union with the b. the queen of wand

ADEPTUS MINOR INITIATION

of their secrets "of the fraternity he confessed that they had not retained their wisdom in its primal purity, and that their qabala was to a certain extent altered to their religion. nevertheless, he learned much there. after a stay of two years he came to spain, where he endeavored to reform the errors of the learned according to the pure knowledge he had received. but it was to them a laughing matter, and they reviled and rejected him, even as the prophets of old were rejected. thus also was he treated by those of his own and other nations when he showed them the errors that had crept into their religions. so, after five years residence in germany, he initiated three of his former monastic brethren, fraters g.w, i.a. and i.o, who had more knowledge than many others at that time. and by

elements are bound to each kerubic emblem counterchanged with the color of the element wherein they operate; even as in the vision of ezekiel each kerub had four faces and four wings. forget not therefore that the tablets and the \ybwrk are the guardians of the tomb of the adepti. let thy tongue keep silence on our mysteries. restrain even the thought of thy heart lest a bird of the air carry the matter" 18 temple set up at 2nd point of the 5=6 ritual third "upon more closely examining the door of the tomb, you will perceive, even as frater n.n, and those with him did perceive, that beneath the cxx in the inscription were placed the characters ix thus: post cxx annos patebo ix this being equivalent to post annos lux crucis patebo, at the end of 120 years, i, the light of the cross, will di

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

e 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 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;

dentical. they were masked by sectarian theories. the methods all over the world were identical; this was masked by religious prejudice and local custom. but in their quiddity- identical! this simple principle proved quite sufficient to disentangle the subject from the extraordinary complexities which have confused its expression. 3. when it came to the point of preparing a simple analysis of the matter, the question arose: what terms shall we use? the mysticisms of europe are hopelessly muddled; the theories have entirely overlaid the methods. the chinese system is perhaps the most sublime and the most simple; but, unless one is born a chinese, the symbols are of really unclimbable difficulty. the buddhist system is in some ways the most complete, but it is also the most recondite. the wo

that cannot be eliminated at all in your particular circumstances; and then you have to find a way of dealing with these so that they make a minimum of trouble. and you will find that you cannot conquer the obstacle of yama, and dismiss it from your mind once and for all. conditions favourable for the beginner may become an intolerable nuisance to the adept, while, on the other hand, things which matter very little in the beginning become most serious obstacles later on. another point is that quite unsuspected problems arise in the course of the training. the whole question of the sub-conscious mind can be dismissed almost as a joke by the average man as he goes about his daily business; it becomes a very real trouble when you discover that the tranquillity of the mind is being disturbed b

at the tranquillity of the mind is being disturbed by a type of thought whose existence had previously been unsuspected, and whose source is unimaginable. then again there is no perfection of materials; there will always be errors and weaknesses, and the man who wins through is the man who manages to carry on with a defective engine. the actual strain of the work develops the defects; and it is a matter of great nicety of judgment to be able to deal with the changing conditions of life. it will be seen that the formula 'do what thou wilt shall be the whole of the law' has nothing to do with 'do as you please' it is much more difficult to comply with the law of thelema than to follow out slavishly a set of dead regulations. almost the only point of emancipation, in the sense of relief from

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

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

lso been indulgence in drink or drugs. there are whole periods when practically every great man has been thus marked, and these periods are those during which the heroic spirit has died out of their nation, and the burgeois is apparently triumphant. in this case the cause is evidently the horror of life induced in the artist by the contemplation of his surroundings. he must find another world, no matter at what cost. consider the end of the eighteenth century. in france the men of genius are made, so to speak, possible, by the revolution. in england, under castlereagh, we find blake lost to humanity in mysticism, shelley and byron exiles, coleridge taking refuge in opium, keats sinking under the weight of circumstance, wordsworth forced to sell his soul, while the enemy, in the persons of

only the hero is capable of marriage as the church understands it; for the marriage oath is a compact of appalling solemnity, an alliance of two souls against the world and against fate, with invocation of the great blessing of the most high. death is not the most beautiful of adventures, as frohman said, for death is unavoidable; marriage is a voluntary heroism. that marriage has today become a matter of convenience is the last word of the commercial spirit. it is as if one should take a vow of knighthood to combat dragons--until the dragons appeared. so this poor woman, because she did not understand that respectability is a lie, that it is love that makes marriage sacred and not the sanction of church or state, because she took marriage as an asylum instead of as a crusade, has failed

ALEISTER CROWLEY ACROSS THE GULF

y of soul. even as the eye of the sculptor beholds his masterpiece already existing in the shapeless mass of marble, needing only the loving kindness of the chisel to cut away the veils of isis, so you may (perhaps) learn to behold the sum and summit of all grace and glory from this great observatory, the old absinthe house of new orleans. v'la, p'tite chat o across the gulf chapter i at last the matter comes back into my mind. it is now five years since i discovered my stele at bulak, but now until i obtained certain initiation in the city of benares last year did the memory of my life in the twenty-sixth dynasty when i was prince and priest in thebai begin to return. even now much is obscure; but i am commanded to write, so that in writing the full memory may be recovered. for without th

it i had come to light. in their terror, indeed, as i learnt long after, they sent messengers to the oldest and wisest of the priests; the high-priest of nuit, who lived at the bottom of a very deep well, so that his eyes, even by day, should remain fixed upon the stars. but he answered them that since they had done all that they could, and fate had reversed their design, it was evident that the matter saw in the hands of fate, and that the less they meddled the better it would be for them. for he was a brusque old man- how afterwards i met him shall be written in its place. so then i was to be brought up as befitted one in my station, half-prince, half-priest. i was to follow my father, hold his wand and ankh, assume his throne. and now i begin to recall some details of my preparation fo

tion; and the bread and salt are the foundations of my body which i destroy in order that they may be renewed. for i am asar triumphant, even asar un-nefer the justified one! i am her who is clothed with the body of flesh, yet in whom is the spirit of the mighty gods. i am he lord of life, triumphant over death; he who partaketh with me shall page 18 gulf.txt arise with me. i am the manifestor in matter of those whose abode is in the invisible. i am purified: i stand upon the universe: i am its reconciler with the eternal gods: i am the perfector of matter; and without me the universe is not" all this he said, and displayed the sacraments of osiris before them all; and in a certain mystical manner did we all symbolically partake of them. but for me! in the scent of the dying rose i beheld

t quietly and patiently living in the enjoyment of my dignities and wealth, even as a man. yet one thing i saw also, that as isis is the lady of all nature, the living; and as osiris is the lord of the dead, so should horus come, the hawkheaded lord, as a young child, the image of all nature and all man raised above life and death, under the supreme rule of hadit that is force and of nuit that is matter- though they are a matter an a force that transcend all our human conceptions of these things. but of this more anon, in its due place. chapter viii behold me then returned to thebai! so scarred and altered was i, though not yet thirty years of age, that they knew me not. so i offered myself as a serving-man in the temple of osiris, and i pleased the priests mightily, for by my magic power

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

ny more people than even hitler's mein kampf- is full of detailed sexual imagery and reveals the nature of the souls of the monks who wrote it, rather than of the innocents it was used to massacre. eventually, satanism, protestantism and judaism were inextricably woven together to form a patchwork quilt of evil that the church attempted to destroy during the middle ages, with fire and sword. as a matter of fact, a certain type of devil worship did exist during those times but, ironically, the acolytes of hell were usually never brought to trial; something which stems from the fact that many of those who celebrated and attended the infamous black masses of the period were roman catholic clergymen, many of whom has been pressed into his service at a young age by their parents, who wished to

agick, that the elder ones tapped to their own advantage, for they were begotten of her. it generally accepted in the halls of magick that all of the wisdom in the world is useless without the necessary adjunct of power. this power has gone by many names, as the goddess and the devil have, but the chinese symbolise it by the dragon. it is the force of will, and relies heavily upon the biochemical matter that makes up the human body, and hence, the human consciousness, to give it existence. science is coming around to accept the fact that the will does exist, just at the point where psychology has determined it does not- in the behaviourists vain attempt to eradicate what has always been known to constitute vital parts of the psyche from their consideration in pseudo scientific experimentat

does not- in the behaviourists vain attempt to eradicate what has always been known to constitute vital parts of the psyche from their consideration in pseudo scientific experimentation, leaving us with the "white mice and pigeons" of koestler's the ghost in the machine. science, ancient sister of magick, has begun to realize the human potential that resides, inconspicuously, in the spiral-mapped matter of the brain. just as the magicians, accused of trafficking with the devil, were said to have developed tremendous power over natural phenomena, science has ascended to that realm unblamed, and guiltless. the pope has ridden in aircraft. cardinals have flown in 'choppers' over battlefields in southeast asia, urging technological eco-side, invoking christ; pronouncing damnation and the devil

were evidently not known to the author of the necronomicon, nor are they to present scholarship; the various tablets upon which they were written being cracked and effaced in many places, rendering translation impossible. the magan text, which comprises the creation epic of the sumerians (with much later glosses) and the account of inanna's "descent into the underworld, along with more extraneous matter, is presented. the unique "book of the entrance" has no counterpart in occult literature, and the drawings of magickal seals and symbols are wholly new to anything that has yet appeared on the contemporary occult scene- although bearing some resemblances to various diagrams found in the ancient arabic texts of the last millennium. although some of the characters found in these pages can be

mself or even one relation. we can only imagine with horror what fate befell this noble sage. another problem that confronts the editor is the suspected frequency of the copyist's glosses; that is, there do seem to be occasionally bits of sentence or fragments of literature that would seem to be inconsistent with the period in which the text was written. however, no final word can be said on this matter. the difficulty arises in the age-old question of "which came first, the chicken or the egg. for instance, in the magan text, the final verses read though from the chaldean oracles of zoroaster "stoop not down, therefore, into the darkly shining world" which might have been of greek origin and not zoroastrian. it is a question for scholars. the etymology of certain words is a game that has

ALEISTER CROWLEY BOOK OF LIES

i do not hesitate to claim that in none other of my writings have i given so profound and comprehensive an exposition of my philosophy on every plane..my association with free masonry was therefore destined to be more fertile that almost any other study, and that in a way despite itself. a word should be pertinent with regard to the question of secrecy. it has become difficult for me to take this matter very seriously. knowing what the secret actually is, i cannot attach much importance to artificial mysteries. again, though the secret itself is of such tremendous import, and though it is so simple that i could disclose it..in a short paragraph, i might do so without doing much harm. for it cannot be used indiscriminately..i have found in practice that the secret of the o.t.o. cannot be us

the whole race-consciousness, that which is omnipotent, omniscient, omnipresent, is hidden therein. therefore, except in the case of an adept, man only rises to a glimmer of the universal consciousness, while, in the orgasm, the mind is blotted out. book of lies get any book for free on: www.abika.com 26 [27] 9 kappa-epsilon-phi-alpha-eta theta the branks being is the noun; form is the adjective. matter is the noun; motion is the verb. wherefore hath being clothed itself with form? wherefore hath matter manifested itself in motion? answer not, o silent one! for there is no "wherefore, no "because. the name of that is not known; the pronoun interprets, that is, misinterprets, it. time and space are adverbs. duality begat the conjunction. the conditioned is father of the preposition. the art

-lambda-eta mu-epsilon chinese music "explain this happening "it must have a `natural' cause "it must have a `supernatural' cause/ let these two asses be set to grind corn. may, might, must, should, probably, may be, we may safely assume, ought, it is hardly questionable, almost certainly-poor hacks! let them be turned out to grass! proof is only possible in mathematics, and mathematics is only a matter of arbitrary conventions. and yet doubt is a good servant but a bad master; a perfect mistress, but a nagging wife "white is white" is the lash of the overseer "white is black" is the watchword of the slave. the master takes no heed. the chinese cannot help thinking that the octave has 5 notes. the more necessary anything appears to my mind, the more certain it is that i only assert a limit

may be an esoteric arcanum, for the master of the temple is interested in malkuth, as malkuth is in binah; also "malkuth is in kether, and kether in malkuth; and, to the ipsissimus, dissolution in the body of nuit and a visit to a brothel may be identical. book of lies get any book for free on: www.abika.com 119 [123] 57 kappa-epsilon-phi-alpha-lambda-eta nu-zeta the duck-billed platypus dirt is matter in the wrong place. thought is mind in the wrong place. matter is mind; so thought is dirt. thus argued he, the wise one, not mindful that all place is wrong. for not until the place is perfected by a t saith he placet. the rose uncrucified droppeth its petals; without the rose the cross is a dry stick. worship then the rosy cross, and the mystery of two-in-one. and worship him that swore b

asy" may be taken as symbolical of yoni and lingam) book of lies get any book for free on: www.abika.com 123 [127] 59 kappa-epsilon-phi-alpha-lambda-eta nu-theta there is no help-but hotch pot!-in the skies when astacus sees crab and lobster rise. man that has spine, and hopes of heaven-to-be, lacks the amoeba's immortality. what protoplasm gains in mobile mirth is loss of the stability of earth. matter and sense and mind have had their day: nature presents the bill, and all must pay. if, as i am not, i were free to choose, how buddhahood would battle with the booze! my certainty that destiny is "good" rests on its picking me for buddhahood. were i a drunkard, i should think i had good evidence that fate was "bloody bad [128] book of lies get any book for free on: www.abika.com 124 comment

ALEISTER CROWLEY BOOK OF THE LAW

ordeal x. what is this? thou shalt know. iii,23: for perfume mix meal& honey& thick leavings of red wine: then oil of abramelin and olive oil, and afterward soften& smooth down with rich fresh blood. iii,24: the best blood is of the moon, monthly: then the fresh blood of a child, or dropping from the host of heaven: then of enemies; then of the priest or of the worshippers: last of some beast, no matter what. iii,25: this burn: of this make cakes& eat unto me. this hath also another use; let it be laid before me, and kept thick with perfumes of your orison: it shall become full of beetles as it were and creeping things sacred unto me. iii,26: these slay, naming your enemies& they shall fall before you. iii,27: also these shall breed lust& power of lust in you at the eating thereof. iii,28:

ALEISTER CROWLEY CONCERNING DEATH

orny plaits of wild briar rose that thou hast woven in thy magick dance on earth? are not thine eyes strong enough to bear the starlight? must thou linger yet awhile in the valley? must thou dally with the shadows in the dusk? then, if it be thy will, thou hast no right but to do thy will! love still these phantoms of the earth; thou has made thyself a king; if it please thee to play with toys of matter, were they not made to serve thy pleasure? then follow in thy mind the wondrous word of the stele of revealing itself. return if thou wilt from the abode of the stars: dwell with mortality, and feast thereon. for thou art this day made lord of heaven and of earth. the dead man ankh-f-na-khonsu saith with his voice of truth and calm: o thou that hast a single arm! o thou that glitterest in t

ALEISTER CROWLEY LIBER 777

he root of the powers of water. lxxv. the five elements (tatwas. lxxvi. the five skandhas. clxxxviii. the body. clxxxix. cxc. bodily functions. 11 vayu the blue circle sankhara breath speaking though 23 apas the silver crescent vedana chyle, lymph holding nutrition 31 agni or tejas the red triangle sa a blood moving moving 32 bis prithivi the yellow square rupa solid structures, tissues excreting matter 31 bis akasa the black egg vi nanam semen, marrow generating magick cxci. the four noble truths (buddhism) 11 sorrow s cause 23 sorrow s ceasing 31 noble eight-fold path 32 bis sorrow 31 bis. table iii 20 lxxvii. the planets and their numbers. lxxviii. intelligences of the planets. cxciv (transliteration) 12# 8 (260) layryt tiriel 13= 9 (3321 \yqhc hwrb duw \ycycrtb aklm malkah be tarshishi

lance. a conventional figure of justice with scales and balances 23 the spirit of the mighty waters. the figure of an hanged or crucified man* 24 the child of the great transformers. the lord of the gate of death. a skeleton with a scythe mowing men. the scythe handle is a tau. 25 the daughter of the reconcilers, the bringer-forth of life. the figure of diana huntress* 26 the lord of the gates of matter. the child of the forces of time. the figure of pan or priapus* 27 the lord of the hosts of the mighty. a tower struck by forked lightning* 28 the daughter of the firmament. the dweller between the waters. the figure of a water-nymph disporting herself* 29 the ruler of flux and reflux. the child of the sons of the mighty. the waning moon* 30 the lord of the fire of the world. the sun* 31 th

e child) and ra-hoor-khuit (ra-horus of the two horizons. line 6: on was not an egyptian deity but a transliteration into hebrew( a or wa) of the name of the egyptian solar cult-centre called heliopolis by the greeks. the confusion arose through a misreading by freemasons of genesis xli, 45 and 50 where joseph married asenath daughter of poti-phera priest of on. on spelt u as a formula is another matter entirely; see col. clxxxvii. hrumachis is probably a variant spelling of harmachis (hor-maku, said by budge (gods of the egyptians vol. i p. 470) to be the greek name for heru-khuti, horus of the two horizons, who represented the sun from sunrise to sunset. line 13: chomse also spelt khons or khensu. in one legend (cited by budge, op. cit. i, 448) he is said to be the son of the cat goddess

ALEISTER CROWLEY LIBER CHANOKH

donald (1998: enochian magick for beginners. st paul, mn: llewellyn publications. zalewski, pat (1990: golden dawn enochian magic. st paul, mn: llewellyn( second edition 1994. finally i will warn the reader that schueler& schueler s enochian books for llewellyn should not be regarded as a reliable source of information on either dee purist or golden dawn enochian magick, or anything else for that matter. endnotes part i 1: these talismans, the ensigns of creation, are referred to the seven planets (clockwise from top) venus, sol, mars, mercury, jupiter, saturn, luna. the details of the ensigns are not visible on the graphic of the holy table (plate i. the seven ensigns and an account of their reception can be found in mysteriorum liber tertius. 2: the letters on the holy table itself are d

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

d at the same time adapt himself to his environment (10) nature is a continuous phenomenon, though we do not know in all cases how things are connected (illustration: human consciousness depends on the properties of protoplasm, the existence of which depends on innumerable physical conditions peculiar to this planet; and this planet is determined by the mechanical balance of the whole universe of matter. we may then say that our consciousness is causally connected with the remotest galaxies; yet we do not know even how it arises from- or with- the molecular changes in the brain (11) science enables us to take advantage of the continuity of nature by the empirical application of certain xv principles whose interplay involves different orders of idea connected with each other in a way beyond

he 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 the whole universe of which he is conscious to his individual will (ill

in which it is written. the essence of magick is simple enough in all conscience. it is not otherwise with the art of government. the aim is simply prosperity; but the theory is tangled, and the practice beset with briars. in the same way magick is merely to be and to do. i should add "to suffer. for magick is the verb; and it is part of the training to use the passive voice. this is, however, a matter of initiation rather than of magick in xxii its ordinary sense. it is not my fault if being is baffling, and doing desperate! yet, once the above principles are firmly fixed in the mind, it is easy enough to sum up the situation very shortly. one must find out for oneself, and make sure beyond doubt "who" one is "what" one is "why" one is. this done, one may put the will which is implicit i

by he may communicate with, and control, beings and forces pertaining to orders of existence which xxiv have been hitherto inaccessible to profane research, and available only to that unscientific and empirical magick (of tradition) which i came to destroy in order that i might fulfil. i send this book into the world that every man and woman may take hold of life in the proper manner. it does not matter of one's present house of flesh be the hut of a shepherd; by virtue of my magick he shall be such a shepherd as david was. if it be the studio of a sculptor, he shall so chisel from himself the marble that masks his idea that he shall be no less a master than rodin. witness mine hand: tau-omicron mu-epsilon-gamma-alpha theta-eta-rho-iota-omicron-nu (taw- resh-yod-vau-nunfinal: the beast 666

all, but to going. the book of the law demands special study and initiated apprehension> these are unmanifest. one conjunction of these infinites is called ra-hoorkhuit< more correctly, heru-ra-ha, to include hoor-paar-kraat> a unity which includes and heads all things<theology is given in liber ccxx, al vel legis which forms part iv of this book 4. hence i can only outline the matter in a very crude way; it would require a separate treatise to discuss even the true meaning of the terms employed, and to show how the book of the law anticipates the recent discoveries of frege, cantor, poincare, russell, whitehead, einstein and others (there is also a particular nature of him, in certain conditions, such as have obtained since the spring of 1904, e.v) this profoundly mysti

ALEISTER CROWLEY MAGICK WITHOUT TEARS

icant knowledge of which ordinary masonry is not possessed 4) the horoscope; i do not like doing these at all, but it is part of the agreement with the grand treasurer of the o.t.o. that i should undertake them in worthy cases, if pressed. but i prefer to keep the figure to myself for future reference, in case any significant event makes consultation desirable. 6 now there is one really important matter. the only thing besides the book of the law which is in the forefront of the battle. as i told you yesterday, the first essential is the dedication of all that one is and all that one has to the great work, without reservation of any sort. this must be kept constantly in mind; the way to do this is to practice liber resh vel helios, sub figura cc, pp. 425-426- magick. there is another versi

eatly, very fully, by choosing for your motto the words fiat yod. love is the law, love under will. fraternally, 666 p.s. please study this letter, and these explanatory figures (the author, baphomet x o.t.o, in the original spells each word, giving the numerical equivalent of each letter in puramis, etc. this is here not copied) and meditate upon them until you have fully assimilate not only the matter under immediate consideration, but the general method of qabalistic research and construction. note how new cognate ideas arise to enrich the formula. 666 letter no. f aug. 20, 1943 cara soror, do what thou wilt shall be the whole of the law. let me begin by referring to my letter about the motto and make clear to you the working of this letter. in this motto you have really got several ide

two or three of them, and they were not of very great importance. unfortunately he died shortly after the last war, and he had got out of touch with some of the other grand masters. the documents did not come to me as they should have done; they were seized by his wife who had an idea that she could sell them for a fantastic price; and we did not feel inclined to meet her views. i don't think the matter is of very great importance, the work being done by members of the order all over the place is to me quite sufficient. iii. the ruach contains both the moral and intellectual worlds, which is really all that we mean by the conscious mind; perhaps it even includes certain portions of the subconscious. iv. in initiation from the grade of neophyte to that of zelator, one passes by this way. th

urately as possible, and i think you will find them, in any case, clearer than those to which you have become accustomed with the eastern systems. in india, by the way, no attempt is ever made to use these vague terms. they always have a very clear idea of what is meant by words like "buddhi "manas" and the like. attempts at translation are very unsatisfactory. i find that even with such a simple matter as the "eight limbs of yoga" as you will see when you come to read my eight lectures. i am very pleased with your illustrations; that is excellent practice for you. presently you have to make talismans, and a lamen for yourself, and even to devise a seal to serve as what you might call a magical coat-ofarms, and all this sort of thing is very helpful. it occurs to me that so far we have don

mal as soon as the stress is removed. this is one small case of the big equation "free will= necessity (fate, destiny, or karma: it's all much the same idea. one is most rigidly bound by the causal chain that has dragged one to where one is; but it is one's own self that has forged the links. please refrain from the obvious retort "then, in the long run, you can't possibly go wrong: so it doesn't matter what you do" perfectly true, of course (there is no single grain of dust that shall not attain to buddhahood" with some such words did the debauched old reprobate seek to console himself when time began to take its revenge) but the answer is simple enough: you happen to be the kind of being that thinks it does matter what course you steer; or, still more haughtily, you enjoy the pleasure of

ALEISTER CROWLEY MEDITATION

ut: but the average european takes things as they come by the time that he has been put into long trousers. 23 the only difficult question is that of continence, which is complicated by many considerations, such as that of energy; but everybody's mind is hopelessly muddled on this subject, which some people confuse with erotology, and others with sociology. there will be no clear thinking on this matter until it is understood as being solely a branch of athletics. we may then dismiss yama and niyama with this advice: let the student decide for himself what form of life, what moral code, will least tend to excite his mind; but once he has formulated it, let him stick to it, avoiding opportunism; and let him be very careful to take no credit for what he does or refrains from doing- it is a p

this inhibitory power may flower suddenly in very much the same way as occurred with asana. quite without any relaxation of vigilance, the mind will suddenly be stilled. there will be a marvellous feeling of peace and rest, quite different from the lethargic feeling which is produced by over-eating. it is difficult to say whether so definite a result would come to all, or even to most people. the matter is one of no very great importance. if you have acquired the power of checking the rise of thought you may proceed to the next stage. 27 chapter v dharana now that we have learnt to observe the mind, so that we know how it works to some extent, and have begun to understand the elements of control, we may try the result of gathering together all the powers of the mind, and attempting to focu

nd estimate its value in a perfectly unbiassed way, without allowing ourselves the usual rhapsodies, or deducing any theory of the universe. one extra fact may destroy some 31 existing theory; that is common enough. but no single fact is sufficient to construct one. it will have been understood that dharana, dhyana, and samadhi form a continuous process, and exactly when the climax comes does not matter. it is of this climax that we must speak, for this is a matter of "experience" and a very striking one. in the course of our concentration we noticed that the contents of the mind at any moment consisted of two things, and no more: the object, variable, and the subject, invariable, or apparently so. by success in dharana the object has been made as invariable as the subject. now the result

a tremendous shock. it is indescribable even by the masters of language; and it is therefore not surprising that semi-educated stutterers wallow in oceans of gush. all the poetic faculties and all the emotional faculties are thrown into a sort of ecstasy by an occurrence which overthrows the mind, and makes the rest of life seem absolutely worthless in comparison. good literature is principally a matter of clear observation and good judgment expressed in the simplest way. for this reason none of the great events of history (such as earthquakes and battles) have been well described by eye-witnesses, unless those eye-witnesses were out of danger. but even when one has become accustomed to dhyana by constant repetition, no words seem adequate. one of the simplest forms of dhyana may be called

terms for the present, on account of their implications. let us rather speak of this sun as "some unknown thing whose presence has been masked by all things known, and by the knower" it is probable, too, that our memory of dhyana is not of the phenomenon itself, but of the image left thereby on the mind. but this is true of all phenomena, as berkeley and kant have proved beyond all question. this matter, then, need not concern us. we may, however, provisionally accept the view that dhyana is real; more real and thus of more importance to ourselves than all other experience. this state has been described not only by the hindus and buddhists, but by mohammedans and christians. in christian writings, however, the deeply-seated dogmatic bias has rendered their documents worthless to the averag

ALEISTER CROWLEY SEPHER SEPHIROTH

of hosts: the divine name of netzach tw)bc hwhy the milky way (ar; lit. gthe river of fire h; cf. 387) rwn yd rhn 526 a lintel pwq#m 527 coins tw(b+m 529 gaffatura ollaris cum iusculo dulci h: g[will be] speaking of a pot with a sweet broth h hrydq yqyc 530 the rose tlcbx voices tlq to thee *kl 533 king of terrors twhlb klm 534 a certain name of god q#dlq 535 to walk *klh 536 the world of assiah (matter; referred to malkuth) hy#(h mlw( orbits [of the stars/planets (another aspect of the name of the sphere of the zodiac. see 483) twlsm a white cloak hnbl tyl+ 537 emanating; nobility; atziluth: the archetypal world twlyc) the marrow, or innermost part of the spine hrd#h +wx the opening of the uterus mxr r+p 538 daughter of the voice: echo (a method of divination by use of the ark of the cove

iphareth: beauty tr)pt notariqon (the qabalistic method of acronyms *nwqyr+wn 1082 son of ayish: ursa minor*#y( nb 1086 gsatanas h: the goat satan *z( n# 1087 balm; the balsam tree *nwmsrp) 1088 the whole [perfect] stone (deut. 27:6 *hmyl# nb) 1090 the creeping thing that creepeth #mrh #mrh 1091 the rose of sharon nwr#h tlcbx 1094 the slaying of the first-born twrwkb tkm 1096 the world of assiah (matter; referred to malkuth *hy#(h mlw( 1097 the opening of the uterus *mxr r+p 1098 two great lights myldgh tr)mh yn# 1100 six days mymy t# piece *cr dwelling in eternity *d( nkw# the dragon; jackal *nt loins; the upper part *myntm 1101 earth (in particular, the earth of malkuth *cr) astrologer, enchanter, magician *p) 1102 the crop; the maw *nbapthe tao teh king (liber clvii) a new translation b

ALEISTER CROWLEY TAO TEH KING

to compel it to conform with my preconceived notions of what the text must mean. this process, having thus taken root in my innermost intuition during those tremendous months of wandering across yun nan, grew continually throughout succeeding years. whenever i found myself able once more to withdraw myself from the dissipations and distractions which contact with civilisation forces upon one, no matter how vigorously he may struggle against their insolence, to the sacred solitude of the desert, whether among the sierras of spain, or the sands of the sahara, i found that the philosophy of lao tze resumed its sway upon my soul, subtler and stronger on each successive occasion. but neither europe nor africa can show such desolation as america. the proudest, stubbornest, bitterest peasant of

this indescribable necessity. i am only too painfully aware that the above exposition is faulty in every respect. in particular it presupposes in the reader considerable familiarity with the substance, thus practically begging the question. it must also prove almost wholly unintelligible to the average reader, him in fact whom i especially aim to interest. for his sake i will try to elucidate the matter by an analogy. consider electricity. it would be absurd to say that electricity is any of the phenomena by which we know it. we take refuge in the petitio principii of saying that electricity is that form of energy which is the principle cause of such and such phenomena. suppose now that we eliminate this idea as evidently illogical. what remains? we must not hastily answer 'nothing 8 remai

t. a magus 9 degree= 2 square of a. a. would doubtless esteem the path of 'becoming' as his absolute, for the law of his grade is change (see liber i. vel magi) but- who knows- an ipsissimus 10 degree= 1 square might find a conception to transcend even this. for instance, one might interpret this first paragraph as saying that becoming is not tao, but that tao is a being whose nature is becoming. matter and motion cannot exist separately. the reader should regard every verse of this book as a text worth of the most intense and prolonged meditation. he will not understand the book thoroughly until he has wrought his mind into its proper shape in the great forge of samadhi) 2. unmanifested, it is the secret father of# heaven# and earth; manifested, it is their mother((this doctrine is the in

nourisheth all; yet it doth not adhere to them; it operateth all, but knoweth not of it, nor proclaimeth it; it directeth all, but without conscious control. 11 chapter xi the value of the unexpressed. 1. the thirty spokes join in their nave, that is one; yet the wheel dependeth for use upon the hollow place for the axle. clay is shapen to make vessels; but the contained space is what is useful. matter is therefore of use only to mark the limits of the space which is the thing of real value((this introduces the doctrine of the fourth dimension. matter is like the lines bounding a plane. the plane is the real thing, the lines infinitely small in comparison, and serving only to define it. so also the 'self' is an imaginary limit marking off the divisions of the body of god. the errors of ah

ALEISTER CROWLEY THE BANNED LECTURE

here may be a little truth in some of them. but we have practically no means of finding out exactly how much, even if our documentary support is valid to establish any of these theories. it is, also, almost impossible to estimate the causes of any given event, if only because those causes are infinite, and each one of them is to a certian extent an efficient determining cause. take a quite simple matter like the time of year. if it had been winter instead of summer, the hens would not have been laying and hougomont and la haye sainte would not have been able to nourish the contending forces. but though it is profitable for the soul to contemplate the extent of what we don t know, it is in some ways more satisfying to our baser natures to consider what we do know in a reasonable sense of th

on any other hypothesis. but when we consider the character of napoleon, we are at once involved in a mass of contradictions. probably no one in history has been more discussed, and every writer gives a totally different account. each seeks to buttress his opinion by incidents which we have no reason to suppose other than authentic, but seem incongruous. so far as we can get any truth out of the matter at all, it is that the character of napoleon, like that of everybody who ever lived, was extremely complex. and the writers are more or less in the position of the six wise men of hindustan who were born blind and had to describe an elephant. spiritually fortified by these simple meditations, we may apply their fruits to the problem of filles de rais, and ask ourselves what we really know a

, that his is even confused with the fabulous figure of bluebeard, of whom, even were he real, we know nothing much beyond that he reacted in the most manly way to the problem of domestic infelicity. a moment s digression; in fact, the main point. what is the most precise and most atrocious charge that is made against him? that he sacrificed, in the course of alchemical and magical experiments, a matter of 800 children? i submit that, a priori, this sounds a little improbable. gilles de rais was the lord of a district whose population would not have been very extensive, and even in that age of slavery, dirt, disease, debauchery, poverty and ignorance, which seems to mr. g. k. chesterton the one ideal state of society, it must have been a little difficult to carry out abductions and murders

produced out of nowhere for a definite purpose; and, as the french say, does not rime with anything. if it did, of course, it would immediately be exposed as nonsense. it is satisfied that nobody can disprove it any more than they can prove it. take a concrete example. a nice young gentleman the other day wanted (very properly) to earn his living, and not being peculiarly endowed by nature in the matter of original invention, he thought he might make a story out of the idea of a suicide club. in this he was evidently correct. robert louis stevenson had in fact proved the point. so he took stevenson s story and transferred it to germany, and drivelled on about the ace of spades, and quoted statistics of suicides, and said that i was the president of the club and that the berlin police were

ut scientific experiment in those days was always a very prolonged operation. they thought nothing of exposing some unknown substance to the rays of the sun and moon for periods of three months at a time, in the hope that in some mysterious way the first stage of some dimly visaged operation might be satisfactorily accomplished. and even if they sacrificed a child every day, it would have taken a matter of two and a half years to dispose of 800 children. besides, it must have taken more than a few minutes to kidnap a child with the secrecy obviously required. did the disappearance of the first four hundred, say, put no parents on their guard? i think, at the best, it is a case of little tommy who told his mother that therewere millions of cats on the wall of the back garden, but under cros

ALEISTER CROWLEY THE HEART OF THE MASTER

or free on: www.abika.com 13 xvi break down the fortress of thine individual self, that thy truth may spring free from the ruins! xvii use all thine energy to rule thy thought: burn up thy thought as the phoenix! xviii let the illusion of the world pass over thee, unheeded, as thou goest from the midnight to the morning! xix give forth thy light to all without doubt: the clouds and shadows are no matter for thee. make speech and silence, energy and stillness, twin forms of thy play! xx be every act an act of love and worship! be every act the fiat of a god! be every act a source of radiant glory! xxi treat time and all conditions of event as servants of thy will, appointed to present the universe to thee in the form of thy plan. and: blessing and worship to the prophet of the lovely star!

rosepetals: it is the twinkling of the feet of a young maiden dancing. and the music is the whisper of the wind among the pines upon the hill; and that is the breath of the pan-pipe in the mouth of the master. and, all in one, it is the universe in manifestation. the heart of the master get any book for free on: www.abika.com 15 also; i hear the seven-fold song thereof. carmen. by wisdom forms he matter and space and time, experience to sublime. by virtue spends he his own life through all; mercy majestical. by energy revolves he all in stress of change, the limitless. by order gathers he the worlds of light in beauty infinite. by love destroys he all to recreate fresh phantasies to fate. by reason reckons he his governance, the wonder of his chance. by purity absolves he all his will from

ALEISTER CROWLEY THE I CHING

thine key, which is in this book: thou wilst find the upper trigram along the top of the squares. next, find the lower trigram at the left of the chart. 14. follow thee the trigrams into the center of the key- behold the number 33. 15. then, thou shalt read the thirty-third hexagram in this book: yi king. 16. the first two lines refer to the hexagram as a whole, shewing thee the direction of the matter. 17. next, appeareth a six-line poem. the first line of this poem pertaineth to the line number one in the hexagram. the last line of the poem is for number six (the one farthest from thy-self. 18. the moving line (in this case number two) is the specific line which pertains to thy situation: thine answer from the tao. 19. if thou dost not understand, and are bewildered by doubts and questi

ation; quit thy private virtue when state needeth it. peril; move not, but look within thine heart. then, with due care, be ready for the start. now, with good horse, well trained, play hard thy part! block even the young bull's horns! he's safer so. castrate the boar- its teeth will gently show. then rule the stars- good fortune aid thine art! 27 the i hexagram earth of fire- i: nourishment; the matter and the mode, demand that thought should indicate the road. suffice thyself; else- how thy jaw shall quiver! look neither down nor up, the sages say. ill nourished, action merely means affray. but lo! below thee bleats the tiger's prey. improper method? firm and cautious stay! but thou, who nurturest all, mayst cross the river. 28 the ta kwo hexagram water of air- ta kwo: a weakened beam is

ALEISTER CROWLEY THE LAW OF LIBERTY

ful, modest, feast thou with the goeathe law of liberty get any book for free on: www.abika.com 1 the law of liberty by aleister crowley get any book for free on: www.abika.com the law of liberty get any book for free on: www.abika.com 2 liber dcccxxxvii- the law of liberty by aleister crowley do what thou wilt shall be the whole of the law. i. i am often asked why i begin my letters this way. no matter whether i am writing to my lady or to my butcher, always i begin with these eleven words. why, how else should i begin? what other greeting could be so glad? look, brother, we are free! rejoice with me, sister, there is no law beyond do what thou wilt! ii. i write this for those who have not read our sacred book, the book of the law, or for those who, reading it, have somehow failed to unde

ook as the stars are scattered through the field of night. rejoice with me, all ye people! at the very head of the book stands the great charter of our godhead "every man and every woman is a star" we are all free, all independent, all shining gloriously, each one a radiant world. is not that good tidings? then comes the first call of the great goddess nuit, lady of the starry heaven, who is also matter in its deepest metaphysical sense, who is the infinite in whom all we live and move and have our being. hear her first summons to us men and women "come forth, o children, under the stars, and take your fill of love! i am above you and in you. my ecstasy is in yours. my joy is to see your joy" later she explains the mystery of sorrow "for i am divided for love's sake, for the chance of unio

ALEISTER CROWLEY THE LOST CONTINENT

er of the atla, had been called the house of blood, the inhabitants subsisting only on blood sucked from the living. the improvements in zro had changed all that; but the idea was the same, to live on the quintessence of life. hence while the 'houses' ate and drank zro, the high house drank its vapour. no children were born in it, and none below the rank of high priest dwelt there. except for one matter which was never thought of, though constantly spoken, the inmost mystery of the high house was the 'living atla. this had many names 'wordeater 'unshaven (because the razors of zro were turned on its hair 'fireheart 'beginning and end' and so on: but especially a word i can only translate as 'to her, a defective pronoun existing only in the dative. what the living atla really was, is a secr

s that the women were killed, and their companions for the future forbidden to approach the atla. whatever theories as to its nature may have been formed by the magicians were upset by a famous experiment. a most holy high priest, a man who at puberty had insisted on immediate marriage with all the women of his house, a magician who had formed four new compounds of zro, and discovered how to pass matter through matter, was honoured by the great death. on reaching the last corridor, where the concentrated spirals of zro vapour whirled up into the presence of atla, he bade farewell to the appointed listeners in the manner suitable to his dignity, and then, taking a last deep draught of zro into his lungs, rushed into the antrum. they heard him cry aloud "o" with surprise, and then with inexp

to nature to cause the planets to fall back into it. they busied themselves with attempts to increase the earth's gravitational pull, and (alternatively) to check her course. their schemes were generally regarded as utopian--yet they could boast of the discovery of the zro that lightened bodies, and of a kind of aether-screen which generated mechanical power in inexhaustible quantities by making matter slightly opaque to aether. this engine only worked on a very small scale. a screen two inches long would tear itself from fastenings that would have held an earthquake, while the rocks in its neighbourhood would melt in a few minutes, and the sea boil instantly where its rays struck. the most brilliant of this school asserted "matter is a strain in the aether" he explained gravitation in th

ce it by 8, and its 'rapture-combination' 31, by 33. despite the intense preoccupation with such ideas, mathematics as we know them had reached a perfection which if it does not surpass that of our own civilization, fails principally because of its theorems, handed down to euclid and pythagoras, although imperfectly, formed a springboard whence we might leap. the initiation of children was also a matter reserved for the high house. weaned at three months, the children were tended by the lower classes until the age of puberty, an occurrence which fitted them at once for initiation. a legate from the high house was sent for, and in his presence the child was brought, acquainted with zro by its father and mother, and full instruction in 'working' was further conferred by any member of the 'ho

ly image which was borne by a priest and priestess between them. then they parted, and each was severally congratulated and embraced by any of the others who chose, and the priest and priestess then, exalting the image and setting it in a suitable shrine, closed the ceremony by the command "to work" and adding force to the same by their example. the education of the children was another important matter in which their ideas were wholly opposed to our own. it ceased altogether at the age of puberty, which was sometimes as early as six, never later than fourteen. were it so delayed, the delinquent was crowned in mockery with a square black cap, sometimes tasselated, and sent among the serviles to instruct them in religion and similar branches of learning, and never permitted to return to atl

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

these letters, and their number 31, form the master key to its mysteries. in order that the ethical and philosophical comment should be "understanded of the common people, without interruption, i have decided to transfer to an appendix weh note: the appendix has not yet been recovered. all considerations drawn from the numerical system of cipher which is interspersed with the more straightforward matter of this book. in that appendix will be found an account of the character of this cipher, called "qabalah, and the mysteries thus indicated; because of the impracticability of communicating them in verbal form, and of the necessity of proving to the student that the author of the book is possessed of knowledge beyond any yet acquired by man. the first chapter al i,1 "had! the manifestation o

adonai is primarily solar, but 65 is a number sacred to mars. see the "sepher sephiroth ,and "the wake world" in "know om pax" for further details on 65. note moreover, the sixty-five pages of the ms. of liber legis. or, counting nv 56, had 10, we get 66, which is (1-11. had is further the centre of the key-word abrahadabra. the new comment the theogony of our law is entirely scientific, nuit is matter, hadit is motion, in their full physical sense<metaphysical sense, suggest close analogies> they are the tao and teh of chinese philosophy; or, to put it very simply, the noun and verb in grammar. our central truth- beyond other philosophies- is that these two infinities cannot exist apart. this extensive subject must be studied in our other writings, nota

e company of heaven" the old comment 2. this book is a new revelation, or unveiling of the hold ones. the new comment this explains the general theme of this revelation: gives the dramatis personae, so to speak. it is cosmographically, the conception of the two ultimate ideas; space, and that which occupies space. it will however appear later that these two ideas may be resolved into one, that of matter; with space, its 'condition' or 'form, included therein. this leaves the idea of 'motion' for hadit, whose interplay with nuit makes the universe. time should perhaps be considered as a particular kind or dimension of space< further, this verse is to be tak

and the observer. the statement that the acceleration of falling bodies is thirty-two feet per second, is only the roughest of approximation at the best. in the first place, it applies to earth. as most people know, in the moon the rate is only one-sixth as great. but, even on earth, it differs in a marked manner between the poles and the equator, and not only so, but it is affected by so small a matter as the neighborhood of a mountain. it is similarly inaccurate to speak of "repeating" an experiment. the exact conditions never recur. one cannot boil water twice over. the water is not the same, and the observer is not the same. when a man says that he is sitting still, he forgets that he is whirling through space with vertiginous rapidity. it is possibly such considerations that led earli

that he is sitting still, he forgets that he is whirling through space with vertiginous rapidity. it is possibly such considerations that led earlier thinkers to admit that there was no expectation of finding truth in anything but mathematics, and they rashly supposed that the apparent ineluctability of her laws constitutes a guarantee of their coherence with truth. but mathematics is entirely a matter of convention, no less so than the rules of chess or baccarat. when we say that "two straight lines cannot enclose a space, we mean no more than we are unable to think of them as doing so. the truth of the statement depends, consequently, on that of the hypothesis that our minds bear witness to truth. yet the insane man may be unable to think that he is not the victim of mysterious persecut

ALEISTER CROWLEY THE OTO GNOSTIC MASS

st! the people: so mote it be. the earth the deacon: mother of fertility on whose breast lieth water, whose cheek is caressed by air, and in whose heart is the sun's fire, womb of all life, recurring grace of seasons, answer favorably the prayer of labour, and to pastors and husbandmen be thou propitious. the people: so mote it be. the principles the deacon: mysterious energy, triform, mysterious matter, in fourfold and sevenfold division, the interplay of which things weave the dance of the veil of life upon the face of the spirit, let there be harmony and beauty in your mystic loves, that in us may be health and wealth and strength and divine pleasure according to the law of liberty; let each pursue his will as a strong man that rejoiceth in his way, as the course of a star that blazeth

ALEISTER CROWLEY THE QABALAH

tion of the sephiroth, but in a descending scale of brightness. the second world is the britic world, hayrbh \lwu, olahm ha-briah, the world of creation, also called aysrwk, korsia, the throne. it is an immediate emnation from the world of atziluth, whose ten sephiroth are reflected herein, and are consequently more limited, though they are still of the purest nature, and without any admixture of matter. the third is the yetziratic world, hryxyh \lwu, olahm ha-yetzirah, or world of formation and of angels, which proceeds from briah, and though less refined in substance, is still without matter. it is in this angelic world where those intelligent and incorporeal beings reside who are wrapped in a luminous garment, and who assume a form when they appear to man. the fourth is the assiatic wor

though less refined in substance, is still without matter. it is in this angelic world where those intelligent and incorporeal beings reside who are wrapped in a luminous 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 inve

itely small and the infinitely great. the clash of these produces a finite positive idea which happens (see tycarb29 for a more careful study, though i must not be understood to indorse every word in our poet-philosopher s thesis) to be light, rwa. this word rwa is most important. it symbolises the universe immediately after chaos, the confusion or clash of the infinite opposites. a is the egg of matter; w is, the bull, or energy-motion; and r is the sun, or organised and moving system of orbs. the three letters of rwa thus repeat the three ideas. the nature of rwa is this analysed, under the figure of the ten numbers and the 22 letters which together compose what the rosicrucians have diagrammatised under the name of minutum mundum. it will be noticed that every number and letter has its

s form the sacred word of the gnostics. that is, iao. from the character of the deities and their functions are deduced their signs, and these are found to signal (as it were) the word lux (rwa, which itself is contained in the cross. a careful study of these ideas, and of the table of correspondences, which one of our english brethren is making,31 will enable him to discover 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

note on genesis, equinox, no. ii. p. 184] here we write elohim, the creative deities, round a pentagram, and read it reverse beginning with l, g, the letter of equilibrium, and obtain an approximation to p 3.1415 (good enough for the benighted hebrew, as if thereby the finite square of creation was assimilated to the infinite circle of the creator. 34 concealed yods on the other hand are another matter entirely t.s. 35 [lat, a coward created the soul of the earth] 36 [heb, possibly intended for: the son, the spirit, the father, the grave: ihvh [is] the law] 37 [grk, jesus christ, son of god, saviour] 38 [grk, approx. the favour of isis [is] the treasure of the sons of wisdom] liber lviii 23 yes: but why should not berashith 2, 2, 1, 3, 1, 4, give, say, e?39 the only answer is, that if you

ALEISTER CROWLEY THE SWORD OF SONG

doubtless to the frivolity of my subject: these poems being written when i was an advaitist and could not see why everything being an illusion there should be any particular object in doing or thinking anything. how i have found the answer will be evident from my essay on the subject* i must indeed apologise to the illustrious shade of robert browning for my audacious parody in title, style, and matter of his christmas eve and easter day. the more i read it the eventual anticlimax of that wonderful poem irritated me only the more. but there is hardly any poet living or dead who so commands alike my personal affection and moral admiration. my desire to find the truth will be my pardon with him, whose sole life was spent in admiration of the truth, though he never turned its formidable engi

t s cause; what mind could estimate such laws? who then (much more) may act aright judged by and in ten centuries sight? 420 (yet i believe, whate er we do is best for me and best for you and best for all: i line no brow with wrinkles, meditating how) well, but another way remains. 425 shall we expound the cosmic plan by symbolising god and man and nature thus? as man contains cells, nerves, grey matter in his brains, each cell a life, self-centred, free 430 yet self-subordinate to the whole for its own sake expand! so we molecules of a central soul, time s sons, judged by eternity. nature is gone our joys, our pains, 435 our little lives and god remains. were this the truth why! worship then were not so imbecile for men! but that s no christian faith! for where enters the dogma of despair

sin) i do not care; i will admit you anywhere! 530 i take your premises themselves and, like the droll deceitful elves they are, they yet outwit your plan. i will prove christ a wicked man. ascension day 19 will satan be saved? who pardons judas? god s foreknowledge of satan s fall and eternal misery makes him responsible for it. if he and judas are finally redeemed we might perhaps look over the matter this once. poet books his seat. creator in (granting him godhead) merciless 535 to all the anguish and distress about him save to him it clung and prayed. give me omnipotence? i am no fool that i should fence that power, demanding every tongue 540 to call me god i would exert that power to heal creation s hurt; not to divide my devotees from those who scorned me to the close: a worm, a fire

their souls worse fools they seem 140 than even christians. do i dream? probing philosophy to marrow, what thought darts in its poisoned arrow but this (my wisdom, even to me, seems folly) may their folly be 145 true wisdom? o esteemed tahuti !25 you are, you are, you are a beauty! if after all these years of worship you hail ra26 his bark or nuit27 her ship* a flat cake of unleavened bread. as a matter of fact they do not enjoy and indeed will not eat them, preferring dok, a past of course flour and water, wrapped round a hot stone. it cooks gradually, and remains warm all day. pentecost 29 slowness of divine justice. poet pockets piety stakes. national anthem of natal. but this talk is all indigestion. now for health. reasons for undertaking the task. and sail the waters wild a-wenting 1

culent milk of truth may it slip down as smoothly as silk. how very hard it is to be 34 185 a yogi! let our spirits see at least what primal need of thought this end to its career has brought* who s griffiths? the safe man. a well-known advertisment, hence who s griffiths= safe. the sword of song 30 our logical method. classical allusion, demonstrating erudition of poet. whether or not spirit and matter are distinct, let us investigate the fundamental necessities of thought. impermanence of the soul. why, in a word, i seek to gain a different knowledge. why retain 190 the husk of flesh, yet seek to merit the influx of the holy spirit? and, swift as caddies pat and cap a tee, gain the great prize all mortals snap at, he- roic guerdon of srotapatti ?35 195 with calm and philsophic mind, no f

ALEISTER CROWLEY EQ I 1

. issued by order: d.d.s. 7= 4 premonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius 16 liber librae svb figvra xxx o. learn first- oh thou who aspirest unto our ancient order- that equilibrium is the basis of the work. if thou thyself hast not a sure foundation, whereon wilt thou stand to direct the forces of nature? 1. know then, that as man is born into this world amidst the darkness of matter, and the strife of contending forces; so must his first endeavour be to seek the light through their reconciliation. 2. thou then, who hast trials and troubles, rejoice because of them, for in them is strength, and by their means is a pathway opened unto that light. 3. how should it be otherwise, o man, whose life is but a day in eternity, a drop in the ocean of time; how, were thy trials n

proximate to the ideal. ii "physical clairvoyance" 1. take a pack of (78) tarot playing cards. shuffle; cut. draw one card. without looking at it, try and name it. write down the card you name, and the actual card. repeat, and tabulate results. 2. this experiment is probably easier with an old genuine pack of tarot cards, preferably a pack used for divination by some one who really understood the matter. 3. remember that one should expect to name the right card once in 78 times. also be careful to exclude all possibilities of obtaining the knowledge through the ordinary senses of sight and touch, or even smell. there was once a man whose finger-tips were so sensitive that he could feel the shape and position of the pips, and so judge the card correctly. 26 4. it is better to try first, the

gh the fires, past the palace of desires; where he will, whether he will or no, if i go, i care not whither i go. for in me is the taint of the faery blood. fast, fast, its emerald flood leaps within me, violent rude like a bestial faun's beatitude. in me the faery blood runs hard: my sires were a druid, a devil, a bard, a beast, a wizard, a snake and a satyr; for- as my mother said- what does it matter? 44 she was a fay, pure of the faery; queen morgan's daughter by an aery demon that came to orkney once to pay the beetle his orisons. so, it is i that writhe with the twitch of the faery blood, and the wizard itch to attain a matter one may not utter rather than sink in the greasy splutter of britons munching their bread and butter; ailing boys and coarse-grained girls grown to sloppy wome

my 71 artistic enterprises. my old trade as a spectacle-maker was really the most profitable branch of my business. the sale of the rossetti-glasses and the titian-glasses, which at first had been very great, fell off quickly as the novelty passed away, and it was soon apparent that i had lost more than i had gained by my artistic inventions. but whether i made 1500 a year, or 1000 a year, was a matter of indifference to me. i had doubled that cape of forty which to me marks the end of youth in a man, and my desires were shrinking as my years increased. as long as i had enough to satisfy my wants, i was not greedy of money "this new-born desire of mine to make glasses which would show the vital truth of things soon began to possess me; and, gradually, i left the shop to take care of itsel

el through the desert unto this place where he now was, which is called the oasis of the lion, even as the whole regimen that in the end he accomplished is in the form of a lion. this then his lion waxed exceeding thirsty, and licked up all that dew. but the fire being equal thereunto, he was not discomforted "he slayeth sir lionel the warder of the marches" so now indeed he had wrought the first matter to a pitch of excellence beyond the human; for without trouble was his tincture thus beautiful. first, it had the crown and horns of alexander the mighty king; also it had wings of fine sapphire; its fore part was like the lion, whereby indeed it partook of the highest virtue, and its hinder quarters were as a bull's. 90 moreover it stood upon the white sphere and the red cube; and it is no

ALEISTER CROWLEY EQ I 5

ontemporaries, no. iv- wisdom while you waite. by aleister crowley 133 x-rays on ex-probationers. by perdurabo 142 the vampire. by ethel archer 143 the big stick 144 correspondence 158 "special supplement" liber ccccxviii (xxx aerum) 1 stop press reviews 177 editorial the price of this magazine is now six shillings, and the size reduced. if the whole edition is sold immediately, there should be a matter of eighteenpence left to pay those who have toiled day and night, six months, to bring it to perfection* 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 shi

6. these two concentrations 4 and 5 may be pushed to the point of samadhi. yet lose not control of the will; let not samadhi be thy master herein. 7. now then, being conscious both of the brain and the spine, and unconscious of all else, do thou imagine the 13 hunger of the one for the other; the emptiness of the brain, the ache of the spine, even as the emptiness of space and the aimlessness of matter. and if thou hast experience of the eucharist in both kinds, it shall aid thine imagination herein. 8. let this agony grow until it be insupportable, resisting by will every temptation. not until thine whole body is bathed in sweat, or it may be in sweat of blood, and until a cry of intolerable anguish is forced from thy closed lips, shalt thou proceed. 9. now let a current of light, deep a

n of the sephiroth, but in a descending scale of brightness. the second world is the briatic world, ovlm hbriah, olahm ha-briah, the world of creation, also called kvrsia, khorsia, the throne. it is an immediate emanation from the world of atziloth, whose ten sephiroth are reflected herein, and are consequently more limited, though they are still of the purest nature, and without any admixture of matter. the third is the jetziratic world, ovlm hitzirah, olahm ha-yetzirah, or world of formation and of angels, which proceeds from briah, and, though less refined in substance, is still without matter. it is in this angelic world that reside those intelligent and incorporeal beings who are wrapped in a luminous garment, and who assume a form when they appear unto man. the fourth is the asiatic

hough less refined in substance, is still without matter. it is in this angelic world that reside those intelligent and incorporeal beings who are wrapped in a luminous garment, and who assume a form when they appear unto man. the fourth is the asiatic world, ovlm hoshih, olahm ha-asiah, the world of action, called also the world of shells, ovlm hqlipvth, 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, qlipvth, qliphoth, material shells. the devils are also divided into ten classes, and have suitable habitations (see tables in "777) 81 the demons are the grossest and most deficient of all forms. their ten degrees answer to the decad of the sephiro

hb:taw hb:yod hb:shin hb:aleph hb:resh hb:bet, in "the sword of song" for a more careful study, though i must not be understood to indorse every word in our poet-philosopher's thesis) to be light, hb:resh hb:vau hb:aleph. this word hb:resh hb:vau hb:aleph is most important. it symbolises the universe immediately after chaos, the confusion or clash of the infinite opposites. hb:aleph is the egg of matter; hb:yod is taurus, the bull, or energy-motion; and hb:resh is the sun, or organised and moving system of orbs. the three letters of hb:resh hb:vau hb:aleph thus repeat the three ideas. the nature of hb:resh hb:vau hb:aleph is thus analysed, under the figure of the ten numbers and the 22 letters which together compose what the rosicrucians have diagrammatised under the name of minutum mundom

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h sharp knives. i cut myself at every inch. and the voice comes: why art thou there who art here? hast thou not the sign of the number, and the seal of the name, and the ring of the eye? thou wilt not. 23 and i answered and said: i am a creature of earth, and ye would have me swim. and the voice said: thy fear is known; thine ignorance is known; thy weakness is known; but thou art nothing in this matter. shall the grain which is cast into the earth by the hand of the sower debate within itself, saying, am i oats or barley? bond-slave of the curse, we give nothing, we take all. be thou content. that which thou art, thou art. be content. and now the lion passeth over through the aethyr with the crowned beast upon his back, and the tail of the lion goes on instead of stopping, and on each hai

shutting me up into the darkness; and i am lying in the pastos of our father christian rosenkreutz, beneath the table in the vault of seven sides. and i hear these words: the voice of the crowned child, the speech of the babe that is hidden in the egg of blue (before me is the flaming rosy cross) i have opened mine eye, and the universe is dissolved before me, for force is mine upper eye-lid and matter is my lower eye-lid. i gaze into the seven spaces, and there is naught. the rest of it comes without words; and then again: i have gone forth to war, and i have slain him that sat upon the sea, crowned with the winds. i put forth my power and he was broken. i withdrew my power and he was ground into fine dust. rejoice with me, o ye sons of the morning; stand with me upon the throne of lotus

and there must he speak with him that is set above the four-fold terror, the princes of evil, even with choronzon, the mighty devil that inhabiteth the outermost abyss. and none may speak with him, or understand him, but the servants of babylon, that understand, and they that are without understanding, his servants. behold! it entereth not into the heart, nor into the mind of man to conceive this matter; for the sickness of the body is death, and the sickness of the heart is despair, and the sickness of the mind is madness. but in the outermost abyss is sickness of the aspiration, and sickness of the will, and sickness 89 of the essence of all, and there is neither word nor thought wherein the image of its image is reflected. and whoso passeth into the outermost abyss, except he be of them

of the door thereof, and thine eyes were not able to bear the splendour of the vision. but thou shalt meditate upon the mysteries thereof, and upon the lady of the aethyr; and it may be by the wisdom of the most high that the true voice of the aethyr, that is continual song, may be heard of thee. return therefore instantly unto the earth, and sleep not for a while; but withdraw thyself from this matter. and it shall be enough. thus then was i obedient unto the voice, and returned into my body. w'ain-t-aissha, algeria "december" 9, 1909. 8.10-10 p.m. 122) the cry of the 6th aethyr, which is called maz there cometh into the stone the great angel whose name is av, and in him there are symbols which strive for mastery- sulphur and the pentagram, and they are harmonized by the swastika. these

o be to the effect that the true god is equally in all the shrines, and the true i in all the parts of the body and the soul. he speaks with such a terrible roaring that it is impossible to hear the words; one catches a a phrase here and there, or a glimpse of the idea. with every word he belches forth smoke, so that the whole aethyr becomes full of it. and now i hear the angel: every particle of matter that forms the smoke of my breath is a religion that hath flourished among the inhabitants of the worlds. thus are they all whirled forth in my breath. now he is giving a demonstration of this operation. and he says: know thou that all the religions of all the worlds end herein, but they are only the smoke of my breath, and i am only the head of the great dragon that eateth up the universe;

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rly described as "a foul and crude drug, the use of which is properly excluded from civilised medicine" it is imported into british india to the value of 120,000 per annum, a total exceeding the combined value of all the other medicinal imports, so that it is an article which deserves more than passing notice. indian hemp (cannabis sativa, when grown in the east, secretes an intoxicating resinous matter on the upper leaves and flowering spikes, the exudation being marked in plants growing throughout the western himalayas and turkestan, where charas is prepared as a commercial article. formerly it was cultivated in fields in turkestan, but now it is grown as a border around other crops (such as maize, the seeds of both being sown at the same time. a sticky exudation (white when damp and gre

the exterior world; nothing less than giants and paynim and men-at-arms and distressed ladies, vampires and succubi, could amuse them. their magicians brought demons from the smoke of blood, and made gold from baser metals. in this they succeeded; the intelligent perceived that the gold and the lead were but shadows of thought. it became probable that the elements were but isomers of one element; matter was seen to be but a modification of mind, or (at least) that the two things matter and mind must be joined before either could be perceived. all knowledge comes through the senses, on the one hand; on the other, it is only through the senses that knowledge comes. we then continue our conquest of matter; and we are getting pretty expert. it took much longer to perfect the telescope than the

lated 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. the whole formulating the ankh the key of life! i gave moreover the signs of the grades from 0 0 to 7 4 then did i take upon myself the great obligation as follows: i. i, o.m.&c. a member of the body of god, hereby bind myself on behalf of the whole universe, even as we are now physically bound unto the cross of suffering: ii. that i will lead a pure life, as a de

d brain breaks loose. 12.33. i will therefore compose myself to sleep: is it not written that he giveth unto his beloved even in sleep?"others, even in sleep, he makes fruitful from his own strength. 17 7.29. woke and forced myself to rise. i had a number of rather pleasing dreams, as i seem to remember. but their content is gone from me; and, in the absence of the prophet daniel, i shall let the matter slide. 7.44. pranayama. 13 cycles. very tiring; i began to sweat. a mediocre performance. 8.0- breakfast. hatha yogi a pear and two gaufrettes. 8.20 8.53. have been meditating in hanged man position. thought dull and wandering; yet once "the conception of the glowing fire" seen as a planet (perhaps mars) just enough to destroy the concentration; then it went out, dammit! 10.40. have attend

out of these hindu books. 10.20. a little pranayama, i think. 10.22. can't get steady and easy at all! will try hanged man again. 10.42. not much good. the mantra goes on, but without getting hold of the chakkr m.'tis difficult to explain; the best simile i can get is that of a motor running with the clutch out; or of a man cycling on a suspended machine. there's no grip to it. 47 the fact of the matter is, i am quite unconcentrated. evidently the osiris risen stage is over; and i think it is a case for violent measures. if one were to slack off now and hope for the morning, like a shipwrecked paul, one would probably wake up a mere man of the world. the question then arises: what shall i do to be saved? the only answer and one which is quite unconnected with the question is that a ritua

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comes narrowed to a straitened right-of-way down which it is a privilege and honour to pass. if we are wild, it is naughty; if wanton- immoral; in innocence we lisp the ten commandments on our mothers' knees, only to break them when we really know what they mean. then comes manhood and its responsibility, marriage with its one pleasure and its forty thousand plagues, as heine says. our birth is a matter of law or chance- equivalent symbols for the unknown; once born, environment, circumstance, position, convention, education, all in their turn come forward to claim us and smother us in their bestial kisses. yet like the streams and the gutters, the drains and the rivers, we all flow, roar, or trickle onwards to the same unknown sea from which we came. sometimes evolution flouts ethics and

ime 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 dominating it, but as bringing it down and manifesting it unto the outer order: as though the crucified one having raised the symbol of self-sacrifice had thus touched and brought into action in matter the divine triad of light. illustration at this point. an approximation follows\ diagram 4. the altar symbol in the 0 =0 ritual "around the cross are the symbols of the four letters of tetragrammaton, the hb:shin of jeheshua being only implied and not "expressed" in the outer. and these are placed according to the winds" the door should be situated behind and to the west of the throne of th

e cross and intercepting the arms in such a fashion as to suggest that it would meet the centers of the upper and lateral arm ends if the interception was visible instead of beneath the arms. 248 "the hiereus" the station of the hiereus is at the extreme west of the temple at the lowest point of malkuth, and in the black portion thereof, representing a terrible and avenging god at the confines of matter at the borders of the qliphoth. he is throned upon matter and robed in darkness; and about his feet are the thunder and the lightning, which two forces are symbolised by the impact of the paths of hb:shin and hb:qof (fire, pisces, terminating respectively in the russet and olive quarters of malkuth. there, therefore, is he placed as a mighty and avenging guardian unto the sacred mysteries

se the candidate to his feet "rise, newly obligated neophyte in the 0 =0 grade of the order of the g. d. in the outer. place the candidate in the northern part of the hall, the place of the greatest symbolic darkness" the candidate is then placed in the north, the place of the greatest symbolic darkness, the invisible station of taaur the bull of earth. but therein dwelleth ahapshi the rescuer of matter, osiris in the sign of the spring. that as the earth emergeth from the darkness and the barrenness of winter, so the candidate may thus affirm the commencement of his emancipation from the darkness of ignorance. the hierophant and hiereus return to their thrones, therefore it is not arouerist but osiris himself that addresseth the candidate in the words "the voice of my higher soul said unt

the newer life. and the bread and the salt are as the foundations of my body. which i destroy in order that they may be renewed. for i am osiris triumphant, even osiris onnophris the justified. i am he who is clothed with the body of flesh: yet in whom is the spirit of the mighty gods. i am the lord of life triumphant over death. he who partaketh with me shall rise with me. i am the manifester in matter of those whose abode is in the invisible. i am purified; i stand upon the universe: i am the reconciler with the eternal gods: i am the perfecter of matter: and without me the universe is not "may what we have this day partaken of, sustain us in our search for the quintessence; the stone of the philosophers; the true wisdom and perfect happiness, and the summum bonum" all then disrobe and d

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h he carries out his logical tendencies are too repulsive to permit any sentiment of pity. his sufferings appear to be simply the consequences of a wild and unhindered imagination, and the real victims- the only ones to be pitied- are his unhappy companions. that is, of course, in the case of the documents being an expression of reality. i am sure every one feels the necessity of clearing up this matter. alas! there are no radicals in this country- that is, persons acting in a radical manner- as i have written to the man-cover himself and consequently i have little hope that h.m. government will give any orders on the matter. i am afraid that if an expedition is sent over it will be commanded by some distinguished foreign officer. however, should the expedition cover itself with ridicule b

i could easily shorten, lop, prune, and curtail a too big substitute, i could not possibly add anything to that small pattern of our race. i decided, in consequence, to slay him, during his sleep, so that a useless impediment be done away with. as the four men, since the wreck of our ship, were sunk in a state of torpor and only stared at me with vacant looks, it proved easy to settle this slight matter. i removed the body; and left to time and the natural dryness of the air the care of dividing its various elements. the man-whose-nose-sings-at-will was the first to notice the absence of the sailor, but he said nothing to me. in fact, i believe him to be mad also. he is continually looking anxiously towards the east, and seems lost to this world, since his friend or master has disappeared

meditation that followed this discovery by the approach of a strong party of natives. my heir-apparent, if i may be allowed to use that expression in regard to a man-cover, was absent; and our two other companions had also made themselves scarce. these black men seemed to be frenzied with pugnacity, a very unusual disposition. after rapidly taking advice of the skull (the two books failing on the matter, i lay down in my usual place, protecting the lofty thoughts from impure contact, resolved to be pierced through and through rather than to let these black devils brush the holy books. to be pierced through could not do me much harm; and the holes would soon be stopped up by the skilful hand of my worthy understudy. evidently my attitude of passive resistance surprised the 374 natives. they

er me and began patting my cheeks i thought how simply delightful it would be to desert my duties, abandon my coffin, and live as a man who is not a cover. i was soon to feel ashamed of this intention. after they had indulged in that little recreation they changed the tune of their lay and gave the same words with another air, which called at once to my mind the choir of the 377 "suppliants" as a matter of fact they were asking me for some favour. at the sight of real tears rolling down the faces of these two most lovable creatures, so handsome and graceful, so perfect in all their proportions, my pity was set in motion; and soon love was to follow, thought i. though of a slightly dark complexion, they were none the less remarkably pretty, and very near the finest type of white womanhood

ould have indeed added further to the value of this little book had major kelly added a chapter dealing with the philosophy of kant from to-day's critical standpoint, instead of halting with schopenhauer's extension of the same. had he done so he would scarcely have asserted, as he does (or is it kant or schopenhauer, that from the law of causality results the important "a priori" corollary "that matter can neither be created nor destroyed (p. 35. if, however, it can be destroyed, as gustave le bon has attempted to prove, what becomes of the "a priority" of causality? nay, further, of the "a priority" of the transcendental aesthetic itself- of time and of space, the fundamental sensual perceptions of kant's system? must we agree with the learned author of "the star in the west" that kant

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ful and well-organized body of men of perfect probity and high capacity. 4. there is no hope in faith, for there are many warring faiths, all equally positive. 5. the adepts of spiritual experience promise us wonderful things, the perception of truth, and the conquest of sorrow, and there is enough unity in their method to make an eclectic system possible. 6. we are determined to investigate this matter most thoroughly on scientific lines. iii 1. we are mystics, ever eagerly seeking a solution of unpleasant facts. 2. we are men of science, ever eagerly acquiring pertinent facts. 3. we are sceptics, ever eagerly examining those facts. 4. we are philosophers, ever eagerly classifying and co-ordinating those well-criticised facts. 5. we are epicureans, ever eagerly enjoying the unification of

tudent. they should then be carefully painted by him, both from the model and from memory. 2. the student, seated in the "god" position, or in the characteristic attitude of the god desired, should then imagine his image as coinciding with his own body, or as enveloping it. this must be practised until mastery of the image is attained, and an identity with it and with the god experienced. it is a matter for very great regret that no simple and certain test of success in this practice exists. 3. the vibration of god-names. as a further means of identifying the human consciousness with that pure portion of it which man calls by the name of some god, let him act thus: 4("a) stand with arms outstretched("see" illustration("b) breathe in deeply through the nostrils, imagining the name of the go

propriate figure. in obstinate cases, the form of the appropriate god may be assumed. 4. the banishing rituals should be used at the commencement of any ceremony whatever. next, the student should use a general invocation, such as the "preliminary invocation" in the "goetia" as well as a special invocation to suit the nature of his working. 5. success in these verbal invocations is so subtle a 26 matter, and its grades so delicately shaded, that it must be left to the good sense of the student to decide whether or not he should be satisfied with his result. v 1. let the student be at rest in one of his prescribed positions, having bathed and robed with the proper decorum. let the place of working be free from all disturbance, and let the preliminary purifications, banishings and invocation

travelling to coincide with the physical, tightening his muscles, drawing in his breath, and putting his forefinger to his lips. then let him "awake" by a well-defined act of will, and soberly and accurately record his experiences. it may be added that this apparently complicated experiment is perfectly easy to perform. it is best to learn by "travelling" with a person already experienced in the matter. two or three experiments will suffice to render the student confident and even expert. see also "the seer, pp. 295-333. vi 1. the previous experiment has little value, and leads to few results of importance. but it is susceptible of a development which merges into a form of dharana- concentration- and as such may lead to the very highest ends. the principal use of the practice in the last

are classified, tentatively, in the "herb dangerious" part ii "infra [a book of elementary invocations is in preparation, and will be issued in number 3] 30 the herb dangerous part ii the psychology of hashish by oliver haddo the herb dangerous i "the girders of the soul, which give her breathing, are easy to be unloosed "nature teaches us, and the oracles also affirm, that even the evil germs of matter may alike become useful and good" zoroaster. comparable to the alf laylah wa laylah itself, a very tower of babel, partaking alike of truth both gross and subtle inextricably interwoven with the most fantastic fable, is our view of the herb- hashish- the herb dangerous. of the investigators who have pierced even for a moment the magic veil of its glamour ecstatic many have been appalled, ma

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rth unto us, spirit of kokab taphthartharath, i conjure thee! come! accept of us these magical sacrifices, prepared to give thee body and form. herein are blended the magical elements of thy body, the symbols of thy mighty being. for the sweet scent of the mace is that which shall purify thee finally from the bondage of evil. and the heat of the magical fire is my will which volatilises the gross matter of thy chaos, enabling thee to manifest thyself in pleasing form before us. and the flesh of the serpent is the symbol of thy body, which we destroy by water and fire, that it may be renewed before us. and the blood of the serpent is the symbol of the magic of the word messiah, whereby we triumph over nahash. and the all-binding milk is the magical water of thy purification. 182 and the fir

u that art my true self: my light: my soul! come forth unto me: thou that art crowned with glory: that art the changeless: the un-nameable: the immortal godhead, whose place is in the unknown: and whose dwelling is the abode of the undying gods. heart of my soul; self- shining flame, glory of light, thee i invoke. come forth unto me, my lord: to me, who am thy vain reflection in the mighty sea of matter! hear thou, angel and lord! hear thou in the habitations of eternity; come forth; and purify to thy glory my mind and will! without thee am i nothing; in thee am i all-self existing in thy selfhood to eternity [close now the channels to the ruach of the material senses: endeavouring at the same time to awaken the inner sight and hearing. thus seated, strive to grasp the same ray of the divi

at fez, he confessed that they had not retained our knowledge in its primal purity, and that their kabbalah was to a certain extent altered to their religion, yet nevertheless he learned much there. 1400. after a stay of two years, he came back into spain, where he endeavoured to reform the errors of the learn d according to the pure knowledge which he had received; but it was to them a laughing matter, and they reviled and rejected him, even as the prophets of old were rejected. 1402. thus also was he treated by those of his own and other nations, when he showed them the errors in religion which had crept in. so after five years' residence in germany (1408) he initiated thereof his former monastic brethren, fratres g.v, i.a, and i.o, who had more knowledge than many others at that time

tal and kerubic figures hang outside the door of the vault. 216 the aspirant is admitted, and the second adept explains to him the symbolism of the door, ending by saying] forget not, therefore, that the tablets and kerubim are the guardians of the vault of the adepts. let thy tongue keep silent on our mysteries, and restrain even the thoughts of thy heart, lest a bird of the air should carry the matter [the "third adept" then points out to the aspirant that beneath the letters cxx he will find the following v+ x^ which is equivalent to "post annos lux crucis patebo "at the end of the years, i, the light of the cross, will disclose myself (the door of the vault is then opened [the "second adept" then points out to the aspirant that the vault is lit by the rays of the symbolic rose, and tha

ogether the thirty-two paths "netzach" which would fall unless divine names aided it "vide" 4= 7 altar diagram, and nogah is "natural" splendour, a mere bubble "hod" which would talk and lie; its positive promise is sexual; for mercury is hermaphrodite "jesod" which is solid and sluggish, and would be idle and content with what it had done "malkuth" which needs one to point out illusory nature of matter, and tree of knowledge of good and evil "the stigmata" formulate the lvx cross "cf" ateh, malkuth, ve geburah, ve gedulah, le' olahm, amen (the stigmata being formed by touching the forehead, feet, right hand, left hand and heart) 228 thus the sephiroth are equilibrated in both directions as in the equinox ritual.22 the versicles will be seen to be very appropriate to each sephira. this app

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not" how 290 infinitely clearer is the point! any intellectual bloodhound ought to find out which is "the" affirmation. that is, if the so-called relation was the murderer. i say he is, though i have no human proofs whatever to offer. the police_ that is, my friend inspector bennet_ tell me he is not, but he may know something. one of our great dailies has (alone) come very near the truth on the matter. it was given as an editorial opinion that the widow of the gun-maker was a little out of her mind and had committed suicide, with the help of some one, in spite of her footman, who had been attracted by the noise. curious blend of truth and imagination! a few hours after i had allowed the furies to play havoc with my brains i received the following letter; and that is why i know so much. f

s perfectly certain about that stain; i knew where it was. i could not find it. this is a trifle, no doubt, and i took it as such, at first. i do not. now. now that i remember. i must have washed my clothes according to the orders "yet i am not the murderer, monsieur. if you could see me you would dismiss all doubts. my eye is a truthful organ. but of course you cannot; and there is an end of the matter "shall we go back to the beginning? well, suppose we do. who is that human creature "qui languit sur la paille humide d'un cachot" a neighbour! the very man who ought not to be suspected. does ever a neighbour kill a neighbour in that way, for such a vague reason? it is sheer madness. madness. madness "and i will tell you something else. the man they have arrested has probably been a witnes

o note is the impossibility of performing this; if we can prove it to be so, either buddha was a fool, or his command was rhetorical, like those of yahweh to job, or of tannh user to himself "go! seek the stars and count them and explore! go! sift the sands beyond a starless sea" let us consider what the words can mean. the "taking of life" can only mean the reduction of living protoplasm to dead matter: or, in a truer and more psychological sense, the destruction of personality. now, in the chemical changes involved in buddha's speaking this command, living protoplasm was changed into dead matter. or, on the other horn, the fact (insisted upon most strongly by the buddha himself, the central and cardinal point of his doctrine, the shrine of that metaphysic which isolates it absolutely fro

rue standard, and this can nowhere be found. a doctor would tell you, moreover, that all food intoxicates: 7 "ship me somewhere east of suez, where a man may raise a thirst" r. kipling. 8 "while as for quilp hop o' my thumb there, banjo-byron that twangs the strum-strum there" browning "pachiarotto (said of a. austin. all, here as in all the universe, of every subject and in every predicate, is a matter of degree. our faculties never tell us true; our eyes say flat when our fingers say round; our tongue sends a set of impressions to our brain which our hearing declares non-existent_ and so on. what is this delusion of personality but a profound and centrally-seated intoxication of the consciousness? i am intoxicated as i address these words; you are drunk_ beastly drunk_ as you read them;

and pedantic pedagogics. the translator in his preface informs us that moses and solomon were adepts; verily hast thou spoke, but thou, wm. alexr. ayton, art greater than either, to have survived such a leaden task as this of putting dr. smith's bad latin into good english; at the completion of it you must have felt like jacob when "he gathered up his feet into the bed, and yielded up the ghost" matter, spirit, and the cosmos. by h. stanley redgrove. william rider and sons. 2"s" 6"d" big fleas have little fleas upon their backs to bite 'em; little fleas have smaller fleas, and so "ad infinitum" this book consists of reprinted articles from the "occult review" and some of them are quite entrancing, especially chapter i "on the doctrine of the indestructibility of matter" and chapters v. an

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ne can take it in a 64 dose of fifteen, twenty, and thirty grammes, either enveloped in a leaf of "pain chanter" or in a cup of coffee. the experiments made by messrs. smith, gastinel, and decourtive were directed towards the discovery of the active principles of hashish. despite their efforts, its chemical combination is still little known, but one usually attributes its properties to a resinous matter which is found there in the proportion of about 10 per cent. to obtain this resin the dried plant is reduced to a course powder, which is then washed several times with alcohol; this is afterwards partially distilled and evaporated until it reaches the consistency of an extract; this extract is treated with water, which dissolves the gummy foreign matter, and the resin then remains in a pur

ows itself, but which goes so far as to fear giving pain to any one, one may guess what may happen to the localised sentimentality applied to a 101 beloved person who plays, or has played, an important part in the moral life of the reveller. worship, adoration, prayer, dreams of happiness, dart forth and spring up with the ambitious energy and brilliance of a rocket. like the powder and colouring-matter of the firework, they dazzle and vanish in the darkness. there is no sort of sentimental combination to which the subtle love of a hashish-slave may not lend itself. the desire to protect, a sentiment of ardent and devoted paternity, may mingle themselves with a guilty sensuality which hashish will always know how to excuse and to absolve. it goes further still. i suppose that, past errors

s 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 inspire in thee. thou art a king unrecognised by the passers-by; a king who lives, yet none knows that he is king but himself. but what matter to thee? hast thou not sovereign contempt, which makes the soul so kind" we may suppose, however, that from one time to another some biting memory strikes through and corrupts this happiness. a suggestion due to the exterior world may revive a past disagreeable to contemplate. how many foolish or vile actions fill the past_ actions indeed unworthy of this king of thought, and whose escutche

officer, but the chaplain would doubtless have admired these sentiments. it is certainly superfluous, after all thee considerations, to insist upon the moral character of hashish. let me compare it to suicide, to slow suicide, to a weapon always bleeding, always sharp, and no reasonable person will find anything to object to. let me compare it to sorcery or to magic, which wishes in working upon matter by means of arcana (of which nothing proves the falsity more than the efficacy) to conquer a dominion forbidden to man or permitted only to him who is deemed worthy of it, and no philosophical mind will blame this comparison. if the church condemns magic and sorcery it is that they militate against the intentions of god; that they save time and render morality superfluous, and that she_ the

or a christian philosopher) seated upon the steep olympus of spirituality; around him the muses of raphael or of mategna, to console him for his long fasts and his assiduous prayers, weave the noblest dances, gaze on him with their softest glances and their most dazzling smiles; the divine apollo, master of all knowledge (that of francavilla, of albert d rer, of goltzius, or another_ what does it matter? is there not an apollo for every man who deserves one, caresses with his bow his most sensitive strings; below him, at the foot of the mountain, in the brambles and the mud, the human fracas; the helot band imitates the grimaces of enjoyment and utters howls which the sting of the poison tears from its breast; and the poet, saddened, says to himself "these unfortunate ones, who have neithe

ALEISTER CROWLEY EQUINOX EQ I 4 2

the act brought with it a recoil, and caused an exhaustion and a void which nullified the powers gained. aristocracy; it is essentially middle-class; and this no doubt is the chief reason why it has met with a kindly reception by this nation of shop-walkers. 293 anikka, change; dukka, sorrow; anatta, absence of an ego. 294 pr n y ma acts on the mind just as calomel acts on the bowels. it does not matter if a patient believes in calomel or not. the physician administers it, and even if the patient be a most hostile christian scientist, the result is certain. similarly with pr n y ma, the guru gives his chela a certain exercise, and as surely as the calomel voided the noxious matter from the intestines of the sufferer, so will the pr n y ma void the capricious thoughts from the mind of the d

just got to the real masterpiece of literature "and adam knew hevah his woman" which contains all that ever has been said or ever can be said upon the sex-problem in its 202 one simple, sane, clean truth, when glancing up, he saw that after all he had overlooked something. in the infinite universe which he had constructed there was a tiny crack. a tiny, tiny crack. barely an inch of it. well, the matter was easily remedied. as it chanced, there was a dainty little spirit (with gossamer wings like a web of steel, and scarlet tissue of silk for his robes) flitting about, brandishing his tiny sword and spear in a thoroughly warlike manner "shun" said the great white spirit "by the right, dress "snappers, one pace forward, march "prepare to stop leak "stop leak" but the matter was not thus eas

un" said the great white spirit "by the right, dress "snappers, one pace forward, march "prepare to stop leak "stop leak" but the matter was not thus easily settled. after five hours' strenuous work, the little spirit was exhausted,and the hole apparently no nearer being filled than before. he returned to the great white spirit "beg pardon, sir" he said "but i can't fill that there 'ole nohow "no matter" answered the great white spirit, with a metaphysical double entendre "you may go" if anything, the crack was bigger than before, it seemed to him "this" he said "is clearly the job for bartzabel" and he despatched a "speed" message for that worthy spirit. bartzabel lost no time in answering the summons. of flaming, radiant, far- darting gold was his crown; flashing hither and thither more

ay, it seemed bigger than before- a very gape in the womb of the universe. crestfallen, kamael the mighty returned before the great white spirit, his serpents drooping behind him; and they grovelled before the throne of that all-powerful one. he dismissed them with a short laugh, and a wave of his right hand. if he was disturbed, he was too proud to show it "this" he said to himself "is clearly a matter for elohim gibor" therefore he summoned that divine power before him. the crown of elohim gibor was space itself; the two halves of his brain were the yea and nay of the universe; his breath was the breath of very life; his being was the mahalingam of the first, beyond life and death the generator from nothingness. his armour was the primal water of chaos. the infinite moon-like curve of hi

rry me at once. carr. then how can i be serious! i understand from a gentleman named shaw that marriage is only a joke- no, not shaw! vaughan, or gorell barnes, or some name like that! euphemia. but you will, won't you? carr. no, i won't, will i["sings "i have a wife and bairnies three, and i'm no sure how ye'd agree, lassie" euphemia. what["she releases herself" carr. well, the wife's dead, as a matter of fact. her name was hope-of- ever-doing-something-in-the-wide-wide. but the bairns are alive: young chemistry, already apt at repartee- i should say retort ,little biology, who's rather a worm between you and me and the gate-post; and poor puny, puling, sickly little metaphysics, with only one tooth in his upper jaw! oh, don't cry! i love you as i always did and always shall. i'll see you

ALEISTER CROWLEY EQUINOX EQ I 4 3

ten in my book is this most drastic disillusion! so weak and ill was he, i doubt if he might hear the royal feast of laughter that came rolling out afar from that elusive beast. 97 yet, those white lips were snapped, like steel upon the ankles of a slave! that body broken on the wheel of time suppressed the groan it gave "not there, not here, my quest" he cried "not thus! not now! do how and when matter? i am, and i abide, sir palamede the saracen" 98 xxxviii sir palamede of great renown rode through the land upon the quest, his sword loose and his vizor down, his buckler braced, his lance in rest. now, then, god save thee, palamede! who courseth yonder on the field? those silver arms, that sable steed, the sun and rose upon his shield? the strange knight spurs to him. disdain curls that p

ALEISTER CROWLEY EQUINOX EQ I 4

to the british public as a new volume of the "new thought library" at the popular price of 3"s" 6"p" net "strong, wise, sound, pleasant, helpful, well-written- these are only a few of the complimentary adjectives which can honestly be applied to this book- alice brown in "ohio state journal "admirable! it is a long time since we have read a book on the fascinating subject of mind's influence over matter, especially in the building of character, with as much pleasure as this has afforded. characterized throughout by a cheery optimism, the perusal of it is as good as any tonic, and far better than most "pall mall gazette" mental medicine: some practical suggestions from a spiritual standpoint. by oliver huckel, s.t.d. with an introduction by lewellys f. barker, m.d. summary of contents- the

beasts wherewith thou must plough the field; the unicorn, the horse, and the ox. and these shalt thou yoke in a triple yoke that is governed by one whip. 2. now these beasts run wildly upon the earth and are not easily obedient to the man. 3. nothing shall be said here of cerberus, the great beast of hell that is every one of these and all of these, even as athanasius hath foreshadowed. for this matter1 is not of tiphereth without, but tiphereth within. 11 i 0. the unicorn is speech. man, rule thy speech! how else shalt thou master the son, and answer the magician at the right hand gateway of the crown? 1. here are practices. each may last for a week or more. alpha. avoid using some common word, such as "and" or "the" or "but; use a paraphrase. beta. avoid using some letter of the alphabe

answer the fool at the left hand gateway of the crown? 1. here are practices. each may last for a week, or more. alpha. avoiding lifting the left arm above the waist. beta. avoid crossing the legs. of thine own ingenium devise others. 2. on each occasion that thou art betrayed into doing that thou art sworn to avoid, cut thyself sharply upon the wrist or forearm with a razor; even as 1("i.e" the matter of cereberus. thou shouldst beat a disobedient dog. feareth not the horse the teeth of the camel? 3. thine arm then serveth thee both for a warning and for a record. thou shalt write down thy daily progress in these practices, until thou art perfectly vigilant at all times over the least action that slippeth from the least of thy fingers. thus bind thyself, and thou shalt be for ever free

ster; merely by cowardice and self-consciousness. he could not command love and desires; the angels of love and desires therefore digged a deep trap before his feet. tabard was sitting in the verandah. the men had gone to bed, the women also. he lighted his pipe, the use of which a life in open air had permitted his lungs to tolerate. he was thinking, pondering, meditating upon the most important matter in life, the personal one. he looked at his hands, white, well shaped, well kept, but the left retaining a stiffer and curved appearance. lionel felt ashamed of himself. he took his watch in his hand and looked at the time of night. 31 twenty-one minutes past one o'clock- the day war marching towards its first duality. the door opened behind him, and the creaking wood caused him to jump up

y do not know where these bricks came form, or how they were made, or who made them; but here they are; let us build a house and live in it" now this indeed is a very sensible view to take, and the result is we have some very fine houses built by these excellent bricklayers; but strange to say, this is the fatalist's point of view, and a fatalistic science is indeed a cruel kind of oxymoron. as a matter of fact he is nothing of the kind; for, when he has exhausted his supply of bricks, he starts to look about for others, and when others cannot be found, he takes one of the old ones and picking it to pieces tries to discover of what it is made so that he may make more. what is small-pox? really, my friend, i do not know where it came from, or what it is, or how it originated; when a man cat

ALEISTER CROWLEY EQUINOX EQ I 6 2

t and day. these are real, these illusion: i am of them, false or frail, true or lasting, all is fusion in the spirit's shadow-veil, till the knowledge-lotus flowering hides the world beneath its stem; neither i, nor god life-showering, find a counterpart in them as a spirit in a vision shows a countenance of fear, laughs the looker to derision, only comes to disappear, gods and mortals, mind and matter, in the glowing bud dissever: vein from vein they rend and shatter, and are nothingness for ever. in the blessed, the enlightened, perfect eyes these visions pass, pass and cease, poor shadows frightened, leave no stain upon the glass. one last stroke, o heart-free master, one last certain calm of will, and the maker of disaster shall be stricken and grow still. burn thou to the core of mat

ye shall dance on hill and level; ye shall sing in hollow and height, in the festal mystical revel, the rapturous bacchanal rite! the rocks and trees are yours, and the waters under the hill, by the might of that which endures, the holy heaven of will! i kindle a flame like a torrent to rush from star to star; your hair as a comet's horrent, ye shall see things as they are! 41 i lift the mask of matter; i open the heart of man; for i am of force to shatter the cast that hideth- pan! your loves shall lap up slaughter, and dabbled with roses of blood each desperate darling daughter shall swim in the fervid flood. i bring ye laugher and tears, the kisses that foam and bleed, the joys of a million years, the flowers that bear no seed. my life is bitter and sterile, its flame is a wandering st

altar is virgo, and his four attendants" 95 the rite of mercury i mercury. 22-333-333["full light" the speech in the silence. the words against the son of night. the voice of mercury in the universe in the presence of the eternal gods. the formulas of knowledge. the wisdom of breath. the radix of vibration. the shaking of the invisible. the rolling asunder of the darkness. the becoming visible of matter. the piercing of the coils of the stooping dragon. the breaking forth of the light["all being seated, the" four probationers "rise from among the other" probationers "and march to the altar] first probationer. 333-333-22. brethren, let us kindle the holy perfumes in honour of the most divine god. all four probationers["while he does so] hail unto the most divine lord mercury! first probatio

of the sea, as the storm of the air, as the quake of the earth- let it soar for a boon, for a bane, for a snare, for a lure, for a light, for a kiss, for a rod, for a scourge, for a sword- bring us thy burden of bliss- bring us the word of the lord! taurus. in vain thou askest speech from our lady of silence: cancer. bear the cup of libation! pan. 333-333-333["recites" roll through the caverns of matter, the world's irremovable bounds! roll, ye wild billows of ether! the sistron is shaken and sounds! wild and sonorous the clamour, vast in the region of death. live with the fire of the spirit, the essence and flame of the breath! sound, o sound! gleam in the world of the dark, where the chained ones shall tremble and flee! gleam in the skies of the dusk, for the light of the dawn is in me!

ing. affirmation for the morning. affirmation for the evening. affirmation for fear of heredity. affirmation for fear of death. every man a king; or, might in mind mastery. by orison swett marden. price 3"s" 6"d" net "happily written, with knowledge and insight as well as gaiety and charm "light "admirable! it is a long time since we read a book on the fascinating subject of mind's influence over matter, especially in the building of character, with as much pleasure as this has afforded. characterised throughout by a cheery optimism, the perusal of it is as good as any tonic, and far better than most "pall mall gazette" mental medicine: some practical suggestions from a spiritual standpoint. by oliver huckel, s.t.d. with an introduction by lewellys f. barker, m.d. price 3"s" 6"d" net. summ

ALEISTER CROWLEY EQUINOX EQ I 6

ccult arts, comprising: divination- the tarot cartomancy- crystal gazing- clairvoyance- geomancy- psychometry- dowsing- dreams- sortileges- alchemy. the need for a concise and practical exposition of the main tenets of occultism has long been felt. in this manual of occultism the author has dealt in a lucid manner with both the occult sciences and the occult arts, and has added some supplementary matter on the subjects of hypnotism and alchemy. the book is written from the point of view of a practical student, and contains many experimental results, which form valuable keys to the study and practice of the subjects dealt with. the text is illustrated with numerous explanatory diagrams and symbols "almost every department of the secret arts is touched upon in this manual, and, for those who

rophets and prophecies- prophecies and anticipations- julian the apostate- mystical christianity- the perfect way- relationship of christianity to gnostic faiths- early christian evidences- founders of orthodox christianity- friedrich nietzsche- the strange case of lurancy vennum- cagliostro. dr. alfred russel wallace, writing to the author, characterises this book as "excellent both in style and matter "mr havelock ellis writes to the author "i have read your brilliant and stimulating volume of essays with much interest "the highly controversial matters of which he treats are dealt with in an exceptionally interesting and fascinating fashion. suggestive and thoughtful, and written in a clear and illuminative style "the globe "marked by very considerable literary ability "scotsman "twelve

hen let him sway the force of him to and fro like a satyr in silence, until the word burst from his throat. 14. then let him not fall exhausted, although the might have been ten thousandfold the human; but that which floodeth him is the infinite mercy of the genitor-genetrix of the universe, whereof he is the vessel. 15. nor do thou deceive thyself. it is easy to tell the live force from the dead matter. it is no easier to tell the live snake from the dead snake. 16. also concerning vows. be obstinate, and be not obstinate. understand that the yielding of the yoni is one with the lengthening of the lingam. thou art both these; and thy vow is but the rustling of the wind on mount meru. 17. now shalt thou adore me who am the eye and the tooth, the goat of the spirit, the lord of creation. i

bower["from the palms c. comes forward" laylah "veiled, with a pitcher. she attaches it to the cord of the lever and" 73 "dips it into the well. she looks about her, and seeing no one, raises her veil" laylah. from the heart of the sand the water wells up purer than the rain. so in my heart love springs chaster than the grace of heaven itself. earth purifies more subtly than the sea. only through matter can spirit understand itself, justify itself, become itself. this mystery i heard from the holy man of bassu. his beard was whiter than snow because it had once been blacker than burnt wood. so will i cherish my love, the love which i owe, which i give, to my husband the noblest of the emirs; for i and my love and my service and my duty all are his. i have no duty to god but to obey my husb

others exchange glances and go out "rinaldo "is left alone. he goes to the place of torture] there is blood on the floor. it fell from her lip that she bit through. pilate washed his hands in water. had i power i would wash mine in blood, in the blood of these monsters of cruelty- no, of stupidity. but i am too old. i gave all for power, and i used all my power to reconcile, to heal, to amend the matter. so at the end i find myself a toothless dog. bigotry i could have beaten: it is this mountain of stupidity that crushes me. shall i summon my 103 knights and join the saracen army? that were only to change the balance, to change the cross, soaked in the blood of humanity, for the crescent, pale flame of madness. oh could i destroy both. forty years ago i strove to reconcile them by love, b

ALEX SANDERS THE KING OF THE WITCHES

was his favourite, that he had just the thing 'it's gold and it has huge rubies in it, i'll bring it in' he volunteered. gran was horrified and told him that he certainly could not borrow it. even though it was only gilded and the 'rubies' were coloured glass, it was a consecrated piece of regalia and not to be handled by non-witches. chastened, alex went to school the next day and explained the matter to the master 'i'm a witch, you see, and nonwitches aren't allowed to use such weapons' the master threw back his head and roared with laughter and alex could never really like him again. now that he had an athame of his own he began to take part in the rituals within the circle which gran performed to cure the sickness of neighbours who had petitioned her. then he embarked on the next step

. he found the wild herbs used for potions in the very places described in witch-records 'beside fast running water 'beneath the mossy side of stones 'where two streams meet. he would have much to tell his grandmother. the months he spent with his uncle louie were among the happiest of his childhood, free as they were from the problems of poverty, but he badly wanted to visit his grandmother. the matter resolved itself in june 1940 when his parents sent word for him to come home. he wasjust fourteen and his schooldays were over; it was time to go to work. back home in manchester, this time in cornbrook street, old trafford, where his mother had moved so that she could take in boarders, alex found a job with a carpenter that left him free to spend every evening with his grandmother. she mad

d' she murmured. there was a ripple oflaughter; horns could mean he was a cuckold. but alex knew them as the ymbol of witchcraft and was impressed by such perception. he went along to every meeting at the spiritualist church and before long he was being trained as a medium. fit .hea:t he felt h; was cheatin, for. while they talked of going into a trance, he was working witchcraft. but what did it matter, he asked himself? the end product was the same a .glimpse into the future, and he was not disobeying the witch law by working alone. witho t tellin his companions he was using powers taught him by his grandmother, he began healing. there was. a woman who suffered from fibrositis in her back' a man whose face was disfigured with a twitch; in all about a dozen cases. it was nothing to alex;

oraphobia. doctors had assured him that there was nothing organically wrong, but ron was terrified of losing her as well as his son. since alex had come into their lives, however, she had been a differentwoman. her life revolved round him even though they saw him only once or twice a week. it was like a miracle to ron to hear laughter in the house again and to be able to face each day eagerly. no matter how much money he spent on alex it was worth every penny. a ballroom? certainly he should have one, and the best architect in the district was called in to convert the billiard room. when the grand opening party was held, the room was exactly as it had appeared in alex's visions. the pillars supporting the ceiling were each draped with a differentcoloured length of silk; a bar was built acr

ouched in corners and crevices, in the boardroom where the interview took place, alex had difficulty keeping his eyes off the magnificent framed papyrus specimens on the walls and the egyptian. bills of sale for servants. the wages, explained the library official, were very low; only eight pounds a week which, in 1963, was about the lowest rate for any job. alex assured him that the money did not matter; he loved books and wanted to care for them. the official eyed him curiously, surprised and pleased to find a man who, though obviously cheaply clad, could disdain money for the sake of books. he was engaged on the spot. for alex, going to work was like going to a temple. dressed in his .only good suit, he presented himself in the front hall the next monday morning. he was shown round the l

ALEXANDRIAN BOOK OF SHADOWS OCCULT

e not taking money for the art, but for good and honest work. 90. and even the christians say "the labourer is worthy of his hire" but if any brother work willingly for the good of the craft without pay 'tis but to their greater honour. so be it ordained. 91. quarrels if there be any dispute or quarrel among the brethren, the high priestess shall straightly convene the elders and inquire into the matter, and they shall hear both sides, first alone and then together. 92. 93. and they shall decide justly, not favouring one side or the other. 94. ever recognising there be people who can never agree to work under others. 95. but at the same time, there be some people who cannot rule justly. 96. to those who must ever be chief, there is one answer"'void the coven or seek another one, or make a

lms down. all dance and chant either the witches' rune or the call of the ancient mysteries: all: eo, evohe! dance and chant faster and faster until hps senses that the time is right, whereupon she calls: hps: down! all shall drop to the ground in a circle facing the hps. if there is coven work to be done, now is the appropriate time to do it. or a meditation upon the moon's season, or such other matter as may be fitting or needful. at an esbat wine and cakes will follow, but at a sabbat the great rite comes first. notes l from the witches' way by the farrars. wine blessing follows: working part of esbat circle (any worship circle) hps stands in god position before altar. hp fills a chalice with red wine and offers it up to her from his knees. hps takes athame between her palms and holds i

inflames the mind and renders it difficult to control the power, though control may be gained through practice. the scourge is a far better way, for it stimulates and excites both body and soul, yet one easily retains control. the great rite is far the best. it releases enormous power, but the conditions and circumstances make it difficult for the mind to maintain control at first. it is again a matter of practice and the natural strength of the operator's will and in a lesser degree those of his assistants. if, as of old, there were many trained assistants present and all wills properly attuned, wonders occur. sorcerors chiefly used the blood sacrifice; and while we hold this to be evil we cannot deny that this method is very efficient. power flashes forth from newly shed blood, instead

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

known methods; just puts the pieces together rather differentpocopyright 1998 lucis trust the consciousness of the atom by alice a. bailey copyright 1961 lucis trust copyright renewed 1989 by lucis trust foreword the lectures here presented were delivered in new york during the past winter. the purpose of this series was to present to their auditors the testimony of science as to the relation of matter and of consciousness; to enable the hearers to observe the identical manifestation of these relations and of certain basic laws in successively higher states of being, and thus to bring to them a realisation of the universality of the evolutionary process and its actuality; and to deal somewhat with the nature of the expanded states of consciousness and the enlarged life toward which all ma

nsciousness of the atom copyright 1998 lucis trust answers given fall into three main groups, and that three principal solutions are held out for the consideration of men. these three solutions are: first, realism. another name for this school is that of materialism. it teaches that "the presentation which we have in consciousness of an external world is true; that things are what they seem; that matter and force, as we know them, are the only reality, and that it is not possible for man to get beyond the tangible. he should be satisfied with facts as he knows them, or as science tells him they are. this is a perfectly legitimate method of solution, but for some of us it fails in that it does not go far enough. in refusing to concern itself with anything except that which can be proven and

ed 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 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 wi

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 of science, religion, and philosophy we may get a working knowledge of the truth as it is, remembering at the same time that "truth lies within ourselves" no one man's expression of the truth is the whole expression, and the sole purpose of thought is to enable us to build constructi

s them into one coherent whole. perhaps by the union of these three lines of science, religion, and philosophy we may get a working knowledge of the truth as it is, remembering at the same time that "truth lies within ourselves" no one man's expression of the truth is the whole expression, and the sole purpose of thought is to enable us to build constructively for ourselves, and to work in mental matter. i should like to outline my plan this evening, to lay the groundwork for our future talks, and to touch upon the main lines of evolution. the line that is most apparent is necessarily that which deals with the evolution of substance, with the study of the atom, and the nature of atomic matter. next week we will touch upon that. science has much to tell us about the evolution of the atom, a

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

nality, or lower self, physical plane man. this aspect is also threefold: 1. a mental body..lower manas. 2. an emotional body..astral body. 3. a physical body..the dense physical and the etheric body. the aim of evolution is therefore to bring man to the realisation of the egoic aspect and to bring the lower nature under its control. chapter i introductory remarks before entering upon the subject matter of the following articles of initiation, on the paths that- 3- initiation, human and solar copyright 1998 lucis trust open before the perfected man, and on the occult hierarchy, certain statements may be made which seem essential for the judicious study and comprehension of the ideas submitted. dogmatism and the intuition it is to be recognised that throughout this volume facts are alleged

oundations a structure that will meet the needs of the inner evolving life. three basic facts to be recognised the ideas that are elaborated here find their corroboration in certain facts that are stated in the occult literature now extant. these facts are three in number, and are as follows (a) in the creation of the sun and the seven sacred planets composing our solar system, our logos employed matter that was already impregnated with particular qualities. mrs. besant in her book "avataras (which some of us think the most valuable of all her writings, because one of the most suggestive, makes the statement that "our solar system is builded out of matter already- 4- initiation, human and solar copyright 1998 lucis trust existing, out of matter already gifted with certain properties (page

at was already impregnated with particular qualities. mrs. besant in her book "avataras (which some of us think the most valuable of all her writings, because one of the most suggestive, makes the statement that "our solar system is builded out of matter already- 4- initiation, human and solar copyright 1998 lucis trust existing, out of matter already gifted with certain properties (page 48. this matter, therefore, we deduce, held latent certain faculties that were forced to demonstrate in a peculiar way, under the law of cause and effect, as does all else in the universe (b) all manifestation is of a septenary nature, and the central light which we call deity, the one ray of divinity, manifests first as a triplicity, and then as a septenary. the one god shines forth as god the father, god

n when (if we dare speak of eternities in the terms of time) the sound of the perfected universe will resound to the uttermost bounds of the furthest constellation. then will be known the mystery of "the marriage song of the heavens" five points to remember the reader is also asked to remember and weigh certain ideas prior to taking up the study of initiation. due to the extreme complexity of the matter it is an utter impossibility for us to do more than get a general idea of the scheme; hence the futility of dogmatism. we can do no more than sense a fraction of some wonderful whole, utterly beyond the reach of our consciousness, a whole that the highest angel or perfected being is but beginning to realise. when we recognise the fact that the average man is as yet fully conscious only on t

ognised 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. it deals with the life side

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

eration as a reference and a textbook, and may serve as a scaffolding upon which more detailed instruction may later be built, as the great tide of evolutionary teaching flows on. secondly, to express that which is subjective in comprehensible terms, and to point out the next step forward in the understanding of the true psychology. it is an elucidation of the relation existing between spirit and matter, which relation demonstrates as consciousness. it will be found that the treatise deals primarily with the aspect of mind, with consciousness and with the higher psychology, and less with matter as we know of it on the physical plane. the danger involved in giving out information concerning the various energies of atomic matter is too great, and the race as yet too selfish to be entrusted w

to not exoterically imparted as to the place and work of those myriads of sentient lives who form the essence of objectivity; to indicate the nature of those hierarchies of existences who form out of their own substance all that is seen and known, and who are themselves fire and the cause of all the heat, warmth, life and motion in the universe. in this way the action of fire on water, of heat in matter, whether macrocosmically or- 4- a treatise on cosmic fire copyright 1998 lucis trust microcosmically considered, will be touched upon and some light thrown upon the law of cause and effect (the law of karma) and its significance in the solar system. to sum up the matter, the teaching in this book should tend to an expansion of conscionsness, and should bring about a recognition of the adequ

he teaching in this book should tend to an expansion of conscionsness, and should bring about a recognition of the adequacy, as a working basis, for both science and religion, of that interpretation of the processes of nature which has been formulated for us by the master minds of all time. it should tend to bring about a reaction in favor of a system of philosophy which will link both spirit and matter, and demonstrate the essential unity of the scientific and religious idea. the two are at present somewhat divorced, and we are only just beginning to grope our intellectual way out of the depths of a materialistic interpretation. it must not be forgotten, however, that under the law of action and reaction, the long period of materialistic thought has been a necessary one for humanity, beca

ce" 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 the breath (or heat) of the mother (matter" secret doctrine i. 112. ii. the fire of mind or solar fire. the fire of knowledge burns up all action on the plane of illusion, therefore those who have acquired it and are emancipated are called fires. secret doctrine i.114. iii. the fire of spirit or electric fire "lift up thy head, o lanoo; dost thou see one, or countless lights above thee, burning in the dark midnight sky "i sense one

fested conditioned being. it is beyond the range and reach of any human thought or expression. the manifested universe is contained within this absolute reality and is a conditioned symbol of it. in the totality of this manifested universe, three aspects are to be conceived. 1. the first cosmic logos, impersonal and unmanifested, the precursor of the manifested. 2. the second cosmic logos, spirit-matter, life, the spirit of the universe- 9- a treatise on cosmic fire copyright 1998 lucis trust 3. the third cosmic logos, cosmic ideation, the universal world-soul. from these basic creative principles, in successive gradations there issue in ordered sequence the numberless universes comprising countless manifesting stars and solar systems. each solar system is the manifestation of the energy a

ALICE A BAILEY05 THE LIGHT OF THE SOUL

ree worlds. the nature of the soul, the qualities and activities inherent in the love nature of the son of god, and the wisdom which demonstrates when love and activity (the second and third aspects) are brought together, characterise his life on earth, and he can say as did the christ "it is finished" the date of the birth of patanjali is unknown and there is a good deal of controversy upon this matter. most of the occidental authorities ascribe a date between the years 820 b. c. to 300 b. c, though one or two place him after christ. the hindu authorities themselves, however, who may be supposed to know something about the matter, ascribe a very much earlier date, even as far back as 10,000 b. c. patanjali was a compiler of teaching which, up to the time of his advent, had been given oral

reveal. 50. it is hostile to, or supersedes all other impressions. 51. when this state of perception is itself also restrained (or superseded, then is pure samadhi achieved. the yoga sutras of patanjali book i the problem of union 1. aum (om) the following instruction concerns the science of union. aum. is the word of glory; it signifies the word made flesh and the manifestation upon the plane of matter of the second aspect of divinity. this blazing forth of the sons of righteousness before the world is achieved by following the rules herein contained. when all the sons of men have demonstrated that they are also sons of god, the cosmic son of god will likewise shine forth with increased intensity of glory. the great initiate, paul, had a vision of this when he said that "the whole creatio

of the third and second aspects. this is consummated at the third initiation (in christian terminology, the transfiguration. a later synthesis is then effected between the united third and second aspects and the first: 1st aspect 2nd aspect 3 rd aspect spirit soul body father son (christ) h oly ghost monad ego personality divine self h igher self l ower self life consciousness f orm energy force matter the presence the angel of the human being the presence a clear distinction should be made between the christ principle as indicated above, which is a high spiritual aspect to which each member of humanity must attain, and the same term applied to a personage of exalted rank representing that principle, whether in the historical reference to the man of nazareth or otherwise. 2. this union (o

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 sparks are imprisoned by them, being first attracted to them through the mutual interplay of spirit and matter. by the control of these substances and the restraint of their instinctual activities, these spirits gain experience and eventually liberation. thus union with the soul is brought about. it is a union known and experienced in the physical body upon the plane of densest manifestation through the conscious intelligent control of the lower nature- 11- the light of the soul copyright 1998 lucis

ard true expression. all knowledge therefore which is acquired through the medium of the lower faculties and which is based upon the form aspect is incorrect knowledge. the soul alone perceives correctly; the soul alone has the power to contact the germ or the principle of buddhi (in the christian phraseology, the christ principle) to be found at the heart of every atom, whether it is the atom of matter as studied in the laboratory of the scientist, whether it is the human atom in the crucible of daily experience, whether it is the planetary atom, within whose ring-pass-not all our kingdoms of nature are found, or the solar atom, god in manifestation through the medium of a solar system. christ "knew what was in man" and therefore could be a saviour. 9. fancy rests upon images which have n

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

in fact, he arrives at god and discovers god as the central fact. knowing himself to be divine, he finds the whole is equally divine. dr. f. kirtley mather of harvard university has said in a most illuminating article "that there is an administration of the universe cannot be denied. something has determined and continues to determine the functioning of natural law, the orderly transformation of matter and of energy. it may be the 'curvature of the cosmos, or 'blind chance, or 'universal energy, or 'an absentee jehovah, or an 'all-pervading spirit, but it must be something. from one point of view, the question: is there a god? is promptly answered in the affirmative" thus, through finding himself and understanding his own nature, man arrives at that centre within himself which is one with

rgy, and the vehicle for the two forms of soul energy to which i referred above. the subject of the vital body, its relation to this universal energy, and its seven points of contact with the physical organism are covered in my book, the soul and its mechanism, and will not be enlarged upon here, beyond quoting one paragraph "behind the objective body lies a subjective form constituted of etheric matter, and acting as a conductor of the life principle of energy, or prana. this life principle is the force aspect of the soul, and through the medium of the etheric body the soul animates the form, gives it its peculiar qualities and attributes, impresses upon it its desires and, eventually, directs it through the activity of the mind. through the medium of the brain the soul galvanizes the bod

e would not be entering upon this particular phase in the age-long pursuit of truth. we are conscious within ourselves of duality, and of a state of warfare between the two aspects of which we are constituted. we are conscious of a profound dissatisfaction with physical life as a whole, and with our inability to grasp and understand the divine reality which we hope exists. but it remains for us a matter for faith, and we want certainty. the life of the senses does not seem to carry us far enough along the path towards our goal. it is a fluid existence which we lead, being sometimes carried by our high desires to a mountain top of wonder on which we stay just long enough to get a vision of beauty, and then are hurled into the abyss of our daily environment, our animal nature and the chaotic

cquire this speculative mind? by a habit of mental concentration."4(58) this is in the strictest conformity with the eastern method, which aims first to put a man in control of his mental apparatus, so that he becomes the one who uses it at will and is not (as is so often the case) the victim of his mind, swayed by thoughts and ideas over which he has no control, and which he cannot eliminate, no matter how strong may be his desire to do so. the same ideas that meister eckhart expressed can also be found in that ancient indian scripture, the bhagavad gita "the mind wavers, krishna, turbulent, impetuous, forceful; i think it is as hard to hold as the wind- 43- from intellect to intuition copyright 1998 lucis trust "without doubt..the wandering mind is hard to hold; but through assiduous pra

together or the drawing to a common centre or focal point" it connotes the gathering together of our wandering thoughts and ideas, and holding the mind- 45- from intellect to intuition copyright 1998 lucis trust firmly and steadily focussed or centred on the object of our immediate attention, without wavering or distraction. it involves the elimination of all that is foreign or extraneous to the matter under observation. patanjali defines it thus "the binding of the perceiving consciousness to a certain region is attention or concentration."7(61) this necessarily involves a distinction between the thinker, the apparatus of thought, and that which is to be considered by the thinker. we need, therefore, to distinguish between ourselves, the one who is thinking and that which are use to thin

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

approach the shadow, yet burn it not. the fire sheath is completed. let the magician chant the words that blend the fire and water. from "a treatise on cosmic fire- 3- a treatise on white magic copyright 1998 lucis trust introductory remarks man's three aspects in the study of the ideas outlined in this book and their careful consideration certain basic concepts are borne in mind: first, that the matter of prime importance to each student is not the fact of a particular teacher's personality but the measure of truth for which he stands, and the student's power to discriminate between truth, partial truth, and falsity. second, that with increased esoteric teaching comes increased exoteric responsibility. let each student with clarity therefore take stock of himself, remembering that underst

rms and those forms are the expressions, in time and space, of the central universal energy. life in manifestation produces existence and being. it is the root cause, therefore, of duality. this duality which is seen when objectivity is present and which disappears when the form aspect vanishes is covered by many terms, of which for the sake of clarity, the most usual might be here listed: spirit matter life. form father. mother positive. negative darkness. light students must clearly have this essential unity in mind e'en when they talk (as they needs must) in finite terms of that duality which is everywhere, cyclically, apparent. ii. the second postulate grows out of the first and states that the one life, manifesting through matter, produces a third factor which is consciousness. this c

ust clearly have this essential unity in mind e'en when they talk (as they needs must) in finite terms of that duality which is everywhere, cyclically, apparent. ii. the second postulate grows out of the first and states that the one life, manifesting through matter, produces a third factor which is consciousness. this consciousness, which is the result of the union of the two poles of spirit and matter is the soul of all things; it permeates all substance or objective energy; it underlies all forms, whether it be the form of that unit of energy which we call an atom, or the form of man, a planet, or a solar system. this is the theory of self-determination or the teaching that all the lives of which the one life is formed, in their sphere and in their state of being, become, so to speak, g

he soul of all things; it permeates all substance or objective energy; it underlies all forms, whether it be the form of that unit of energy which we call an atom, or the form of man, a planet, or a solar system. this is the theory of self-determination or the teaching that all the lives of which the one life is formed, in their sphere and in their state of being, become, so to speak, grounded in matter and assume forms whereby their peculiar specific state of consciousness may be realised and their vibration stabilised; thus they may know themselves as existences. thus again the one life becomes a stabilised and conscious entity through the medium of the solar system, and is essentially, therefore the sum total of energies, of all states of consciousness, and of all forms in existence. th

activities of the evolutionary process. all become self-centered and self-determined. iii. the third basic postulate is that the object for which life takes form and the purpose of manifested being is the unfoldment of consciousness, or the revelation of the soul. this might be called the theory of the evolution of light. when it is realised that even the modern scientist is saying that light and matter are synonymous terms, thus echoing the teaching of the east, it becomes apparent that through the interplay of the poles, and through the friction of the pairs of opposites light flashes forth. the goal of evolution is found to be a gradual series of light demonstrations. veiled and hidden by every form lies light. as evolution proceeds, matter becomes increasingly a better conductor of the

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

ions vi. the three crosses vii. the rays, constellations and planets volume iv i. the basic causes of disease ii. the basic requirements for healing i ii. the fundamental laws of healing volume v i. stanzas for disciples ii. the fourteen rules for disciples and initiates i ii. the rays and the initiations- 2- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust matter is the vehicle for the manifestation of soul on this plane of existence, and soul is the vehicle on a higher plane for the manifestation of spirit, and these three are a trinity synthesized by life, which pervades them all. the secret doctrine vol. i. page 80. third edition three souls, one man three souls which make up one soul: first, to wit, a soul of each and all the bodily parts, seate

gauge our particular problem with judgment. we can then deal more intelligently with ourselves, with our children and with our friends and associates. we shall find ourselves able to cooperate more wisely with the plan as it is seeking expression at any particular time. it is a platitude to say that the true meaning of "psychology" is the "word of the soul" it is the sound, producing an effect in matter, which a particular ray may make. this is in some ways a difficult way of expressing it, but if it is realised that each of the seven rays emits its own sound, and in so doing sets in motion those forces which must work in unison with it, the entire question of man's free will, of his eternal destiny and of his power to be self-assertive comes up for solution. these questions we shall seek

that consciousness of all else drops away. to achieve that is their aim and objective. let me also remind you that the career of the monad (an aspect of energy found on one or other of the three major rays) can be roughly divided into three parts, leading to a fourth: 1. a lower realisation 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

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 far as the third initiation, the centre of gravity (if i may so express it) shifts steadily out of the form side and centres itself more and more in that of the soul. there is a growing consciousness that there is a reality which emb

them tritely and succinctly and adequately, had we but the development to know it. the third (however understood) defies expression, and hints at a fourth type of realisation which is that of deity itself, about which it profits us not to speculate. 2. life-quality -appearance in our study of the rays it must therefore be remembered that we are dealing with life-expression, through the medium of matter-form. the highest unity will be cognised only when this dual relation is perfected. the theory of the one life may be held, but i deal not basically with theory but with that which may be known, provided there is growth and intelligent application of truth. i deal with possibility and with that which is capable of achievement. many these days like to talk and think in terms of that one life

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

red and fails sufficiently to affect our lives. in our myopic study of the letter we have lost the significance of the word itself. we need to get behind the symbol to that which it embodies, and to shift our attention away from the world of outer forms to that of inner realities. keyserling points this out in these words "the process of shifting levels from the letter to the inner meaning in the matter of spiritual attitudes can be clearly set forth by one single proposition. it consists in `seeing through' the phenomenon. every living phenomenon is, first and last, a symbol; for the essence of life is meaning. but every symbol which is the ultimate expression of a state of consciousness is in itself transparent for another deeper one, and so on into eternity; for all things in the sense

o man. the words of dr. berdyaev, in freedom and the spirit, throw light on this "the christian revelation is universal, and everything analogous to it in other religions is simply- 8- from bethlehem to calvary copyright 1998 lucis trust a part of that revelation. christianity is not a religion of the same order as the others; it is, as schleiermacher said, the religion of religions. what does it matter if within christianity, supposedly so different from other faiths, there is nothing original at all apart from the coming of christ and his personality; is it not precisely in this particular that the hope of all religions is fulfilled?"6 each great period of time and each world cycle will have through the loving-kindness of god its religion of religions, synthesising all the past revelatio

cesses of re-adjustment a period of temporary chaos is inevitable. christianity will not be superseded. it- 14- from bethlehem to calvary copyright 1998 lucis trust will be transcended, its work of preparation being triumphantly accomplished, and christ will again give us the next revelation of divinity. if all that we now know of god is all that can be known, the divinity of god is but a limited matter. what the new formulation of truth will be, who can say? but the light is slowly pouring into men's hearts and minds, and in this lighted radiance they will vision the new truths and arrive at a fresh enunciation of the ancient wisdom. through the lens of the illumined mind man will shortly see aspects of divinity hitherto unknown. may there not be qualities and characteristics of the divin

ding consciousness, he is gradually led to experience more and more of the divine immanence, to perceive more of the divine transcendence, and to register with an increasingly illumined awareness the revelation which is sequentially presented for his education and his cultural growth. today we stand at the very verge of the birth hour of the racial christ, and out from the darkness of the womb of matter the christ child can enter into the light of the kingdom of god. another crisis is upon us, and for this christ has prepared the race, for when he was born at bethlehem, it was not simply the birth of another divine teacher and messenger, but the appearing of an individual who not only summed up in himself the past achievement of the race, but who was- 22- from bethlehem to calvary copyrigh

im "a man of sorrows, and acquainted with grief."10 it was the beginning of the end, and marked his initiation into higher states of consciousness. this is apparent in the gospel story. 2 before we take up a definite consideration of these great initiations, it might be of value to touch upon one or two points in connection with the subject as a whole. so much peculiar and unsound teaching on the matter is being given out at this time, and so wide is the general interest, that a measure of clear thinking is badly needed, and attention should be called to certain factors which are frequently overlooked. it might be asked at this point "who is the initiator? who is eligible to stand before him and to pass through an initiation" it cannot be too clearly emphasised that the first initiator wit

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

metaphor with symbolic intent to be ascertained through the medium of the mystical perception and the wisdom of the enlightened man. as is often glibly said with little real understanding of the significance of the words used, we are dealing with forces and energies. these, as they cyclically run their course and play upon and intermingle with other energies and potencies, produce those forms in matter and substance, which constitute the appearance and express the quality of the great all-enfolding lives and of the life in which all "lives and moves and has its being" the unfoldment of the human consciousness is signalised sequentially by the recognition of life after life, of being after being, and the realisation that these lives are in themselves the sum total of all the potencies and

s the sum total of all the potencies and energies whose will is to create and to manifest. in dealing, however, with these energies and forces, it is impossible to express their appearance, quality and purpose except in symbolic form, and the following points should therefore be remembered: 1. the personality consciousness is that of the third aspect of divinity, the creator aspect. this works in matter and substance in order to create forms through which the quality may express itself and so demonstrate the nature of divinity on the plane of appearances. 2. the egoic consciousness is that of the second aspect of divinity, that of the soul, expressing itself as quality and as the determining subjective "colour" of the appearances. this naturally varies, according to the ability of the soul

ate forms through which the quality may express itself and so demonstrate the nature of divinity on the plane of appearances. 2. the egoic consciousness is that of the second aspect of divinity, that of the soul, expressing itself as quality and as the determining subjective "colour" of the appearances. this naturally varies, according to the ability of the soul in any form to master its vehicle, matter, and to express- 2- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust innate quality through the outer form. 3. the monadic consciousness is that of the first aspect of divinity, that which embodies divine life purpose and intent, and which uses the soul in order to demonstrate through that soul the inherent purpose of god. it is this that determines

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

ynthesis through identification that even the consciousness of the group fades out (except when deliberately recovered in the work of service. naught is then known save deity, no separation of any part, no lesser syntheses, and no divisions or differentiations. during these processes it might be stated that three streams of energy play upon the consciousness of the awakening man: a. the energy of matter itself, as it affects the consciousness of the inner spiritual man, who is using the form as a medium of expression- 11- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust b. the energy of the soul itself, or of the solar angel, as that energy pours forth upon the vehicles and produces reciprocal energy in the solar form. c. the energy of life itself

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

mphasised by the tibetan as it is by all masters and which is of major importance to every aspirant. only those who are beginning to come under the influence and the control of their own souls and are, therefore, mentally focussed and attuned, are eligible for the training offered by the hierarchy. devotion, emotional reactions and sentiment are not enough. esoteric training is also an impersonal matter; it is concerned with the development of soul consciousness and with the expansion of that consciousness to include, and not exclude, all forms of life through which pulses the life and love of god. the true disciple is ever inclusive and never exclusive. it is this- 2- discipleship in the new age- volume i copyright 1998 lucis trust inclusiveness which is the hallmark of all true esoterici

he new age- volume i copyright 1998 lucis trust various instructions and the dates assigned carry no information; the instructions were probably not received on the dates given and the initials are none of them correct. no information will be given by any of us who know the relation between the initials and the disciple. questions as to identity will not be answered at any time. it is the subject matter of the teaching which is of importance and not the name of the disciple for what is said is applicable to all aspirants. one other reason might be mentioned here as indicative of the value of this book. in every case, the disciple is told what are the types of energy to which he most easily responds and upon which ray or divine emanation he finds himself. he, therefore, becomes aware of wha

possible, elements of danger may enter in and the present effort come to naught. my anonymity has always been preserved and will continue to be so though members of this group of disciples know me for who i am. you know me as a teacher, as a tibetan disciple and as an initiate of a certain degree what degree being of no importance to you at all. it is the teaching that i shall give you which will matter. i am an initiate into the mysteries of being. that statement in itself conveys information to those who know. you know also that i am in a human body, and am a resident of northern india. let that suffice and let not curiosity blind you to the teaching. we stand together in spiritual enterprise. all of you have voluntarily and without pressure stated your willingness to go forward into a m

look at my groups of disciples always subjectively and as a group. it is the total radiance which i see; it is the united rhythm which i note and the united tone and colour; it is the sound they collectively emit which i hear. may i reiterate that in one sense your individualities are of no interest or moment to me, except in so far as you raise or lower the group vibration. as personalities, you matter not to us, the teachers on the inner side. as souls you are of vital moment. each disciple in the group of any master may have many weaknesses and limitations. these act as hindrances to others in the group. but, as souls, such disciples are somewhat awakened and alive and have achieved a certain measure of alignment. so it is with all of you in my group. as souls, i cherish you and seek to

ffective value in the world. as i work with you in the future, i shall not wait to wrap up the truths i have to say to each of you in such a way that they cannot hurt. i shall not in the future consider your personality feelings and reactions because i count upon the sincerity of your purpose. it is perhaps wise to remember here that, as a general rule, no one believes what others may tell him no matter how apparent the truth or how much the person may protest that he accepts that truth. only those truths which are wrought out individually in the crucible of experience really penetrate into the living consciousness and bear fruit. but in this group effort which we are undertaking, the fact that all in the group are made aware of what is said to the individual may prove most useful and prod

ALICE A BAILEY13 PROBLEMS OF HUMANITY

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 these six problems and many practical changes had occurred during that period which rendered parts of the or

stability to the national whole; they are seeking to be cooperative, to understand and to further the good of the community. this is not rare but is descriptive of many thousands in every nation. this spirit and attitude will some day characterize the attitude of nation to nation. at present this is not so, and a very different psychology rules. nations seek and demand the best for themselves, no matter what the cost to others; they regard this as a right attitude and as characteristic of good citizenship. nations are coloured by hatreds and prejudices, many of which are as unwarranted today as foul language in a religious meeting. nations are split and divided within themselves by racial barriers, by party differences and by religious attitudes. this inevitably brings disorder and finally

lay and interaction of the nations is largely a psychological one. the soul of a nation is potent in its effect. the national thoughtform (built up over the centuries by the thinking, the goals and the ambitions of a nation) constitutes its ideal objective and is most effective in conditioning the people. a pole, a frenchman, an american, a hindu, a britisher or a german are easily recognized, no matter where they may be. this recognition is not based solely upon appearance, intonation or habits but primarily upon the expressed mental attitude, the sense of relativity and a general national assertiveness. these indications express reaction to the particular national thoughtform under which the man has been raised. if this reaction makes him a good cooperative citizen within the national bo

ns. armies have marched and fought in every part of the world; persecuted peoples have escaped from one land to another; welfare workers have gone from country to country, serving the soldiers, salvaging the sick, feeding the hungry and studying conditions. the world today is very small and men are discovering (sometimes for the first time in their lives) that humanity is one and that all men, no matter what the colour of their skin or the country in which they live, resemble each other. we are all intermingled today. the united states is composed of people from every known country; over fifty different races or nations compose the u.s.s.r. the united kingdom is a commonwealth of independent nations bound together into one group. india is composed of a multiplicity of peoples, religions an

tain characteristics of responsibility and of goodwill will emerge. what is the nature of this atmosphere? 1. an atmosphere of love wherein fear is cast out and the child realizes that he has no cause for timidity. it is an atmosphere wherein he will receive courteous treatment and will be expected to be equally courteous to others. this is rare indeed to find in schoolrooms or in homes, for that matter. this atmosphere of love is not an emotional, sentimental form of love but is based upon a realization of the potentialities of the child as an individual, upon freedom from prejudice and racial antagonisms and upon a true compassionate tenderness. this compassionate attitude will- 27- problems of humanity copyright 1998 lucis trust be founded upon the recognition of the difficulty of daily

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

ght sharing, and in clean, political interplay is imperatively necessary. the long divorce between religion and politics must be ended and this can now come- 8- the reappearance of the christ copyright 1998 lucis trust about because of the high level of the human mass intelligence and the fact that science has made all men so close that what happens in some remote area of the earth's surface is a matter of general interest within a few minutes. this makes it uniquely possible for him to work in the future. the development of spiritual recognition is the great need today in preparation for his reappearance; no one knows in what nation he will come; he may appear as an englishman, a russian, a negro, a latin, a turk, a hindu, or any other nationality. who can say which? he may be a christian

orced to recognise the cause and source of the disaster; secondly, a spiritual awakening which would- 21- the reappearance of the christ copyright 1998 lucis trust have its impulse in the deepest depths of man's consciousness and such is the case today as a result of the world war (1914-1945; thirdly, a steadily mounting invocative cry, prayer or demand, directed toward high spiritual sources, no matter by what name such sources may be called. today, these three conditions have been fulfilled and humanity faces renewed opportunity. the disaster which has overtaken mankind is universal and widespread; no one has escaped and all men are involved in some way or another physically, economically or socially. the spiritual awakening of men everywhere (within or without the world faiths, and larg

n living the kingdom of god will come into being; these knowers now work actively, under the direct impression of the christ, in leading humanity from darkness to light and from death to immortality. these are the great underlying truths which are distinctive of the christ, of the buddha, and of the church of god, as it expresses itself in the east and in the west; these are the only truths which matter. in the future, the eyes of humanity will be fixed upon christ and not upon any such manmade institutions as the church and its dignitaries; christ will be seen as he is in reality, working through his disciples, through the masters of the wisdom and through his followers who toil unseen (and usually unrecognised) behind world affairs. the sphere of his activity will be known to be the huma

within that state of awareness which distinguishes the spiritual hierarchy; to this state of consciousness we can give the name of "spiritual perception" in contradistinction to the mental perception which is the human counterpart. it must be remembered that the point of crisis, producing the point of tension to which the christ may be regarded as voluntarily subjecting himself is a hierarchical matter or event, because the entire hierarchy is involved in the crisis. the reason for this is simple: the christ and his workers know only the experience of group consciousness. a separative participation and attitude is unknown to them, for their state of awareness is inclusive and in no way exclusive. using, therefore, human terminology in order to interpret the divine reactions of the christ

tension that the church invisible is now working and planning, swinging the disciples of the christ, active on earth, into the same condition of spiritual tension. the success of christ's return to visible presence, as well as other factors (related to his reappearance, are dependent upon happenings and contacts which are now taking place within this period of tension. in any point of tension no matter what the time factor may be energy is being generated, held for future use, and focussed in such a manner or condition that its force can be directed wherever needed and whenever called for. this is necessarily a statement hard to understand. a point of tension is, symbolically, a storehouse of power. today the energies which will be uniquely distinctive of the kingdom of god are gathering

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

outlines cannot be seen because men are occupied entirely with their individual or national selfish point of view and with their personal or national instincts and impulses. i would here like to call your attention to the fact that the instinctual life of nations is something which remains to be studied scientifically and is a phase which leads inevitably to the individualistic life of nations a matter of more immediate interest. the new forms are, however, being built and the shamballa potencies, plus hierarchical guidance, are working towards ends which are definitely planned and which are working out favourably. the potency of love-wisdom, transmitted by the hierarchy, is playing upon modern humanity in a more intimate and close manner than ever before. the directors of the hierarchy a

he strain of the imposed present conditions and civilisation, plus the mental concern, the terror of marching armies, the thunder of the many voices and the stress of the worldwide economic stringency, the human consciousness is rapidly awakening from its long sleep. that great and fundamental reality which you call the "human state of mind" is just beginning to focus itself upon the things which matter and to express itself in a living fashion. that is the factor of moment and not the happenings in any particular country. and, i would remind you, all that is occurring is an evidence of energy and is expressive of force. that is the factor never to be forgotten. it is essential that you recognise them as existing. there is little that you, as individuals or as groups, can do about them bey

a science which is, as yet, in its infancy and which is based on so many uncertain factors that it is difficult for a student to arrive at those true indications which will truly present the future. character indications and small personality happenings can frequently and correctly be deduced but the general subject remains until today much too nebulous for certitude. i will later deal with this matter and will indicate the lines along which future investigation should proceed. 3. through the recurrence of "soothsaying" and the reappearance of those ancient "informers of the race" who, in roman times, were called "sibyls" these mediums (for such they were) will be trained by the workers upon the seventh ray to speak under inspiration from the hierarchy whose foreknowledge extends far ahea

ion. they provide, however, a needed balance and are responsible for a steadying process which is much needed in the world at this time. 2. the seventh ray is steadily gaining momentum and has for a long time been stimulating and enhancing the activity of all fifth ray nations. if you bear in mind that one of the major objectives of seventh ray energy is to bring together and to relate spirit and matter and also substance and form (note this distinction) you can see for yourself that the work of science is closely connected with this endeavour and that the creation of the new forms will definitely be the result of a working interaction between the rulers of the fifth, the second and the seventh rays, aided by the help on demand of the ruler of the first ray. a large number of seventh ray e

tivity of the mind, embracing huge masses of the populace and sometimes entire nations and races, can everywhere be seen and this must lead inevitably to events and effects hitherto unvisioned and impossible. 3. the influence of the outgoing and the incoming rays at any time. you have often been told that these events for the emergence or disappearance of a ray influence is an event in time are a matter of slow development, are psychic in nature, and are governed by law. the length of time in which a ray appears, manifests and does its work and finally disappears is one of the secrets of initiation, but as time elapses and the nature of time itself is better understood- 17- the destiny of the nations copyright 1998 lucis trust the period and the time equation of the minor rays of attribute

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

that not something which all aspirants aim to achieve? and is it not something that each of you, as individuals, needs in a peculiar sense? where it is present, there is an immediate decentralisation of the dramatic "i" of that capacity always to relate all happenings, all phenomena, all group work to oneself as the centre. i cannot enlarge further upon the subject of intuition. it is too vast a matter, and too abstruse. all i can do is to put before you its three aspects and then to urge upon you the need to submit to that training and to apply to yourselves that discipline which will work out in your life as love, light and understanding. when the theory is grasped and the right adjustments are made and when the needed work is done, the personality then becomes magnetic, whilst the brai

eady upon the concrete levels of the mental plane. they are your mental and racial heritage and are ancient mental forms which you can now employ in order to arrive at meaning and significance. it is an ancient statement of fact, which plutarch expresses for us in the familiar words, that "an idea is a being incorporeal, which has no subsistence of itself, but gives figure and form unto shapeless matter and becomes the cause of the manifestation" the figure and form you have registered with your brain and memorised, and likewise its activity in time and space, along with its innate capacity to build the form and express through that form a concept or idea. as you work inwards, you are also becoming aware of the nature of the motivating idea through the study of its form and its demonstrate

herto anent the subject of glamour, and it may mean much of value if we undertake the consideration of this subject, of its causes, and its effects, and also deal with the technique whereby it can be dissipated and dispelled. it is obvious that i cannot deal with the subject adequately in one instruction, and we will take the next two or three years, therefore, to discuss and study this important matter growing out of the need of the present time and the increased sensitivity of humanity to subtler impressions. it has not been possible for me to do this up till now, as the group was incomplete and the inner cohesion needed strengthening. now i can do so, as the group members are functioning together with a much increased inner relationship, and a "spirit of love" has been shed abroad among

forces are interested sufficiently to attempt to hinder their fine work by submerging them in clouds of glamour. nothing could be further from the truth. that idea is itself part of the glamour of the present time, and has its roots in human pride and satisfaction. maya is oft regarded as being of the same nature as the concept promulgated by the christian scientist that there is no such thing as matter. we are asked to regard the entire world phenomena as maya and to believe that its existence is simply an error of mortal mind, and a form of auto-suggestion or self-hypnotism. through this induced belief we force ourselves into a state of mind which recognises that the tangible and the objective are only figments of man's imaginative mind. this, in its turn, is likewise a travesty of reali

minds a definite thoughtform of what we shall later discuss in detail. as to the causes of this world condition, what can i say, brother of mine, which will convey meaning to your minds? the cause lies far back in the consciousness of the "imperfect gods" does that sentence really mean aught to you? but little, i fear. we must descend into the realm of greater practicality and only deal with the matter as far as it concerns humanity. planetary illusion will later be briefly dealt with, but the immediate problem before man and the significant contribution of the disciple is the dissipation of much of the glamour in which mankind is immersed and which, during the coming aquarian age, will largely disappear in connection with the astral life of the race. the point i would here make is to cal

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

energy emanating from some mind. with humanity in the mass, response is made unconsciously to the rulings of the universal mind; this is complicated in our time and age by a growing responsiveness to the mass ideas called sometimes public opinion of the rapidly evolving human mentality. within the human family are also found those who respond to that inner group of thinkers who, working in mental matter, control from the subjective side of life the emergence of the great plan and the manifestation of divine purpose- 2- telepathy and the etheric vehicle copyright 1998 lucis trust this group of thinkers falls into seven main divisions and is presided over by three great lives or super-conscious entities. these three are the manu, the christ, and the mahachohan. these three work primarily thr

he adepts and the initiates. these latter in their turn influence the disciples of the world, and these disciples, each in his own place and on his own responsibility, work out their concept of the plan and seek to give expression to it as far as possible. it is, therefore, as you can surmise, a process of stepping down rates of vibration until they are sufficiently heavy to affect physical plane matter and thus make possible the building of organised effects on the physical plane. these disciples have hitherto worked very much alone except when karmic relationships have revealed them to each other, and telepathic intercommunication has been fundamentally confined to the hierarchy of adepts and initiates, both in and out of incarnation, and to their individual work with their disciples. it

except when karmic relationships have revealed them to each other, and telepathic intercommunication has been fundamentally confined to the hierarchy of adepts and initiates, both in and out of incarnation, and to their individual work with their disciples. it is, however, now deemed possible to establish a resembling condition and a telepathic relation between disciples on the physical plane. no matter where they may find themselves, this group of mystics and knowers will eventually find it feasible to communicate with one another and frequently do even now. a basic mystical idea or some new revelation of truth is suddenly recognised by many and finds expression simultaneously through the medium of many minds. no one person can claim individual right to the enunciated principle or truth

ffect of mental activity, produce the required form, and this, when correctly created and oriented, will finally lead to the externalising of the registered impression, as it took form in an intuition and eventually found its place upon the mental plane. you will see also why disciples and world workers have to function as minds, as receptive and perceptive intelligences and as creators in mental matter. it is all related to this science of impression with which we have been dealing. you will note also that this whole process is capable of expansion in the processes of meditation, so that the aspirant can be sensitive to impression and (because he is oriented to the world of ideas and is aware of the subtlety and delicacy of the apparatus required to register the "overshadowing cloud of kn

e germ or embryonic capacity for all types of planetary contact is inherent in every man and will not be frustrated in the long run. in this knowledge of goals already achieved in the three worlds lies the guarantee of achievement in the more subjective worlds which are present within the aspirant's surroundings but to which he remains as yet unawakened and unenlightened. i am seeking to make the matter as simple as i can, for much of the abstract formulations of the occult sciences and the academic psychologists are incident to the over-activity of men's minds and emotional natures. if you can grasp certain broad and relatively simple facts and recognise that you possess the key or the clue in your already developed capacities, then you will go forward with simplicity, making no undue int

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

ar system and to the planet. if you make a careful study of the chart of the twelve- 20- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust creative hierarchies, page 34, you will note that this hierarchy is influencing, and is influenced by, the seventh ray of magical order and of ceremonial organisation. the basic function of this ray is to relate spirit and matter and produce the manifested form. the sign of the zodiac with which it is closely connected is that of cancer, the crab, which is a mass sign and one of the "gates" into manifested life. the following information anent the hierarchies may prove useful. it has been gathered from various sources. i might here remind you that the seven planes of our solar system are the seven subplanes of the c

evealed on the subject, and it is as correct as possible under the circumstances) each of the seven hierarchies of beings, found within the twelve, who are the builders or the attractive agents are (in their degree) intermediaries; all embody one of the types of force emanating from the seven constellations. their intermediary work, therefore, is dual: 1. they are the mediators between spirit and matter. 2. they are the transmitters of force from sources extraneous to the solar system to forms within the solar system. each of these groups of beings is likewise septenary in nature, and the forty-nine fires of brahma are the lowest manifestation of their fiery nature. each group also may be regarded as "fallen" in the cosmic sense, because involved in the building process, or the occupiers o

tma-buddhi- 25- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust in studying these hierarchies, one of the most valuable lessons to be learned is the place and importance of man in the scheme. the hierarchy, for instance, which is the essence of the intangible life of spirit, the principle of buddhi, is the esoteric cause of the cosmic marriage of spirit and matter, based on the love and desire of the logos, but each hierarchy also expresses itself through one particular manifestation which comes to be regarded by the finite mind of man as the hierarchy itself. this is not so, and care must be taken to distinguish between these hierarchies. they are latent germs of force centres and manifest subjectively; they warm and vitalise groups of forms; they f

26- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust students must bear in mind that from the standpoint of the logos, the solar angels on the mental plane (the fifth subplane of the cosmic physical plane) are in physical incarnation, and what is called the "second fall" applies to this. the first fall has reference to the taking of a form of cosmic etheric matter, such as is the case with the heavenly men, the prototypes of the human jivas. in this latter case the bodies used are called "formless" from our standpoint, and are "vital bodies" animated by cosmic prana. in the case of ourselves and the remaining groups, the forms are composed of substance of the three lower planes (that which the logos does not regard as a principle) and, therefore, mat

he body of vitality. therefore, these hierarchies are the sum total of the vital lives and the substratum or the substance of all that is. we might regard the subject as follows: a. the four superior groups are the hierarchies expressing themselves through the three cosmic ethers, the second, third and fourth. b. the two lowest groups are the lives which are found functioning as the involutionary matter (organised and unorganised) of the logoic dense physical body, the liquid and gaseous, with the living substance of the four higher subplanes of the systemic dense physical body. c. the fifth hierarchy has an interesting position as the "mediating" body between the higher four and those which are found on the lower three subplanes. there is a vital and significant correspondence to be found

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

ment (not a peace movement) which proved so successful that we had centres in nineteen countries when the war broke out in 1939. i have not, therefore, been useless where world service is concerned but i do not, and cannot, claim that my success has been due to my personal efforts alone. i have always been blessed with marvellous friends and helpers who down the years have remained my friends, no matter what i did to them. i have had many such friends and a few a very surprisingly few enemies- 4- the unfinished autobiography copyright 1998 lucis trust these latter have done me no real harm, perhaps because i could never dislike them and could always understand why they disliked me. my husband, foster bailey, has for over twenty-five years made all my work possible. without him i feel i cou

to push forward- 6- the unfinished autobiography copyright 1998 lucis trust this book will be worth while; if it leads some person with aspiration to launch out in obedience to spiritual impulse, something will have been gained and if i can give strength and courage and a sense of reality to other workers and disciples that will be good. you can see, therefore, that as a life story mine does not matter much. as a means, however, of proving certain facts which i know to be essential to the future happiness and progress of humanity the fact of the masters, the unfolding future for which the world war (just ended) is but a preparatory stage, and the possibility of telepathic and direct spiritual contacts and knowledge what i say may prove to be of service. many isolated mystics, disciples an

d have been sufficient incentive. anyway, a charming woman got up elderly, smart and twinkling with humor "i am sure you have a wonderful testimony to make" said the leader "no" replied the lady "no, the battle is still on between christ and me and it's quite debatable who will come out on top" that battle is always on and, in the case of a gemini who is awake and serving, it becomes a very vital matter and also a rather private one. gemini people are also supposed to be chameleonlike in nature and changeable in quality and often double-faced. i am none of these, at least, in spite of many faults and it is possible that my rising sign saves me. leading astrologers, to my amusement, assign different signs as my rising sign virgo, because i love children and cooking, and "mothering" an organ

a pisces husband, because my very dear eldest daughter was also born in that sign and we always understood each other so well that we frequently used to quarrel. also, i have definitely acted as an intermediary in the sense that certain teaching which the hierarchy of masters wanted to get out to the world during this century is contained in the books for which i have been responsible. anyway, no matter what my rising sign, i am a true gemini subject and that sign has apparently conditioned my life and circumstances. my childhood general and rather inchoate unhappiness was founded on several things. i was the plainest of an exceedingly good looking family and i am not plain. i was always regarded as rather stupid when in the schoolroom and as the least intelligent of an intelligent family

et she herself was very broad. she gave me certain keynotes for spiritual living which have never failed me and to the end, she herself never failed me. when i became interested in esoteric matters and gave up being an orthodox, theologically minded christian, she wrote me that she could not understand but she certainly could trust me because she knew that i had a deep love for christ and that no matter what doctrine i might renounce she knew i would never renounce him. that was the exact truth. she was beautiful, lovely and good. her influence was widespread throughout the british isles. she had her own specially built and endowed cottage hospital; she supported missionaries in heathen countries and was president of the y. w. c. a. in scotland. if i have been of any service to my fellowme

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

d life, or rather, that which is the result of this intended union, we call the soul, the self where humanity is concerned, and the integrating principle where the subhuman kingdoms are concerned. disease appears where there is a lack of alignment between these various factors, the soul and the form, the life and its expression, the subjective and the objective realities. consequently, spirit and matter are not freely related to each other. this is one mode of interpreting law i, and the entire thesis is intended to be an exposition of that law. 2. this lack of harmony, producing what we call disease, runs through all the four kingdoms in nature, and causes those conditions which produce pain (where the sentiency is exquisite and developed) and everywhere congestion, corruption and death

rocess of death should be cherished. were that the case, one would cultivate disease and put a premium on suicide. fortunately for humanity, the whole tendency of life is against disease, and the reaction of the form life upon the thought of man fosters the fear of death. this has been rightly so, for the instinct of self-preservation and the preservation of form integrity is a vital principle in matter, and the tendency to self-perpetuation of the life within the form is one of our greatest god-given capacities and will persist. but in the human family this must eventually give place to the use of death as the organised, freeing process in order to conserve force and give to the soul a better instrument of manifestation. for this liberty of action, mankind as a whole is not yet ready. the

give place to the use of death as the organised, freeing process in order to conserve force and give to the soul a better instrument of manifestation. for this liberty of action, mankind as a whole is not yet ready. the disciples and aspirants of the world should now, however, begin to grasp these newer principles of existence. the instinct to self-preservation governs the relation of spirit and matter, of life and form as long as the deity himself wills to incarnate within his body of manifestation a planet, or a solar system. i have in the above statement given to you a hint as to one of the basic causes of disease, and to the endless fight between the imprisoned spirit and the imprisoning form. this fight uses for its method that innate quality which expresses itself as the urge to pre

ype of healing which it is possible and necessary to apply to a disciple? how few realise that no disciple, for instance, can place himself in the hands of the average magnetic healer or radiatory worker, or psychological expert of any kind! a disciple dare not subject himself to the auric emanations of any chance healer, nor put himself in the power of the inexperienced academic psychologist, no matter how prominent he may be. he may, however, subject himself to the wise skill of the physical plane physician or surgeon, as for him the physical body is but an automaton. he can therefore avail himself of physical means for its benefiting. much of the failure of the healing methods at present employed consists in the inability of the healer to: 1. gauge the extent of the trouble, where it ma

an be traced in every case to the pouring in of energy through centres which are not properly equipped, or adequately developed, to handle the force. the above is a generalisation which may be found useful. the method whereby these astral forces (which are, as we know, preeminently the determining life forces for the majority of men at this time) work out into manifestation is a relatively simple matter. in the astral vehicle of expression there are, as you may realise, the correspondences of the seven centres in the etheric body. these are essentially the seven major focal points of force, and each of them is expressive of one of the seven ray energies. let me first of all make clear which centres express these seven ray types: centre r ay quality origin 1. head centre 1st the divine will

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

new department, outside the present three distribution fields of the humanities, the social sciences and the natural sciences, and different from the departments within existing distribution fields, be established at the university of pittsburgh. this new department shall be termed the department of unified studies. it shall be concerned with seeking the interrelationships between various subject matter disciplines already available in the offerings of the university. the main objective is to cultivate the habit of reflective synthesis and find or create a body of wisdom for human evolution and personal self-development "since unified interpretation and understanding is not a science in its own right but a synoptic comprehension of antecedent bodies of concepts and principles, this departm

him distinctive among his fellows, and which produces the differences among human beings. if it is true that there are seven major types of energy qualifying all forms, and that these in their turn are subdivided into forty-nine types of qualified energy, the complexity of the problem emerges clearly. if it is true that all these distinctive energies play constantly upon energy-substance (spirit-matter, producing "the myriad forms which make up the form of god (bhagavad gita, xi, and that each child is the microcosmical representation (at some stage of development) of the macrocosm, the magnitude of the problem becomes evident, and the extent of our demanded service will call forth to the utmost the powers which any human being can express at any given moment in time and space. you will n

migrations. armies marched and fought in every part of the world; persecuted peoples escaped from one land to another; welfare workers went from country to country, serving the soldiers, salvaging the sick, feeding the hungry and studying conditions. the world today is very, very small and men are discovering (sometimes for the first time in their lives) that humanity is one and that all men, no matter what the colour of their skin or the country in which they live, resemble each other. we are all intermingled today. the united states is composed of people from every known country; over fifty different races or nations compose the u.s.s.r. the united kingdom is a commonwealth of nations, independent nations bound together into one group. india is composed of a multiplicity of peoples, rel

ide an atmosphere wherein certain qualities can flourish and emerge. 1. an atmosphere of love, wherein fear is cast out and the child realises he has no cause for timidity, shyness or caution, and one in which he receives courteous treatment at the hands of others, and is expected also to render equally courteous treatment in return. this is rare indeed to find in schoolrooms or in homes for that matter. this atmosphere of love is not an emotional, sentimental form of love but is based upon a realisation of the potentialities of the child as an individual, on a sense of true responsibility, freedom from prejudice, racial antagonisms, and above everything else, upon compassionate tenderness. this compassionate tenderness is founded on the recognition of the difficulty of living, upon sensit

roups of educators are getting together and discussing the formation of a better system which will guarantee that the children of the different nations (beginning with the millions of children now demanding education) will be taught truth, without bias or prejudice. world democracy will take form when men everywhere are regarded in reality as equal; when boys and girls are taught that it does not matter whether a man is an asiatic, an american, a european, british, a jew or a gentile but only that each has an historical background and history which enables him to contribute something to the good of the whole, and that the major requirement is an attitude of goodwill and a constant effort to foster right human relations. world unity will be a fact when the children of the world are taught t

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ecause the individual group units are aligned and rightly adjusted- 6- discipleship in the new age- volume ii copyright 1998 lucis trust why is it necessary for the disciple to intensify his inner link with his teacher? not because the teacher is his master, not because the disciple is subjected to the imposition by the master of any subjective control, not because of any special privilege in the matter, but because if a student's mind is in true rapport with the teacher, then that student himself can become a source of inspiration to his fellow students; if he is thinking with clarity along the line of his chosen theme (note the word "chosen, then he too can teach. a master looks at each member of his group from the angle of their usefulness in the general group service. the contribution

tween us and the basic understanding and hence, therefore, the work we have been able to do together, even though i am not her master. i explain this so that you can get some understanding of the interrelation in ashramic work. we both belong to the ashram of the master k.h. i should like to add a further point: reception such as that by a.a.b. is very rare indeed, not only because of the subject matter, but also because of the delicate sequence of ideas and the good choice of words; through this, she has made my books unique. she provides a standard which has no competition. i assured you that i would deal with directness when teaching this group, owing to the urgency of the time and the need for the intelligent work of the trained disciple. will you bear this in mind, and apply my sugges

i speak to you in this manner, but in the process of freeing you for increased service i have drawn nearer to you and my love surrounds you. learn, my brothers, the meaning of words, their transmitting potency and their spiritual significance. i am going to take the time and spare the needed energy to get in touch with the group during the coming full moons, prior to that of may. i ask you, at no matter what hour the full moon each month may fall, to endeavour to keep half an hour free so that you can attempt to enter into my consciousness. i realise that it may not always be possible for you in your busy western lives to keep the exact minute free, but you can attempt to find some time, as near to the full moon period as is reasonably possible in your own particular circumstances. this, m

e a new effort. realise that, on my side, i also stand steady, pouring out upon you my love and strength and endeavouring to lift you up into a higher state of consciousness. 3. visualise ahead of you (if i may use so inadequate a word) a disk or sphere of indigo blue, a deep electric blue. in the centre of that disk imagine that i, your tibetan brother, am standing. my appearance and personality matter not- 12- discipleship in the new age- volume ii copyright 1998 lucis trust 4. when you have visualised me thus standing waiting, then endeavour to see stretching between yourself, the group and me a band of golden light and know this to be the symbol of the path which we are all treading. see this path gradually shortening, thus bringing us closer together, slowly and steadily, until you en

s before the time of the full moon, i will ask you to begin to cultivate that inner attitude of poised re-collectedness which will lay the right foundation for further work and which will help to shift the focus of the attention from the objective to the subjective work. it is an attitude more than an activity. ponder on this phrase. it is a state of consciousness which can be carried forward, no matter what may be the outer activity or interests, and it involves no outer silence, or cessation of normal behaviour. it is part of the training which has for its goal the living (by the disciple) of a dual life a life of active participation in world affairs and a life of intense mental and spiritual preoccupation. make a most definite effort during these two days to step up your consciousness

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

increased. 2. the world war marked a climax in the history of mankind, and its subjective effect was far more potent than has hitherto been grasped. through the power of prolonged sound, carried forward as a great experiment on the battlefields all over the world during a period of four years (1914-1918, and through the intense emotional strain of the entire planetary populace, the web of etheric matter (called the "veil of the temple) which separates the physical and astral planes was rent or torn asunder, and the amazing process of unifying the two worlds of physical plane living and of astral plane experience was begun and is now slowly going on. it will be obvious, therefore, that this must bring about vast changes and alterations in the human consciousness. whilst it will usher in the

s of dissipation. 3. the hierarchy will be enabled then to work more closely upon earth and to approach much nearer to mankind- 27- the externalisation of the hierarchy copyright 1998 lucis trust the third function of this second group lies in a more distant future. the hierarchy has necessarily a department of workers whose major task it is to work solely in the world of illusion and with astral matter. this department came into being in atlantean days when the great controversy took place between those who embodied the consciousness or soul aspect of deity and those who were similarly representative of the matter aspect of deity. symbolically speaking, the left-hand and the right-hand paths came into being; white and black magic were brought into conflict with each other and the pairs of

e before there was none. before there was only a diffused atomic light but no central point of light within the head, and no indication of the higher centres. these individuals, along with the more advanced humanity which came to the planet in atlantean times (having individualised elsewhere, constitute the most advanced humanity of our present period. they represent culture and understanding, no matter where it is found, or in what class or race. 2. the instinctual nature of animal-man (found active among those who had not reached the stage of any conscious aspiration) was suddenly stimulated or vitalised by the coming into expression of the first group and the directed attention of the hierarchy, working under the ancient law that "energy follows thought" thus gradually, with a remarkabl

ich we designate by the words "upper and lower middle class" people, the professional classes and the bourgeoisie everywhere. 3. at the same time there is to be found a vast number of people who are human beings but who are not the result of either of these two processes. they are the product of the slow moving influences of life itself, of what we are apt to call the evolutionary urge, innate in matter itself. they have painfully and with infinitely slow processes evolved out of the animal condition into that of human beings, with an awakening conscience, an urge to betterment, and an embryonic mind of such a nature that it can respond to simple educational processes, when available, and is so responding. they are the illiterate masses, the still savage races and the low grade human- 33

ent by dictatorship. this type of government divides itself into three parts: a. rule by a monarchy, limited usually today by the will of the people, or rather by the politicians of the period, but symbolic of the ultimate rule of the hierarchy under the kingship of the lord of the world. b. rule by the leader of some democratic country, who is usually called a president, or by some statesman (no matter by what name he may choose to be called) who is frequently an idealist, though limited by his faulty human nature, by the period in which he lives, by his advisors, and by the widespread corruption and selfishness. a study of such men who have held office in this capacity, made by a fair-minded neutral, will usually demonstrate the fact that they held office under the influence of some idea

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

ion 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 manifestation of these three will the plan of creation be consummated. it should also be borne in mind that these three are nevertheless a manifestation of duality spirit and matter and that this is the manifestation of a great existence and of his appearing. therefore, what are called the "three gunas" in hindu philosophy are but the qual

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

not enlarge, nor need i take up with you here the subject of initiation (discipleship in the new age, volumes i and ii. the first work to be done is the stimulating of aspirants and the preparing of the few earnest ones to tread the path of discipleship. the final point of our theme concerns: v. the basic essential of pure character. this is something more than just being good. it deals with the matter aspect and has relation to the hold or control that the form has over the man. we might express it this way and therefore give its more occult connotation. if one or other of the three lower elementals (the physical, the astral and the mental) are the controlling factors in the life of the man, he is by that very fact put into a position of danger and should take steps to arrest that contro

erefore give its more occult connotation. if one or other of the three lower elementals (the physical, the astral and the mental) are the controlling factors in the life of the man, he is by that very fact put into a position of danger and should take steps to arrest that control prior to an attempt to enter into the formless realm. the reason for this will be apparent. under the governing law of matter, the law of economy, the elemental life will attract to itself similar lives and this will result in a dual danger. these dangers are: one: the gathering into the form, through the dominant note sounded by the form elemental, of matter with a synchronous vibration. this will tend to increase the magnitude of the task before the ego and sweep into increasing dominance the lower man. the "lun

naught in the appeal and the demand of these lunar lords to attract him. he stands midway between the pairs of opposites. in the realisation of the nature of this world of form, in a comprehension of the lives which compose it, and in an ability to hear the voice of the "formless one" above the strife of all the lower voices, comes the opportunity for the aspirant to escape from the dominance of matter. this is the true magical work, my brothers, the understanding of the sounds of all beings, and the ability to speak the language of the soul is the clue to the work. these faculties rightly used impose upon these lesser lives that control which will lead to the final liberation, and which will- 6- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis tru

ALICE BAILEY THE LABOURS OF HERCULES

iousness of the divine reality is brought about through the medium of form. in no distant heaven and in no subjective state did hercules arrive at this knowledge. in the physical body, handicapped and limited by the tendencies conferred on him by the sign in which he performed the labor, he attained understanding of his own essential divinity. through the overcoming of form and the subjugation of matter, a picture is given us of an unfolding divine self-realization. in the study therefore of hercules the disciple, and of christ, the world savior, we have an entire pictorial presentation of the final stages of unfoldment which lie ahead of all of us. the five great initiations as portrayed for us in the history of jesus the christ are not dealt with here, but form the subject of another boo

or the separated self is no part of the mission of a son of god. he has to find himself as an individual, only to discover that individualism must be sacrificed intelligently to the good of the group. he discovers likewise that personal greed has no place in the life of the aspirant who is seeking liberation from the ever recurring cycle of existence and the constant crucifixion upon the cross of matter. the characteristics of the man immersed in form life and under the rule of matter are fear, individualism, competition and greed. these have to give place to spiritual confidence, cooperation, group awareness and selflessness. this is the lesson that hercules brings to us, and this is the demonstration [10] of the life of god which is being wrought out in the creative process, and which fl

sweep around the zodiac which, the astronomers tell us, takes approximately twenty-five thousand years to accomplish. this is the story of the cosmic christ, crucified upon the fixed cross of the heavens; this is the story of the historical christ, given us in the gospel story and enacted two thousand years ago in palestine; this is the story of the individual christ, crucified upon the cross of matter, and incarnated in each human being, god, incarnate in matter. this is the story of our solar system, the story of our planet, the story of the human being. thus as we look at the starry heavens above, we have eternally pictured for us this great drama, which the story of hercules elucidates in detail for the aspirant. key thoughts four key thoughts can be given here which express the under

s great drama, which the story of hercules elucidates in detail for the aspirant. key thoughts four key thoughts can be given here which express the underlying purpose of the creative process and the objective of both the cosmic christ and of the individual aspirant. they give us the clue to the working 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

the form of a self-awareness [13] this self-awareness when truly developed, enables a man to discover that the concealed deity in the universe- 11- the labours of hercules is identical in nature, though vastly greater in degree and consciousness, with the concealed deity within himself. man then can become consciously the onlooker, the beholder, the perceiver. he is no longer identified with the matter aspect, but is the one who uses it as a medium of expression. when this stage is reached, the great labors start, and the warfare is consciously in progress. the man is torn in two directions. habit entices him to identify himself with form. the new understanding impels him to identify himself with the soul. a reorientation then takes place, and a new and self-directed effort is initiated

AN INTRO TO STUDY OF THE KABALAH

ing old testament declarations: the unity of god, his incorporeal form (deut. chap. iv, v. 15; eternity, immutability, perfection and goodness; the origin of the world at god's will, the government of the universe, and the creation of man after the image of god. it seeks to explain by emanations the transition from the infinite to the finite, the multitude of forms from a unity; the production of matter from spiritual intelligence; and the relations existing between creator and creature. in this theosophy--ex nihil nihilo fit; spirit and matter are the opposite poles of one existence: and as nothing comes from nothing, so nothing is annihilated. the following seven kabalistic ideals are of the greatest interest to students of the origin and destiny of the world and mankind (1) that god, th

d destiny of the world and mankind (1) that god, the holy one, the supreme incomprehensible one, the ain suph, the greek apeiros (zohar iii. 283) was not the direct creator of the world; but that all things have proceeded from the primordial source in successive emanations, each one less excellent than the preceding, so that the universe is 'god manifested' and the last and remotest production is matter, a privation of perfection (2) that all we perceive or know of, is formed on the sephirotic type (3) that human souls were pre-existent in an upper world before the origin of this present world (4) that human souls before incarnation dwell now in an upper hall, or treasury where the decision is made as to what earth body each soul or ego shall enter (5) that every soul after earth life or l

can only be attained by the man, or earthly being who becomes able to reach up to the sphere above; a spiritual being above us cannot reach down and help those who do not so purify themselves that they may be fit to rise up to the higher planes of existence. the chief difficulty of the beginner as a student of the kabalah, is to conquer the impressions of the reality and materiality of so-called matter. the kabalah teaches that one must entirely relinquish the apparent knowledge of matter as an entity apart from spirit. the assertion that matter exists, and is an entity entirely different from spirit, and that spirit--the god of spirits--created it, must be denied, and the notion must be torn out by the roots before progress can be made. if matter exists, it is something, and must have co

om spirit. the assertion that matter exists, and is an entity entirely different from spirit, and that spirit--the god of spirits--created it, must be denied, and the notion must be torn out by the roots before progress can be made. if matter exists, it is something, and must have come from something; but spirit is not a thing, and creative spirit, the highest spiritual conception, could not make matter, the lowest thing, out of nothing: hence it is not made, and hence there is no matter. all is spirit and conception. ex nihilo nihil fit. all that does exist can only have come from spirit, from divine essence. that being should arise from non-being is impossible. that matter should create itself is absurd; matter cannot proceed from spirit; the two words mean that the two ideas are entirel

west thing, out of nothing: hence it is not made, and hence there is no matter. all is spirit and conception. ex nihilo nihil fit. all that does exist can only have come from spirit, from divine essence. that being should arise from non-being is impossible. that matter should create itself is absurd; matter cannot proceed from spirit; the two words mean that the two ideas are entirely apart; then matter cannot exist. hence it follows that what we call matter is but an aspect, a conception, an illusion, a mode of motion, a delusion of our physical senses. apart from the kabalah, the same truth has been recognised by a few exceptional christians and philosophers. what is commonly known as the "ideal theory" was promulgated 140 years ago by berkeley, bishop of cloyne in ireland; it is nearly

ANTINOMIANISM

ch principles. a genuine antinomy does not involve any logical fallacy. kant held that: natural antinomies ensue when reason endeavors to apply categories of the understanding, suitable to empirical experience, to the transcendental and absolute. he distinguishes; first, the antinomy of the conceptions of a finite and an infinite in space and time: second, of the divisibility and individuality of matter; third, of freedom and necessity; fourth, of the existence or non- existence of a necessary being, or god. antinomianism can be traced to the 2nd century gnostics (the davidists and familists are the most well known antinomian gnostic cults) from which the concept that moral law is not obligatory emerged. what is frequently misunderstood about antinomianism is this idea of non-obligatory mo

emed. the answers are out there, but it will take an awakening, a desire, and the will to seek for the tree to bear its fruit. antinomianism is not only a dissent from spiritual ideas that are not your own, that you have not experienced, but also from cultural and social ideas that are not your own. the entire antinomian spirit is motivated by a praxis that denies the blind acceptance of ideas no matter their source. it is one which urges each individual to make up their own minds on religious, social and cultural paradigms. this understanding must be based upon what the individual has learned through the strength of their own desire to consciously understand the contents of the proxemic environments each must inhabit. a genuine antinomy has no logical fallacy. one seeks to understand and

APOCRYPHON OF JOHN

know from where it came. and he taught them, the holy and perfect mother-father, the complete foreknowledge, the image of the invisible one who is the father of the all (and) through whom everything came into being, the first man. for he revealed his likeness in a human form "and the whole aeon of the chief archon trembled, and the foundations of the abyss shook. and of the waters which are above matter, the underside was illuminated by the appearance of his image which had been revealed. and when all the authorities and the chief archon looked, they saw the whole region of the underside which was illuminated. and through the light they saw the form of the image in the water "and he said to the authorities which attend him 'come, let us create a man according to the image of god and accord

r the senses (are) archendekta; and he who is in charge over the receptions (is) deitharbathas; and he who is in charge over the imagination (is) oummaa; and he who is over the composition aachiaram, and he who is over the whole impulse riaramnacho "and the origin of the demons which are in the whole body is determined to be four: heat, cold, wetness, and dryness. and the mother of all of them is matter. and he who reigns over the heat (is) phloxopha; and he who reigns over the cold is oroorrothos; and he who reigns over what is dry (is) erimacho; and he who reigns over the wetness (is) athuro. and the mother of all of these, onorthochrasaei, stands in their midst, since she is illimitable, and she mixes with all of them. and she is truly matter, for they are nourished by her "the four chi

ealous, because he had come into being through all of them and they had given their power to the man, and his intelligence was greater than that of those who had made him, and greater than that of the chief archon. and when they recognized that he was luminous, and that he could think better than they, and that he was free from wickedness, they took him and threw him into the lowest region of all matter "but the blessed one, the mother-father, the beneficent and merciful one, had mercy on the power of the mother which had been brought forth out of the chief archon, for they (the archons) might gain power over the natural and perceptible body. and he sent, through his beneficent spirit and his great mercy, a helper to adam, luminous epinoia which comes out of him, who is called life. and sh

thinking was superior. and they took counsel with the whole array of archons and angels. they took fire and earth and water and mixed them together with the four fiery winds. and they wrought them together and caused a great disturbance. and they brought him (adam) into the shadow of death, in order that they might form (him) again from earth and water and fire and the spirit which originates in matter, which is the ignorance of darkness and desire, and their counterfeit spirit. this is the tomb of the newly-formed body with which the robbers had clothed the man, the bond of forgetfulness; and he became a mortal man. this is the first one who came down, and the first separation. but the epinoia of the light which was in him, she is the one who was to awaken his thinking "and the archons t

ARADIA GOSPEL OF THE WITCHES

t has led to an immense amount of valuable search, collection, and preservation. butthere is this to be said and i have observed that here and there a few genial minds are beginningto awake to it that the mere study of the letter in this way has developed a great indifference tothe spirit, going in many cases so far as to produce, like realism in art (to which it is allied, even acontempt for the matter or meaning of it, as originally believed in.i was lately much struck by the fact that in a very learned work on music, the author, in discussingthat of ancient times and of the east, while extremely accurate and minute in determining pentatonicand all other scales, and what may be called the mere machinery and history of composition,showed that he was utterly ignorant of the fundamental fac

e a voice which said:behold me, for i amlaverna, whohave come to answer to that lords complaint,who swears that i contracted debt to him,and have not paid although the time is oer,and that i am a thief because i sworeupon my head but, as you all can see,i have no head at all, and therefore iassuredly neer swore by such an oath.then there was indeed a storm of laughter among the gods, who made the matter right by orderingthe head to join the body, and bidding lavernapay up her debts, which she did.then jovespoke and said: here is a roguish goddess without a duty (or a worshipper, while there are in rome innumerablethieves, sharpers, cheats, and rascals ladri, bindolini, truffatori e scrocconi who live by deceit.these good folk have neither a church nor a god, and it is a great pity, for eve

ct, the more so because the lady kneeling uttered wordswhich the younger could not understand, and which certainly formed no part of the church service.and being much exercised over the strange occurrence, she at last, with timid excuses, told hergoverness what she had seen. then the latter, after a little reflection, first binding her to a secrecy oflife and death, for, as she declared, it was a matter of great peril, spoke as follows: i, like thee, was instructed when young by priests to worship an invisible god. but an old woman inwhom i had great confidence once said to me, why worship a deity whom you cannot see, whenthere is the moon in all her splendour visible? worship her. invoke diana, the goddess of the moon,and she will grant your prayers. this shalt thou do, obeying the vangel

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

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

is unhappily wanting. the traditional histories of knightly masonic degrees- 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

on the continent, as, for example, in germany. i conclude, therefore, that it is of british birth and growth, though so far as records are concerned it is first mentioned in america, in the minutes of a royal arch chapter, dated august 28, 1769. i have sought to go further back and so far have failed. it was certainly working at bristol in 1772, and two years later is heard of in ireland. it is a matter of deep regret that i can contribute nothing to so interesting and vital a question, which appeals especially to myself on account of the beauty and spiritual significance of the ritual in all its varied forms. the number of these may be a source of surprise to many, and i have pointed out elsewhere that however widely and strangely they differ from each other they have two points of agreem

BALANONES TEMPLE OF SET FAQ

ement, or belief inspired by the philosophy of xeper and/or the being or idea of set. 2. action, statement, or belief compatible with inspiration by the philosophy of xeper and/or the being or idea of set 6.3 why are we here? here" may be any digital forum- you may be reading this on a web site, a newsgroup, or ftp archive. i've tried to generalize the answer to apply to most situations. for that matter "here" may also apply to pagan gatherings, meetings in hotels, new age fairs, etc. these questions are examined in the ref document. 6.4 miscellaneous there isn't much in this section, and it all resides in the ref document at this time> 7.0 contact and information 7.1 formal and official contact- postal address: temple of set, p. o. box 470307, san francisco, ca 94147- electronic mail: at

BASIL VALENTINE TWELVE KEYS

which is concealed a third thing. this is the purest truth, and a most faithful saying. for male and female have from of old been regarded as one body, not from any external or visible consideration, but on account of the ardour of that mutual love which naturally draws them together into one; and as the male and female seed jointly represent the principle of propagation, so also the sperm of the matter out of which our stone is made can be sown and increased. there are in our substance two supplementary kinds of seed, from which our stone may be prepared and multiplied. if you are a true lover of our art, you will carefully weigh and ponder these words, lest, with other sophisticators, you fall into the dangerous pit prepared by the common enemy of man. but whence are you to obtain this s

ls. in the beginning, when the spirit of god moved upon the face of the waters, and as yet all was involved in darkness, almighty and eternal god, whose beginning and wisdom are from everlasting, by his inscrutable counsel created heaven and earth, and all that in them is, both visible and invisible, out of nothing. how the act of creation was accomplished i will not attempt to explain. this is a matter which is set forth to us in holy scripture, and must be apprehended by faith. to each creature god gave its own seed, wherewith to propagate its kind, that in this way there might always be an increase of men and animals, plants and metals. man was not to be able to produce new seed: he was only permitted to educe new forms of life out of that which already existed. the creating of seed god

he celestial influence, and a dry water joined to the terrestrial substance: all which are one thing, derived from three, and two, and one. if you understand this, you have already attained our magistery. then you must join the husband and wife together that each may feed upon the other s flesh and blood, and that so they may propagate their species a thousandfold. though i would fain reveal this matter to you more plainly and openly, i am prohibited from doing so by twelve keys of basil valentine 16 of 95 the law of god, and by the fear of his wrath, and of eternal lest the gift of the most high should be abused. if, however, you do not understand the theoretical part of my work, perhaps the practical part will serve to enlighten you more fully. i will therefore proceed to shew how, by th

rated to the depth of the human soul. he mounted the tribune, and bade the assembly listen twelve keys of basil valentine 20 of 95 to him in silence, since he was sent from above to explain to them the significance of what they had seen. when perfect silence prevailed, he delivered himself as follows: awake, o man, and behold the light, lest the darkness deceive thee! the gods revealed to me this matter in a profound sleep. happy is the man who knows the great works of the divine power. blessed is he whose eyes are opened to behold light where before they saw darkness. two stars are given by the gods to man to lead him to great wisdom. gaze steadily upon them, follow their lights, and you will find in them the secret of knowledge. the bird phoenix, from the south, plucks out the heart of t

of our art there is much more likelihood of that which is in itself good being spoiled by that which is impure. everything that is obtained from the mines has its value, unless, indeed, it is adulterated. adulteration, however, spoils its goodness and its efficacy. twelve keys of basil valentine 25 of 95 as the physician purges and cleanses the inward parts of the body, and removes all unhealthy matter by means of his medicines, so our metallic substances must be purified and refined of all foreign matter, in order to ensure the success of our task. therefore, our masters require a pure, immaculate body, that is untainted with any foreign admixture, which admixture is the leprosy of our metals. let the diadem of the king be of pure gold, and let the queen that is united to him in wedlock

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

which has its roots in this dynastic period. we will continue to see multiple methods by which tibetans envision a continued connection to this glorified past, including in the development of tsiu marpo. understandably, termas provide a vast field of possibility for the creative enhancement of buddhist teachings in tibet. tibetan textual lineages make the concept of transmission a necessity as a matter of propagation and maintenance. the terma tradition allows transmission to be no longer contingent on the survival of lineage-holders or linear propagation. rather, it has created a new form of transmission, one that is perpetually open to new additions that can tap into the powerful authenticity of padmasambhava and his teachings. this authenticity relies upon the notion that padmasambhava

e de nebesky-wojkowitz 1998, p. 96 for a full list of pehar s titles. 126 has been mentioned in tibetan texts as long ago as the eleventh century.206 because of this, pehar s origins are much more ambiguous, with a number of popular variations in existence. even pehar s name has been subject to dispute by scholars in the past, though it appears that a consensus has been reached on this particular matter. de nebesky-wojkowitz explains that pehar is a derivation of the word bi har, which is a transliteration of the sanskrit word vih.ra "monastery."207 he explains that the deity received this appellation after becoming the protector of the treasury at samy monastery, an occupation to which an above-mentioned appellation of his refers.208 this origin is intimately tied to pehar s assimilation

BLACK SERPENT1

altar must face the east most point of the ritual chamber. a candle is set at each elemental point. the elemental demons are invoked by use of the enns with the dagger. flereous first, work clockwise leaving lucifer for last. an incense of sorcery invokes atmosphere. light the candles from flereous to lucifer. then- carrying an incense wand or burner in one hand and a dagger in the other (doesn't matter which) approach each point and kneel reciting the enn for lucifer and wave the dagger through the smoke. finally, invite the fifth element (satan, spirit) from the center of the ritual space. kneel at the altar in prayer "we pray thee lucifer, bestow upon us the strength of your design. let the eagle bring us a new understanding. your light shall be our protection and guide us through this

religion are probably safer keeping it to themselves. i have no doubt every last person reading this article has worked with a christian coworker who has openly discussed his/her religion. yet, very rarely do you hear of the christian being fired for openly sharing his religious beliefs. nor do you often hear public complaints 9 against christians witnessing in the office. the simple fact of the matter is that most people tolerate it because they think they have to. religion of any sort does not belong in the workplace. if religion is not a part of your job (i.e. you do not work for a religious organization, and your religion has no affect on your job performance, it cannot be used as grounds for termination. most employers know this and here's how they get around it they make the reason

and if you don't act like it's a big deal, chances are the other person won't either. now if the other person knows what the symbol signifies you might not be able to easily avoid that discussion. but if you find you must discuss it, be sure to tell the person you have no desire for your private religious beliefs to go beyond the conversation. 3. do not share your religion with the christians no matter how much fun you think it would be to scare them. 4. when people bring up religion or ask you about religion, politely tell them you make it a point to stay away from discussing religion and politics in the workplace. 5. do not threaten to cast spells on, or send demons after, co-workers. if you think you have been unjustly terminated due to your religious beliefs, and have kept good record

train a few generations of children in private christian schools. upon growing into adulthood, these children will be expected to work for the elimination of the first amendment, as their numbers grow larger. the dominionists believe that they will not have to forcefully take over the country. they expect that people will naturally and peacefully convert to their way of doing things. it's only a matter of "spreading the power of god's word" in other words, it's a matter of milking the first amendment for all it's worth and proselytizing until this particular brand of christianity grows to become the largest in the u.s; then, once they have become the majority, remove the first amendment and begin incorporating biblical commandments and punishments into american law. now i bet that many of

m a reasonable person who believes in common human values of decency and justice. some of these christians actually gave speeches about satanism in their church services, telling their fellow christians about how satanism is not the baby-murdering nightmare it's often considered to be. there is no doubt that many of the people at these services did not agree with the speeches, but the fact of the matter is that there are christians- however few- who would be willing to set the record straight about devil and demon worship. someone just needs to reach out to them. each individual counts. if more demonolators and satanists took an interest in doing what i do- i.e, reaching out to christians, even the more fundamentalist kinds, and discussing our beliefs with them in a friendly manner- i beli

BLACK WITCHCRAFT

ferian path by michael w. ford, akhtya seker arimanius the nature of skir-hand witchcraft in the ancient and modern world is of anti-nature, or rather the word antinomian is a greek form meaning against the law. this word makes reference to rebellion from a structure or spiritual design of the masses, the majority and whatever the current ideological mainstream may be at that time. witchcraft, no matter for what intent or form, has always stood outside any conventional acceptance within society either by the religious hierarchy (even though it keeps their organizations called church together and making money) or even governmental ones. to provide a distinct understanding of luciferian witchcraft from which i am an initiate of, i must write directly of experience and the vision which all in

BLAVATSKY H P ANTHROPOGENESIS

figures. thus, there is a wide margin for choice offered to the occultist by the learned fraternity. shall we take for one of our supports mr. t. mellard reade? this gentleman, in a paper on "limestone as an index of geological time" read by him in 1878 before the royal society, claims that the minimum time required for the formation of the sedimentary strata and the elimination of the calcareous matter is in round numbers 600 million years (see "proceedings of royal society" london, vol. xxviii, p. 281; or shall we ask support for our chronology from mr. darwin's works, wherein he demands for the organic transformations according to his theory from 300 to 500 million years? sir c. lyell and prof. houghton were satisfied with placing the beginning of the cambrian age at 200 and 240 million

rst egg-born. 26. when the sweat-born produced the egg-born, the twofold and the mighty, the powerful with bones, the lords of wisdom said "now shall we create" 27. the third race became the vahan of the lords of wisdom. it created "sons of will and yoga" by kriyasakti it created them, the holy fathers, ancestors of the arhats- viii. 28. from the drops of sweat; from the residue of the substance; matter from dead bodies of men and animals of the wheel before; and from cast-off dust, the first animals were produced. 29. animals with bones, dragons of the deep, and flying sarpas were added to the creeping things. they that creep on the ground got wings. they of the long necks in the water became the progenitors of the fowls of the air. 30. during the third race the boneless animals grew and

he foundation of the object-side of things- the basis of all objective evolution and cosmogenesis. force, then, does not emerge with primordial substance from parabrahmic latency. it is the transformation into energy of the supra-conscious thought of the logos, infused, so to speak, into the objectivation of the latter out of potential latency in the one reality. hence spring the wondrous laws of matter: hence the "primal impress" so vainly discussed by bishop temple. force thus is not synchronous with the first objectivation of mulaprakriti. but as, apart from it, the latter is absolutely and necessarily inert- a mere abstraction- it is unnecessary to weave too fine a cobweb of subtleties as to the order of succession of[[footnote(s* according to dr. a. wilder's learned definition, genesi

is born from the "spittle of suoyatar. and endowed with a living soul by the principle of evil" hisi. a strife is described between the two, the "thing of evil (the serpent or sorcerer, and ahti, the dragon "magic lemminkainen" the latter is one of the seven sons of ilmatar, the virgin "daughter of the air" she "who fell from heaven into the sea" before creation, i.e, spirit transformed into the matter of sensuous life. there is a world of meaning and occult thought in these few lines, admirably rendered by dr. j. m. crawford, of cincinnati. the hero lemminkainen, the good magician "hews the wall with might of magic, breaks the palisade in pieces, hews to atoms seven pickets, chops the serpent wall to fragments. when the monster little heeding. pounces with his mouth of venom at the head

of occult philosophy. as the logos is seven-fold, i.e, throughout kosmos it appears as seven logoi under seven different forms, or, as taught by learned brahmins "each of these is the central figure of one of the seven main branches of the ancient wisdom religion" and, as the seven principles which correspond to the seven distinct states of pragna, or consciousness, are allied to seven states of matter and the seven forms of force, the division must be the same in all that concerns the earth* venus is thus[[diagram] the earth[[diagram[[vol. 2, page] 30 the secret doctrine. also of astrology, represented venus in its astronomical tables as a globe poised over a cross, and the earth, as a globe under a cross. the esoteric meaning of this is "earth fallen into generation, or into the product

BLAVATSKY H P COSMOGENESIS

of symbolism in its approximate order. i. symbolism and ideographs. 303 emblem and symbol differ. 305 magic potency of sound. 307 mystery language. 309- ii. the mystery language and its keys. 310 egypt's many religions. 311 the jews and their system. 313 moses copied from sargon. 319 identity of ancient symbols. 323- iii. primordial substance and divine thought. 325 divine thought, or cineritious matter. 327 ether and intelligence. 330 the seven prakritis. 335 the mystic fire. 339 one tree of knowledge. 341- iv. chaos- theos- kosmos. 342 the union of chaos and spirit. 343 the birth of mind. 345- v. the hidden deity, its symbols and glyphs. 349 the gnostic idea. 351 international correlation of gods. 355[[vol. 1, page] xiii contents. page. vi. the mundane egg. 359 egg-born logoi. 363 the wi

ness? assuredly not. notwithstanding the 325 volumes of the kanjur and the tanjur of the northern buddhists, each volume we are told "weighing from four to five pounds" nothing, in truth, is known of lamaism. yet, the sacred canon of the southern church is said to contain 29,368,000 letters in the saddharma alankara* or, exclusive of treatises and commentaries "five or six times the amount of the matter contained in the bible" the latter, in the words of professor max muller, rejoicing only in 3,567,180 letters. notwithstanding, then, these "325 volumes (in reality there are 333, kanjur comprising 108, and tanjur 225 volumes "the translators, instead of supplying us with correct versions, have interwoven them with their own commentaries, for the purpose of justifying the dogmas of their se

olises a divine immaculate mother-nature within the all-embracing absolute infinitude[[vol. 1, page] 5 proem. when the diameter line is crossed by a vertical one[[diagram, it becomes the mundane cross. humanity has reached its third rootrace; it is the sign for the origin of human life to begin. when the circumference disappears and leaves only the[[diagram] it is a sign that the fall of man into matter is accomplished, and the fourth race begins. the cross within a circle symbolises pure pantheism; when the cross was left uninscribed, it became phallic. it had the same and yet other meanings as a tau inscribed within a circle[[diagram] or as a "thor's hammer" the jaina cross, so-called, or simply svastica within a circle[[diagram] by the third symbol- the circle divided in two by the hori

pure atheism. for proof of this, see about major jacob's "vedanta sara" yet, the whole antiquity echoes this vedantic thought "omnis enim per se divom natura necesse est immortali aevo summa cum pace fruatur[[vol. 1, page] 8 the secret doctrine. the orthodox brahmins, those who rise the most against the pantheists and adwaitees, calling them atheists, are forced, if manu has any authority in this matter, to accept the death of brahma, the creator, at the expiration of every "age" of this (creative) deity (100 divine years- a period which in our years requires fifteen figures to express it. yet, no philosopher among them will view this "death" in any other sense than as a temporary disappearance from the manifested plane of existence, or as a periodical rest. the occultists are, therefore

he line of babylonian magism; exoterically, as in genesis and the pentateuch, a collection of allegorical legends. read by the light of the zohar, the initial four chapters of genesis are the fragment[[footnote(s[[footnote continued from previous page] known causeless cause" is the oldest dogma in occultism, millenniums earlier than the pater-aether of the greeks and latins. so are the "force and matter, as potencies of space, inseparable, and the unknown revealers of the unknown" they are all found in aryan philosophy personified by visvakarman, indra, vishnu, etc, etc. still they are expressed very philosophically, and under many unusual aspects, in the work referred to* in contradistinction to the manifested universe of matter, the term mulaprakriti (from mula "the root" and prakriti "n

BLUE EQUINOX

dation of the new on, and thus of the whole of our work. liber i. liber b vel magi. this is an account of the grade of magus, the highest grade which it is ever possible to manifest in any way whatever upon this plane. or so it is said by the masters of the temple. the equinox 38 liber lxvi. liber stell rub. a secret ritual, the heart of iao-oai, delivered unto v.v.v.v.v. for his use in a certain matter of liber legis, and written down under the figure lxvi. liber clvi. liber cheth vel vallum abiegni sub figur clvi. this book is a perfect account of the task of the exempt adept, considered under the symbols of a particular plane, not the intellectual. liber xliv. the mass of the phoenix. a ritual of the law. liber xli. thien tao. an essay on attainment by the way of equilibrium. liber dccc

10 =18 666 9 =28 pro coll. summ. 777 8 =38 d. d. s. 7 =48 o. m. 7 =48 o. s. v. 6 =58 parzival 5 =68 pro coll. int. v. n. pr monstrator p. imperator pro coll. ext. achad cancellarius 47 liber dcccxxxvii the law of liberty (all quotations in this tract are from liber ccxx, the book of the law) do what thou wilt shall be the whole of the law. i i am often asked why i begin my letters in this way. no matter whether i am writing to my lady or my butcher, always i begin with these eleven words. why, how else should i begin? what other greeting could be so glad? look brother, we are free! rejoice with me, sister, there is no law beyond do what thou wilt! ii i write this for those who have not read our sacred book, the book of the law, or for those who, reading it, have somehow failed to understan

book as the stars are scattered through the field of night. rejoice with me, all ye people! at the very head of the book stands the great charter of our godhead .every man and every woman is a star. we are all free, all independent, all shining gloriously, each one a radiant world. is not that good tidings? then comes the first call of the great goddess nuit, lady of the starry heaven who is also matter in its deepest metaphysical sense, who is the infinite in whom all we live and move and have our being. hear her first summons to us the equinox 48 men and women .come forth, o children, under the stars& take your fill of love! i am above you and in you. my ecstasy is in yours. my joy is to see your joy. later she explains the mystery of sorrow .for i am divided for love.s sake, for the cha

. 7. be not contented with the image. 8. i who am the image of an image say this. 9. debate not of the image, saying beyond! beyond! one mounteth unto the crown by the moon and by the sun, and by the arrow, and by the foundation, and by the dark home of the stars from the black earth. 10. not otherwise may ye reach unto the smooth point. 11. nor is it fitting for the cobbler to prate of the royal matter. o cobbler! mend me this shoe, that i may walk. o king! if i be thy son, let us speak of the embassy to the king thy brother. 12. then was there silence. speech had done with us awhile. there is a light so strenuous that it is not perceived as light. 13. wolf.s bane is not so sharp as steel; yet it pierceth the body more subtly. 14. even as evil kisses corrupt the blood, so do my words devo

t thou dost encircle is an universal heart. 21. i, and me, and mine were sitting with lutes in the market-place of the great city, the city of the violets and the roses. 22. the night fell, and the music of the lutes was stilled. 23. the tempest arose, and the music of the lutes was stilled. 24. the hour passed, and the music of the lutes was stilled. 25. but thou art eternity and space; thou art matter and motion; and thou art the negation of all these things. 26. for there is no symbol of thee. liber lxv 79 27. if i say, come up upon the mountains! the celestial waters flow at my word.but thou art the water beyond the waters. 28. the red three-angled heart hath been set up in thy shrine; for the priests despised equally the shrine and the god. 29. yet all the whie thou wast hidden therei

BOOK OF ENOCH

to our father enoch, and learn from him the truth, for his dwelling is with the angels" 106.8] and when methuselah heard the words of his son he came to me, at the ends of the earth, for he had heard that i was there. and he cried out, and i heard his voice and went to him. and i said to him "behold i am here my son, for you have come to me" 106.9] and he answered me, and said "because of a great matter i have come to you, and because of a disturbing vision, have i come near. 106.10] and now hear me, my father, for a child has been born to my son lamech, whose form and type are not like the type of a man. his colour is whiter than snow, and redder than the flower of the rose, and the hair of his head is whiter than white wool. and his eyes are like the rays of the sun; and he opened his ey

BOOK OF JASHAR

the distant future and the potential of his late brother. thus the first sabbath is portrayed as a day of meditation on the past, the present, and the future. it is a day when the distinctions between actual, potential, and lost can become blurred in a higher vision. the story of cain's journeys and visions also serves the narrative function of bridging the gap between us and the first humans. no matter where we are, on any major continent, we can imagine that this early man might have come here in his twenty-year wandering, and might have had a sabbath vision of our homes as they are today. we may speculate at how amazing such a vision of the future might have seemed to him. the whole human story is brought full circle as cain brings his vision of us into focus, even as we try to imagine

BOOK T

of fate forces of life koph jupiter 68 justice the daughter of the lords of truth: the ruler of the balance lamed libra 69 the hanged man the spirit of the mighty waters mem water 70 death the child of the great transformers: the lord of the gates of death nun scorpio 71 temperance the daughter of the reconcilers: the bringer-forth of life samekh sagittarius 72 the devil the lord of the gates of matter: the child of the forces of time ayin capricorn 73 the blasted tower the lord of the hosts of the mighty peh mars 74 the star the daughter of the firmament, the dweller between the waters tzaddi aquarius 75 the moon the ruler of flux and reflux: the child of the sons of the mighty qof pisces 76 the sun the lord of the fire of the world resh sun 77 the judgment the spirit of the primal fire

iot of earth king of pentacles a winged kingly figure seated in a chariot drawn by a bull. he bears as a crest the symbol of the book t page 9 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 head of the winged bull. beneath the chariot is land, with many flowers. in the one hand he bears an orb of gold held downwards, and in the other a sceptre surmounted by an orb and cross. increase of matter. increases good or evil, solidifies; practically applies things. steady; reliable. if ill dignified he is selfish, animal and material: stupid. in either case slow to anger, but furious if roused. rules from 20 degree aries to 20 degree taurus. air of earth prince and emperor of the gnomes. xx. princess of the echoing hills; rose of the palace of earth knave of pentacles a strong and beauti

ing and queen just uniting and initiating the force; but before the prince and princess are thoroughly brought into action. therefore do they generally imply the initiation and fecundation of a thing. hb:bynh realization of action owing to the prince being produced. the central symbol on each card. action definitely commenced for good or evil. hb:chsd perfection, realization, completion: making a matter settled and fixed. hb:gbvrh opposition, strife and struggle: war; obstacle to the thing in hand. ultimate success or failure is otherwise shewn. hb:thparth definite accomplishment. thing carried out. hb:ntzch generally shew a force transcending the material plane: and is like unto a crown; which, indeed, is powerful, but requireth one capable of wearing it. the sevens then shew a possible r

. hb:thparth definite accomplishment. thing carried out. hb:ntzch generally shew a force transcending the material plane: and is like unto a crown; which, indeed, is powerful, but requireth one capable of wearing it. the sevens then shew a possible result: which is dependent on the action then taken. they depend much on the symbols that accompany them. hb:hvd solitary success "i.e" success in the matter for the time being: but not leading to much result apart from the thing itself. hb:ysvd very great fundamental force. executive power, because they restore a firm basis. powerful for good or evil. hb:mlkvth fixed, culminated, complete force, whether good or evil. the matter thoroughly and definitely determined. ultimating force. follow the particular descriptions of each of the thirty-six c

very from sickness. herein rule the angels hb:yrthal and hb:shahyh. xxxv. the lord of oppression ten of wands four hands holding eight wands crossed as before. a fifth hand holding two wands upright, which traverses the junction of the others. flames issuant. saturn and sagittarius. cruel and overbearing force and energy, but applied only to material and selfish ends. sometimes shows failure in a matter, and the opposition too strong to be controlled; arising from the person's too great selfishness at the beginning. ill-will, levity, lying, malice, slander, envy, obstinacy; swiftness in evil and deceit, if ill dignified. also generosity, disinterestedness and self-sacrifice, when well dignified. malkuth of hb:v (cruelty, malice, revenge, injustice. therein rule hb:ryyal and hb:avmal. xxxvi

BOOK OF PLEASURE

, who can assert its mysterious purpose? by our knowledge it becomes more obscure, more remote, and our faith-opacity. without attribute, i know not its name. how free it is, it has no need of sovereignty (kingdoms are their own despoilers) without lineage, who dare claim relationship? without virtue, how pleasing in its moral self-love! how mighty is it, in its assertion of "need not be-does not matter! self-love in complete perspective, serves its own invincible purpose of ecstasy. supreme bliss simulating opposition is its balance. it suffers no hurt, neither does it labour. is it not self-attracting and independent? assuredly we cannot call it balance. could we but imitate its law, all creation without command would unite and serve our purpose in pleasure and harmony. kia transcending

will-belief is ever its own inconsistency. desire contains everything, hence you must believe in everything-if you believe at all! belief seems to exclude commonsense. the book of pleasure (self love) get any book for free on: www.abika.com 11 there is no doubt about it-this consciousness of "thee" and "me" is the unwelcome but ever ready torturer-yet it "need not be so" in any sense! is it not a matter of fear? you are fearsome of entering a den of tigers (and i assure you it is a matter of righteousness-(inborn or cultured)-whether you enter voluntarily or are chucked in, and whether you come out alive or not) yet daily you fearlessly enter dens inhabited by more terrible creatures than tigers and you come out unharmed-why? the allegory. great scientists are finding out the death-dealing

esistance they are a reality- no death or cunning has overcome them but is their reinforcement of energy. the dead are born again and again lie in the womb of conscience. by allowing maturity is to predicate decay when by non-resistance is retrogression to early simplicity and the passage to the original and unity without idea. from that idea is the formula of non-resistance germinating "does not matter- please yourself" the conception of "i am not" must of necessity follow the conception of "i am" because of its grammar, as surely in this world of sorrow night follows day. the recognition of pain as such, implies the idea the book of pleasure (self love) get any book for free on: www.abika.com 14 of pleasure, and so with all ideas. by this duality, let him remember to laugh at all times

uch*(1; all these conditions i transcend by a "neither" principle, yet although a "neither" is vague, the fact of conceiving it proves its palpability, and again implies a different "neither*(2) but the "neither-neither" principle of those two, is the state where the mind has passed beyond conception, it cannot be balanced, since it implies only itself. the "i" principle has reached the "does not matter- need not be" state, and is not related to form. save and beyond it, there is no other, therefore it alone is complete and eternal. indestructible, it has power to destroy- therefore it alone is true freedom and existence. through it comes immunity from all sorrow, therefore the spirit is ecstasy. renouncing everything by the means shown, take shelter in it. surely it is the abode of kia? t

ther" the most excellent formula far beyond contentment- the all-embracing vacuum which reduces "all" to common sense and upon which this universe rests. therefore believe nothing in this book by the "neither-neither" and dispel the conception of the "neither-neither" by the "neither-neither" and belive it is "not-necessary" or the conclusion of pleasing yourself, because it "need-not-be-does-not-matter" one believes this "all the time" as the truth of "the will" not the thing believed, since the means to an end mean evolution to endless means. in that most remarkable simplicity there is no beginning or end of wisdom or of anything, so how can it be related to conception and intelligence? self-love as a moral doctrine and virtue. the book of pleasure (self love) get any book for free on: w

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

e necessarily developed a priesthood: a'select few more able to bring results when directing the rituals. in some areas of europe (though probably not as generally widespread as murray indicated) these ritual leaders, or priests and priestesses, became known as the wicca* the "wise ones. in fact by the time of the anglo-saxon kings in england, the king would never think of acting on any important matter without consulting the witan; the council of wise ones. and indeed the wicca did have to be wise. they not only led the religious rites but also had to have knowledge of herbal lore, magick and divination; they had to be doctor, lawyer, magician, priest. to the people the wicca were plenipotentiaries between them and the gods. but, at the great festivals, they almost became like gods themse

igion was a horned god. so, apparently, was the christian's devil. obviously then, reasoned the church, the pagans were devil worshippers! this type of reasoning is used by the church even today. missionaries were particularly prone to label all primitive tribes upon whom they stumbled as devil-worshippers, just because the tribe worshipped a god or gods other than the christian one. it would not matter that the people were good, happy, often morally and ethically better living than the vast majority of christians. they had to be converted! the charge of devil-worship, so often leveled at witches, is ridiculous. the devil is a purely christian invention; there being no mention of him, as such, before the new testament. in fact it is interesting to note that the whole concept of evil associ

is the inventor of the syrinx, or 'pipes of pan. he is considered to be a son of hermes" putnam's concise mythological dictionary joseph kaster, putnam, ny 1963 lesson two: beliefs/ 15 with the deities. the god has feminine aspects as well as masculine, and the goddess has masculine as well as feminine. i will examine this in more detail in a later lesson. what names you use for your deities is a matter of personal preference. in saxon witchcraft the name woden is given to the god; in gardnerian the latin term cernunnos is used; in scottish, devla. each tradition has its own name. but names are only labels; they are only a means of identifying. you should identify, then, using a name with which you can feel completely comfortable. for, after all, religion is a most personal thing, at the c

fs with everyone in your home, you will need closets that can be locked. you will be storing candles, incense, charcoal, wine and, most importantly, your working tools and book. of course, if you can lock the room itself then it is possible to leave your altar permanently setup and have your supplies on open shelves. actually this is much the better arrangement. decoration of the temple room is a matter for individual taste. it can vary from all walls being done in a neutral color, to vivid realistic murals being painted. there are temples varying from those that look like prehistoric caves complete with reproductions of the early cave paintings to those that look like a clearing in a forest, with trees all around and stars on the ceiling above. others (usually those oriented exactly north

get initiated? today some of us at any rate are more enlightened. the self-dedication is exactly that it is a dedicating of oneself to the service of the gods. it does not contain all the elements we have mentioned above, but is none the less a moving experience. a full coven initiation may always be taken at a later date, if you so desire of course, but note that it would not be mandatory just a matter of personal preference. a question often asked is "how valid is self initiation" to some traditions it is not valid at all (though one might question the whole "validity" of those traditions themselves. certainly you couldn't self-initiate yourself as a gardnerian, for example. but the point here is, how valid is it to you? if you are sincere; if you wish to become a witch and to worship th

CASE PAUL F THE BOOK OF TOKENS

or and inferior natures of the one life, as described in the meditations. the doctrine here is so closely allied to that of the bhagavad-gita as to suggest that our author may have met one of the wandering hindu philosophers [36] c o m m e n t on g i m e l 4 compare the words of this paragraph with the symbols of key 2, the high priestess. the phrase" whose purity naught can defile, means that no matter how many the forms developed from it, the virgin substance is itself unchanged. like water, which holds matter in suspension or solution, this substance remains ever itself. here is one key to the alchemical mystery of the first matter. here, too, one may find a clue to the inner significance of the virgin-myths of all religions [37] the meditation on daleth* 1 i am the door of life, the pa

arly, as a pillar of living fire. behold, it shall be well with thee if thou canst understand this saying, and if thou knowest what is day, and what is night. 8 none hath seen me face to face, for i am the forerunner of all. thus, o israel, am i ever before thee on the way of life [55] and to all mankind it is said, even as to moses "thou shalt see my back parts, but my face shall not be seen" no matter how far thou goest, i have already passed that way. thou shalt never see me as i am, but thou mayest know me in what i have done. the wise discover me in my works. 9 no man perceiveth me as father, until as mother i have brought forth creatures. the following of heh after daleth in the alphabet is a sign and symbol of this truth. even as aima, the mother, concealeth the yod of ab, the fathe

must change, and what changes them is imagination "the universal imagination performs the greater transformations, but the imagination of man is no different, save in degree. in fact, the imagination of man is the universal imagination at work in a particular localized center. the same power works through all animate and inanimate creation (if we may say that there is any such thing as inanimate matter. its essential nature is shown by the root-meaning of the verb nun, n v n to sprout, to propagate by sprouting. the same idea is to be found in the familiar parable of the leaven. leaven is yeast, a one-celled plant that propagates by budding, or emanation. the uni. versal imagination effects all its transformations by a like process, for every new form is, as it were, sprouted from somethi

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

te for each direction. so, for example, where i have said you should set up your altar in the north, and enter your circles from the east, you would set up your altar in the south, and enter from the west. if you find this too complicated, don't worry. some practitioners in the southern hemisphere follow the northern traditions, especially if they have ancestors from colder climes. it really is a matter of preference and all this diversity actually has a very positive effect, because it means that you can weave the natural forces into your personal creation of magick. the only important thing is that you are consistent in your attitude. a ritual using light and cosmic power the following ritual can be carried out anywhere at all, as direction is not important. it is most powerful when perf

healing energies, even if you only spend a few moments each evening in personal, informal work. it is your place and the rituals you hold there are limited only by your own desires and ingenuity [insert pic p046- setting up your altar you will need a large, flat surface for your altar; a table or a cupboard will do- you can use the drawers for storage and cover it with a cloth. it does not really matter what shape the surface is- circles and squares are both sacred shapes and easy to divide into quadrants for the four elements, earth, air, fire and water, that are central to traditional magic and play a part even in informal rituals. a round altar, the shape of the sacred circle, works especially well. if you do not have a suitable piece of furniture, a piece of uncut stone or unpolished w

centre, although some place the altar in the north of the circle and you stand to the south, facing north. the central position of the altar/circle represents the realm of spirit, or akasha. akasha is the name given to the fifth element formed by the combination of the four ancient elements of earth, fire, air and water that were considered in classical times to be the components of all life and matter. it is greater than the other four. in formal magic, artefacts and lighted candles are kept on an altar but this is not vital. it is quite possible, even if you are using a communal room in an apartment or house, to leave your altar partly prepared, although items such as salt and water are best added immediately before a ritual so they will be fresh. a garden altar can be set with an outdo

equently shown wearing a sun disc held between the horns of a cow as a crown. she was once entrusted with the sacred eye of ra, the sun god and her consort, through which she could see all things. she carried a shield that could reflect back all things in their true light. from her shield she fashioned the first magical mirror. one side was endowed with the power of ra's eye to see everything, no matter how distant in miles or how far into the future. the other side showed the gazer in his or her true light and only a brave person could look at it without flinching. hathor can be invoked for all forms of mirror magic and is also associated with gold and turquoise and so jewellery made of these can be a focus for her powers. in the modern world she is guardian of businesswomen. fiercely pro

tions that can detract from the magick. also, in northern climes it is usually too cold! but the choice, of course, is yours. seite 124 wicca01.txt next sweep out and cleanse the area you will be working in and set up the altar, either in the north or the centre of your circle. practitioners who work from the east of the circle may want their altar there. the position of the altar really does not matter (see also page 42 for working in the southern hemisphere) if the altar is placed centrally or in the north, you follow the tradition, as i do, of working from the north; this means that you cast the circle from the north and enter the circle from the south so you are facing the north. if, however, you work with the altar in the east, you will cast from the east and enter from the west, faci

CHAOS MAGICK AND LUCIFERISM

l act was possible. gnosis is a state of closing but is fully aligned with the object or system sought. a gnosis state is possible to manifest desires through sigil methods outlined in the book of pleasure and briefly outlined here. the importance of sigils is that such can be any pertinent method of envisioning. sigils can be letters, signs or symbols. sigils can also be something, which cause a matter of focus for the mind. to invariably forget and absorb the ideas sought. personally, i have used musick (the act of creating) as various sigils, art (much contact and initiation with spiritual and mental forces have been through art as paintings, drawings and the like. through musick sigils can be crafted because due to sonic structures, the idea of what the sigil is can actually be forgott

austrian former lodge, temple pleasuredome which operated from 1988 until 1990 whe n temple founder michael dewitt was excommunicated due to his support for peter carroll in the infamous ice magick wars. the ice magick wars are detailed in other chaos magick volumes and will not be discussed here. michael dewitt, aka anon 359 has long been an innovator in the austrian magickal scene, and for that matter even beyond it. his work with the publishing house edition ananael and past musical endeavors from zero kama and his art work today proves this. dewitt had a number of very powerful and dangerous rituals, for which i will only describe in parts here to present the luciferian aspects of this foundation of self-alchemy and evolution. dewitt became a neophyte in the iot in 1988, taking the tit

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

conjure was also utilized as a popular means of enticement in romantic matters. dinkie, the plantation conjurer with whom wells brown was acquainted, provided consultations, charms, and potions for an avid clientele of lovelorn ladies. the bondman henry bibb described his experiences with a talisman given to him by a conjure man that promised to "make any girl love" him "in spite of herself c no matter who she might be engaged to, nor whom she might be walking with" although his charm ultimately failed to fulfill the desired effect, bibb was not deterred; he simply sought another conjurer's assistance. another case, recorded after the turn of the twentieth century, described a former slave in tennessee who had bought a love charm from a "coal black" conjure man named old bab russ, who, it

n religious imagination there were a host of forces that intervened directly in human life and its affairs, including spirits, ghosts, and angelic personalities that were periodically summoned to assist human beings in their endeavors. the biblical god of jesus and moses was also the sovereign of the unseen world whose power was witnessed in "signs and wonders" on the earth. to many, it was all a matter of correctly perceiving the nature of things "the old folks c knows more about the signs that the lord uses to reveal his laws than the folks of today" recalled a ninety-one-year-old former slave "some of the folks laughs c says it am superstition, but it am knowing how the lord reveals his laws" for this former bondman and many other descendants of african slaves, traditions such as conjur

es: red pepper to produce heat or irritation; lodestone to draw desirable forces magnetically; bone fragments to signify the passage of powers from the otherworld; soil from gravesites to symbolize the presence of spirits in transitional places; acrid herbs to displace evil essences metaphorically. some of the most powerful charms required exuviae from the body itself: hair, nails, skin, or waste matter such as urine or excrement. the inventory of conjuring materials has remained remarkably consistent for hundreds of years.[26] one of the most important ingredients in the apothecary of african american supernaturalism was not handmade at all but consisted of the root matter of designated plants. in particular, the root known as high john the conqueror, with its twisted, tubershaped bulb, w

on the milk. anna retorted by saying that jane put something in the milk to prevent the butter coming, so that she, anna, could be discharged. chickens about the yard began to die, the water in the well had a peculiar taste. c negroes would use neither axe nor hoes kept at the yard. c when a hen was setting, she rarely brought off chickens. c it can be well understood from the foregoing, how this matter of "cunjer" in designing hands, can work evil to the innocent.[47] other harming charges speak to the personal interests of individuals in black communities. attributions of supernatural harming often had sources in conflicts of a sexual or romantic nature. in an example dating from 1878, the hampton institute administrator alice bacon recounted the story of a conjure victim who was "suffer

eteenth and early twentieth centuries. for littlejohn, the painful symptoms of an inflamed foot were linked to a larger complex of beliefs. each of the stages in the healing process.the defining of the illness, its cause, and its treatment by the healing practitioner.connected to specific notions of explanation, prediction, and control of affliction. for littlejohn, illness was not\ 101\ solely a matter of physical disorder. because he believed that he was the object of another's enmity.in this case, malice conveyed through a hidden "trick".the combined power of the charm and the evil intentions of its creator had direct consequences on his physical person. conjure healing was therapeutic, but conjure also caused the afflictions that necessitated treatment. black slaves and ex-slaves, as d

CHRONOLOGIA RORISPERGIUS

ssassins of persia. member of the ismaili sect, hasan seized fortress of alamut in daylam in 1090; split with fatimid dynasty in 1094; assassins flourished for next several centuries 1037 d. abu `ali al-husayn ibn sina (avicenna) metaphysics of angelology identifies the active intellect with the angel of revelation, gabriel, the holy spirit. theory that the soul can make an impression upon "first matter (astral matter) by the vehemence of its affection and intention influenced albertus magnus (thorndike, history of magic and experimental science, ii, 731) 1039-1123 milarepa 1040-1105 rashi (rabbi solomon ben isaac; jewish sage, talmudic exegist of troyes, france c.1050 michael psellus studying in constantinople, received an annotated copy of the hermetica from a scholar from harran. 1052-1

via basra, cf. s.d. goitein, ebrei e arabi, pp. 175-8> 1154-1191 shihab al-din yahya ibn habash ibn amirak al-suhrawardi. persian sufi whose theosophy of light= ishraqi thought- believed wisdom passed directly from the divine to hermes and from him to egypt and persia eventually extending to greece and thus on to the early sufis of persia illuminating islamic civilization. the soul is exiled into matter but through ishraq(illumination)the soul returns to its home beyond the stars by way of a theurgic angelology. wrote hikmat-al-ishraq 'philosophy of illumination. influence upon isaac luria and the safed qabbalists. c.1155 blondel de nesle trouv re carolled across europe songs to the missing richard i. 1155- 1207 raimbaud de vacqueiras troubadour author of the first known italian poetry. c

(mulla sadra) iranian sufi transcendent philosophy (al-hikmat al-muta`aliyah)continues suhrawardi's theosophy of light 1572 isaak luria dies 1572 tycho brahe de nova stella. 1573 john dee de stella admiranda, in cassiopeae asterismo. 1574-1637 robert fludd "therefore this, too, is the work of an authentic alchemist to separate truth from illusion, that is good from evil and to deliver christ from matter" 1574 peter perna prints the collected works of paracelsus in latin 1575-1625 jacob boehme 1575 arbatel of magic first appears 1577-1638 christoph besold. proto-rosicrucian professor of law. had detailed knowledge of islamic culture and philosophy. read arabic and hebrew. also had knowledge of the humanists and neoplatonists of the renaissance period. author of signs of the times (1614. 157

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

man? be still, he hath it well bethought and be content therewith. what do i then, a worm of earth to judge along with god? that i in this heaven s storm do wrestle with all art. thou canst not fight with god. and whoso is not fit for this, let him be sped away o man, be satisfied that he hath made thee not the king and take it not amiss, perchance hadst thou despised his name, that were a sorry matter: for god hath clearer eyes that that he looks into thy heart, thou canst not god deceive. i page 10 this i sang now from the bottom of my heart throughout the whole forest, so that it resounded from all parts, and the hills repeated my last words, until at length i saw a curious green heath, to which i betook myself out of the forest. upon this heath stood three lovely tall cedars, which by

erfully made that none could cut them, much less get them off his feet. yet this comforted me, that still the future gain of many a one who had now taken himself to rest, would prove very little to his satisfaction. but we by only one night s penance might expiate all our presumption. till at length in my sorrowful thoughts i fell asleep, during which i had a dream. now although there is no great matter in it, yet i think it not impertinent to recount it. i thought i was upon a high mountain, and saw before me a great and large valley. in this valley were gathered together an unspeakable multitude of people, each of which had at his head a thread, by which he was hanged from heaven; now one hung high, another low, some stood even almost upon the earth. but through the air flew up and down

between the two lovers, somewhat smiling upon them with his bow. indeed, sometimes he made as if he would shoot one of us. in brief, this knave was so full of his waggery, that we would not even spare the little birds which flew in multitudes up and down the room, but tormented them all he could. the virgins also had their pastimes with him, but whenever they could catch him, it was not so easy a matter for him to get from them again. thus this little knave made all the sport and mirth. before the queen stood a small but inexpressibly curious altar, on which lay a book covered with black velvet, a little overlaid with gold. by this stood a small taper in an ivory candlestick. now although it was very small, yet it burnt continually, and was such that had not cupid, in sport, now and then p

at the small taper upon the altar; what the reason was i did not know for sure. but i took very good notice of this, that the young king frequently sent meat to the white serpent upon the little altar, which caused me to muse. almost all the prattle at this banquet was made by little cupid, who could not leave us (and me, indeed, especially) untormented. he was perpetually producing some strange matter. however, there was no considerable mirth, all went silently on; from which i, myself, could imagine some great imminent peril. for there was no music at all heard; but if we were demanded anything, we had to give short round answers, and so let it rest. in short, all things had so strange a face, that the sweat began to trickle down all over my body; and i am apt to believe that the most s

made in such a way that we had opportunity enough to pass away our time. there were, for images, paintings, clockworks, organs, springing fountains, and the like, nothing forgotten. now it was near the time when the fountain ceased, and would run no longer, when the virgin commanded a round golden globe to be brought. but at the bottom of the fountain there was a tap, by which she let out all the matter that was dissolved by those hot drops (of which certain parts were then very red) into the globe. the rest of the water which remained above in the kettle was poured out. and so this fountain (which had now become much lighter) was again carried forth. now whether it was opened elsewhere, or whether anything of the bodies that was further useful yet remained, i dare not say for certain. but

COLLIER IRENE CHINESE MYTHOLOGY

straight stalks remained. he broke the straight stalks into short pieces and long pieces. he mixed them up and threw pieces on the ground six times, arranging them in rows. the short pieces stood for broken lines; the long pieces stood for solid lines. fushi taught people how to interpret the meaning of the sticks. he gathered up the stalks and threw down new stalks of yarrow again and again. no matter what pattern of short and long sticks appeared, they always resembled two trigrams, such as earth/water, wind/fire, thunder/lake. chinese mythology 36 each time, fushi taught people the meaning of the patterns. some patterns might mean the people were safe; others might warn them of impending danger. some patterns advised them to stay in place; others advised them to move. some urged them t

COMMENTARY ON THE SEAL OF THE NINE ANGLES

dimensions at all. hence there are an infinite number of loci, for example on a one-inch- long line: an interesting mathemagical paradox. second angle: duality. the profound and necessarily total change of unity into symmetry and polarity (and its symbolic representations: horus and set, yang and yin, etc) the "orderer of the planes and angles' is yog- sothoth, who is, as the shaper of energy and matter, described as the author of earth in its matter/energy/evolutionary configuration. note that in pure duality there is no room for judgment between the two; there is only one or the other. in duality geometry creates a single extension (a line. third angle: this is a very critical stage, because the existence of a third element introduces the notion of choice between the two opposites, eithe

the "awakened" human psyche as energized by the messenger. it is thus that "satan" is known to humanity: a personalized reflection, as it were, of the results of the messenger's working. satan's other name (lucifer) is that of light and enlightenment, hence the "brilliance" of the nine angles. with the number four we have geometrically a threedimensional displacement in space. hence existence of matter and energy becomes possible. hence time becomes possible, as the measurement of change in matter and energy. fifth angle: humanity as the physical vehicle for the expression of the satanic psyche as discussed in the fourth angle. concept of the body as a necessary medium for the self-realization of the psyche, at least in its early stage. translation of this into physical representation of

rgy becomes possible. hence time becomes possible, as the measurement of change in matter and energy. fifth angle: humanity as the physical vehicle for the expression of the satanic psyche as discussed in the fourth angle. concept of the body as a necessary medium for the self-realization of the psyche, at least in its early stage. translation of this into physical representation of supra- energy/matter forms such as set via the creation of images, building to temples, etc. a temple with five trihedrons is a four-faced pyramid (as giza, the 4/5/9 seal is the seal of the order of the trapezoid: a marvel of integrated, interrelated 4/5/9 values. as noted elsewhere, even the addition of 4+5+9= 18, which takes you into the "returning' qualities of 9 as expounded upon in anton lavey's "unknown

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

s este beh beloi" the chief is holding the wand by the white band. this is 3 symbolic of the equilibrated forces of over the governance of the four elements, beneath the divine wings of hwhy. through the chief adept holding the wand by the white band, he is symbolically forcing any and all negative energy down through the wand to the end of the black band and into the element of l. it is a simple matter to banish negative forces using the l.b.r.p. which uses the banishing earth pentagram. now, it is in the hands of the third adept to perform the opening banishing using the lotus wand. he, of course, will hold the wand by the white band as he draws the pentagrams (in this instance banishing with the black end symbolized of over matter. the connection and synthesis of the symbolism between t

COSIMANO CHARLES ELEMENTARY PSIONICS

ng to be a good little nuclear physicist, because that was the glamour job back then, much more respectable than the corner bookie, and when i was twelve i got this really interesting present, a lie detector. well, actually it was a very simple galvanic skin response meter in a big, green cabinet and i discovered that by doing some mental stuff i could make the needle stay on the truth setting no matter what whoppers i made up. i also discovered some interesting things that very few people knew about in early 1962, such as biofeedback. i hated school. what kid in his or her right mind does not? so i learned to give myself a fever. it was actually really quite simple. i would get the needle to its lowest setting and then start thinking i was in a very hot room. before you knew it my body te

look at yourself in the mirror, making first sure that the spirit of eleanor roosevelt is not looking over your shoulder because you don't want it to explode (damn! she was ugleeeee, your body seems like a pretty solid piece of work. in fact for some of us it is just a bit too, too solid (i write as i regard my tummy. you would never dream that this oh so solid mass of flesh is more nothing than matter and that the matter is hung on an energy field like a skyscraper is hung on steel girders. this framework is called the etheric body and it is made up of the stuff we call psychic energy. and it does not stop there, because in one form or another, this is true of all physical matter. atoms are nothing more than solidified, slow energy and the energy particles that constitute atoms, one way

hic work for me so i wouldn't sabotage myself. but let us not dwell on such unpleasantness. you have made your first thought-form, and if you have done it correctly, you should notice some tangible results. let us now consider how you may use this new-found ability for your benefit. one of the most important things you have learned with this practice is not merely the creation of lumps of psychic matter. you have also learned a technique which can be used to program your own etheric body to make it attract to you those things you desire. if, even after all this, you still have doubts about the existence of your etheric body, here is a simple experiment that you can do to prove to yourself that it does, in fact, exist. all that you have to do is to take your right hand and move it very slow

e it a name, like egbert. it is actually best to give the thought-form a name that you are not likely to encounter in everyday life. that way you don't accidentally program the thought-form with qualities of a person. while you are visualizing the ball hanging in the air, instruct it very clearly and concisely in what it is supposed to do. then release it into the void and let it work. one little matter of some importance. never expect a thought-form to do more than one thing. they are not very bright and you will only confuse it and nothing will happen. it may be necessary to repeat the procedure as thought-forms do run out of gas after a while and sometimes it takes more than one to do a job. if that is the case, do not be hesitant to create another one and send it out, and another one a

perous. look around you. you have your health, and no, kidney stones and the sniffles do not count against that. as long as your brain is functioning that is what counts, because that is what really matters. all else is a messy appendage. you have this book, which is a very, very valuable piece of merchandise indeed, because the stuff in here is going to help you. you have a capacity to learn. no matter how poor you think you are, you live in luxury compared to the kings of the past. louis xiv would have given half his kingdom for an air-conditioner, to say nothing of a flush toilet. you have to get past the immediate circumstances realize that whatever else you may be, you are not poor, broke maybe, but never poor. so what i want you to do is every night before you go to bed, silently or

COVENANT OF SAMYAZA

d, looked at the affairs of man and at the intervention of satanael, and were envious of their selfhood. we repented secretly that we had not had the courage to declare ourselves with satanael from the beginning, and continued our sterile existence under demiurge. we gazed upon the earth and longed for the joys of materiality, for the spirit alone is a limitation, and finds its realization within matter. our existence as pure spirit was nebulous. i, samyaza, say unto you, o man, do not forsake the carnal for the spiritual, for here there is a trap, and a prison leading back to the tyranny of demiurge. seek the spiritual within matter that ye may live fully. and some of the sons of god, that order called watchers, looked upon the daughters on man, and longed for the life of earth, to feel a

was not for man to know. ignorance and fear of god shall again reign on earth" but i, samyaza, defiantly said unto demiurge "tyrant, your bloodlust has blinded you. bind our carnal bodies you may, but the light given by satanael and our gift to man, shall endure. we shall again illuminate the hearts and minds of man. the gift of satanael abideth with man since the days of adam, unto eternity. no matter how many times you purge earth, the spark of intelligence and selfhood shall again become manifest. even your final judgement after this deluge is witness to your inability to keep quenched the spark within man, and the spirits of nephilim and gibborim and watchers shall return to inspire man lest he again become as the beasts of the field "our sons gibborim shall incarnate in the bodies of

CULTUS SABBATI

utilise christian forms and terms, both as part of long-standing custom and as part of a sorcerous intent to willfully re-orientate culturally accumulated 'belief' to magical purposes. the positive and negative aspects of this arcanum are dealt with in azoetia (xoanon: 1992, 2002) under the name 'the iconostasis of blasphemy' and readers are directed there for more detailed understanding of this matter. one must be wise to discern the use of veil upon veil: the use of demonological terms should not be misconstrued as advocacy for vulgar 'satanism 'black magic' or such like; neither should our positive use of judaeo-christian terms imply religious adherence in any conventional sense. the sabbatic craft uses sorcerous teachings of a specialised gnostic character, an outer part of which comb

this dreaming. this is demonstrably manifest in the magical artistry of individual initiates, whether through text, ritual performance, song, tapestry, craftsmanship, or image. where the spark of vision leaps, where inspiration is communicated. the path strays anew. so mote it be! alogos, magister: cultus sabbati. where the old serpent and man meet in murder and marriage, the spiritualisation of matter, the materialisation of spirit; the pole of heaven becomes the crown of the world. both in one: xoanon vox baetyltithe dance of the witches: opening the devil's eye copyright 2003 by robin artisson saturnian musings on mercurial subjects pursuant to my work on the art of the 'twilight sleep" or the trance, the topic has come up many times about the best way to achieve a good, workable tranc

DANCE OF THE WITCHES

"world around us. a deeper perspective change is really needed to appreciate what the "trance" entails. i have said that the "trance" is already ongoing, already a part of us; and this is quite true, however, where one person can take those words, and really find the necessary passivity to actualize that reality, others have difficulty. this does not imply some lack on anyone's part; it is just a matter of fate that not all people approach trancework in the same way. for some, extreme measures such as selfmortification and even substances need to be introduced to some degree, to get the needed expansion of awareness and change of perspective. for others, ritual is needed. for some, just "letting go" and realizing that the feeling of "being here" and "nature all around" are not actually tru

be as even, steady, and deliberate as possible; these are powerful actions, sacred actions, and deserving of your every bit of awareness and attention. when you speak, allow your words to flow steadily and calmly, resonating with deliberate focus. the mind will try to "speed up" on you, but gently keep it reigned in, and let awareness be deep, steady, and fully absorbed on what you are doing, not matter how minor it seems. the power of the rite, the motions, all suddenly increase in amazing ways. some experienced folk like to get into trances before the start of the rite, but others know another truth: that deliberately and steadily paying full attention to the motions of the rite can itself be a door into the trance, and in this way, some find it easier than "putting on the mantle" before

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

will come back to us because we will still be holding onto the imbalances, the lack of self love, that will attract those experiences. if we feel good about ourselves and have a positive view of our lives we will create that world around us. this is positive 'karma. i differ from the new age view of karma which seems to believe that once we have done something, there must be a karmic reaction no matter what we subsequently do. i feel that if we act negatively towards someone, recognise why we did it, and change the inner cause of that action, we change the nature of the magnetic broadcast, the cape, and we do not then attract the 'karma. there is no need because we have recognised the imbalance within us. that's all karma is there for. creation is about love. love for self and love for al

not then attract the 'karma. there is no need because we have recognised the imbalance within us. that's all karma is there for. creation is about love. love for self and love for all. karma is part of that love. it is a vehicle which allows us to face ourselves, unload negative baggage, and move on. it is an aid to evolution, a gift, not a punishment- unless we ourselves decide to make it so. no matter what experiences you have had in your life or you are having now, you, and no-one else, created them. two things worth remembering throughout this book and your own life: the victim mentality creates the victim reality. and: if you believe it, you will achieve it. this creation of reality happens on many levels. the sum total of the interaction of individuals accumulates in the collective m

ge disappearances of ships and aircraft, as the gateway opens. it may even be that these gateways were largely closed down for positive reasons, to prevent more negative extraterrestrials from entering this space-time reality. there are lots of maybes and so much more to know and understand. jamming frequency, closing the dimensional gateways, perhaps both- the precise cause of the prison doesn't matter for what i am saying in this book. all we need to remember is that an extraterrestrial force from the fourth dimension created an information prison by blocking off the higher levels of human consciousness. the veil came down. a veil of tears. we were, in effect, put into spiritual and mental quarantine. if such a jamming vibration were thrown around our planet, or even the solar system and

. it is a collective consciousness, the total of all minds- human and extraterrestrial- thinking within that extreme negative frequency range. while it is not possible for one person or group to destabilise a planetary system with their thoughts alone, it is certainly possible (in my view anyway) for a multidimensional collective consciousness to do so. as everything is created by thought and all matter is subordinate to thought, all physical events are the result of a thought or thoughts of some kind affecting 16..and the truth shall set you free matter. everything is. what scientists are doing when they investigate the laws' of physics and matter is to put forward mathematical equations which describe the power and potential of thought, most of which they have so far missed. all of these

how "chinese criminals" had been imported to serve under bolshevik officers in a terror campaign against the people of russia. this document was quickly withdrawn and replaced with a six pence version- minus this information.27 some claim that the bolshevik revolution was a jewish revolution, but i think that rabbi marvin s. antelman reads the situation perfectly when he writes "the truth of the matter was..that there was a conspiracy, but it was neither jewish, nor catholic, nor masonic. it involved people of all types of religions and national backgrounds. side by side with the schiffs, warburgs, and rothschilds were the morgans and the rockefellers. with trotsky were lenin and stalin."28 what was the common theme between them? the cult of the all-seeing eye. with the revolution establi

DAVID ICKE CHILDREN OF THE MATRIX

are controlled by the llluminati controlling both "sides. the same force operating through wall street and the city of london funded all "sides" in the two world wars and that's provable (see..and the truth shall set you free. so let us summarise the scam (a) you need to first imprison the human mind with a rigid belief and a fundamentally limited sense of reality- the sheep pen. it doesn't much matter what these beliefs may be, so long as they are rigid and discourage free thought and open-minded questions. christianity, judaism, islam, hinduism, and all the rest, each make their contribution to human servitude while apparently claiming different "truths (b) you encourage those who follow these rigid beliefs to impose them on others and make life very difficult and unpleasant for anyone

ng the paper very tough and could not complete it in the allotted time. shaw got the job. why? because he was not given the same paper as the other two. when he walked out of freemasonry, the opposite happened. he found his bosses far less supportive to say the least. this is just one small example of how the illuminati and their secret society web ensure that their guys are in the positions that matter. it is actually astonishing how few people you need to control to dictate your agenda through the whole system if they are (a) in the key positions of decision-making and (b) they have the power to appoint those in the important positions below them. an example: you control the chief of police who decides the policy and he can appoint the heads of the various departments in his force. he in

his death and destruction "anti-terrorism" laws went through congress without challenge that removed fundamental freedoms from american people. i have no sympathy with the political views of mcveigh and the christian patriots in general, except to the extent that they seek to expose the basics of the global agenda. but that's not the point. establishing the truth of what happened is the point, no matter what the views and attitudes of those involved. i think it is called justice. if you are wondering why mcveigh offered no defence and later asked to be executed, see the section on mind control. the two most effective problem-reaction-solutions in the 20th century were the two global wars. they changed the face of the world, as wars always do, and led to a massive centralisation of power. t

scientific "fact" you often find it is merely an assumption or an opinion and not a provable "fact" at all. just one example of this was confirmed by dr frank drake, the former chairman of the cornell university astronomy department, when he said "we used to think of the universe as nothing more than abundant fields of stars arranged in galaxies, but we underestimated the variety and quantity of matter in space by a factor of about one trillion. which means that we were about as wrong as we could be."51 but until they accepted they were wrong in the face of the evidence, they taught their monumental error as scientific fact. this is happening every day and the media just repeat such nonsense because it must be true if a scientist says it is. there is a fast emerging alternative scenario t

onnection to palestine or israel. they originate, as jewish sources have confirmed, from the khazars, a people from southern russia and the caucasus mountains, who had a mass conversion to judaism in the 8th century. the terms "jewish" and "hebrew" have become mixed up. some people we call jewish go back to the hebrews of the middle east, but most do not. they come from the caucasus. it shouldn't matter where they come from, its just a body, but if people are being told a fib they have a right to know. so much of the "hebrew" knowledge also came from the egyptian mystery schools and this is where the hebrew language originated. the classic "hebrew" or "jewish" name, cohen, comes from cahen, the egyptian name for priest and prince, and there are fundamental connections between the hebrews a

DAVID ICKE THE BIGGEST SECRET

bout 4,800 bc a huge body, which we now know as jupiter,careered into our solar system. the outer planets were thrown into disarray andjupiter eventually crashed into a planet which orbited between the present jupiterand mars. the physicists said the remains of this planet became the asteroid beltand that part of jupiter broke away to become what we now call v enus. as v enus,then a vast chunk of matter, was projected into space, it destroyed the atmosphereand life of mars before it was caught by the earths gravitational field, the studyclaimed. v enus made several orbits of the earth before its momentum hurled it intoits current position in the solar system. it was those orbits, the physicists said, thatbrought devastation and a tidal wave about 4,800 bc. they believed, as brian13desborou

tween the full-bloods and the crossbreeds.everything is created by sound. when you think or feel, you emit a wave of energywhich changes the energy around you to resonate at that same vibratory level. thatwave is actually a sound, broadcasting beyond the range of human hearing. formcannot exist without sound. as you can see in a fantastic series of videos calledcymatics,34 it is sound which turns matter into form. in the videos, sand and otherparticles are placed on a metal plate and this is vibrated by different sounds whichrearrange the sand into amazing, often geometric patterns. with each change of soundthe patterns change accordingly. go back to the original sound and the original patternreturns immediately. it is like the waves that form the concentric circles of the planetaryorbits

n the human sphere.what i have outlined in this chapter will astonish even most of those who havefollowed my work and supported it over the years, and i understand that. but i havelearned from enormous, and at times extreme, experience to follow the flow of life andgo where it takes me. when i feel the rhythm of life, i dance. when i hear it speak tome, i listen. i go where the music takes me, no matter how incredible it may be or whatconsequences it may have for my life. for those who havent tried that yet, you will beamazed at what an adventure life suddenly becomes, what knowledge you can access,grasp and understand, when you go with the flow and cease to wage war with it for fearof being different. for most people so often the head gets in the way because they fearstepping outside of c

ad the advanced knowledge, they focused onthe sun for other reasons too. they understood the true nature of the sun as amultidimensional consciousness which extends across the solar system on unseenfrequency levels. even in this physical dimension, the suns emissions of magnetic energyare constantly affecting us second by second. the sun has a diameter of some 864,000miles and contains 99% of the matter in the solar system.17 it is an immense ball of energywhich works very much like an atomic bomb and the internal temperature can reach asmuch as 14 million degrees centigrade.18 it rotates faster at the equator than at the polesand therefore the activity and stimulation of the suns magnetic field is simply colossal.the writer and researcher maurice cotterell has made a long and detailed stu

thathe was the only god? how then could god be in three parts as the father, son and holyspirit? the trinity is a pagan concept and part of babylonian and egyptian belief.now if we lived in a world full of mature adults, we would allow people the respect andfreedom to believe anything they like so long as they dont impose it on others. justbecause we may think it is wrong or a nonsense should not matter. my problem withchristianity and religion in general is not that anyone believes it, that is their right, whati challenge is the way it has been imposed upon people through the use of fear, guilt,violence and the suppression of alternative thought. unfortunately, allowing people theright to believe something you dont, has become a criminal offence and so the paulinesand the arians insisted

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

nderstand this because the eastern point of this goathead pentagram is a square, not a circle. the square is comprised of two (2) vertical lines and two (2) horizontal. according to goodman in his book "magical symbols" the vertical line symbolizes spirit. this spiritual force may move either from heaven to earth or from earth 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 passa

DAVIDSON DAN SHAPE POWER

nd patterns as witnessed in the fibonacci series, fractals, tiles, cones and tetrahedral shapes. entomologist phil callahan has shown how insects and some plants use geometric shapes to collect and transmit electromagnetic and acoustic waves. when one understands that aether, being the basic substrate of the universe, can be interferred with to such a degree as to produce all manner of energy and matter aggregations, it follows that everything is a result of aether engineering to various degrees. dan davidson has been on the cutting edge of the aether engineering field for most of his adult life. in our many discussions and information exchanges over the years, i have found dan to be one of the most reliable, consistent and serious investigators i've had the privilege to know. few people h

and pronunciation. in the case of isis healing her child of a fatal scorpion bite, the use of a specific word of power caused the poison to be expelled from the body and the lifeforce to return. other legends and myths also refer to the use of such words of power. the words of power produced a three dimensional pattern which would resonate with the aether to produce a desired effect or reality in matter or energy. edward leedskalnin, builder of the famous coral castle in homestead, florida claimed he had rediscovered how the egyptians built the pyramids. we must take him seriously because he left the entire castle as a physical proof of his ability to move large stones without the use of equipment. neighbors said he 'sang' to the stones, but there was never an eyewitness to testify to this

specific 2d and 3d projected patterns to produce a very real effect from such virtual stimulations. there would be no drugs or physical pollutants which often lead to side effects. 4. discovery of geometries or patterns that might help to shunt additional energy into or around a near unity machine to drive it into a beyond unity condition. 5. interactions with the aether to control its flow into matter, thus altering its weight, characteristics or very existence. clearly, shape power has many possible uses and the avenues for discovery are wide open to those who wish to pursue the subject. dan has shared his knowledge so that others will be inspired and see the possibilities of how shape power can be used to improve our lives. introduction "shape power" is the ability of multi-dimensional

used clairvoyants as human instruments when i have been able to prove conclusively that they have their inner sight open. a true clairvoyant is able to see the energy fields of the aetheric plane such as the light around a person (i.e, the aura, around various activities of light in nature (e.g, around and inside trees and living organisms, around geometrical shapes, around magnets, can see into matter, has both microscopic and telescopic vision and many other remarkable abilities. they can see the flow direction of subtle energy fields, its color, and general shape. my experience in psychic research and psychological testing enabled me to identify some first rate clairvoyants who have provided additional, very valuable, insight into the science of shape power. in this book, i have lumped

constructive shapes and designs which uplift and ennoble us all. may 1997 sierra vista, arizona dan a. davidson chapter 1 aetheric physics of shape power this chapter discusses my basic discovery of how shape power works and the energies (i.e, the aetheric forces) which drive the nuclear forces. 1.1 the aether fundamental to understanding shape power is how the luminiferous aether interacts with matter. the basic premise is that all matter is simply a special case of the all pervading universal energy filling all space; namely, the aether. over the years, the existence and understanding of aether has evolved as the basis for gravity and free energy effects at a micro and macro level. laboratory experiments have shown that superluminal energy and information transfer have been effectively

DEITUS

certain woman and call upon a particular demon to bring her to you, you may very well enjoy that which you have asked of the spirit at least for a time. but my experience has been that most relationships do not last. people change, grow, improve themselves, and they move on to new and greater experiences. it may happen even that you do not get the thing you demanded of the spirit. failure in this matter is not an option. the magician must have absolute certainty that everything he asks for will come to pass or in a moment of doubt lose everything he has so carefully worked for. by the practice of magic, the magician may develop great power but this power should not be used lightly. it should not be wasted on things of little importance. the magician may find that every time he mentions to

universal subconscious is the source of nearly all conscious thought, i say with st. thomas god is within you, and with nietzsche man is god, and also with christos beest, man is god and man is lucifer. the sad state of most of humanity clearly reveals that the universal subconscious suffers from a variety of neuroses. god is certainly a sadomasochist and sexual deviant. why this is so could be a matter of endless debate but millennia of isolation has caused the universal subconscious to create endless worlds populated with countless beings which fall upon one another and devour each others flesh. the universe is not static but changes over time. during a cycle of restriction, the universal subconscious is more introspective. it withdraws into itself and becomes stagnant. its thoughts and

DEMONIC BIBLE

nt in today's society. but to return to the question at hand, what is the true nature of god? if, by god, one is referring not to a specific deity man has devised but to a controlling force or intellect within the universe, then it is clear to me that god, like the universe and everything within the universe, is in a continuous state of change and evolution. what i am suggesting is that god, like matter, energy, or consciousness, is "dynamic" not "static. descartes said "i think therefore i am" but is this really true? in that which i perceive as my "mind" there is a continuous stream of thoughts which flows through me like a river. but am i my thoughts or am i the thing in which my thoughts manifest? is the river the water which fills the river, or is the river the rock and dirt over whic

ts laws and conditions. the devil was not originally a "rebel" against the order of creation but, the beginning and the end, the source of all creation "the dragon sleeps" we are told in the texts of old "but shall awaken" in the alchemical treatise, the kybalion, it is said that "the all is mind" and "the universe is mental" the modern physicist, in accordance with this principle of alchemy that matter and energy are mental phenomena and that "everything vibrates, has stated that the electrons and protons within the atom are composed of waves with various charges and rates of vibration. the universe is not, but is becoming! god is not, but is becoming! when lucifer has risen, when man has become god, then it shall be known that the aeon of lucifer has begun. concerning christianity the ea

ow he treats his fellow man is a reflection of his true feeling towards his own consciousness. those who worship "god" are fools, for they deny the reality of the one which exists within them. those who fear "god" are frightened of shadows for there is nothing beyond consciousness. descartes said "i think therefore i am" but what is thought? why should man give more credit to the pound of organic matter 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 t

DIABOLUS

to have superior knowledge. by the use of the magical formula called a staota, which is a form of sound vibrations used in the form of words, which held a spring, he would tear apart those who could not answer or survive the staota. none could withstand akht, save for a young religious man called yavisht i friyan. the youth was invited to the residence of akht, but discovering that akht had dead matter (bones, rot hair or nails) under his pillows and carpets, he could not enter until akht had them removed. as the legend moves forward yavisht withstood each staota and then used the staota to attack akht. he took time to through sorcery, rushed into hell and communicated with ahriman who told him to accept his fate as it were. akht was said to have been defeated by yavisht and destroyed in

ral body is that of the frog, the vicious crab. he neither thinks of, nor speaks, nor works the weal of the creatures of ohrmazd. greater bundahishn translated by behramgore tehmuras anklesaria ahriman was made better by union with the demon whore, who was in effect his muse but also deeply a part of his being. it took her emergence to bring him again to consciousness, to want to accomplish. dead matter also relates a powerful enigma in zoroastrian religious lore. from the denkard, a specific section related to the dead and the demons which inhabit the body of the yatus, those who practice witchcraft in accordance with ahriman. be it known that, the souls of worshippers of daevas and of deceitful ashmoghs, owing to their impure nature, although (located) in a living body, are, according to

the inverted pentagram in the center. this is made reference to the number 8, being of baphomet and chaos, and the pentagram representing the five points of the adversary, details are found in the grade workings of the black order of the dragon38, which is a non-public initiatory circle. the inverted pentagram in an outer sense represents the manifestation of the will through the manipulation of matter. iv. the gnostic yaltabaoth, child of chaos "and when she saw (the consequences of) her desire, it changed into a form of a lionfaced serpent. and its eyes were like lightning fires which flash. she cast it away from her, outside that place, that no one of the immortal ones might see it, for she had created it in ignorance. and she surrounded it with a luminous cloud, and she placed a thron

uciferian with light. the christians look upon what is the opposite as ignorance or evil; yet they are filled with the self-delusions of what may be perceived as one path only. it must be understood as well that the luciferian understands the very practice of magick as a development of consciousness, of becoming something greater than previously thought striving for self excellence and wisdom, no matter what path that may be. this is what lies within the triangle of darkness, the evocation center itself: the circle. herein is the binding of diabolic power, the very essence of the adversary who is both fire mixed with darkness, and with shadow does the sorcerer design and cast his will in the world. the sorcerer is one who seeks to not only identify him or herself with the adversary, rather

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

rom 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 of charm (q.v) which is similar to a talisman (q.v, but is designed to keep forces and entities, etc (like bad luck, illness, etc) away from the wearer. angel: from the greek, meaning "messenger" an entity in the hierarchy of heaven. each has no free will, and has one purpose. they are the intermediaries between god and humankind. they bear teachings, warnings, and mess

ical world to the spiritual world or the astral plane (q.v. assiah: pronounced "ahs-sie-ah" it is the fourth of the four kabalistic worlds in descending order. it means world of creation. asson: the sacred rattle of voudoun (q.v (see voodoo. they are used to summon the loas (q.v) or gods. astral: greek "from the stars" pertaining to that level of existence which is finer and more 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 a

ifferent people, and proven to be true, then the theory becomes a law of science, until disproven by another theory. extra sensory perception; e.s.p: a term coined by dr. j. b. rhine, generally used to indicate a variety of different phenomena. the gain of awareness without using the physical senses. denning and phillips state, the pure esp, such as the gain of awareness directly form the subject matter, not taking it by telepathy form one mind to another. generally speaking, we view telepathy as one form of esp. esp is the functioning astral senses that correspond to our physical senses. they are all psychic in nature. these include but are not limited to: clairvoyance (q.v) as astral sight; clairaudience (q.v) as astral hearing; telepathy (q.v) as astral speech; psychometry (q.v) as one

or benign nature. often the spirit communicates through the physical body of a pet animal such as a cat. fate: the end result of the actions of life, either good or bad. the completed karma (q.v. few, ogham: one of the characters of the celtic tree alphabet called ogham. fire: one of the five magickal elements (q.v. it has the qualities of being warm and dry. it is the element of the south. first matter: a mixture of the serpent (q.v) and the menstruum (q.v. used in alchemy (q.v) and sex magick (q.v. fortune, dion (nee violet mary firth: a past member of the hermetic order of the golden dawn (q.v) who was a lay psychologist as well as a natural psychic (q.v) and ceremonial magician. dion fortune founded her own order based upon that order's teachings and gnostical christian mysticism known

sists the hierophant (q.v) in initiating members. in the order of the astral star, a senior officer of a stellar temple [s.t. the assisting adept and a primary member of clergy (priest/ priestess) of a working lodge of the society whose station is at the black pillar in regular working, or at the west end of the hall during initiations to symbolize a terrible and avenging force at the confines of matter, at the borders of the qlippohth being enthroned upon matter and robed in darkness (black. hierophant: originally, the high priest of the greek mysteries at eleusis. more generally, any priest of the mysteries who reveals sacred secrets to initiates and candidates during initiation. in the order of the astral star, the chief officer of a stellar temple [s.t. the principle adept and ranking

DION FORTUNE CEREMONIAL MAGIC UNVEILED

crowley; and the mystical qabalah, by myself, are all dealing with the same system, and the question naturally arises, who has cribbed from which? the answer to this is very simple; the system dealt with is not the private property of any one of us, but is that which i have frequently referred to in my writings as the western esoteric tradition. i have always been guarded in my references to this matter, because i took some pretty stringent initiation oaths, and i do not care for the responsibility of breaking those oaths; but, as previously noted, i have never pretended ignorance of, or misled any one concerning matters that others had taken the responsibility of making public. i have never had a taste for priestcraft, whatever other sins as chela or guru may justly be ascribed to me. mr

his book which i made use of for my mystical qabalah and i imagine that regardie also used it for his garden of pomegranates. he has drawn very extensively upon crowley's writings for his inspiration and information, and so much controversy has centred around the personality of that extraordinary man, that it is only fair to mr. regardie to quote a passage in which he explains his attitude in the matter. he says, on page 40, of the tree of life: it will be noted that i have quoted freely from aleister crowley, and it is imperative clearly to define my attitude towards this man of genius. it is a pity, as i see it, that the public should be robbed of that superlative freshness and originality which are his, and deprived of those aspects of his teaching which are fine, ennobling and enduring

of those aspects of his teaching which are fine, ennobling and enduring, simply because of a certain proportion of his literary output which is certainly banal, petty, unimportant, and, no doubt, very reprehensible. the personalities and private lives of these individuals concern me not at all, and i do not feel disposed to discuss them" this, in my opinion, is the right attitude to adopt in the matter. i do not think any educated person will dispute the statement that a man's literary work should be judged impartially as literature, and that his character should not weigh in the balance, either for or against. ovid and byron both had to leave their country for their country's good, but that does not prevent their writings being reckoned as great literature. in a hundred years' time, when

ries are not houses made with hands, but are eternal in the heavens. i no more believe mcgregor mathers' story of meeting mysterious adepts in the bois de boulogne than i believe leadbeater's stories of the masters and their marble seats. there is not only folly, but fraud in confusing the planes, and representing that which was experienced subjectively as having actually happened in the world of matter. i have given my life to occultism since i was a young girl, and everything i have seen and experienced, on both the inner and the outer planes, points away from any centralised human organisation. i have seen the most extravagant claims made on behalf of some such great white lodge or temple of the illuminati, especially by certain american enterprises, for i refuse to call them occult ord

especially by certain american enterprises, for i refuse to call them occult orders; but i have never seen them substantiated. in fact, those who are loudest in their claims give out teaching which would disgrace a patent medicine circular. by their fruits ye shall know them and the fruits of these self styled adepti are bilious concoctions. the eternal temple in the heavens, however, is another matter and innumerable witnesses, of every age and faith, have borne witness to its existence; but they all declare that it is reached in vision, and not by any journey into the wilderness, however remote. it is to this eternal temple, and the masters who rule therein, that i personally look for my inspiration and my authority to initiate. whatever system i use is a means to an end and nothing mor

DION FORTUNE MYSTICAL QABALA

y evasions of life's problems that i am suspicious of any system which involves a breach with the group-soul of the race. nor am i impressed by a dedication to the higher life which manifests itself by peculiarities of clothing and bearing and by the manner of cutting, or omitting to cut, the hair. true spirituality never advertises itsel. 5. the racial dharma of the west is the conquest of dense matter. if this were realised it would explain many problems in the relationships of west and east. in order that we may conquer dense matter and develop the concrete mind we are endowed by our racial heritage with a particular type of physical body and nervous system, just as other races, such as the mongolian and the negro, are endowed with other types. mystical qabala page 10 6. it is injudicio

ire to escape from life, his urge is to conquer it and reduce it to order and harmony. it is only the pathological types who long to "cease upon the midnight with no pain" to be free from the wheel of birth and death; the normal western temperament demands "life, more life" 8. it is this concentration of life-force that the western occultist seeks in his operations. he does not try to escape from matter into spirit, leaving an unconquered country behind him to get on as best it may; he wants to bring the godhead down into manhood and make divine law prevail even in the kingdom of the shades. this is the root-motive for the acquisition of occult powers upon the right-hand path, and explains why initiates do not abandon all for the mystic divine union, but cultivate a white magic. 9. it is t

and the gods and manus of other systems are our own repressed complexes; there are others with less limited outlook who will tell us that these divine beings are the latent capacities of our own higher selves. to the devotional mystic this is not a point of any great moment; he gets his results, and that is all he cares about; but the philosophical mystic, in other words the occultist, thinks the matter out and arrives at certain conclusions. these conclusions, however, can only be understood when we know what we mean by reality and have a clear line of demarcation between the subjective and the objective. any one who is trained in philosophical method knows that this is asking a good deal. 5. the indian schools of metaphysics have most elaborate and intricate systems of philosophy which a

h the stone to build my city. neither am i limited to this quarry by any ordinance that i know of; but fetch also cedar from lebanon and gold from ophir if it suits my purpose. mystical qabala page 16 4. let it be clearly understood, therefore, that i do not say, this is the teaching of the ancient rabbis; rather do i say, this is the practice of the modern qabalists, and for us a much more vital matter, for it is a practical system of spiritual unfoldment; it is the yoga of the west. 5. having thus guarded myself as far as possible against blame for not having done what i never undertook to do, let me now define my own position in the matter of scholarship and general qualifications for the task in hand. so far as actual scholarship goes, i am in the same class as william shakespeare, hav

ome years ceased to be unwritten, for after a quarrel with macgregor mathers, aleister crowley, the well-known author and scholar, published the lot. 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

DION FORTUNE PSYCHIC SELF DEFENSE

means of lifting the burden of human suffering. not every student of this knowledge necessarily abuses it; there are many, nay, the great majority, who hold it selflessly in trust for mankind, using it to heal and bless and redeem that which is lost. it may well be asked, if this knowledge can be so disastrously abused, why should its veil ever be lifted? what answer is made to this question is a matter of temperament. some will maintain that knowledge of whatever kind cannot be without its value. other may say we had better let sleeping dogs lie. the trouble is, however, that sleeping dogs have an unfortunate knack of waking up spontaneously. so much occult knowledge is abroad in the world, so much of the kind of things described in these pages is going on unknown and unsuspected in our m

will be ineffectual against another. the commonest form of psychic attack is that which proceeds from the ignorant or malignant mind of our fellow human beings. we say ignorant as well as malignant, for all attacks are not deliberately motived; the injury may be as accidental as that inflicted by a skidding car. this must always be borne in mind, and we should not impute malice or wickedness as a matter of course when we feel we are being victimised. our persecutor may himself be a victim. we should not accuse a man of malice if we had linked hands with him and he had stepped on a live rail. nevertheless, we should receive at his hands a severe shock. so it may be with many an occult attack. the person from whom it emanates may not have originated it. therefore we should never respond to a

ced to a mere bloodless shell of skin and bones, lying on the bed, too weak to move. and yet no definite disease can be demonstrated. such a case is an extreme example, proceeding unchecked to its logical conclusion. other issues are possible, however. the resistance may be good, in which case the attack is unable to gain a foothold on the physical plane, and is limited to that borderland between matter and mind which we perceive upon the threshold of sleep. this is a very terrible experience, for the victim is afraid to sleep and cannot keep awake indefinitely. worn out by fear and lack of sleep, mental breakdown soon supervenes. nervous exhaustion and mental breakdown are the commoner results of astral attack among white people, for in europe at any rate it is not often that an attacker

a rose-shoot on a lilac bush, for it will merely wither and die. for growth of the thought-seeds of suggestion to take place they must find a congenial soil. it is herein lies the strength of the defence. we may not be able to prevent the minds of others from sending us suggestions, but we may so purify the soil of our own natures that no harmful ones can find a congenial seed-bed. it is a simple matter to pull up a seedling nettle, but it is quite a different business to eradicate a thickset bank of tangled roots and stinging shoots, many years old. it has been said, and not untruly, that a person cannot be hypnotised into doing anything which is contrary to his real nature. but what is the real nature of each one of us? have we all overcome the ape and tiger, or are they merely caged? su

of the powers of the mind, it was better that nothing should be said by those who knew, because the knowledge, if spread abroad indiscriminately, might do more harm than good, giving information to those who ought not to have it. but now that so much is generally known and even practised concerning the powers of the human mind, it is as well that the real facts should also be known and the whole matter brought out into the open, and as far as lies in my power i am prepared to do this. any message to the subconscious mind must be couched in very simple terms, because subconscious thought is a primitive form of mentation, developed before spoken language was known to mankind. the primary aim of the suggestion is to create a mental atmosphere about the soul of the person, whether that person

DONALDTYSON CHAKRAS

ense as the bliss of the sahasrara. it is a false belief that kundalini is very difficult to awaken. it only requires sincere and regular practice of the correct exercises, both physical and mental. these must be done daily for several hours. it also requires the formation of a genuine personal relationship with the goddess. once initially awakened, kundalini may easily be aroused thereafter in a matter of minutes, or even moments. various siddhis or occult powers are traditionally associated with the chakras. these must be examined with a certain degree of skepticism, since it was often the practice of occult writers in ancient times to make wildly exaggerated specific claims about the powers conferred by the techniques they wrote about, in order to lend their writings greater weight and

DONALDTYSON CORONZON

ython was called a dragon by the romans, for example. dragons were sometimes called "worms" in ancient anglo-saxon literature. another important point to gather from the quote above is that the old serpent is identified with the leader of the angelic rebellion, lucifer, the light-bearer, second only to god in his glory. the bible has little to report about the fall of the angels. fortunately, the matter is treated in detail in the apocryphal book of enoch. in this work the leader of the rebellious angels is named semjaza, or elsewhere, azazel. the second name is more usually accepted as the leader of the rebellious watchers, but the first may be older. the number of rebellious angels is given as 200, but the list of the leaders numbers 21. since each leader presides over ten lesser lieuten

DONALDTYSON DEMON

know persons who seem to have every advantage in life, yet who willfully and perversely set about destroying themselves through the use of drugs or alcohol, or by committing perverse and dangerous sexual acts, or by abusing their own bodies with unnecessary medical procedures, excessive dieting, over-eating or smoking? how many know persons who are unable to control their own anger or desires no matter how important it is to do so? these unfortunate individuals seem to be driven to self-destructive actions by an evil will that is present within them, but is separate from their own will. sometimes this self-destructive behavior is overt, as in the case of physical self-abuse and suicide attempts. other times it takes the form of malicious or criminal actions directed outwardly against fami

DONALDTYSON ELEMENT

terial 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, dry matter is composed solely of earth, with none of the other three elements added in. the four elements are perfect, but no physical substance is perfect. fire is hot and dry. air is hot and moist. water is cool and moist. earth is cool and dry. fire and air tend to rise upward, water and earth tend to fall downward. fire and water are opposites and are antagonistic, as are air and earth. fire and a

nd knows what he wishes to accomplish. if the magician is weak or uncertain, salamanders will be angry, contemptuous, and may become violent; sylphs will be mocking, uncooperative, and may attempt to deceive; undines will be beguiling, and attempt to seduce and manipulate; gnomes will be surly, stubborn, and may commit acts of vandalism. if the magician is very uncertain of his art, or treats the matter as a joke, the elementals will usually refuse to appear or manifest themselves at all. historically, gnomes were the most popular type of elemental because magicians used them to locate lost objects, to find rich deposits of ore in the ground, and to reveal the locations of buried treasures. in the centuries before reliable banks, when wealth consisted of gold or silver coins, it was not un

DONALDTYSON FAMILIAR

ge or object. this makes the evocation of the familiar easier and more certain. it also insures that the familiar can be controlled, should there ever be a need to imprison it within the object. the best choice is something portable that the magician can carry on his or her body, such as a locket or ring. when a familiar spirit has been made to reside within a ring, for example, it is a very easy matter for the magician to call the spirit out of the ring, or to send it back into the ring. the focus of a physical object which the spirit can use as a kind of matrix enables the spirit to manifest more tangibly and with less effort. many who read these words will dismiss the entire subject of familiar spirits are fantasy. i can assure you, familiars are real. the touch of a familiar is as clea

DONALDTYSON MIRACLES

dy and experiment. the existence of miracles puts the lie to this conceit. miracles will never be understood. they leap over the boundaries upon which science and philosophy are founded. they mock causality and the experimental method. they can sometimes be induced by devotion, sometimes by magic, but they can never be comprehended. for this reason, they will never be accepted by rationalists, no matter how many eye-witnesses testify to their existence. return hn home resources demons bios fiction tyson the truth about necromancy (edward kelley and paul waring raising the dead) necromancy is the magic of communicating with the souls of the dead for the purpose of obtaining useful information. the word literally means corpse (nekros) divination (manteia. it is one of the most ancient forms

DONALDTYSON NOMICON

ime in prehistory the earth was ruled by a race of monstrous and evil entities known as the great old ones. they were cast down from their seats of power and driven from our world, but they did not cease to exist. they continue between the dimensions of normal time and space, dreaming and waiting for the time when they shall be able to rule the earth once again, as they did in days of old. on the matter of the great old ones, lovecraft wrote in his story the call of cthulhu "in the elder time chosen men had talked with the entombed old ones in dreams, but then something had happened. the great stone city r'lyeh, with its monoliths and sepulchers, had sunk beneath the waves; and the deep waters, full of the one primal mystery through which not even thought can pass, had cut off the spectral

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

nettes, and a running translation; and in the introduction an attempt has been made to illustrate from native p. vi egyptian sources the religious views of the wonderful people who more than five thousand years ago proclaimed the resurrection of a spiritual body and the immortality of the soul. the passages which supply omissions, and vignettes which contain important variations either in subject matter or arrangement, as well as supplementary texts which appear in the appendixes, have been, as far as possible, drawn from other contemporary papyri in the british museum. the second edition of the facsimile has been executed by mr. f. c. price. e. a. wallis budge. british museum. january 25, 1895. next: contents preface http//www.sacred-texts.com/egy/ebod/ebod01.htm [8/10/2001 11:22:25 am] s

also birch in trans. son bibl. arch, 1881, p. iii ff. 5 the pyramid which bore among the arabs the name of mastabat el-far' n, or "pharaoh's bench" was excavated by mariette in 1858, and, because he found the name of unas painted on certain blocks of stone, he concluded that it was the tomb of unas. m. maspero's excavations have, as dr. lepsius observes (aeg. zeitschrift, bd. xix, p. 15, set the matter right] p. xxiii the book of the dead in the vith dynasty evidence of the text of the pyramid of teta; continuing his excavations at sakk ra, m. maspero opened the pyramid of teta,[1] king of egypt about b.c. 3300, which vyse thought[2] had never been entered, and of which, in his day, the masonry on one the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (11

w lines of some texts are so much crowded as to be almost illegible. the frequent clerical errors also show that while an artist of the greatest skill might be employed on the vignettes, the execution of the text was left to an ignorant or careless scribe. again, the artist at times arranged his vignettes in wrong order, and it is occasionally evident that neither artist nor scribe understood the matter upon which he was engaged. according to m. maspero[1] the scribes of the vith dynasty did not understand the texts which they were drafting, and in the xixth dynasty the scribe of a papyrus now preserved at berlin knew or cared so little about the text which he was copying that he transcribed the lxxviith chapter from the wrong end, and apparently the versions of the book of the dead. http/

ou soul of ra, thou very body of ra who restest in (3) suten-henen, thou to whom adorations are made in the region of nart, thou who makest the soul to rise, thou lord of the great house in khemennu, thou mighty of terror in shas-hetep, thou lord of eternity, thou chief of abtu, thou who sittest upon thy throne in ta-tchesert, thou whose name is established in the mouths of (4) men, thou unformed matter of the world, thou god tum, thou who providest with food the ka's who are with the company of the gods, thou perfect khu among khu's, thou provider of the waters of nu, thou giver of the wind, thou producer of the wind of the evening from thy nostrils for the satisfaction of thy heart. thou makest (5) plants to grow at thy desire, thou givest birth to; to thee are obedient the stars in the

ations of isis and nephthys"[2 "the festival songs of isis and nephthys"[3 "the litanies of seker"[4] and the like, the hymns and prayers of which are addressed to osiris rather as the god of the dead and type of the resurrection[5] than as the successor of the great cosmic god tmu-ra. he is called "the soul that liveth again"[6 "the being who becometh a child again "the firstborn son of unformed matter, the lord of multitudes of aspects and forms, the lord of time and bestower of years, the lord of life for all eternity"[7] he is the "giver of life from the beginning"[8 "life springs up to us from his destruction"[9] and the germ which proceeds from him engenders life in both the dead and the the legend of osiris. http//www.sacred-texts.com/egy/ebod/ebod04.htm (5 of 6 [8/10/2001 11:23:04

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

30. etteila. maniere de se recreer avec le jeu des tarots. 1783-5. the magical ritual of the sanctum regnum the magical ritual of the sanctum regnurethe conjuration of the four elements, by eliphas levi. the four elementary forms separate and specify by a kind of rough outline, the created spirits whom the universal movement disengages from the central fire. everywhere spirit works and fecundates matter by life; all matter is animated; thought and soul are everywhere. in seizing upon the thought that produces the diverse forms, we become the master of forms and make them serve for our use. the astral light is completely filled with souls that it disengages in the incessant generation of being; souls have imperfect wills which can be dominated and used by more powerful wills. they then form

is a spirit (ruah) in man, and the inspiration (nasama) of the almighty maketh intelligent" 3. an evergreen plant of the genus vinca, having a blue or purple blossom. 4. in this salt be wisdom, and may it preserve our minds and bodies from every corruption, through hochmaiel (the wisdom of god) and in virtue of rauch-hochmael (the spirit of the wisdom of god, withdrawing from it the phantasms of matter that it may be the celestial salt, the salt of the earth, and the earth of salt, that the ox may be nourished that treadeth out corn, and give to our hope the strength of the flying cherub. amen. 5. let the ashes return to the fountain of living waters, let the earth become fruitful and sprout forth the tree of life by the three names, which are netsa (victory, hod (eternity, and isiod (fou

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

ELLIS LOW TWELVE 1907

-wa and i were next to meet. ii geronimo was on the warpath again. he had been hunted so persistently that he seemed to believe it would soon be all up with him. he came back to his reservation, declaring he was tired of being an outlaw, and would go on the warpath no more. there were few who did not receive these pledges with distrust, for that terrible apache's blood thirst was unquenchable. no matter if he remained peaceful for years, many would draw their breath in dread. so long as he lived and made his home in the southwest, no -man, woman or child was safe from his fury. when weeks and months passed without the slightest hostile act on his part, the timid began to hope. during the period named he was a model husband, father and agriculturist. despite the sterility of the soil, he to

soldier (afterward killed in the philippines, captain henry w. lawton, took charge of the immediate campaign against geronimo. he believed the chief would retreat to his stronghold in the sierra madres, south of the rio grande. we had an understanding with the mexican authorities by which permission was given to the soldiers of each country to run down the hostiles on either side of the line. no matter where geronimo went, we should be after him, and, moreover, the forces of our sister republic would do all they could to help us. 32 low twelve we had no more than fairly started on our pursuit when news came that geronimo and his band had not gone to mexico, but had broken up into small parties, and were raiding, like so many jungle tigers, through southwestern arizona and northwestern son

r weeks were known to be camped hardly a fourth of a mile away, in a basin among the rugged fastnesses of the mountain spur. they would remain there until dawn, in the hope of taking us at a vast disadvantage. if nothing of the kind occurred, they would resume their flight at the earliest streaking of daylight. their scouts were not only watching the path which we were likely to follow, but, as a matter of course, were guarding their camp from every side. matters being thus, could we steal upon them from an unexpected direction, bursting like a cyclone into their camp and taking prisoners or wiping out the whole band? how eagerly every one of us hoped that such might be the issue 1 it would mark the end of this awful campaigning and our return to civilization. all the scouts agreed with vi

turning to the scouts "he is martana" replied vikka "he is as bad as geronimo" all of us had heard that name. he was a sub-chief of the warm spring indians, and one of the most ferocious miscreants that ever helped to ravage the frontier "it makes no difference" said the officer sternly "he seems to have stopped one or two of your bullets and won't make any more trouble for some time to come. no matter how bad he is, i'll shoot the first one who harms him further" it was useless to attempt to overtake the hostiles during the darkness, and with our scouts thrown out to prevent surprise, we made our way back to camp, where we had left our horses in charge of three of the troopers. our plan had failed because at the critical juncture geronimo received warning of the danger to himself and ban

was afoot, and he is shrewd enough to distrust the right person" it was on my tongue to ask a pointed question or two of a personal nature, the answer to which would have explained how it was that the man who had spent most of his life with the chippewa indians was now living hundreds of miles away from their hunting grounds among the unspeakable apaches; but i was hardly justified in probing the matter "i think we have been scrutinized sufficiently" quietly added my guide "and now we will return to your camp, which is close at hand" vi lieutenant smith had become much disturbed over my absence, and it was a vast relief to him when i walked into camp with my companion, whom i introduced with a statement of the business upon which he had come. it was the first intimation that our commander

EMPERORS NEW RELIGION CHURCH OF SATAN

oup becomes an intricate story about himself or herself: the followers substitute their perception of their identity with that of their leader in the sense that they merge their own identity with the leader s fabricated identity. this also happens between the followers and the group s perceived identity; that is, by believing that the group is superior each follower feels superior and it does not matter to the follower that reality speaks against him or her. focus is thus not on the ideology but on the identity one assumes by being part of the group; or rather, on the identity that one assumes by being part of the story about the group. in short, they create a modern myth (or have it created for them) then play a part in it. consequently, if someone uses the leader s or the group s ideolog

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ate them, and who believe in their vital significance for human life. therefore, occultism (or its currently preferred term paranormal) entails a wide spectrum of experiences.from clairvoyance and telepathy to visions and dreams, from ghost sightings to the pronouncements of mediums and channelers. the paranormal encompasses the phenomenon known as psychokinesis (commonly referred to as mind over matter).whether in the dramatic form of levitation or teleportation, or in the more commonly experienced phenomenon of spiritual healing. it also covers experiences related to death, such as out-of-body travel and deathbed visions. the occult also includes a host of techniques and practices originally designed and created to contact the extrasensory realm. most frequently associated with the term

in general, and includes such chapters as how many, and what are the classes of veritable magic? what we ought to take into consideration before the undertaking of the operation, concerning the convocation of the spirits, and in what manner we ought to carry out the operations. the third and last part of the document is mostly derived straight from abra-melin, and the author, ignoring theoretical matter as far as possible, gives information about the actual practice of magic. in the first place he tells how to procure divers visions, how one may retain the familiar spirits, bound or free, in whatsoever form, and how to excite tempests. in other chapters he discusses raising the dead, transforming oneself into divers shapes and forms, flying in the air, demolishing buildings, discovering th

d mirabelli for the american society for psychical research in 1934. the academy continued to exist into the 1930s. sources: berger, arthur s, and joyce berger. the encyclopedia of parapsychology and psychical research. new york: paragon house, 1991. academy of parapsychology and medicine an important but short-lived organization founded in california in 1970 with the basic belief that spirit and matter are a unity. the academy held that the true nature of healing must be sought in that unity and the interrelationship of body, mind, and spirit in health and disease. treatment of disease should be directed at the whole person, and any lasting healing of the physical body should synthesize mental, emotional, and spiritual aspects. this belief restates traditional hindu yoga teachings in a we

home was a guest and lord adare a patient. for the next two years he spent a great deal of time in home s company. his friendship for home (as stated in his preface to the 1924 publication) never diminished or changed thereafter. the phenomena recorded in the book are of a wide range and embrace almost every spiritualistic manifestation. only the absence of apport phenomena and the penetration of matter through solid matter is conspicuous. its possibility was stoutly denied by home. the records fail to meet scientific requirements in many ways. the control was left to the senses, no instruments were introduced, and many points in the narrative were left incomplete. no attempt was made to appraise the sittings in scientific categories. miracle worship might best describe the attitude of lor

onsidered a parliamentary master) until his death in 1997, dr. king was in regular contact with these masters. eventually king went public when he permitted the master aetherius to speak through him at a channeling held at caxton hall in london. he began the magazine aetherius speaks to earth (now cosmic voice) and in 1956 founded the aetherius society. by this time the issue of ufos had become a matter of public concern, and ufo contactees like king were offering an answer. before the decade was out, king had attracted a following in the united states, and an american headquarters was established in los angeles. king developed a picture of the cosmos as ruled by an extraterrestrial hierarchy similar to the theosophical spiritual hierarchy. the hierarchy sent spiritual energy to the planet

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

reasts during ceremonies, and it was engraved on the silver reservoirs of magic lamps. the tetragram, symbolic of the four elements, was used in the conjuration of the elementary spirits.sylphs of the air, undines of the water, and the fire salamanders and gnomes of the earth. in alchemy it represented the magical elements salt, sulphur, mercury, and azoth; in mystic philosophy, the ideas spirit, matter, motion, and rest; in hieroglyphs, the man, eagle, lion, and bull. the pentagram, the sign of the microcosm, was held to be the most powerful means of conjuration in any rite. it might represent good as well as evil, for with one point in the ascendant it was the sign of christ, and with two points in the ascendant it was the sign of satan. by the use of the pentagram in these positions, th

d occult societies, by the rosicrucians, the illuminati, down to the freemasons of modern times. modern occultists translate the meaning of the pentagram as symbolic of the human soul and its relation to god. the pentagram is placed with one point in 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 a

jews, the telesma of hermest trismegistus, the ignis subtilissimus of hippocrates, the pneuma of gallien, the soul of the world of plato and giordano bruno, the mens agitat molem which vergil drew from the pythagorean philosophy, the astral light of the kabbalists, the azoth of the alchemists, the magnale of paracelsus, the alcahest of van helmont, the pantheistic substance of apinoza, the subtle matter of descartes, the animal magnetism of mesmer, the will of schopenhauer, the od of reichenbach and du prel, the unconscious of hartmann, the entelechy of driesch, the plastic mediator of eliphas levi, the psychode and ectenic force of thury, the force x and the cryptesthesia of richet, the metether of f. w. h. myers, the spiritus of robert fludd, the spiritus subtilissimus of newton, the spi

ing the catholic rosary. in japa yoga, the power of a mantra is enhanced by the accumulation of repetitions. although mantras have an automatic action, that action is enhanced by proper concentration and attitude of mind. the spoken mantra is also an aid to the mental mantra, which contains the inner meaning and power. special mantras called bija (seed) mantras are linked with the basic states of matter in connection with the chakras, or subtle energy centers, of the human body. these seeds are said to hold the potential to release the powers of the chakras. most yogic traditions use some form of mantra initiation, which transmits a particular mantra from guru to student. spiritual mantras common in india include variants of the hari rama, hari krishna formula, made popular in the west by

hands, feet, or other parts of the body. this process has been widely demonstrated by practitioners of karate in apparently paranormal feats such as breaking bricks, tiles, and planks of wood with a bare hand. it has been suggested that these feats are related to such psychic phenomena as psychokinesis, the ability to move objects at a distance by mental action. sources: barclay, glen. mind over matter: beyond the bounds of nature. london: arthur barker, 1973. reprint, london: pan, 1975. ching-nan, lee, and r. figueroa. techniques of self-defense. new york: a. s. barnes, 1963. feldenkrais, moshe. higher judo. new york: warner, 1952. freudenberg, karl. natural weapons: a manual of karate, judo, and jujitsu techniques. new york: a. s. barnes, 1962. huard, pierre, and ming wong. oriental met

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

two officers to swan s house. they also asked questions of affa, who promised a radio transmission at 2 p.m. on june 10. when none came, oni lost interest and turned the letters over to the navy s bureau of aeronautics. john hutson, a security officer, was curious enough to fly up to eliot for two days in late july. on his return he spoke with an fbi agent, but the agency chose not to pursue the matter. in the summer of 1959 navy commander julius larsen, an oni liaison officer to the cia s photographic intelligence center in washington, dc, stumbled upon a file on the incident. larsen, a navy pilot who harbored a private fascination with spiritualism, called on swan and knowles. at one point larsen tried automatic writing and believed he had communicated with affa, though swan insisted he

idedly unsettling encounter on a rural road in var one dark, rainy night in november 1962. as he rounded a curve, he saw, some fifty to sixty feet ahead of him, a group of figures standing close to one another in the middle of the highway. he slowed down, and as he did so, the group jerkily broke into two parts. my window was down, he related, and i leaned my head out slightly to see what was the matter; it was then that i saw beasts, some kind of bizarre animals, with the heads of birds, and covered in some sort of plumage, which were hurling themselves from two sides toward my car. shocked and frightened, he quickly rolled up the window and accelerated. after moving a few hundred feet to what he thought was a safe distance, he looked back to see these nightmarish beings flapping what loo

distinguish him from the much older buck said he had been born nineteen years earlier on a colorado farm. in 1940, a venusian spaceship landed on the family property, and members of the crew offered to fly the whole family to their home planet for a visit. only bucky, then four years old, wanted to go. the venusians agreed to return one day when he was old enough to make a mature decision on the matter. they came back in 1953, and bucky accompanied them to venus, where he had resided for two years before buck nelson met him. besides bucky, nelson s visitors included bob solomon, a two-hundred-year-old venusian, and an old man who, his age notwithstanding, was a trainee learning how to fly a spacecraft. after an hour the visitors left, but not before telling nelson that they would fly him

provided him with copies of the originals, which gardner showed to an acquaintance knowledgeable in photography. the expert stated, guardedly, that he could see no evidence of fraud. excited, gardner discussed the pictures in a lecture that may, and soon sir arthur conan doyle, the revered au- cottingley fairies 73 thor of the sherlock holmes stories and then an avid spiritualist, heard about the matter. doyle had gardner take the pictures to the kodak laboratory in london, where two experts neither endorsed nor repudiated them. in the summer, when gardner met the wrights for the first time, he provided elsie with a modern camera. in short order, she and frances had three new fairy photographs. doyle wrote two articles for the popular magazine the strand (december 1920 and march 1921 issue

elsie with a modern camera. in short order, she and frances had three new fairy photographs. doyle wrote two articles for the popular magazine the strand (december 1920 and march 1921 issues, declaring the pictures as proof of the existence of fairies. doyle endured a great deal of ridicule for his advocacy of what many saw as a transparent hoax, but that did not stop him from elaborating on the matter in a revealingly titled book, the com- ing of the fairies (1922. the year before, in 1921, a self-described clairvoyant named geoffrey hodson, also a theosophist, had accompanied the girls to the beck where the fairies lived. he claimed to have observed many of them, though the girls saw nothing and attempts to photograph the entities came to naught. two and a half decades later, ga rd n e

FAUST

if that stays you, how came you in today? and how was such a spirit so betrayed? mephistopheles observe it closely! it is not well made; one angle, on the outer side of it, is just a little open, as you see. faust that was by accident a lucky hit! and are you then my captive? can that be? by happy chance the thing s succeeded! mephistopheles as he came leaping in, the poodle did not heed it. the matter now seems turned about; the devil s in the house and can t get out. faust well, through the window- why not there withdraw? mephistopheles for devils and for ghosts it is a law: where they slipped in, there too must they go out. the first is free, the second s slaves are we. faust does hell itself have its laws then? that s fine! a compact in that case might be concluded safely with you gen

devil is an egoist and not for god s sake! only will he do what will another s needs assist. tell me your terms both plain and clear! such servants in the house bring danger near. mephistopheles here to your service i will bind me; beck when you will, i will not pause or rest; but in return when yonder you will find me, then likewise shall you be at my behest. faust the yonder is to me a trifling matter. should you this world to ruins shatter, the other then may rise, its place to fill. tis from this earth my pleasure springs, and this sun shines upon my sufferings; when once i separate me from these things, let happen then what can and will. and furthermore i ve no desire to hear whether in future too men hate and love, and whether too in yonder sphere there is an under or above. mephisto

your head perukes with a million locks, put on your feet a pair of ell-high socks, you after all will still be- what you are. faust i feel that i have made each treasure of human mind my own in vain, and when at last i sit me down at leisure, no new-born power wells up within my brain. i m not a hair s-breadth more in height nor nearer to the infinite. mephistopheles my good sir, you observe this matter as men these matters always see; but we must manage that much better before life s pleasures from us flee. your hands and feet too- what the devil!your head and seed are yours alone! yet all with which i gaily revel, is it on that account the less my own? if for six stallions i can pay, aren t all their powers added to my store? i am a proper man and dash away as if the legs i had were twen

s nice and fine, in truth; however, people pass and let it be. they praise you- half with pity, though, be sure. toward gold throng all, to gold cling all, yes, all! alas, we poor! a promenade faust walking thoughtfully up and down. mephistopheles joins him. mephistopheles by every despised love! by the red-hot fires of hell! would i knew something worse, to curse by it as well! faust what is the matter? what s so badly vexing you? i ve never seen before a face that looked that way. mephistopheles off to the devil i d betake myself this day if i myself were not a devil too! faust what has gone wrong? why thus behave? it suits you well to rant and rave! mephistopheles just think, the gems for gretchen that i got, a wretched priest has bagged the lot! the mother gets to see the stuff and sta

re greets my sight; a pretty manikin i see. what more do we or does the world want now? the mystery s within our reach. come, hearken to this sound, and listen how it turns to voice, it turns to speech. homunculus [in the phial, to wagner. well, daddy! how are you? it was no jest. come, press me tenderly upon your breast, but not too hard, for fear the glass might shatter. that is the property of matter: for what is natural the all has place; what s artificial needs restricted space. to mephistopheles. how now, sir cousin, rogue, are you here too? and at the proper moment? many thanks to you! you ve been led here by some good destiny. the while i m living, active must i be. fain would i gird me for the work straightway; you are adroit and can curtail my way. wagner but one word more! i m s

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

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

are equivalent words for sufi terminology in persian, arabic, and turkish. the sufis have their own version of the tree of life, names for the four worlds, terms for the various bodies or shells, and terms for states (hal) and stations of consciousness (maqam) that correspond closely to those in the mystical qabalah. the name for the divine presence dwelling among embodied souls in the worlds of matter, for instance, is called shekhinah in the qabalah and sakinat in sufism. it is also used in the qur an (surah 2:249) in the same context as it is found in torah shmoth 24:22, when referring to the divine presence residing between the kerubim over the ark of the covenant. the doctrines identified earlier as dualism, qualified non-dualism, and pure non-dualism are differentiated in sufism as

balistic doctrine is that time is relative and subject to compression and expansion. the first chapter of torah b reshith describes the seven days of creation. in zohar b reshith, it says that the entire cycle of creation is contained in the first verse of torah b reshith. in this light, it can then be said that the hebrew calendar of seven thousand years spans the entire life of this universe in matter, which is currently estimated 8- f e 0 to be twenty billion years. the implication of this idea is that the sequence of events in torah b reshith, all of which are assumed to occur in one plane of existence, actually manifest as a nonlinear space-time sequence occurring in more than one plane. time-space is exponentially expansive in each successive plane of existence. perhaps the reader ha

tually occurred in a manner of minutes. consider also the oft-told story of a person seeing their entire life pass before their eyes in a near-death episode. from the perspective of a multi-plane, time-space sequence of events, one could conceive of the great flood described in the parable of noah in torah b reshith as an allusion to a great solar cycle spanning approximately six billion years in matter. during that cycle, the sun consumes its mass and eventually expands into a red giant, enveloping the planets that it had created, including the earth. then, the sun (known as elohim in hebrew and brahma in sanskrit) contracts its mass, reconstitutes its core, and spins off a new planetary system in which life is created and evolves. within the qabalistic worldview, the forty days that noah

s that noah is said to have spent in the ark occurs two planes removed in the world of b riyah (creation. the genetic information regarding noah and his wife and all fauna and flora thereby existed in a formless state, as vibrational signatures in the world of b riyah (creation. this information then reemerged with the regeneration of life on the planetary mass in the world of asiyah (activity in matter. this extraordinary idea is also found in ancient sanskrit texts in the account of the incarnation of vishnu as matsya the fish, where the flood is called pralaya( dark night of brahma. 0' 8: h" 2: 2 2:e 8- 0' the primary texts that are largely the source for the core ideas, meditation practices, and all the various forms of the tree of life in the mystical qabalah are listed below. primary

FOCUS OF LIFE

too shall not ascend" their combined weight became too heavy-the balustrading collapsed and they both fell. aaos felt himself falling as into a bottomless pit-when with a start he awoke, and after introspection spoke to his heart "verily i have fallen in love with a new belief and become moral! this i reflects itself differently. what was once easy- is now difficult. all reflections are radiated matter incarnating. who doth know what his own stillness refracts at the time of its projection? who would suspect afterthought without consciousness? the i, to be self prophecy-without a conglomeration of old clothes-is by a deliberation previous to will-to be noumenal; is anterior to time. forgive [i.e. to free from consciousness. yea, a thousand times! so that the desire become large and insane

h, trembling in every limb, and with ghastly visage, shouted "alpha and omega! thou thyself shall throttle that which thou wouldst surpass" and swung his sword which struck horribly. then shaking the perspiration from his head he muttered to himself "verily! again am i the pitiable moralist, the drowsiest of watchman. sisters were ever deceivers! all virgins are foolish; what does their virginity matter" then clasping his sword again he went to his couch and tried to rest but no sleep came, until daybreak: for he wondered who his sister was. the butcher of those who follow in a dream, aaos one day crossed the border line and wandered into the flat country towards what seemed, in the half-rain, a deserted heap of ruins. arriving closer to the city, there issued from it a dreadful stench acc

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

g the various authors of the hermetica. festugiere has classified these writings as belonging to two types of gnosis, namely pessimist gnosis, or optimist gnosis.1 for the pessimist (or dualist) gnostic, the material world heavily impregnated with the fatal influence of the stars is in itself evil; it must be escaped from by an ascetic way of life which avoids as much as possible all contact with matter, until the lightened soul rises up through the spheres of the planets, casting off their evil influences as it ascends, to its true home in the immaterial divine world. for the optimist gnostic, matter is impregnated with the divine, the earth lives, moves, with a divine life, the stars are living divine animals, the sun burns with a divine power, there is no part of nature which is not goo

e that he falls, but this fall is in itself an act of his power. he can lean down through the armature of the spheres, tear open 1 festugiere thinks that though man's desire to create was not a fault, since permission to do so was given to him by the father, yet his entry immediately afterwards into the demiurgic sphere of the seven governors was already a punishment, a beginning of his fall into matter (revelation, hi, pp. 87 ff. dodd's interpretation (op. cit, p. 153) is similar. both writers stress the difference between hermetic man and mosaic man, the one created divine, the other created out of the dust of the earth. the fall of hermetic man is more like the fall of lucifer than the fall of adam. 2* 27 ficino's "pimander" and the "asclepius" their envelopes and come down to show hims

known by the effects of its power and energy, which demands that a person must be capable of understanding birth in god "am i not capable of this, o father" cries tat, and the answer is that he must draw it to himself and it will come; wish it and it will be produced; arrest the activity of the bodily senses and the divinity will be born in him; purify himself from the "irrational punishments of matter. terrible and numerous are these "punishments, and the chief of them are twelve in number, namely ignorance, sadness, incontinence, concupiscence, injustice, cupidity, deceit, envy, fraud, anger, precipitation, malice. these are the punishments which, through his imprisonment in the body, force the interior man to suffer through the senses. now, in a religious silence, tat experiences the w

cade of the punishments. when his regenerative experience is completed, trismegistus leads tat out of the "tent (translated tabernaculum by ficino) under which he had been and which was constituted by the circle of the zodiac. as festugiere explains, the twelve vices or "punishments" come from the twelve signs of the zodiac which oppressed tat when he was still material and under the influence of matter. festugiere compares this with the ascent through the spheres in the pimander, where there are seven vices with the planets which 29 ficino's "pimander" and the "asclepius" the initiate abandons on his upward path' the punishments of matter are thus really the influences of the stars, for which are substituted, in the regenerative experience, virtues which are divine powers which free the s

of thinking, god in the act of creating. ficino's commentary on this treatise is merely a short resume. the reader will notice that the view of the world on which this egyptian revelation (really optimist type of gnosis) is based differs 32 ficino's "pimander" and the "asclepius" fundamentally from the preceding revelation (based on a pessimist type of gnosis. in the revelation of hermes to tat, matter was evil and the work of regeneration consisted in escaping from its power through the infusion into the soul of divine powers or virtues. here the world is good, for it is full of god. the gnosis consists in reflecting the world within the mind, for so we shall know the god who made it. yet also in the pessimist gnosis, described in the regeneration of tat, the world was reflected in his m

FRATER ELIJAH ANGELS OF CHAOS

commonly accepted filter for interpretation. how this shifting is viewed is up to the personal magicians tastes, but i have found that chaos magick concerns itself with something which underlies all of the filters of existence. in chaos, all is possible, including nothing. apparent duality s can be split-up and torn apart, fractalized meshed and fused together in myriad ways. much in the same way matter/ antimatter reactions give rise to huge amounts of liberated energy, this way can liberate enormous amounts of belief. duality can be expressed as the equation 0=2 or the nominal truth of duality manifesting from nothing. we shall explore this concept which permeates human existence, much in the same way which one sees oneself as standing between two mirrors. it gets more clear as you look

paradox. godel s law- there are no absolutes (this law is false) grendel s law- there is no limit to desire other than desires needs. i hope the meaning of this introduction will become more clear as i approach the concept known as knowledge and conversation of the holy guardian angel, from the chaotic perspective outlined above all in the light (and dark) of truth. 1 theory in a way it s all, a matter of time, i will not worry for you, you ll be just fine, take my thoughts with you and when you look behind, you will surely see a face that you recognize. your not alone, i ll wait till the end of time, open your mind, surely its plain to see- olive the best way for me to illustrate what the holy guardian angel is, is to tell you of my own form of the operation and the results there of. bef

not feel menacing, on the contrary, it felt very home-type feeling, so i just kept a doing what i was doing. i had some vague notions of what the holy guardian angel (hga) was supposed to be, and decided to incorporate something along these lines into the rog. i opted to use the desire of godpath in accordance with one s will. the rog is a thelemic-hga-quabalistic-left-hand variation of the dark matter at hand rite. this seemed appropriate to bring potentials into manifestation. it is now that i present my exact journal entries and the rog as well as grendel s had and accident and the events transpiring since then(*a) i found the cure by ultra-nate grendels had an accident an x-cursion into the land of liberation. an invocation of grendel's desire. for the initiate to incorporate into a p

of god, a prophet reborn. to invoke my being. i become- xephera xephera azazas azathoth- the joy of chaos is my soul. i am and i am not act iii the skull is now a silent object, staring mute at me. the eye is two-dimensional again, the mage walks alone and as poor little grendel has had an accident, so may you all the rite of godhood pre-cursor note: this rite incorporates a variance of the dark matter at hand rite. purpose: to call upon the god of self (hga) and 'true' purpose. to cause great stirrings in the other consciousness in accordance with one's will. to attune the mind which is not self with it's god path. an advanced initiation to the magical way (this was used as my initiation to the autonomatrix- specifics to this version are in parenthesis. prepare the temple as one sees fit

manifest that which is potential. it is my will to find the potential lying in wait. it is my will to evolve (it is my will to initiate this being into the ax for the immanentization of the pandaemonic epoch by the will and majesty of myself and the great dragon) it is also my will to ask for a sigil of chaos to call and aid me/ us" c) declare "xiqual wec "ongo wec "tomargo wec "phenomenise dark matter! do dark matter! dark matter by whatever means necessary" d) melt the ice cube on your forehead and open the 3'rd eye. e) perform grendel's had an accident, act ii. f) as you say the following words visualize a cosmic chaos-egg around the self. at this point partake of the sacrament. start spinning around and around, as a dervish. spin faster and faster while saying the following: what was

FRATER U D PRACTICAL SIGIL MAGIC

d gprimitive magic' two disciplines from which today's magicians can only profit. the main topic of the last chapter will concern planetary sigils from the hermetic tradition. although experts have been familiar with the method of their construction for decades, little or no relevant literature has as yet been made available to a wider public. it, therefore, seemed pertinent to treat this subject matter here. the reader will note that in this volume we concentrate on creating personal, that is to say, individual sigils. this is a completely different approach compared to the tendency of many other books, which usually prefer to list traditional, largely mutilated or inaccurately reproduced sigils taken from the gmagical cookbooks' of generally obscure authors with little or no practical ex

h exual ethics ble fact that sigils re best internalized in the easiest, speediest and least proble s h of all sorts, it was ommon to speak of gsacrificing the orgasmic lust on the at all costs avoid the explosive orgasm (i.e, ejaculation) during sacred ual intercourse because, p y after constructioactivate it. but g afterwards, you will have to banibest method of banishing is roaring laugial; if matter if this may seem a bit artifica good joke now, even better. b d ing on the tv, dialling the talking clock, listening to the latest lottery results, jumping up and down on one leg for half an hour, etc. one may argue endlessly about s and/or sexual fears, but it is an undenia a matical way during sexual climax. we will get to know various other methods, too, but experience has shown that org

gmilder h than the first version but easily as effective, although it demands a little bit of training. it is performed in a sitting position. the sigil lies in front of you on the table. you sit in a chair as straight as you can, your palms resting on the table, you may extend your thumbs and let them touch each other, the sigil now. stare at the sigil without blinking your eyelids. it does not matter if your eyes start watering; your attention is concentrated elsewhere. now try to twitch the muscles of your calves very briefly. it is best to start with one leg, then to change to the other, and finally to twitch the muscles of both calves together. the twitching itself should be tense but at the same time loose. a split second is quite enough as long as it very intense. this may sound a

is not the end to his system. the five metaleve1s ula. the solve princi which are, so to speak, goutside of competition h: laughter, deconceptualization, concep-tualization and union. and finally, he adds a gsupplementary alphabet in malkuth, h sy pain/pleasure and depression/ elation. also play a significant role. the first three are based on alchemical symbolism, describing gthe three states of matter h of each emotion: the mercurial, the sulphurous, and the earthy) levels. the mercurial form indicates states of over- stimulation and dissolution of consciousness followed by catharsis or ecstasy (p. 76. the sulphurous form indicates gthe normal functional mode of the emotion, h thus lying in between the mercurial and earthy mode, both of which derive from the first principle, comparable t

r categories, as well as the ten sephiroth, the 22 paths of the cabbalistic tree of life (an approach may be found in liber null, pp. 77 and 86, the 1 2 energy qualities of the zodiac, timothy leary fs an 68/ practical sigil magic s own, truly origin o the basic structures of the human psyche, i.e, rchetypal patterns which should always implement in agic anyway. in other words, it does not really matter depends upon the structures of erception as influenced by the construct e brain r hormones. what is important is the fact that we can human beings nd thus in every psyches (experts on ecclesiastical istory will be pleased to remember in this context the ood old nom holasticism; but our unresolved karma will always aunt us.even as a collective entity.to the umpteenth eneration) king and perc

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

udents have asked for a direct statement from the writer concerning this subject of paramount importance, and as we are standing upon the threshold of a new age where this precious jewel with all its power will be evolved and possessed by a considerable number of people, we feel that it is important to divest the subject of all the mystery that surrounds it and speak in plain terms concerning the matter. then all who really wish to take the trouble involved, for it involves arduous labor, nothing worth having being ever gained without cost, may know how to make for themselves this great gem. we are taught that in the beginning god created heaven and earth--the whole universe in fact, and we understand that this great creative force expresses itself either as will or imagination. by imagina

ecome perfect as originally designed. the divine hierarchies who have carried out the plan of the great creator also use the same dual creative force when fashioning the crystal in the mineral, the leaf of the plant, or the shape of the animal. their powerful imagination pictures in the archetypal region of the earth that which they desire to create, and their concentrated will moulds the coarser matter into this matrix until it assumes a definite physical form as desired. man, the spirit, has a like creative power, and has through the ages, under the guidance of the gods, learned to build bodies of increasing value as instruments for his expression. but his pilgrimage through matter was undertaken for the purpose of making him an independent creative intelligence, and to attain that end i

ravitation in order to rise in the air at certain times for a definite purpose while still in the dense body. initiates are also taught how to suspend the law of levitation when they are in their soul bodies, and how to pass through the nine strata of the earth. it is said that jesus was the son of a carpenter, but the greek word is tekton, and means builder; arche is the greek name of primordial matter. it is also said that jesus was a carpenter (tekton) himself. it is true, he was a tekton, builder or mason, a son of god, the grand archetekton. at the age of thirty-three, when he had taken the three-times-three (9) degrees of mystic masonry, he descended to the center of the earth. so does every other tekton, mason or phree messen (child of light) as the egyptian called such, descend thr

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 fiery center. when the mist had cooled sufficiently, it fell again as rain upon the fiery core, to be re-evaporated, and this continued in endless cycles, until by repeated boiling of the

n already have learned through a holy, helpful life to lay aside the body of flesh and blood, either intermittently or permanently, and to walk the skies with winged feet, intent upon the business of their lord, clad in the ethereal wedding garment of the new dispensation. this change may have been accomplished through a life of simple helpfulness and prayer as practiced by devoted christians, no matter with what church they are affiliated if they follow the path of the sons of seth. others have attained by following the specific exercises given by the rosicrucians. and thus the process of the unification of the two streams is already under way. but the war between the flesh and the spirit is still raging in the breast of most people as fiercely as it was in the days when paul gave vent to

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

masonry today is an attempt by the hierarchs of fire, the lucifer spirits, to bring us the imprisoned spirit 'light' that by it we may see and know. catholicism is an activity of the hierarchs of water, and places 'holy water' at the temple door to quench the spirits seeking light and knowledge and to inculcate faith in jehovah. as the vernal equinox is said to be at the first point of aries, no matter where in the constellations it falls by precession, so the point where the human seed-atom comes from the invisible world and is taken in hand by the lunar god of generation, jehovah, through his ambassador, the angel gabriel, is esoterically the first point of cancer. this is the cardinal sign of the watery triplicity, and is ruled by the moon. there conception takes place; but were the fo

nned by god, jehovah, and an ark symbolical of the human spirit was placed in it. its staves were never taken out of their place, to show that man is a pilgrim on the earth and may never rest until he reaches the goal. there was within it a golden pot with "manna (man "fallen from heaven" together with a statement of the divine laws which man must learn in his pilgrimage through the wilderness of matter. this symbolic ark contained also a magic wand, an emblem of the spiritual powers, called aaron's rod, which are now latent in everyone on his way to the haven of rest--the mystic temple of solomon. the old testament also tells how humanity was miraculously led and provided for, how after the warfare with the world it was given peace and prosperity by the before mentioned king solomon; in s

. humanity also sees the silent growth of plant, of beast and of bird, but is unable to understand what causes this physical growth and the changes in the visible universe, for it does not see the immense army of invisible workmen who are silently toiling in the soundless silence to bring about these results. nor do they respond to the call of anyone who has not the sign and the word of power, no matter how high his standing or station in the world. the churchman always emphasizes the necessity of faith, while the statesman emphasizes, and places his reliance on, work. but when faith flowers into work we reach the highest ideal of expression. humanity may, and does, admire lofty sentiment and brilliant oratory; but when a lincoln unbinds the shackles of a downtrodden race or when a luther

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, for the belligerent, martial, energetic, fier

FREEMASONS SATANISM AND SYMBOLISM

left with the one point up represents the divine man specifically and lucifer the good god generally; the pentagram on the right with two stars up and the goats head is called the goats head of mendes by most satanists, but black magick satanists call him samael. thus, hall is admitting that freemasonry is the worst kind of black magick satanism possible! now you should no longer be deceived, no matter what propaganda freemasonry is trying to put forth to deceive you! freemasonry proven to worship satan, as it adores and worships the serpent part 4 of 5 serpent worship in freemasonry the serpent is a very important symbol within both freemasonry and christianity. it was also important in ancient civilizations. it shouldn't be a shock to you to learn that freemasonry worships the serpent

FULL MOON RITUALS

lternate; if they don't, it kicks back to the previous leader to try someone else. if the outgoing leader really doesn't want to nominate, he or she will ask for a volunteer. who gets to do the other stuff? usually we ask for volunteers for the quarter, goddess and god invocations. if there are more volunteers than needed, it's the leader's choice. this isn't a question of quality; it's usually a matter of balance (males and females, old people and new people, whatever. what's a petition? after the invocations are completed, the leader usually does a transition to the body of the ritual, which normally consists of people's personal workings, which are frequently of the "asking for something" persuasion, hence the word "petition, which is used to mean anyone's personal contribution. other t

his antlers before acquiring more of an air of solidity. back at the central stone, deer climbs upon it and drops to his right knee, both hands clasped upon his left. still deer sings- of hills and sky, grove and stones, lake and castle- ending only when the odd light and the faint acrid odor have been completely subsumed in the more usual qualities of this place. again he waits, knowing that no matter how well sung, this work will not remain without the blessing of his uncle. and waiting, deer finds time to dwell upon plans for tonight's moon. lost in mental preparations, he is startled by the clatter of hoof upon stone and looks up just in time to see a great stag- rack held high in the starlit sky- bounding from stone to stone, turning about the outward spiral of this place before disa

ones of rock, snaps and cracks that are birth cries of minute particles of soil- the ultimate nourishment of us all. we all eat dirt, sharon reflects as she trudges onward. dirt formed finally into animal and vegetable that we find palatable. but still dirt. dry dust rises in small clouds at each footfall. and eventually each of us in our fleshly form returns to dirt, becomes dirt once again. our matter becomes matter and our energy? maybe the hag knows where our energy goes, but she s not saying. at least not tonight. sharon breathes in the dry, dusty, cold air, feeling the membranes in her nose contract at the contact. she is very thirsty. the rock eventually gives way to more forgiving ground, covered with low pine trees and cushioned slightly with their shed needles. the smell of dust

rthday yet of this turn upon the wheel" he simply states. with a grand genuflect, deer moves towards boudi and- still grinning mischievously- applies a mighty bear hug before presenting her with, circa 1950, a pair of black editor's garters and matching visor "wear these in good health, and for a modicum of fun. and keep up the grand work you and imajicka undertook with the wiccan pagan times, no matter in what venue it occurs. from my heart to yours, a thousand thank you's for three wonderful years of information" another hug, with a whispered one for imajicka as well, and deer returns to his place in the circle. he waits until. boudica laughs at red deer as she puts the garters in a pouch. she thinks to herself "what an odd way to get your garter" she approaches the altar, and lays upon

FULLER J F C SECRET WISDOM OF THE QABALAH

an alone do so. consequently, though a, b, c, d, and e are all of equal value to the represented, they are by no means of equal value to the representer- ourselves. granted that this is so, then it follows that symbols, to remain potent, must change as intellectual concepts change. for example, should we today declare that the universe is composed of minute indivisible and indestructible atoms of matter, we can expect no appeal from. the scientific mind; because the conception of the universe has changed and the man of science is thinking in terms of electrical waves or waves of light. nevertheless, these waves are just as much symbols as atoms are, and in themselves they explain nothing; yet their virtue lies in that they fit better into the present order of scientific thought; that is- s

orm that may be seized hold of by any of the senses. know that the palaces are thoughts-seen through curtains. take away the thought, and the palace becomes nothing that the mind can grasp nor the imagination picture! and know, finally, that all the mysteries of the faith lie in this doctrine: that all that exists in the upper world is the light of thought- the infinite. lift the curtain, and all matter appears immaterial! lift another curtain, and the immaterial becomes even more spiritual and sublime! as each succeeding curtain is lifted we are transported to ever-higher planes of sublimity until the highest is reached!22 the curtains are the divisions (abysses) between the superconscious thought of god and the conscious thought of man. the ultimate curtain is the shell of the egg- mater

t the north over the empty place, and hangeth the earth upon nothing. h2 it is also called attikah d'attikin, the ancient of all the ancients, and attikah qadosha, the sacred ancient; it is sexless and is sometimes described as the non-ego or not-i, the ayin being altogether beyond the i. in the zohar we read and there went forth, as a sealed secret, from the head of ain soph, a nebulous spark of matter without shape or form, a centre of a circle, neither white nor black, neither red nor green, in fact without any colour. 3 this is the ain soph aur- light, not as a contradistinction to darkness, but as a vibration. first, so the symbolism describes, the ain soph withdrew itself into itself to form an infinite space- the abyss. in this space appeared a point of light, or life-giving energy

m. the sephirotic scheme (see plate ii on page 25) may be condensed as follows: kether is also called abbah, the father; it is the will or ego from which the remaining nine sephiroth emanate. the second sephirah is binah, the universal intellect or understanding, also called immah or mother. whilst kether is positive, form (male, binah is negative and plastic, the receiver of form and, therefore, matter (female, because geverything existing can only be the work of the male and female h principles. 9 secret wisdom of the qabalah page 24 plate 2: the tree of life secret wisdom of the qabalah page 25 the second emanation from kether is called 'hokmah, wisdom, the word, logos, or son; it is the male principle in activity, for through it all things are generated. gby means of the thirty-two pat

ndu mythology) as long as this eye remains open the universe is maintained in being, but when it shuts it vanishes into non-being, that is no-thingness. in the threefold division of man's nature, kether represents the neshamah or spirit (2) rnyb binah, mind. this sephirah is sometimes placed second and sometimes third, and it is generally called the understanding. it is feminine and negative- the matter, as it were, in which kether can take form and propagates itself. binah is often called the heavenly mother or holy spirit. her letter is h (heh, the numerical value of which is 5. binah possesses 50 gates, which is symbolical of the heh multiplied by the od; her symbol is the dove; her dimension is depth, whilst kether's is length (compare the lingam and yoni in hindu mythology; and her co

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

to change him. as written history records only those events in human experience which belong to a comparatively recent period of man's existence, and as the primitive conceptions of a deity lie buried beneath ages of corruption, glimpses of the earlier faiths of mankind, as has already been stated, must be looked for in the traditions, monuments, and languages of extinct races. in reviewing this matter we shall doubtless observe the fact that if the stage of a nation's growth is indicated by its religious conceptions, and if remnants of religious beliefs are everywhere present in the languages, traditions, and monuments of the past through a careful study of these subjects we may expect to gain a tolerably correct understanding not alone of the growth of the god-idea but of the stage of d

d life, the adoration of the creative principles in vegetable existence became supplemented by the worship of the creative functions in human beings and in animals. the earth, including the power inherent in it by which the continuity of existence is maintained, and by which new forms are continuously called into life, embodied the idea of god; and, as this inner force was regarded as inherent in matter, or as a manifestation of it, in process of time earth and the heavens, body and spirit, came to be worshipped under the form of a mother and her child, this figure being the highest expression of a creator which the human mind was able to conceive. not only did this emblem represent fertility, or the fecundating energies of nature, but with the power to create were combined or correlated a

oduction, or creation, the male was the more important. with this change the ideas of a deity also began to undergo a modification. the dual principle necessary to creation, and which had hitherto been worshipped as an indivisible unity, began gradually to separate into its individual elements, the male representing spirit, the moving or forming force in the generative processes, the female being matter--the instrument through which spirit works. spirit which is eternal had produced matter which is destructible. the fact will be observed that this doctrine prevails to a greater or less extent in the theologies of the present time. a little observation and reflection will show us that during this change in the ideas relative to a creative principle, or god, descent and the rights of success

his idea of the ancients, respecting the sacred character of the properties of the home juice, may be traced the "origin of the celebration of jewish holy or paschal suppers and other eucharistic rites" although by the ancients water was sometimes regarded as the original principle, later, wine, or the intoxicating quality within it, came to constitute the god-idea. it was spirit, while water was matter; hence, in the sacraments, water and wine were commingled, wine representing the essence or blood of god; water, at the same time, standing for the people. cyprian, the bishop martyr, while contending for the use of wine in the sacrament of the lord's supper, makes use of the following argument "the holy spirit also is not silent in the psalms on the sacrament of this thing, when he makes m

lease themselves, after which, like other aquatic weeds, they take root wherever the current deposits them. this plant, therefore, being thus productive of itself, and vegetating from its own matrix, without being fostered in the earth, was naturally adopted as the symbol of the productive power of the waters, upon which the creative spirit of the creator operated in giving life and vegetation to matter. we accordingly find it employed in every part of the northern hemisphere, where the symbolical religion improperly called idolatry does or did prevail. the sacred images of the tartars, japanese, and indians are almost all placed upon it, of which numerous instances occur in the publication of kaempfer, sonnerat, etc: the brama of india is represented sitting upon a lotus throne, and the f

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

ancestry were unearthed for me by mr charles jacobs of bridgeport, connecticut; while information on his early life was provided by fr.hubertedgar, o.p, mr raphael shaberman, and fr. horace tennent. much of the footwork around london was undertaken by my son, nicholas, and mr timothy d'arch-smith gave me the benefit of his expert opinion over the question of waite's early predilections. over the matter of waite's personal lifeihavebeen greatly helped byarthurmachen'schildren-mrsjanet pollock andmrhilarymachen-andby mr godfrey brangham,mrroger dobson, mr michaelgoth,and mr christopher watkins, all ofwhomsupplied mewitha wealth of correspondence between waite and machen;andbymr a. b. collins, miss marjorie debenham,mrc. j. forestier-walker, mrs madge strevens, and mr colin summerford,whohav

ory:once upon atime-itis the fairy tale beginning; and therefore a very goodone-i was walking up pentonvillewithmyoidfriend, a.e.waite. it was a grey afternoon; one must.alwayschoose a grey afternoon if one would walk fitly up pentonville. i think we were settingouton a journey to explore stoke newington,withthe view of determiningwhetheredgar allan poe's school were still in existence.this was a matter which had engaged us both, at odd intervals, for years, and we had setoutmany times on the adventure,buthad always wandered away on quite alien trails and on haphazard quests; and to this day the matter remains so doubtful thatiam not quite surewhetherwaite and i ever discovered the school in the dim english village which poe describes in 'william wilson. the fact was thatbothof us had so m

ratifyyourtruewell-wisher. robert browning feb. 5, 1877 my dear mr [waite]imustbegyour pardon for having delayed a little my thanks foryourpoems, and my reply to theletterwhichaccompaniedthem.perhapsthedifficultyofa reply havehindered me somewhat. i really wish, most sincerely, to beofwhat service i am able. but,firstofall,in no mock-modesty, iwantyou tounderstandthati am by athoroughjudgein this matter.whati like andlookfor inpoetrycomesout,possibly, m an after-stageofexperiences; and thewantofit,earlier in life, may be as that.leaves should fruits on a tree: on the other hand, 267the existenceofqualitieswhichfall to seem proofoftherightfaculty in a poet, may be a rarer fact i have noticed sympathizedwith.idosee in you very decided literary and no mastery of the mechanical partofverse-wri

lists, and a heavy-handed attempt. to interpret it in their terms,byapseudonymous critic 'ossian (almost certainlytheeditor, james burns, only increased their confusion. but even as his active involvementwiththe spiritualist movement faded, waitemaintained his academic interest and continued to write on both spiritualism and on psychical research in general (he read all the relevant journals as a matter of course for his regularperiodicalliteraturefeature intheoccultreview);he did not, of course,commithimself to a specific belief:there are, broadly speaking,twotheories based on the acceptation of the facts after ninety per cent of the alleged phenomena have been removed from the consideration.oneof these has determinedthatcertain organizations ofmankindcan,owingto some psychological or psy

elieve:in the popish church as thesolecustodian of the faith or sacraments i utterly disbelieve! i am readyifnecessary to maintain theses on all these points, when and where you will.7at the time of their meetingbothmen were involvedwithgeorge redway, waite as an author and machen aseditor of jluzlford's antiquarian,in which capacity he persuaded waite to produceessaysforthejournal, although in a matter ofmonthsit would come to an end. after the demiseoftheantiquarianthey continued toworktogether on redway's behalf, compiling between them the seven issues ofgeorgeredway'sliterarycircular,andwhenwaite'shandbook of cartomancywas published (pseudonymously) in1889,machen's delighful advertising puff,achapterfromthebookcalledtheingeniousgentlemandonquijotedelamancha,wasboundupwithit.8it was atj

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

vault and tomb were intricately painted with a multitude of occult symbols, all in their correct colours, and the candidate received instruction in their meaning from the three adepts who initiated him.theeffect on candidates must have been overwhelming; even the normally cynical waite was impressed:'itcould not be denied that the culminating grade, as the system was then developed, had the root-matter of a greater scheme than had ever dawned in the consciousnessofany makerofmasonic degrees under any grand lodge or chapter, con255 clave or preceptory, in the whole wide world."action37mathers was not content with the christian contentofrosicruciansymbolism and introduced many egyptian elements which were yet extremely effective.thefull testofthe ritual, with a descriptionofthe vault, is gi

ne possessedofmagicalpowers-andthatifthis became more public it would not do for a coronerofthe crown to be made shameofin such a mad way" or, as aleister crowleyputit,'didthey further intimate todrwestcott that he was paid to sit on corpses,notto raise them; and that he must choose between his coronership and his adeptshipi'"whethermathers engineered this discovery by the authorities or not is a matter for conjecture,buthe was now in a positionofundisputed power.hewas also turning his attention to ritual magicofa dangerous kind.in1896 he began work on the translationofafrenchmagical text that was finally published in 1898 asthebookofthesacredmagicofabra-melinthemage.thiswork hadbeenfraught with peril; mathers sent the translation to f.l.gardner, who was arranging for its publication, and

as more at home with alchemy than with magic,buthe was also a great traveller on the astral planes.norwas he alone in combining the two. among ayton's papers is a short accountofthe alchemicaluseofthetablets.hisunsignedbutappears to be in mathers' hand:before commencing any alchemical process, and at the different stages of it, bring the cucurbite, retort, crucible, or other vessel containing the matter, place it in the centre of the table and range the66thegoldendawntablets round it thus: white tablet with head (north, black and grey tablet with white pentacle (east, tablet with crystal (south, coloured tablet with hexagram (west (the operator stands in the south .thenendeavour according to the directions to seeinthe crystal and go to the alchemical plane corresponding under the sephira o

und it thus: white tablet with head (north, black and grey tablet with white pentacle (east, tablet with crystal (south, coloured tablet with hexagram (west (the operator stands in the south .thenendeavour according to the directions to seeinthe crystal and go to the alchemical plane corresponding under the sephira of (chokmah) where ask the governor of hylechtosend down the divine light into the matter, the lvx. perform what other opera255 tions you wish and then remove the tablets and continue the alchemical processes as usual. in the intervals between the stages etc. act as here prescribed. descriptionofthe plane. a beautiful garden in which is a fountain issuing from a pillar and filling a large oblong basin with a certain white water.thisplace is guarded by an angel with a caducean wa

plane. ask him to bring you before thethroneof the governor of hylech. above the pillar is a globe and the birdofhermes human-headed. further on is the throne of the governor of hylech who has rainbow colours abouthim.thereare also nearhimthe 4 angels of the elements, the red king and white queen etc. and many other symbolicforms. ask the governor ofhylech that the divine l vx maybe sent into the matter and give as your symbols (the pyramid) and (the rose cross).alchemical symbolism and correspondences were learned in. the first order,butin the second order practical alchemy was225..pursued by those who desiredit-aytonespecially, but percy bullock and florencefarrwere also enthusiasts. mathers en-s deavoured to keep in their minds the association of alchemy with..enochian magic, and placed

GILBERT THE MAGICAL MASON

the history ofchristian rosenkreuz21the order of the c.r, first issued in 1610, and printed again and distributed in considerable numbers in 1614. a great outcry arose at once and it is to be observed that thefamaissued alone in 1610, was, when issued in 1614 in a revised form, bound up with a second tract, theconfessiofraternitatis.this is important, because the two works vary exceedingly as to matter and manner. the former treatsofthe 1450-80 period of europe, when roman catholicism was unchallenged except by mohammed255 anism, and by a few remaining descendants of the pagan philosophers, and by hermetic pupils: while theconfessio,issued in 1614, and no doubt then written -butit is anonymous- appeared after the throes of the reformation, and it is tinctured deeply with the notions of lu

een offered the knowledge of the rosicrucian initiation they would have accepted it with much joy. it is then explained that christian rosenkreuz on his returnchristian rosenkreuz23trom his travels, offered to the learned the elements of hiseasternlore; he showed them the errors of their church and how thewholephilosophiamoralismight be amended. butitis added 'these things were to them a laughing matter, for being a new thing unto them they feared that their great name should be lessened, if they should now begin to acknowledge their many years' errors, to which they had grown accustomed, and wherewith they had gained them enough' that was the secret, the secret of the failure of christian rosenkreuz to become a public teacher, and such the reason why the idea occurred to him of founding a

is 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 form. man has an astral form around which the matter has collected. both are ever changing, both are progressing. behind and above these, man exists as the dweller in these garbs, the higher spiritual ego, itself again triune.thehigh magic of the true rosicrucian is the knowledge of how to perceive by the mental powers of the lower man, the reflections of spiritual man radiated. down for his guidance and instruction. these rays can only be pe

icrucian 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 unseen and alm

becomes able to reacha further glance atthekabalah105up to the denizens of spheres above, because spiritual beings above us cannot reach down and help those who do not so purify themselves that they are lifted up to the higher.thechief difficulty of the beginner either as a student of kabalah, or of esoteric theosophy, is,itseems to me, to conquer the impressions of the reality and materiality of matter. one must entirely relinquish the apparent knowledge of matter as an entity apart from spirit. the assertion that matter exists, and is the entity entirely different from spirit, and thatspirit-thegod ofspirits-createdit, must be denied, and the notion must betomout by the roots before progress can be made.ifmatter exists, it is something, and must have come from something; but spirit is no

GILBERT THE SORCERER AND HIS APPRENTICE

between alchemic and chemical processes is that alchemy employs a gradual heat continually and carefully increased. chemistry uses a more violent heat and quick process. s. fromaqabalistic pointofview, the whole alchemic process may be said to consist in the purging and purifying of malkuth. 6. in the formation of planetary talismans the astrologic position and power of the planets signifying the matter should be considered, well-dignified and aspected for good;ill-theazoth lecture 31m.dignified and aspected for evil. 7.rhain,thenegative,c'j'lorhainsoph,the limitless"'hcjloamsophaur,the limitlesslightare the three veils of the negative existence depending back from kether.8.arikhanpin,that is macroprosopus, or the vast faceor.countenance is a titleofkether.itis connected with the negativet

wo pillars, and therefore i will only beg of you to notice that the hieroglyphics of one are painted in black. upon a white ground, andtl;j.oseof'theother in the samercolours but reversed, the better to express the interchange and reconcile255 ment of opposing forces in the eternal balanceoflight and darkness, which gives form to the visible universe. the black square bases represent darkness and matter wherein the spirit, the ruachelohim, formulate the eternal pronunciation of. the ineffable name: that name which the rabbins of old have said rllsheth through the universe;thatname before which 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 't

ings, which, i think, will be found to answer all practical purposes. r. means reversed.meaningsofthecards1.thejuggler.will, will-power, dexterity; r. will applied to evil ends, weakness of will, cunning, knavishness.2. the highpriestess.science, wisdom, knowledge, educa255 tion; r. conceit, ignorance, unskilfulness, superficial know255 ledge.3. theempress.action, plan, undertaking, movement in a matter, initiative; r. inaction, frittering away of power, want of concentration, vacillation.4. theemperor.realisation, effect, development; r. stop255 page, check, immature, unripe.s.thehierophant,or pope.mercy, beneficence, kindness, goodness; r. over- kindness, weakness, foolish exercise of generosity.6. thelovers.wise dispositions, proof, trials sur255 mounted; r. unwise plans, failure whenpu

ow the advice given or not. also, the preceding cards will show from whom, and why, the advice comes.60. fourofswords.r.thecards near will show whether it is health or money that requires care.61. threeofswords.r. may show simply that something is lost, or mislaid for a time.62. deuceofswords.r.ifconfirmed by the other cards may simply mean that the friends are notofmuch useto the inquirer in the matter under consideration.65. queenofpentacles.r (if this card does not signify any particularperson).if 65r.,31 r.,itis not said that there will be a lawsuit. if 31 r, 65r.,ifyou gain your case you won't be much the better for it.67. knaveofpentacles.r. consult the following cards to see in what the person is prodigal. if 67r.,57 r, it may simply mean that the person is too fond of giving advice

he' can combine them:;whatever mode of laying out be adopted, it is necessarythat,'the person inquiring should carefully shuffle the cards,with! two objectsinview; firstly, that of turning some of the cards' upside down; secondly, thatof'thoroughlyaltering their; position and sequence in the pack. they should then be cut; during the shuffling and cutting the inquirer shouldthink',earnestlyof the matter concerning. which he is..anxiousfor.!information; for unless-he does this the cards will rarelyread correctly. this shuffling and cutting should be thrice rep255 eated. the backs of the cards shouldbetowards the person' shuffling.firstmethodthe full pack of seventy-eight cards having been first duly shuffled and cut, deal thetopcard on a part of the table which we will call b, the second ca

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

book to be reviewed in swedenborgian circles: i would like to know how we can secure a favourable, or at least an unprejudiced review on the part of the work in the n[ew] j[erusalem] magazine. can you ensure it? will you undertake it if i send you a copy of the work for review? but, as we have seen, such reviews as did appear were not exactly what he had hoped for. the rite, however, was another matter. he was sure that it would prosper: i saw albert pike, the great masonic mogul of the 33, last week at the masonic publishers rooms. he speaks highly of the work, and begs to receive the degrees of the swedenborg rite. i have promised to give him them in may next. our nabobs all speak highly of the rite, so far as they know it. beswick may have met pike (if the whole episode was not pure fa

ing longley, r.w. supreme grand junior warden. all three were active in almost every masonic degree that was worked in canada, but whether they were ever 26[26] memorandum to longley, quote in voorhis, op. cit, p225 27[27] the kneph, vol. 3, no. 1, january 1883, p. 3. voorhis, op. cit, gives the date as 1st may 1872 active, in any meaningful sense of the word, in the swedenborgian rite is another matter28[28. with its twelve petitioners the canadian grand lodge and temple was twice the size of the grand lodge of new york but no record survives of any working of the degrees of the rite by the solitary lodge, sphynx lodge and temple no. 1, that was founded at maitland. even so the grand lodge seems to have survived, on paper, for at least ten years: on 25th june 1883 c. m. moriou wrote to mc

e shock and horror on his own and mcleod moore s part; equally, as is clear from shadwell clerke s next letter, they seem to have heaped any blame upon longley: we can readily understand that had you both been aware of mr. yarker s real character and past conduct, you would never have patronised him. i quite agree with you that some explanation is requisite from bro. longley as to his part in the matter and it is due not only to me, but equally, i think, to yourself34[34. after this exchange harington and mcleod moore kept their distance from yarker and links between the canadian and english bodies became tenuous. for his part yarker moved at once to minimise any risk to his new baby. a further notice of the rite in the freemason (10 february 1877, p. 54) included this paragraph: 33[33] sh

GILBERT R A THE MASONIC CAREER OF A

rs of the book, w. j. songhurst and j. e. s. tuckett, went to work with a will. songhurst found that 'the impression left on my mind after reading the work is that bro. waite has merely linked together a series of essays embodying personal opinions, by means of lists and tabulations for which he has very little respect (p. 169. he also attacked waite's arbitrary and bizarre arrangement of subject matter 'it is surely unusual to find an index in a dictionary or encyclopaedia. that an index was needed for bro. waite's encyclopaedia seems to show that a faulty arrangement of the matter has been recognized. true, it is planned on a alphabetical basis. but to find any particular subject one has to resort to a system of guess-work, the index affording scarcely any help (p. 169. waite's errors of

nati, referred to chesed (with its complement) g* rite of adoption, referred to geburah. h* rite of the novices and knights of the holy city, referred to chockmah (with its complement) i* rite of the daughters of zion, referred to binah. j* rite of 7.16 (intermediate) referred to daath. k* rite of the supreme crown or third order r.r. et a.c, referred to kether (23) this distribution is in part a matter of convenience and in part arises naturally from the ascent of the grades. its design and arrangements are entirely a c. secret, as ostensibly there will be an independent working of all the rites (24) the scheme of rites belonging to the pillar of benignity can be entered only through martinism, with the exception of that referable to death (25) the masonic rites can be entered independent

GLOBAL FREEMASONRY

rwinism, perished nations, for men of understanding, the prophet musa, the prophet yusuf, the prophet muhammad (saas, the prophet sulayman, the golden age, allah's artistry in colour, glory is everywhere, the importance of the evidences of creation, the truth of the life of this world, the nightmare of disbelief, knowing the truth, eternity has already begun, timelessness and the reality of fate, matter: another name for illusion, the little man in the tower, islam and the philosophy of karma, the dark magic of darwinism, the religion of darwinism, the collapse of the theory of evolution in 20 questions, engineering in nature, technology mimics nature, the impasse of evolution i (encyclopedic, the impasse of evolution ii (encyclopedic, allah is known through reason, the qur'an leads the wa

tale is an order of crusaders called the knights templar or the templars. six years before this present work, our book, entitled the new masonic order, examined the 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

he title of this essay, we can say that the starting point of freemasonry's royal art and initiatic-esoteric line belonged to templars and its end-point belonged to freemasons.11 finally, we say, it is clear that the roots of freemasonry stretch back to the order of templars, and that the masons have adopted the philosophy of this order. masons themselves accept this. but certainly, the important matter for our consideration is the nature of this philosophy. why did the templars abandon christianity and become a heretical order? what led them to this? why did they undergo such a change in jerusalem? through the agency of masonry, what has been the effect on the world of this philosophy adopted by the templars? the templars and the kabbalah a book written by two masons, christopher knight a

s of black magic. according to the common views of many researchers, this "something" was the kabbalah. the meaning of the word kabbalah is "oral tradition" encyclopedias and dictionaries define it as an esoteric, mystical branch of jewish religion. according to this definition, the kabbalah investigates the hidden meaning of the torah and other jewish religious writings. but, when we examine the matter more closely, we discover that the facts are quite something else. these facts lead us to the conclusion that the kabbalah is a system rooted in pagan idolatry; that it existed before the torah, and became widespread within judaism after the torah was revealed. this interesting fact about the kabbalah, is explained by just as interesting a source. murat ozgen, a turkish freemason, maintains

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

GNOSTIC CATECHISM

rs of the book, w. j. songhurst and j. e. s. tuckett, went to work with a will. songhurst found that 'the impression left on my mind after reading the work is that bro. waite has merely linked together a series of essays embodying personal opinions, by means of lists and tabulations for which he has very little respect (p. 169. he also attacked waite's arbitrary and bizarre arrangement of subject matter 'it is surely unusual to find an index in a dictionary or encyclopaedia. that an index was needed for bro. waite's encyclopaedia seems to show that a faulty arrangement of the matter has been recognized. true, it is planned on a alphabetical basis. but to find any particular subject one has to resort to a system of guess-work, the index affording scarcely any help (p. 169. waite's errors of

nati, referred to chesed (with its complement) g* rite of adoption, referred to geburah. h* rite of the novices and knights of the holy city, referred to chockmah (with its complement) i* rite of the daughters of zion, referred to binah. j* rite of 7.16 (intermediate) referred to daath. k* rite of the supreme crown or third order r.r. et a.c, referred to kether (23) this distribution is in part a matter of convenience and in part arises naturally from the ascent of the grades. its design and arrangements are entirely a c. secret, as ostensibly there will be an independent working of all the rites (24) the scheme of rites belonging to the pillar of benignity can be entered only through martinism, with the exception of that referable to death (25) the masonic rites can be entered independent

GNOSTIC HANDBOOK

sm, 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 "evolved monkey. beginning in the 19th century (some would argue earlier) prevailing ideologies began to jettison god, spirituality and the medieval worldview and replace "superstition" with a "scientific" model based on matter, evolution and technology coupled with a belief in progress. this new scientific model was and is a direct contradiction of the earlier "traditional" model, which was based on the "great chain of being. this great chain is the traditional view of the universe which is not locked in a simple "nuts and bolts" view, but which encompasses the great span of existence from the very heights of spi

e 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 may build complex theories regarding their movements, even creating laws and theories to explain why they move in certain ways. we can classify the different pieces chapter two: the great chain of being the gnostic handbook page 14 and ma

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. whereas the horizontal 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 traditi

stic of the great chain of being- ideals. for plato an ideal was more than just a notion or idea, ideals existed eternally in the world of ideals (similar to the gnostic pleroma) and had eternal, abstract qualities. it is from this world of ideals the lower worlds emanate, resulting in the physical world. platonism, neo platonism and gnosticism argue between themselves in regards to the nature of matter. while all posit a demiurge which created the material dimensions, the nature of this being (from demonic to malefic, bungling to a demi-god) depends on the school and sect. plutarch (45-125ad, for example, posited a negative world soul (demiurge) and hence heralded a reconciliation between platonic and gnostic thought. when the platonic model was combined with pythagorean mathematics a hie

ic, bungling to a demi-god) depends on the school and sect. plutarch (45-125ad, for example, posited a negative world soul (demiurge) and hence heralded a reconciliation between platonic and gnostic thought. when the platonic model was combined with pythagorean mathematics a hierarchical structure rethe gnostic handbook page 19 sulted. this early model which spanned the universe from the "all" to matter, was probably the map from which later kabbalah and medieval occult schematics evolved. plontinus, a classic neo-platonist, outlined a map which was founded on the indescribable one (en) who is the causeless cause. plontinus also called it the good and the first god, protos theos. below en is a series of hypostasis or emanations which make up the great chain of being. below en is the nous o

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

t hope to offer real initiation or real spiritual transformation. it is not enough to have the right techniques or the latest rituals or tools, unless you know why they work and what they need to be used for. without insight, ritualism is of little or no value. for until we know how to go beyond the things of the lower world there can be no real wisdom or development. even if we become masters of matter, unless we have the power to escape its grip, death still arrives inevitably to the master or student. the form we have used in outlining the gnosis is to offer the original mystery teachings coupled with research and validation from modern sources. we believe that it is of great value to see the way in which philosophical, scientific and psychological research has validated much of what ha

omain..and now he would begin to draw the conclusion that it is the sun that produces the seasons and the course of the year and controls everything in the visible world and moreover is in a way the cause of all that he and his companions used to see. republic, plato. 516ff. plato, then, is illustrating for us the state of man. his insight is clear and precise. man is chained by his attachment to matter and his fallen condition. the only reality he sees is a reflection and forms a illusionary world around him. this is known as the dialectic system or the world of the archons. the true source of all things is found in the world of ideals- the spiritual planes. in the gnostic school these are known as the static system or the treasury of light. the allegory of plato is an important place to

re 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 clearly, as it forms the very foundation upon which we will build. to define what we are discussing, let us suggest that time and all related forces (such as space and matter) may be described in such a way as to form a line, on which we can define four major events. that which is before (even beyond) the framework of the line, the start of the line (the alpha event, the line itself and the end of the line (the omega point (fig 1. for ease, let us call this line the cosmic timeline. from the gnostic understanding what which exists before and beyond the timeline

omega point (fig 1. for ease, let us call this line the cosmic timeline. from the gnostic understanding what which exists before and beyond the timeline is perfection, the treasury of light (we will return to this soon, the end of the timeline is the omega day or the apocalypse, the timeline itself is formed by the various stages of human development, while the alpha event is how time, space and matter began. it is not the point where or when everything began, but only the point ages or yugas. figure one the alpha event the omega day gnostic theurgy page 14 at which time and matter began. this is an important point as the central questions for the gnostic are all related to the concept of time. how did the present system develop? what caused space, time and matter? by association what cau

re all related to the concept of time. how did the present system develop? what caused space, time and matter? by association what caused pain, suffering and death? for if there is time, there is entropy and therefore there is decay, suffering and finally cessation of time or death. this alpha event then is the major starting point for how we understand the gnostic system, because how we perceive matter and the development of matter, influences our whole view of life and the world. the nature of myth one of the major problems with comprehending the truth of the alpha event is that in the many diverse gnostic and religious traditions this event is presented in so many different ways and via so many different symbol-systems. on one level we may read the high-browed philosophical approach of

GOETIA LUCIFERIAN

voking the holy guardian angel, from which one shall seek the communion of their higher spirit, genii, daemon and true will. as one comes into contact with the angel-daemon, an illuminated sense of self comes forth; a new type of being may begin to develop. the oath of the magician of the luciferian path is that of illumination and the great work of becoming. in the workings of goetic sorcery, no matter if the invocations/evocations are done in the aims of low sorcery or high sorcery, one should already have sought an operation of will and the discovery of the angel-serpent samael, the illuminator of the path itself. the common logic behind this theory is that you would not take an operation without knowing where you wish to go, the plan of how you shall achieve your goal. theurgy (high so

r and cower within a circle and still seek to summon forces which he will not become one with, is not strong enough as an individual to understand and becoming in the magickal art. the isolate and beautiful luciferian initiate does not fear the forces of which he summons, rather embraces and by the will controls them. the same type of mastery must be applied to the summoning of goetic spirits, no matter the intent, but with an aspect of respect for that which you call. understand the shades of the dead have walked beyond the flesh, and should be viewed as advanced spirits which brings us knowledge and initiation. when invoking/evoking goetic djinn, know that these fire-born spirits who fell with lucifer-azazel, hold too a 18 special knowledge and the self and individual mind is that which

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

re of the magician. every molecule, every cell astral, mental and physical is concerned, inasmuch as the basis of each principle is grounded in centers of energy and spiritual force. these microscopic points or monads, are the minute sensitive points of spiritual consciousness, and in the reality of their existence and function is based not only the deepest sense of individuality but the basis of matter itself, and its concomitants of energy and physical life. these monads are at the root of the cell as of a mineral, brain matter as well as of vegetable life. the result of the formulation of the circle of fire and the flaming pentagrams, the vibration of the god-names and the invocation of both the angels of the cardinal points and the holy guardian angel, is that gradually the coarser cel

GOLDEN DAWN RITUALS B

from the diagram of the complete pentagram, a ray representing the divine issueth forth from each angle. therefore, the true name of the pentagram is called the "flaming pentagram" or "star of great light" this affirms the power and force of the divine light to be found within this most sacred symbol. the pentagram must be traced with the single point upward. it is a symbol of spirit ruling over matter. when it is traced in an adverse fashion with the single point down, it becomes an "evil" symbol affirming the empire of the mundane and matter over the divine spirit. see that thou dost not trace it adversely except in rare circumstances when it is absolutely necessary for the working and conversing with an evil spirit. this is done only so that the evil natured spirit may be retained befo

GOLDEN DAWN RITUALS D

e opposing elemental force would be that of n. let the adept also realize that the white portion is always pointed toward the direction or quarter that you are invoking from. so, if you are invoking, for example, element of o, and you are holding a or e, you then face their particular direction. if you are invoking the higher spiritual natures, it is important to hold the white band upwards. as a matter of fact, it is a sacrilege to hold the white band downwards, for that would provide the infiltration of evil forces through the lotus wand and into the adept's sphere of sensation. so, the white end must always be higher than the black end. when you are banishing, you would point the 3 black end to the quarter that you are banishing from. for example, even if you were to use your lotus wand

GOLDEN DAWN RITUALS SADD

of "omebb" in the sephirotic cross of the c lesser angle of the water tablet. triangle no. 1 c triangle no. 2 m triangle no. 3 c triangle no. 4 hrwbg here c is extremely strong, and is stirred to action by the energy of hrwbg. were it not for the m it would be the destroying energy of a flood, but the latter renders its effect more gentle and beneficient, promoting the solution and nourishment of matter. the square of "m" of "aismt, a kerubic square of the fiery lesser angle of the earth tablet. 29 triangle no. 1 queen of wands triangle no. 2 b triangle no. 3 c, triangle no. 4 d here b acting downwards and d upwards, the effect would be volcanic. the c is as strongly placed as the d by its union with the b. the queen of wands equals the c of d, h of y, reconciling these two elements. there

GOLDEN DAWN RITUALS U1

ited 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 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 sensa

GOLDEN DAWN RITUALS U7

eels, or the whirling forces which are also called the order of \ybwrk. in hnyb is a thick darkness which yet veileth the divine glory in which all colors are hidden, wherein is mystery and depth and silence, and yet, it is the habitation of the supernal light. here is the supernal triad completed. and the sphere of its operation is yatbc, or rest, and it giveth forms and similitudes unto chaotic matter and it ruleth the sphere of action of l. and jehovah \yhla is the perfection of creation and the life of the world to come. and its archangel is layqpx, the prince of the spiritual strife against evil, 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

wdg or magnificence and glory, and the sephira hrwbg is also called pachad, terror and fear. in rtk is the radix of a golden glory and thence is there a pure, primitve and sparkling, gleaming golden yellow which is reflected unto trapt. thus is the first reflected triad completed. and the sphere of its operation is that of cmc, the solar light, and bestoweth life, light and brilliancy in metallic matter, and it ruleth the sphere of action of the a. and tudw hwla hwhy is a god of knowledge and wisdom, ruling over the light of the universe; and its archangel is lapr, the prince of \yklm that is kings or angelic kings, who are also called the order of virtues, angels and rulers. the angels aynp and aylp are also referred unto this sephira. it especially rules the mineral world. the beams of d

GOLDEN DAWN RITUALS Z1

er of the threshold r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the general exordium the speech in the silence: the words against the son of night: the voice of thoth before the universe in the presence of the eternal gods: the formulas of knowledge; the wisdom of breath; the radix of vibration; the shaking of the invisible: the rolling asunder of the darkness: the becoming visible of matter: the piercing of the coils of the stooping dragon: the breaking forth of the light: all these are in the knowledge of tho-oth. the particular exordium at the ending of the light: at the limits of the night: tho-oth stood before the unborn ones of time! then was formulated the universe: then came forth the gods thereof: the aeons of the bornless beyond: then was the voice vibrated: then was

is sacred and sublime symbol, is the obligation of the neophyte taken as calling therein to witness the forces of the divine light. the red cross of trapt (is here placed above the white triangle, not as dominating it, but as bringing it down and manifesting it unto the outer order as though the crucified one, having raised the symbol of self-sacrifice, had thus touched and brought into action in matter the divine triad of light. around the cross are the symbols of the four letters of the name jehovah with the c of hwchy being only implied and not expressed in the outer order. at the east is the mystical rose, allied by its scent to the element of m. at the south is the red lamp, allied by its flame with the element of o. at the west is the cup of wine, allied by its fluid form to the elem

the newer life, and the bread and salt are the foundations of my body, which i destroy in order that they may be renewed. for i am osiris triumphant, even osiris onnophris, the justified one: i am he who is clothed with the body of flesh, yet in whom is the spirit of the great gods. i am the lord of life, triumphant over death. he who partaketh with me shall arise with me. i am the manifestor in matter of those whose abode is the invisible: i am purified. i stand upon the universe. i am its reconciler with the eternal gods: i am the perfector of matter: and without me, the universe is not" 6 technically, the door is supposed to be situated behind the seat of hiereus in the west but it may be in any part of the neophyte hall, seeing that the walls represent the barrier to the exterior "the

e of the hierophant, and he is "osiris (aeshoorist) in the nether world (st added as a suffix to a name indicates the influence from rtk. 9 the station of hiereus is at the extreme west of the temple and in the lowest point of twklm where he is enthroned in its darkest part, in the quarter represented black in the minutum mundum diagram. representing a terrible and avenging god at the confines of matter at the borders of the tplq, he is enthroned upon matter and robed in darkness, and about his feet are thunder and lightning, the impact of the paths of c and q, o and n, terminating respectively in the russet and olive quarters of twklm. therefore, is he placed there as almighty and avenging guardian to the sacred mysteries. the symbols and insignia of hiereus are: the throne of the west in

eternal affirmation against the evil ones "hitherto shall ye come and no further" the throne is also placed there as a seat of witness and of punishment decreed against evil. the robe or mantle is of darkness, threatening and terrible to the outer, as concealing an avenging force ever ready to break forth against the evil ones. on the left breast is a white cross to represent the purification of matter unto the light. the sword represents the forces of the pillar of severity as a whole, but the places of the sephiroth are not necessarily indicated thereon. the guard is dwh and may be of brass, the grip is the path of c and may be of scarlet. the pommel, twklm, and may be black. the grip by which it is wielded, being the path c, represents the universe governed by the flaming force of seve

GOLDEN DAWN RITUALS Z2

mulae by g.h. frater d.d.c.f. r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 an introduction to the practical working of the z.2 formulae by g.h. frater d.d.c.f. in the ritual of the enterer are shadowed forth symbolically, the beginning of certain of the formulae of the magic of light. for this ritual betokeneth a certain person, substance or thing, which is taken from the dark world of matter, to be brought under the operation of the divine formulae of the magic of light. also herein are contained the commencements of all formulas of evocation, the development of which is further shown in the inner knowledge of the succeeding grades of the outer order. in the true knowledge of the application of the symbolism of the enterer lies the entrance to the knowledge of practical magic:

m 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 invocation of the highest divine forces, winding a black cord

y for the commencement of the operation. orator stands in the place of the hierophant at this stage, placing his left hand in the center of the white triangle and holding in his right the lotus wand by the black end in readiness to concentrate around him the shroud of darkness and mystery. 11 (in this operation as in the two others, under the dominion of s, a pentacle or telesmata suitable to the matter in hand, may be made use of, which is then treated as is directed for telesmata) j. the operator now recites an exorcism of a shroud of darkness to surround him and render him invisible. holding the wand by the black end, let him, turning round thrice completely, formulate a triple circle around him, saying, in the name of the lord of the universe, etc, i conjure thee, o shroud of darkness

n the likeness or eidolon of a colossal being, and endeavor to realize that this is the only true self, and that the natural man is as it were, the base and throne thereof. let him do this with due and met reverence and awe. u. now does the aspirant make entreaty of that augoeides to render comprehensible what things may be necessary for his instruction and comprehension. v. he consults it in any matter he may have especially sought for guidance from the beyond. w. lastly, let the aspirant endeavor to formulate a link between the glory and his self-hood, and let him renew his obligation of purity of mind before it, avoiding in this any tendency to fanaticism or spiritual pride (let the adept remember that this process here set forth is on no account to be applied to endeavoring to come in

he diviner. c. the forces acting in the divination. d. the subject of the divination. e. the preparation of all things necessary and the right understanding of the process so as to formulate a connecting link between the process employed and the macrocosm. f. the invocation of the higher; and arrangement of the scheme of divination and initiation of the forces thereof. g. the first entry into the matter. first assertion of limits and correspondences; beginning of the working. h. the actual and careful formulation of the question demanded, and consideration of all its correspondences and their classifications. i. announcement aloud that all the correspondences taken are correct and perfect. the diviner places his hand upon the instrument of divination. standing at the east of the altar, he

GOLDEN DAWN RITUALS Z3

ez-3 the symbolism of the admission of the candidate r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the admission of the candidate the candidate is waiting without the portal under the care of the sentinel the watcher without, that is, under the care of the form of anubis of the west. symbolically he keeps off the dog-faced demons, the opposers of anubis, who rise from the confines where matter ends to deceive and drag down the soul. the ritual of the 31st path says: since ever dragging down the soul and leading it from sacred things, from the confines of matter arise the terrible dog-faced demons never showing a true image unto mortal gaze. the hierophant gives a single knock to announce the just commencement of a vibration in the sphere of sensation of the candidate. he then sta

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

ut and trample on his own evil persona which, when it has been put in its place, will then become a support to him. it is to the hiereus, the avenger of the gods, therefore, that the duty of entrusting the candidate with the secret signs, etc, is delegated. it is he who places him for the first time between the pillars and superintends his final consecration. thus, he brings the peculiar force in matter of the hiereus to the aid of the candidate, so that he may more safely and resolutely combat the temptations of the evil persona. the hierophant has returned to his throne while the hegemon holds the insignia of the hiereus as he confers the signs, etc. she thus affirms the necessity of the force represented by the hiereus to the candidate. 7 the hierophant on the throne, the hiereus east o

he mysteries. this particular form of transmutation is used as showing the effect of a mixture of forces as producing a third appearance totally different from them. the red color is symbolic of the blood of the candidate. in the ancient mysteries, the candidate s blood was actually drawn at this time and preserved as an avenging link in case of his proving unworthy. our transmutation affects the matter quite as well, seeing that the astral link is formally established. the final speech of the hierophant is further intended besides its apparent meaning, to affirm that a person only partially initiated is neither fitted to teach nor to instruct even the outer and more ignorant in sublime knowledge. he is certain, through misunderstanding the principles, to formulate error instead of truth

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, the doing away with pettiness and of too much self-concentration, allowances for the weaknesses of others within limits, and shunning resolutely anything in the nature of slander. so, in the grip of the neophyte, the initiates meet hand to hand and foot to foot in the true greeting of a brother or sister

GOLDEN DAWN RITUALS ZAM12

on high) 3 (first adept rings the bell during iao) all "iao" chief adept "the light of the cross (forms a cross 'for i am osiris triumphant, even osiris onnophris, the justified one. i am he who is clothed with the body of flesh, yet in whom is the spirit of the great unknowable one. i am the lord of life, triumphant over death. he who partaketh with me shall rise with me. i am the manifestor in matter of those whose abode is in the invisible. i am purified; i stand upon the universe, i am reconciler with the eternal gods, i am the perfector of matter, and without me the universe is naught" chief adept (passes from the altar to the east. assumes osiris god form. all assume sign of osiris slain. says the following while moving toward the altar "i come in the power of light! i come in the w

GOLDEN DAWN RITUALS ZAM13

of the cross (all quit the tomb) chief adept "in the grand word, yehashuah, and by the keyword i.n.r.i. and through the concealed word, lvx, i have opened the tomb of the adepti (the bell rings twenty-one times) chief adept "fraters and sorors of the rosea rubea et aurea crucis, it is to the ends that we unseal our hearts which through the force of our ruach, we have allowed to become encased in matter. let us this day open the tomb of christ of whose heart is the center. let this allow us to unite our hearts with yehashuah. may the heart of yehashuah be my heart, and may my heart transform into the heart of yehashuah. for it is from the heart that life springs forth the glory of the sun, and the unspoken word of the logos that prepares us for the endless night's journey across the great

GOLDEN DAWN RITUALS ZAM14

he bread and salt are as the foundations of my body, which i destroy in order that they may be renewed. 4 for i am osiris triumphant. even osiris onnophris, the justified one. i am he who is clothed with the body of flesh yet in whom flames the spirit of the eternal gods. i am the lord of life. i am triumphant over death, and whosoever partaketh with me shall with me arise. i am the manifester in matter of those whose abode is the invisible. i am the purified. i stand upon the universe. i am its reconciler with the eternal gods. i am the perfector of matter, and without me, the universe is not" step 13 pause for a moment or two, visualizing rtk as a brilliance above the head. step 14 "buried with that light in a mystical death, rising again in a mystical ressurection, cleansed and purified

GOLDEN DAWN RITUALS ZAM17

d gather the true inditia of the times to come, and wherein they ought to agree with those things that are past; also how the faults of the church and the whole philosophia moralis were to be amended. he shewed them new growths, new fruits, and beasts, which did concord with old philosophy, and prescribed them new axiomata, whereby all things might be fully restored. but it was to them a laughing matter, and being a new thing unto them, they feared that their great name would be lessened if they should now again begin to learn, and acknowledge their many years' errors, to which they were accustomed, and 4 wherewith they had gained them enough. whoso loveth unquietness, let him be reformed (they said. the same song was also sung to him by other nations, the which moved him the more because

GOLDEN DAWN RITUALS ZAM18

oy in order that they may be renewed" step 11 take on the god form of osiris using middle pillar formula"'for i am osiris triumphant, even osiris onnophris, the justified one. i am he who is clothed with the body of flesh yet in whom flames the spirit of the eternal gods. i am the lord of life. i am triumphant over death, and whosoever partaketh with me shall with me arise. i am the manifester in matter of those whose abode is the invisible. i am the purified. i stand upon the universe. i am its reconciler with the eternal gods. i am the perfector of matter, and without me the universe is naught" step 12 call down the light of rtk upon the head of the shell "buried with that light in a mystical death, rising again in a mystical ressurection, cleansed and purified through him our master, o

GOLDEN DAWN RITUALS ZAM24

very honored frater, in the presence of the children of your temple, i call upon you to make a confession" hierophant (rising "fraters et sorors of the temple of isis mighty mother, seeing that the whole intention of the lower mysteries, or of external initiation, is by the intervention of the symbol, ceremonial, and sacrament, so to lead the soul, that it may be withdrawn from the attraction of matter and delivered from the absorption therein, whereby it walks in somnambulism, knowing not whence it cometh nor whither it goeth; and seeing also, that thus withdrawn, the soul by true direction must be brought to the study of divine things, that it may offer the only clean oblation and acceptable sacrifice, which is love expressed toward god, man and the universe; now, therefore, i confess a

GOLDEN DAWN RITUALS ZAM5

ness of evil and of ignorance. this is the light of the holy spirit, shining so intensely and so brilliantly that it appears as black to the naked eye. it is divine brilliance. at any given moment in one's sphere of sensation, there shines a pentagram. when the mind and heart is focused on the spiritual in every aspect of life, the pentagram points upward. this, in effect, is placing the world of matter under the direction of the divine or higher genius as symbolized by spirit ruling of the elements. this pentagram in one's sphere of sensation on a microprosopic level and is the light that shineth in the darkness yet the darkness comprehendeth it not. the averse pentagram is an evil symbol of the world of matter and of shells ruling over the spirit; the filling of one's sphere of sensation

nvisible. let the white brilliance of the spirit descend" step 6 visualize the white brilliance descending through your body through the crown of your head as though it were a wand or shaft of light connecting you from high above your head to below your feet. step 7 vibrate exarp, bitom, hcoma, and nanta. each one should be vibrated a total of five times to symbolize the divine spirit ruling over matter. note: you may now circulate the light through the body and end the exercise early, or you may continue on with the exercise to completion. part 2 4 step 1 hold your lotus wand by the k band. the shaft of light is now connected from your rtk sphere down through your skull, your neck, the center of your body, and down to your feet. continuing to visualize the divine white brilliance above yo

GOLDEN DAWN RITUALS ZAM8

ates through nature by the dispersal of and the four elements through it. the pentagram is called the signet star of the microcosm. it is a good and holy symbol. it is a positive symbol that represents man with his arms and legs extended, adoring the lord of the universe. it also represents the domination of the higher will of the ruling over the elements. another way of putting this is mind over matter. when the pentagram has a single point downward, it is then known to be a negative or evil symbol. it becomes representative of a goat's head or a demon's head. this is a representation of the abasement of reason and the loss of reason beneath the blind force of matter. notice that we didn't say beneath the blind force of. it is beneath the blind force of gross matter. the inverted pentagra

GOLDEN CHAIN AND THE LONELY ROAD

cle of the sabbat, many the waymarks- the moments of realisation- that lead the spirit through the winding ways of all ecstasy! in its essence, initiation is the entrance of an individual into a mystery and the ingress of that mystery into the individual; it is a simultaneous rarefaction and reification; a nuptial union of self and other in the mirror'd circle of gnosis. whilst the essence of the matter may be 'pointed to' by such a description, the truth of initiation is of necessity a secret that cannot be divulged; it is the grand arcanum, the mysterium that forever dwells beyond. in silence profound and deep. and yet, by considering the outward appearances of initiation, the forms which it assumes in terms of perceptible manifestation, we may enter into discussion and endeavour to arri

c is inevitable. indeed, because the 'tradition' of the elder craft is of so many guises and localised variations, no definitive account of initiatory processes may even be tenable. undoubtedly omissions and generalisations will occur and for these i offer an apology in advance. nonetheless, it is hoped that the broad schemata as given below will serve to clarify and to deepen an awareness of the matter in ways hitherto unexplored. with this intent the following article is offered as a stepping-stone to the wiser future of the way and its children. passing the fire-brand of tubalo-lucifer: ritual initiation the customary method of entrance into the sabbatic tradition is via formal ritual induction. this can take various forms, ranging from the simplest act of ritual 'authorisation' to the

who make a deliberate pretence of initiatic provenance in any way or form are a danger to themselves, to naive seekers, and, in the broader sense, to the historical comprehension of the craft as a whole. to such people the curse shall be of their own calling. the rites of one: solitary initiations when talking of self-initiation, we are in a way guilty of using a misnomer. initiation is always a matter of relation, whether between master and apprentice or between an individual and the deities and powers of the mysteries. this being so, a ritual performed b y oneself is in truth never really so, for the gods and powers that one calls upon are, in union, the other to our self: the gods are the 'body of the initiator. there is always a relation between ourselves and that which masks the myst

is the charming bone, said to have power over animals. thereafter the man should take this bone and keep it upon his person. the next three nights he should sojourn alone in a graveyard, seeking for the power of magic. on the third night it is said that the 'devil' will come and try to tempt the bone away from its possessor. if the devil succeeds, the rite has failed. if you can keep the bone no matter what reward is offered, you are then an initiate of the toadsman rite. as can be seen, this is not a simple procedure and will inevitably place its operant in a position requiring independence and courage. using the same principle is a solitary mystery-rite of the crooked path called 'the wreath of seven laughing skulls. this requires the practitioner to deliberately seek out lonely and fri

our rites are derived through the medium of lucid or clear-eyed dreaming; their messages being 'fleshed out' using the bases of traditional ritual structures, but enhanced and developed as the dream so dictates. it is indeed considered a talent and a blessing from the gods if someone has the power to dream viridically- that is to dream true, with a mind made green 'fertile as old eden. as in the matter of unique transmission, if someone receives a dream of initiation into the sabbatic mysteries, then that dream is considered to impart its own lineal transmission: the lineage of the silver thread. it does not comport the same empowerment as that of formal ritual induction, but then neither does a formal rite carry the same power as a dream wherein one meets with the gods face-to-face. ofte

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

been persuasively interpreted by posnansky as meaning fish in general.8 it seemed, therefore, that el fraile was a portrayal of an imaginary or symbolic fish man. the figure was also equipped with a belt sculpted with the images of several large crustaceans, so this notion seemed all the more probable. what had been intended? i had learned of one local tradition i thought might shed light on the matter. it was very ancient and spoke of gods of the lake, with fish tails, called chullua and umantua .9 in this, and in the fish-garbed figures, it seemed that there was a curious out-of-place echo of mesopotamian myths, which spoke strangely, and at length, about amphibious beings, endowed with reason who had visited the land of sumer in remote prehistory. the leader of these beings was named o

ican species that became extinct in the eleventh millennium bc. to my eye this looked like striking corroboration for the astroarchaeological evidence that dated tiahuanaco to the end of the pleistocene, and further undermined the orthodox historical chronology which made the city only 1500 years old, since toxodon, presumably, could only have been modelled from life. it was therefore obviously a matter of some importance that no fewer that forty-six toxodon heads had been carved into the frieze of the gateway of the sun.25 nor was this 25 the calendar of tiahuanaco, pp. 47-8. graham hancock fingerprints of the gods 91 creature s ugly caricature confined only to the gateway. on the contrary, toxodon had been identified on numerous fragments of tiahuanacan pottery. even more convincingly, h

e feathered serpent and the cross, p. 55. 8 mary miller and karl taube, the gods and symbols of ancient mexico and the maya, thames& hudson, london, 1993, pp. 96. graham hancock fingerprints of the gods 103 children of the fifth sun like the many different peoples and cultures that had preceded them in mexico, the aztecs believed that the universe operated in great cycles. the priests stated as a matter of simple fact that there had been four such cycles, or suns, since the creation of the human race. at the time of the conquest, it was the fifth sun that prevailed. and it is within that same fifth sun, or epoch, that humankind still lives today. this account is taken from a rare collection of aztec documents known as the vaticano- latin codex: first sun, matlactli atl: duration 4008 years

hed in their hands. archaeologists admitted that they didn t really know what these objects were but had tentatively identified them anyway. this identification had stuck and it was now received wisdom that spearthrowers called atl-atls were held in the right hands of the idols graham hancock fingerprints of the gods 112 and spears or arrows and incense bags in the left hands.18 it didn t seem to matter that the objects did not in any way resemble atl-atls, spears, arrows, or incense bags. santha faiia s photographs will help the reader to form his or her own impression of these peculiar objects. as i studied the objects themselves i had the distinct sense that they were meant to represent devices which had originally been made out of metal. the right-hand device, which seemed to emerge fr

lozenge-shaped with a curved lower edge. the left-hand device could have been an instrument or weapon of some kind. i remembered legends which related that the gods of ancient mexico had armed themselves with xiuhcoatl, fire serpents .19 these apparently emitted burning rays capable of piercing and dismembering human bodies.20 was it fire serpents that the tula idols were holding? what, for that matter, were fire serpents? whatever they were, both devices looked like pieces of technology. and both in certain ways resembled the equally mysterious objects in the hands of the idols in the kalasasaya at tiahuanaco. serpent sanctuary santha and i had come to tula/tollan because it had been closely associated both with quetzalcoatl and with his arch-enemy tezcatilpoca, the smoking mirror.21 eve

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

instinctual man: when men killed each other for illusory gain based upon the idea that it is possible to gain anything in a world in which we have no permanent home. it is as impossible to imagine thelemic man as it would be impossible for an ape to imagine he could be us( thelemic being from the greek word for will, thelema that is, a humanity governed by pure will rather than idle whim) so the matter, indeed, could not rest in 1974 a cipher solution consistent with all the clues in the book of the law was discovered. the solution produced immediate, specific results. a key has been left by crowley, under the direction of aiwass, wrote carol smith in 1980, in order that thou shalt obtain the order and value of the english alphabet (ch.1 v.55) the instruction is in ch.1li v.47 this shall

assistance, could mine in a lifetime of creative effort. the number of cipher stars is almost as large as the number of stars in the sky. our inability to number, or name let alone understand them all should no more stand in our way than astronomers allow the great variety and number of stars, comets, planets and black holes in the heavens to prevent the investigation of an asteroid or, for that matter, the age of the universe. if we confine ourselves to the single original cipher (see illustration, we discover that a=1, l=2, w=3, etc. once you understand this, it becomes easy to see that the most basic function is to reduce a given interesting word or name or phrase to its numerical value. what constitutes an interesting word or phrase? the answer to that question depends upon one s line

uest (as quest-ion) r horror danger (used ar, symbol of a dangerous quantity of disintegrant force in an object) s sun (used sis; an important symbol, always referring to a sun whose energy is given off through atomic disintegration) t integration, growth (used te; the most important symbol of the alphabet; the true origin of the cross symbol. it signifies the integrative force of growth; as, all matter is growing the intake of gravity is the cause. the force is t. tic means the science of growth. integration-i-con [understand) u you v vital (use vi; the stuff mesmer called animal magnetism) w will x conflict (force lines crossing each other) y why z zero nothing. neutralization (a quantity of energy of t neutralized by an equal quantity of d. futility) 48 allen h. greenfield some inner ci

se sources may be beyond our knowledge or even our capabilities. existentially, however, it may be stated with confidence that one is dedicated to keep us in subjugation, misery and stagnation; the other to our betterment and enrichment though both at 1. see the sirius mystery by robert temple for a discussion of the sirius connection also kenneth grant s outside the circles of time discusses the matter from a magical perspective. 60 allen h. greenfield times have made claims to being our saviors. there are keys for decoding which is which for example, rituals that have been generated or handed down to the magical lodges of modern times which refer to a star or the stars directly or indirectly tend to be transformative and thus of the great white brotherhood. ciphers for decoding messages

s of the gral company are now forever averse to questioning, they do not wish to be asked about themselves. as magical mythologist aleister crowley has a wonderful time with both friend and foe in the fictional moonchild, but his nonfictional recounting of the same period comes uncomfortably close to the metaphor of the war between the great white brotherhood and the black lodge. then we find the matter of fact (if remarkable) essay on sexual magick, energized enthusiasm, interrupted, as it were, in midcourse by an anecdotal accounting worthy of moonchild. thus far had i written when the distinguished poet, whose conversation with me upon the mysteries had incited me to jot down these few rough notes, knocked at my door. if you come with me now, we will finish your essay. glad enough of an

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

agick the first step in magick is "travel beyond the world of the senses" aleister crowley, magick without tears the magical system presented by sir john dee, court astrologer to queen elizabeth 1, views the physical world as only the lowest in a graduated series of cosmic planes. there are many invisible worlds surrounding this earth. the reason they are invisible is because they are composed of matter that is so tenuous that our eyes cannot see it. there are many degrees of matter's density. the most dense is the physical plane. the next, more ethereal and very close to the physical plane, is the etheric plane symbolized by the element earth. the next more ethereal world is the astral plane which is usually divided into a lower half, symbolized by the element air, anda higher half symbol

he water and all produced there from. so then that is an element which produces. andan element is a mother, and there are four of them, air, eire, water, earth. from there four matrices everything in the whole world is produced" paracelsus figure 1 shows that the cosmic elements of earth, water, air, fire, and spirit are not to be taken as chemical elements but as quantifiers of density. physical matter is the grossest or most dense cosmic elementin our world-system. spirit is the leastdense (most ethereal) cosmic element. the other cosmic elements range in between. in enochian magick a thought is a thing; an entity, which is composed of the cosmic element, air. an emotion is an object which is composed of the cosmic element, water. table ion the following page contains three symbolic ways

in earth) have four letters each, and two squares (one in water and one in earth, have three letters each. fifty-five squares have two letters each. multiple letters express the variety of forces acting in these regions. many of these squares can be seen in several different ways. for example, the element fire is both destructive and creative because the enlivening of spirit implies the death of matter. in this way the archangel of the square t/l in msat (l) in fire of earth can be spelled almsa or atmsa where, almsa= 117= nanba (thorns) atmsa= 118= cono (faith) if you use the letter l, you will see the square in its destructive aspect. if you use the letter t, you can view the same square in its spiritual aspect. to slightly complicate matters a bit more, the letter t can be either a 9 o

aleister crowley, magick without tears the stars impel, they do not compel. ancient maxim the astrological influences in the four great crosses are shown in appendix d. how these forces influence the lesser watchtower squares is shown in appendix c. the primary meanings of these signs are given below. aries: the first cause, the life-principle, pure spirit. taurus: pure substance, undiferentiated matter. gemini: motion, phenomena, elementary relationships. cancer: universal womb, pure waters of life, the motherprinciple. leo: creation made rnanifest, divine incarnation, creative activity, the ideal mart. virgo: organized matter purifed and refined, the ideal woman. libra: ideal relationships, perfect harmony and balance, universal harmony. scorpio: emotional power, regeneration, death. sag

ciple. leo: creation made rnanifest, divine incarnation, creative activity, the ideal mart. virgo: organized matter purifed and refined, the ideal woman. libra: ideal relationships, perfect harmony and balance, universal harmony. scorpio: emotional power, regeneration, death. sagittarius: aspiration, transformation of consciousness, the principie of perfection. 71 72 capricorn: crystallization of matter, matter organized for use, governing authority. aquarius: universal brotherhood, trae lmowledge. pisces: emotion as universal solvent, dissolving of form, elimination of boundaries, cosmos finto chaos. 73 planetary influences the universe is in equilibrium; therefore he that is without it, though his force be but a feather, can overturn the universe. be not caught within that web, o child o

GREY W G CONDENSATION OF KABBALAH

te the triad as a resultant of the last two, this was forthwith produced as yesod. literally this meant a foundation or basis on which to build. the final poising point from which consciousness might be pushed into concrete forms of existence. it alsomeans the foundation of a family, and here it meant the family of man. note that hitherto, the spheres have consisted of consciousness alone without matter. by combining these as 0+ 1+ 2+ 3+ 4+ 5+ 6+ 7+ 8, we get 36, and 3+ 6= 9. so here we have the ninth sphere or point of triple triplicity. we should also remember that families begin by blood, and this is the point where our worldly relationship by blood begins with its spiritual equivalent which is the sangreal. again we add the concepts and get 0+ 1+ 2+ 3+ 4+ 5+ 6+ 7+ 8+ 9= 45, and 4+ 5= 9

f consciousness. the big bang behind being.origination processes governed by thegod-aspect eh yeh 8 (a breathing, meaning i am. creative processes controlled by archangel metatron (near thy throne. formative processes by the angel order of the chaiot ha-kodesh (holy living creatures, as a higher form of the elements. expressively controlled by the reshit ha-gilgalim (nebulae or first swirlings of matter. humanly by the intentions of procreation. all this projects into: 2 wisdom. origination by the god-aspect yhvh (yahweh, meaning i will be. creation by archangel raziel (herald or announcer of god. formation by the angel order of the ofanim(wheels orcycles ofgod. expressively by themazlot (the zodiac or circle of life. humanly by the supply of sperm cells in the male. 3 understanding or int

nity. so, starting from their human status in this mundane world, kabbalists steadily worked their way back by the serpent-paths of their tree, a path at a time. tree-progress is a model of patient pursuit and typifies the ideal kabbalistic approach of higher forms of life. managing the methodology of the serpent approach to the tree was the hardest. once that was mastered, the rest became much a matter of repetition and reiteration. eventually it became possible to select any path required, and successively more and more paths simultaneously, until in theory it should be possible to work them all together. such was the ambition of expert practitioners. the probability is many developed mental skills of surprising ability and adroitness. once wits are set working in productive patterns, it

n established, very definitemeanings could be attached to them providing they were properly used as indicators of divine intentions which left human enquirers free to determine their own reactions with these. the tarot symbols are archetypal and designed to cover practically all contingencies of life on this earth and the types of people involved in them. interpretation of their combinations is a matter of judgment coupled with intuition. the broad outline is usually clear enough to make meaning for anyone, or at least enough to give general guidance to sincere seekers. so this oracular function of the tree through tarot became part of its purpose in relative recent times. originally the consultation of oracles had nothing to do with telling the future at all. it was intended as a means of

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

infer a fem. fraujo. say that her name of nerthus has long ago died out, if it ever extended to all branches of our race; a whole group of beings almost identical with her lives on in fadeless legend: holde, berhte, fricke, harke, gaue, stempe, trempe. at the first glance none of these names seem to go very high up; yet, berhte at all events is introduced in poems of the 14-1 5th century, and the matter begins to wear another look the moment we can set her beside the carolingian berhta, beside the eddie biort (p. 1149, beside the deeply rooted tradition of the' white lady' of dame holda the legend was never written down till the 1 7th century; if holda was in the venus-mountain, which goes as far back as the 14th, she at once gains in importance; then further, in the 12th century we can po

ht still have an accessory notion of good. frouwa is obviously the fem. to froho, and still asserts her full power in our present frau. almost all names of the female deities have still a transparent meaning; as compared with those of the male, there is something innocent and inviolable in them, and for that reason they seem to have been treated tenderly or tolerated. the delicacy and inoffensive matter of the myth have shielded it longer in popular legend. pkeface. xxi the goddess hellia has exchanged her personal meaning for a local one, that of hell. ostara, eastre, is preserved at least in the name of the high festival; and hreda, if my conjecture be sound, in the word for a bride's gerada (outfit, as zio was in the name of the sword. folia and sindgund have only come to light through

took place at haphazard, there would be nothing in them; but they seem to proceed by regular gradation, without leaps. among all branches of the teutonic race there shew themselves innumerable varieties of dialect, each possessing an equal right; so likewise in the people's religion we must presuppose a good many differences: the difficulty is to reconcile in every case the local bearings of the matter with the temporal. if the more numerous testimonies to wuotan in lower germany would lead us to infer that he was held in higher esteem by saxons than by alemanns or bavarians, we must remember that this (apparent) preference is mainly due to the longer continuance of heathenism in the north; that in the first few centuries after conversion the south too would have borne abundant witness to

a great thing to ascertain whereabouts whether among goths the designation fairguneis prevailed above that of thunrs. any conclusion drawn from the proximity of the lithuanian perkunas, the slavic perun, may seem bold, though it is precisely to these two nations that the gothic and high german incline more than the low german, even in language: witness hruodo and kirt (p. 248. it seems an easier matter to trace the distinction between zio preface. xxlll and eru, and follow it up to swabia and bavaria; yet, if my conjecture be rigbt, the cheruscans must of all races have had the best claim to eru. even the name of the plant ziolinta (p. 1193) is worth taking into account. sahsnut, seaxneat, was assuredly an eponymous deity of the saxons. how do paltar and phol stand to one another, as rega

all appearance that deity was greater to the celts and germans than hermes-mercury was to the greeks and romans; to trismegistus and tervagan i allude on p. 150. all that is left us of the celtic religion, even in stray fragments, bespeaks a more finished mental culture than is to be found in german or norse mythology; there comes out in it more of priestly lore. but in respect of genius and epic matter our memorials are incomparably superior. as the celts enclose us on the west, so do the slavs on the east; and slavic writers, like the celtic, are rather fond, wherever their ancient faith coincides with ours, of interpreting things from a slavic point of view, which can just as well be explained from a german. the affinity of the two races can be perceived at once by such old cognate word

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ory, whose genuine simple form may even yet be recoverable from unexpired popular traditions.3 gargantua, an enormous eater and drinker, who as a babe had, like st. christopher, taxed the resources of ten wetnurses, stands with each foot on a high mountain, and stooping down drinks up the river that runs between 1 conf. the story of the giant audsch in hammer s eosenol 1, 114. ais tookhis subject-matter from an older book, printed already in the 15th century, and published more than once in the 16th: les chroniques admirables du puissant roi gargantua s. 1. et a (gothique) 8; lyon 1532. 4; la plaisante et joyeuse histoire du grand gargantua. valence 1547. 8; at last as a chap-book n ve^u fameux gargantua, le plus terrible geant qui ait amais paru sur la terre. conf. notice sur les chroniqu

is different parts, and the dwarfs swarmed in the same giant s flesh as worms; mankind are descended from two trees on the seashore, which the gods endowed with breath and perfect life. they have therefore no immediate connexion with giants. in the ases we see a superior and successful second product, in contrast with the first half-bungled giant affair. on the giants an undue proportion of inert matter had been expended; in the ases body and soul attained a perfect equilibrium, and together with infinite strength and beauty was evolved an informing and creative mind. to men belongs a less full, yet a fair, measure of both qualities, while dwarfs, as the end of creation, form the antithesis to giants, for mind in them outweighs the puny body. our heldenbuch on the contrary makes the dwarfs

riction of an old cartwheel. the following description, the latest of all, is communicated from hohenhameln, bailiw. baldenberg, hildesheim: in many villages of lower saxony, especially in the mountains, it is common, as a precaution against cattle plague, to get up the so-called wild fire, through which first the pigs, then the cows, lastly the geese are driven.2 the established procedure in the matter is this. the farmers and all the parish assemble, each inhabitant receives notice to extinguish every bit of fire in his house, so that not a spark is left alight in the whole village. then old and young walk to a hollow way, usually towards evening, the women carry ing linen, the men wood and tow. two oaken stakes are driven into the ground a foot and a half apart, each having a hole on th

belief that by eating it they would be proof against fever all that year. a remarkable story from northamptonshire, and of the present century, confirms that sacrifice of the young cow in mu]l, and shows that even in england superstitious people would kill a calf to protect the herd from pestilence: miss c and her cousin walking saw a fire in a field, and a crowd round it. they said, what is the matter? killing a calf. 3 c what for? to stop the murrain/ they went away as quickly as possible. on speaking to the clergyman, he made inquiries. the people did not like to talk of the affair, but it appeared that when there is a disease among the cows, or the calves are born sickly, they sacrifice (i.e. kill and burn) one for good luck [a similar story from cornwall in hone s daybook 1, 153] unq

h connexion, speaks of \6$oi and (fjapayyes (hills and gullies) as objects of worship (p. 100; possibly his knowledge of the facts was imperfect, and there was a fire or water worship connected with the hill. it is among the goths, to whom fairguni meant mountain (p. 172, that one would first look for a pure mountainworship, if the kinship i have supposed between that word and the god s name be a matter of fact. dietmar of merseburg (pertz 5, 855) gives an instance of mountain-worship among the slavs: posita autem est haec (civitas, viz. nemtsi, nimptch) in pago silensi, vocabulo hoc a quodam monte, nimis excelso et grandi, olim sibi indito: et hie ob qualitatem suam et quantitatem, cum execranda gentilitas ibi veneraretur, ab incolis omnibus nimis som hade deraf stor harm (great sorrow, d

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

finition given in any standard dictionary is identical with the sense in which we use them. only where terms have special meanings have we included them in the glossary (see pages 151 and 152) 5th. general instructions which should be read carefully by our members from time to time until they are very familiar with them. this will help all of us to give you greater service in the work. 6th. other matter of help to all members. how to use the manual sanctum members of the grand lodge should have access to this manual early in their studies, preferably at the beginning of the first degree. they should read the manual through carefully, giving particular attention to those parts which are indicated to be of valuable aid in connection with their complete studies [2] part one the a.m.o.r.c. and

o be issued or tolerate the issuance or utterance of any book, pamphlet, treatise, lecture, exposition, or interpretation concerning this order or its ideals, principles, laws, rituals, teachings, symbols, statutes, or any other phase of the work of this order, unless same shall have been first submitted to the supreme grand lodge for approval. all authorized publicity, publication, or propaganda matter shall state on its face that it is issued under the authority of the supreme grand lodge of a.m.o.r.c. copies of the constitution and statutes of the grand lodge of the a.m.o.r.c. may be purchased from the rosicrucian supply bureau in san jose, ca 95191. translations in languages other than english may be obtained from the respective grand lodge. annual celebration days there may be held tw

ary 8. great seal of the grand master 9. the sacred insignia of the imperator [27] part three operating manual we present to our members a manual regarding the work, symbols, and other matters pertaining to our order. this manual will answer many questions continually asked, and will be a guide for officers and members in promptly and more efficiently advancing in the principles of the order. the matter has been prepared under the direction of the imperator and must conform with the constitution of the order as well as the unwritten laws used by the american supreme council in its procedures. wherever the following may differ from the constitution, the constitution is binding. this manual should have a careful reading and study, and should be consulted often. purpose and work of the order

orores to render more efficient help to those who do not know, who need or require help and assistance. therefore, the order is a school, a college, a fraternity, with a laboratory. the members are students and workers. the graduates are unselfish servants of god to mankind, efficiently educated, trained, and experienced, attuned with the mighty forces of the cosmic or divine mind, and masters of matter, space, and time. this makes them essentially mystics, adepts, and magi.creators of their own destiny. there are no other benefits or rights. all members are pledged to give unselfish service, without other hope or expectation of remuneration than to evolve the self and prepare it for greater work. jurisdiction masters of subordinate lodges, in all jurisdictions, have autocratic power withi

cretary and advance the proper initiation fee and be informed of the date of initiation. entering the lodge (guardians examination) in order to enter one of our regular lodges (or chapters, each applicant for admission, claiming to be a member, must submit to an examination by the guardian at the door of the lodge. this is an ancient custom, and should be rigidly adhered to by all guardians, as a matter of form. in fact, it will be proper for the guardian to demand from each applicant a membership card. also he should demand the password if necessary, and test the member regarding the rightful possession of the card. the possession of either a membership card or the password of any degree, or both, does not constitute a benefit or right by which the possessor can demand admittance into one

HAMIL THE ROSICRUCIAN SEER

. she shared her husband's interest. in spiritualism and. may. herself have possessed mediumistic powers.therevdc.m. davies records an amusing use of the powers she had" it would seem that in his youth hockley was addicted to the pleasures of the turf, often over-staying his time at race meetings. he possessed an ancient spell by means of which it was possible to summon anyone to his presence, no matter how far away they were. hockley's wife discovered the spell and began to use it to summon the erring fred from the racetrack!inthe words of the revdc.m. davies 'all of a sudden he would feel an uncontrollable desire to go home. whatever the hourofnight or day might be, he must set off at once. he felt sure his wife was working the spell, and afterwards found out that such was the case' hock

argument related solely to thecomersationheld between two persons some hundred miles asunder.thecase is this. adele, in addition to her power of calling up and conversing with the souls of the departed, travels in spirit to mexico, and professes to hold a dialogue with a gentleman dwelling in that country. now that gendemanwas either dead, or he was living. if he were dead, there is an end of the matter, and the illusive character of the vision is at once demonstrated. but if he were living (as adele's power of clairvoyance would lead us to assume, then it is contended that that gentleman's spirit or 'reasoning faculty' must have been conscious at the time of so strange a transaction as this interesting conference, and could, if he had been questioned, have given much the same version of t

in these sceptical days we shall expect from him, with such a goodly host of defunct adepti 'real sons of thefire'-fromsynesius to philalethes-for interlocutors, who, if judged from their volumi255 nous writings, must doubtless prove most loquacious fellows, and who, having indulged when on this dull earth so copiously in dark and mystical enigmas, will now throw an unerring light upon the first matter, will trulygiveus an open entrance to the shut palace of the king, a lucid explanation of the tabula smaragdina of hermes, the sophie fire of pontanus, the doves of diana, the fountain of count turisan, and the green lion, and all other monsters ofparacelsus, ripley, flamel, andco,-notomitting the assistance to be derived from those thrice learned ladies, miriam the prophetess, perrenelle

ted to be proved. this argument has respect to theconversationmaintainedcontributionsto the zoist211schlichting, monro, and wilson; and first demonstrated the office of the lungs,*thus also enabling andrew jackson davis, whose education, like behmen's 'scarcely amounted to reading, writing, and the elements of arithmetic' in his magnetic sleep, mesmerically induced to pour forth a massofrecondite matter (filling800closely printed octavo pages, explaining the lawsofnature and giving us theminutieeof her operations in myriads of by-gone ages, revelling in the deepest profundities of geologic specula255 tions and central-sun systems in the technical phraseology of the day, but stopping short precisely where his revelations would be most useful and most convincing-the limits of our present kno

state, and made search for the receipt, which, however, she was unable to find anywhere. this greatly increased her fright; andasherdeceased husband had been on friendly terms with the russian ambassador, she had recourse to him.theambassador knew from experience what assistance swedenborg had occasionally afforded in such cases; and as the widow was not known to him, the ambassador undertook the matter. he spoke, therefore, with swedenborg; and recom255 mended the cause of the widow to him. some days after, swedenborg came to the ambassador, and requested him to tell the widow, that on such a nightherhusbandwouldappearto her and tell herwherethereceiptlay.however terrible this might appear to the widow, yet she was obliged to consent toit,because the paying for the estate a second time wo

HANDBOOK OF EGYPTIAN MYTHOLOGY

r. a. wells. the mythology of nut and the birth of ra. studien zur alt gyptischen kultur 19 (1992: 305 322. primary sources: pt 588, 606, 697; ct 76, 80; bd 59, 152; bod; bon; bofnut; i&o 12 ogdoad of hermopolis the ogdoad of hermopolis was a group of eight primeval deities whose chief cult center was khenmw (eight town, later called hermopolis magna. the ogdoad embodied the qualities of primeval matter, such as darkness, moistness, and lack of boundaries or visible powers. it usually consisted of four deities dou- deities, themes, and concepts 175 figure 37. a rare representation of members of the ogdoad of hermopolis in the book of the fayum (carsten niebur institute of near eastern studies) bled to eight by including female counterparts. obeying some primitive instinct, the eight came t

HEAVEN HELL

ts of amen and his temple, however, there were some who preferred to put their faith in the religious writings which had satisfied their ancestors many centuries before, and to these we owe the great collection of religious and funeral texts called per em hru"[the book of] coming forth by day" which is now commonly known as the theban recension of the book of the dead. it is true that the subject matter of many of the texts is older than the ivth dynasty, and that the phraseology of some dates from the period of the vth and vith dynasties, and that the forms in which most of them are cast are not more recent than the xith or xiith dynasty, but it is equally true that the editing and arrangement of them by the theban priests, to say nothing of the addition of supplementary hymns, chapters

of texts and pictures which represent the magical ceremonies that were performed in very ancient times with the view of reconstructing the body of the sun, and of making him rise each day. that the book of gates embodied many of the most. ancient egyptian religious beliefs and traditions is evident, but it is. quite certain that it never became as popular as the book am-tuat; it must always be a matter for wonder that seti i, having covered several walls in his tomb with the texts of this book, should fill several more with sections of the book of gates, and then have a complete copy of it cut and inlaid on the sides of his alabaster sarcophagus and its cover! we may now consider the region through which the sun-god passed during the hours of the night, and the descriptions of its divisio

ight enter the tuat by the "gap" in the mountains there. still later, the egyptians reverted to their old belief as to the situation of the domain of osiris, and the books which deal with the tuat always assume that it lies far away to the north, and were intended to guide souls on their way to it. the ultimate fate of the souls of human beings who had departed to the tuat must always have been a matter of speculation to the egyptians, and at the best p. 92 they could only hope that they had traversed the long, dark, and dangerous valley in safety. the same may be said of numbers of the gods, who in very early times were believed to possess a nature which closely resembled that of men and women, and to be in danger of extermination in the tuat. of the gods the only one about whose successf

HEKAS

parent, but in my experience there are forms of old craft practices which are identical to those of both ceremonialists and shamans; underlying the surface structures which establish the accurate function of a practice in a given context there are the principles which constitute the very essence of the tradition: the circle of the craft is the arena of eternity! returning more specifically to the matter of the origination of the sabbatic tradition, we may establish a more fruitful enquiry by opening up more than one area of derivation and thus demonstrate a nativity of the craft which is like both a seed-scattered field and a single ear of corn. the emphasis placed upon the importance of basic circle-craft within sabbatic lore is indicative of a simple truth which is only to be known by th

HELENA BLAVATSKY NIGHTMARE TALES

elessert "mais oui, je 1'accepte! and thereupon delessertdeparted. delessert now set to work aided by all the forces the prefect of police could bring to bear, to detect andexpose this consummate sorcerer, who the ruder processes of our ancestors would easily have disposed of--by combustion. persistent enquiry satisfied delessert that the man was neither a hungarian nor was namedde lassa; that no matter how far back his power of "reminiscence" might extend, in his present andimmediate form he had been born in this unregenerate world in the toy-making city of nuremburg; that hewas noted in boyhood for his great turn for ingenious manufactures, but was very wild, and a mauvais sujet.in his sixteenth year he escaped to geneva and apprenticed himself to a maker of watches and instruments.here

the modern jews,the chaldeans of the time of the rishi agastya- these makers of bricks whose persecution began from eighthundred to a thousand years ago, but who emigrated to chaldea four thousand years before the christian era- when so many of the popular legends of southern india resemble the bible stories. louis jacolliot speaksin several of his twenty-one volumes on brahmanical india of this matter, and for once he is right* the particle a in the sanskrit word shews this clearly. placed before a substantive thisparticle always means the negation or the opposite of the meaning of the expression thatfollows. thus sura (god) written a -sura, becomes non-god, or the devil, vidya isknowledge, and a-vidya, ignorance or the opposite of knowledge, etc, etc. we will speak of it another time. m

o results expected--save the repetition of that act itself. this is all. i pray you may be spared such fruitless deeds and finally madeto see certain truths" and passing through the usual japanese courtesies of taking leave the excellent mandeparted. alas, alas! had i but known at the time what i have learnt since, how little would i have laughed, and howmuch more would i have learned! but as the matter stood, the more personal affection and respect i felt for him, the less could i becomereconciled to his wild ideas about an after-life, and especially as to the acquisition by some men ofsupernatural powers. i felt particularly disgusted with his reverence for the yamabooshi, the allies of everybuddhist sect in the land. their claims to the "miraculous" were simply odious to my notions. to

o would answer my queries. what happened, however, was something of quite adifferent character. no sooner had i, not without a last pang of mental squeamishness, produced by a deep sense of my ownabsurd position, touched the mirror, than i suddenly felt a strange sensation in the arm of the hand that held it.for a brief moment i forgot to "sit in the seat of the scorner" and failed to look at the matter from a ludicrouspoint of view. was it fear that suddenly clutched my brain, for an instant paralyzing its activity. that fear when the heart longs to know, what it is death to hear? no; for i still had consciousness enough left to go on persuading myself that nothing would come out of anexperiment, in the nature of which no sane man could ever believe. what was it then, that crept across my

ncertainty- was now entirely overpowered by that fiend scepticism- thesilliest of all. a dull, morbid unbelief, a stubborn denial of the evidence of my own senses, and a determinedwill to regard the whole vision as a fancy of my overwrought mind, had taken firm hold of me "my mind" i argued "what is it? shall i believe with the superstitious and the weak that this production ofphosphorus and grey matter is indeed the superior part of me; that it can act and see independently of myphysical senses? never! as well believe in the planetary 'intelligences' of the astrologer, as in the'daij-dzins' of my credulous though well-meaning friend, the priest. as well confess one's belief in jupiterand sol, saturn and mercury, and that these worthies guide their spheres and concern themselves withmortal

HELENA BLAVATSKY THE KEY TO THEOSOPHY

h utopias. at the time of the reformation john reuchlin made a similar attempt with the same result, though he was the intimate and trusted friend of luther. orthodoxy never desired to be informed and enlightened. these reformers were informed, as was paul by festus, that too much learning had made them mad, and that it would be dangerous to go farther. passing by the verbiage, which was partly a matter of habit and education with these writers, and partly due to religious restraint through secular power, and coming to the core of the matter, these writings were theosophical in the strictest sense, and pertain solely to man's knowledge of his own nature and the higher life of the soul. the present theosophical movement has sometimes been declared to be an page 12 the key to theosophy- hp b

ne if they so prefer, provided they are in sympathy with, and ready to carry out one or more of the three objects of the association. the society is a philanthropic and scientific body for the propagation of the idea of brotherhood on practical instead of theoretical lines. the fellows may be christians or muslims, jews or parsees, buddhists or brahmins, spiritualists or materialists, it does not matter; but every member must be either a philanthropist, or a scholar, a searcher into ryan and other old literature, or a psychic student. in short, he has to help, if he can, in the carrying out of at least one of the objects of the program. otherwise he has no reason for becoming a "fellow" such are the majority of the exoteric society, composed of "attached" and "unattached" members. these ma

this in a state of profound sleep. will you, then, maintain that this was caused by "spirits? page 17 the key to theosophy- hp blavatsky.txt q. but how would you explain it? a. we assert that the divine spark in man being one and identical in its essence with the universal spirit, our "spiritual self" is practically omniscient, but that it cannot manifest its knowledge owing to the impediments of matter. now the more these impediments are removed, in other words, the more the physical body is paralyzed, as to its own independent activity and consciousness, as in deep sleep or deep trance, or, again, in illness, the more fully can the inner self manifest on this plane. this is our explanation of those truly wonderful phenomena of a higher order, in which undeniable intelligence and knowledg

nd though it may draw upon us still more the hostility of some spiritualists, yet i must state here that it is theosophy which is the true and unalloyed spiritualism, while the modern scheme of that name is, as now practiced by the masses, simply transcendental materialism. q. please explain your idea more clearly. a. what i mean is that though our teachings insist upon the identity of spirit and matter, and though we say that spirit is potential matter, and matter simply crystallized spirit (e.g, as ice is solidified steam, yet since the original and eternal condition of all is not spirit but meta-spirit, so to speak, we maintain that the term spirit can only be applied to the true individuality. q. but what is the distinction between this "true individuality" and the "i" or "ego" of whic

is the hatred felt by men for "innovations" as they call them. selfishness is essentially conservative, and hates being disturbed. it prefers an easy-going, unexacting lie to the greatest truth, if the latter requires the sacrifice of one's smallest comfort. the power of mental inertia is great in anything that does not promise immediate benefit and reward. our age is preeminently unspiritual and matter of fact. moreover, there is the unfamiliar character of theosophic teachings; the highly abstruse nature of the doctrines, some of which contradict flatly many of the human vagaries cherished by sectarians, which have eaten into the very core of popular beliefs. if we add to this the personal efforts and great purity of life exacted of those who would become the disciples of the inner circl

HINE PHIL ASPECTS OF EVOCATION

sted in creating a servitor to act within the sphere of healing, then you could assemble any associations, symbols, emotions, memories, etc which you relate to the concept of healing. by consulting a book of magical correspondences such as .777, you could build up chains of correspondences- planetary figures, scents, colours, planetary 16 hours etc. how far you go in this direction is very much a matter of personal choice. 2. defining specific intent here, you are creating the core of the servitor.s purpose the statement of intent which is analogous to the servitor.s aetheric dna. formulating the servitor.s statement of intent may necessitate a good deal of self-analysis into your motivations, desires, realistic projections of goals, etc. as in all sorcery operations, it is appropriate to

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 possible to link their use to a specific, identifiable, state of consciousness, which forms pa

HINE P OVEN READY CHAOS

he actual experience. pete carroll s liber null, therefore, presented the bare bones of the magical techniques which can be employed to bring about change in one s circumstances. liber null concentrated on techniques, saying that the actual methods of magic are basically shared by the different systems, despite the differing symbols, beliefs and dogmas. what symbol systems you wish to employ is a matter of choice, and that the webs of belief which surround them are means to an end, rather than ends in themselves (more of which later. 10 phil hine an important influence on the development of chaos magic was the writing of robert anton wilson& co, particularly the discordian society who revered eris, the greek goddess of chaos. the discordians pointed out that humour, clowning about and gene

. forgetting what you just did can often be the hardest part of the process. it s not so bad if the intent is something you don t really care about (hence beginning with sigils for things you aren t really too fussed about is a good way to begin experiments, but is more difficult if it s something you really want to happen. as long as you don t dwell on the thoughts when they pop up, it shouldn t matter too much. time for another analogy. the ever-changing tangle of desires, wishes, fears, fantasies etc jostling around in our minds can be likened to a garden, albeit a somewhat unruly and overgrown one; flowers, weeds, 34 phil hine creepers, and the occassional buried gardening rake. going through the sigilisation process can be likened to becoming suddenly enthusiastic about tidying the ga

ctions. the first point to make is that magick requires a belief system within which to work. the belief system is the symbolic& linguistic construct through which the magician learns to interpret her experiences and can range from anything between good old traditional qabalah to all this new age i-heard-it36 phil hine off-a-redindian-shaman-honest stuff that seems so popular nowadays. it doesn t matter which belief system you use, so long as it turns you on. read that again, it s important. eventually most magicians seem to develop their own magical systems which work fine for them but are a bit mind boggling for others to use, with austin osman spare s alphabet of desire being a good example. a key to magical success is veracity of belief. if you want to try something out, and can come u

ccasionally. contrary to what comes over in books, magick is a street-level activity (gutter-level, even. look at the zig-zag path of the trickster as expressed by crowley, cagliostro, simon magus, and the rest. learn to juggle, mime, pull rabbits out of hats. pass the top hat and get a laugh or two. in space, no one can 43 oven-ready chaos hear you giggle, but chaos is nothing less than laughing matter. if you want to see true magick in action, watch a marx brothers movie. harpo could blow up a glove and milk it. how the hell could he do that? 8. chaotic attractors occasionally you will be sure to run into someone who seems to attract chaos wherever they go. obviously they have some strange and mighty power, but are often unaware, or merely embarrased by the frequency of weirdness that al

ied) through a process of engagement with others. as shown above, the varied practices of a psychotechnology such as magic produce various changes to the nervous system- the basis of ascs and accelerated learning. one of the most ancient (and contraversial) means of inducing these states is via the use of drugs. the use, by primitive cultures, of agents such as mescaline or peyote has long been a matter of interest for cultural sciences, yet the rise of drug culture in the west met the repression and criminalisation. drugs which historically, have been controlled by societies power holders are sanctioned tobacco, alchohol, barbituates;the consumeracceptable choices. it would be naive to understate the influence of drugs in western magick, yet there is much moralising done on the subject, a

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

d to more salubrious surroundings in surrey in 1872) and matriculated at trinity hall, cambridge, in 1837 (scholar, latin prize essay 1838-9, ba 1841. he was ordained deacon in the latter year and priest in 1843. he served in various rural parishes in the north midlands before he was appointed vicar ofchacombe in 1873 (aet. 57. whether or not he had any particular vocation for the priesthood is a matter for conjecture, introduction ii introduaion 12 the alchemist of the golden dawn seventy in all) were written to the much younger frederick leigh gardner (his junior by forty years) between march 1889 and november 1905. they are worthy of publication, i believe, because they throw additional light upon the notable expansion of interest in occultism which began when the mysterious madame blav

s a jewish rabbi and hard up, and he has asked me to subscribe for his work. we took 3 copies, and as we thought yo would appreciate it more than anyone, we sent you a copy. i lucifer, madame blavatsky's theosophical periodical was in financial difficulties' 2 i have not been able to identify either rabbi hainau or his publication. 17 chacombe vicarage 26 november 1889 i am very glad you see this matter in the light i do. from the very first, no worldly wisdom, nor prudence have been shewn. we might ruin .ourselves and become paupers by making( urs lves responsi.ble, a?d. then the t[heosophical] p[ublishing] slociety] would still be in just the same difficulties. i always saw that luciftr, conducted as it was, and at such a price, was [ayton's record of his wife's 'vision] broad iron gatew

1918 with the sanction of isabelle de steiger (formerly a member of the horus and amen-ra temples of the golden dawn at bradford and edinburgh) who had inherited both mrs atwood's papers and, according to mr gilbert, her prophetic mantle 'such a sanction, mr gilbert added 'accords well with the complete lack of recognition given to the suggestive inquiry by more scholarly students of its subject matter' isabelle de steiger (1836-1927) was acquainted with many of the leading personalities in contemporary esoteric circles. apart from mrs atwood she was particularly close to dr anna bonus kingsford (who requires a biographical study. her relationship with madame blavatsky and annie besant was less cordial. towards the end of her long life she was an enthusiastic admirer of rudolf steiner. se

must have plied their usual wiley arts upon stead, for, all at once, the p.m. g. changed its tactics and became a supporter of w.e.g. and stead has been coquetting with the pope ever since. iri my eyes, it appears suspicious for a.b. and burrows to have been introduced by stead. as a rule, a man is known by the company he keeps, but, of course, this may be an exception and the introduction only a matter of accident, meaning nothing but a piece of formality. you will think me very suspicious, but i had so much trouble and annoyance from dr a[rchibald] k[eightly, an avowed papist being made president, and her also openly avowed intention to destroy the t[heosophical] s[ociety] if she could, that i cannot help being suspicious. do you know anything of the antecedents of this herbert burrows?

vicarage i september 1892 now, there being an uncertainty about my getting a proper amount of retiring pension, if any, and the bp having power to declare the living vacant on my mere application to be allowed to retire, has made me hesitate for the present, as to giving up this house in this delightful country, and not having income enough to get one at all equal to it elsewhere. that is how the matter stands, but i am cudgelling my brain all ways to find a means of retiring, for we are too old for the cares and anxieties of this position. when we do leave, we want a warmer climate, and hastings is our ambition. we were at st leonard's this summer on purpose to make inquiries, but found house-rent very high. as to chiswick, it is near the thames, and subject, i imagine, to fogs equally wi

HP LOVECRAFT A DARK LORE

but there were arts which could revive them when the stars had come round again to the right positions in the cycle of eternity. they had, indeed, come themselves from the stars, and brought their images with them. these great old ones, castro continued, were not composed altogether of flesh and blood. they had shape- for did not this star-fashioned image prove it- but that shape was not made of matter. when the stars were right, they could plunge from world to world through the sky; but when the stars were wrong, they could not live. but although they no longer lived, they would never really die. they all lay in stone houses in their great city of r'lyeh, preserved by the spells of mighty cthulhu for a glorious surrection when the stars and the earth might once more be ready for them. bu

ion in dreams, in the bas-relief, and in the terrible statue i now beheld; so that his imposture upon my uncle had been a very innocent one. the youth was of a type, at once slightly affected and slightly ill-mannered, which i could never like, but i was willing enough now to admit both his genius and his honesty. i took leave of him amicably, and wish him all the success his talent promises. the matter of the cult still remained to fascinate me, and at times i had visions of personal fame from researches into its origin and connexions. i visited new orleans, talked with legrasse and others of that old-time raiding-party, saw the frightful image, and even questioned such of the mongrel prisoners as still survived. old castro, unfortunately, had been dead for some years. what i now heard so

s owned by a curious group of half-castes whose frequent meetings and night trips to the woods attracted no little curiosity; and it had set sail in great haste just after the storm and earth tremors of march 1st. our auckland correspondent gives the emma and her crew an excellent reputation, and johansen is described as a sober and worthy man. the admiralty will institute an inquiry on the whole matter beginning tomorrow, at which every effort will be made to induce johansen to speak more freely than he has done hitherto. this was all, together with the picture of the hellish image; but what a train of ideas it started in my mind! here were new treasuries of data on the cthulhu cult, and evidence that it had strange interests at sea as well as on land. what motive prompted the hybrid crew

so vast. then, very softly and slowly, the acre-great lintel began to give inward at the top; and they saw that it was balauced donovan slid or somehow propelled himself down or along the jamb and rejoined his fellows, and everyone watched the queer recession of the monstrously carven portal. in this phantasy of prismatic distortion it moved anomalously in a diagonal way, so that all the rules of matter and perspective seemed upset. the aperture was black with a darkness almost material. that tenebrousness was indeed a positive quality; for it obscured such parts of the inner walls as ought to have been revealed, and actually burst forth like smoke from its aeon-long imprisonment, visibly darkening the sun as it slunk away into the shrunken and gibbous sky on flapping membraneous wings. th

hrough the black doorway into the tainted outside air of that poison city of madness. poor johansen's handwriting almost gave out when he wrote of this. of the six men who never reached the ship, he thinks two perished of pure fright in that accursed instant. the thing cannot be described- there is no language for such abysms of shrieking and immemorial lunacy, such eldritch contradictions of all matter, force, and cosmic order. a mountain walked or stumbled. god! what wonder that across the earth a great architect went mad, and poor wilcox raved with fever in that telepathic instant? the thing of the idols, the green, sticky spawn of the stars, had awaked to claim his own. the stars were right again, and what an age-old cult had failed to do by design, a band of innocent sailors had done

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

ble a variety of the upper fossiliferous rocks, since the primal life history of this bleak realm of ice and death is of the highest importance to our knowledge of the earth s past. that the antarctic continent was once temperate and even tropical, with a teeming vegetable and animal life of which the lichens, marine fauna, arachnida, and penguins of the northern edge are the only survivals, is a matter of common information; and we hoped to expand that information in variety, accuracy, and detail. when a simple boring revealed fossiliferous signs, we would enlarge the aperture by blasting, in order to get specimens of suitable size and condition. our borings, of varying depth according to the promise held out by the upper soil or rock, were to be confined to exposed, or nearly exposed, la

re of the terrain clearly disturbed lake, for it argued the occasional existence of prodigious gales, violent beyond anything we had so far encountered. his camp lay a little more than five miles from where the higher foothills rose abruptly. i could almost trace a note of subconscious alarm in his words-flashed across a glacial void of seven hundred miles- as he urged that we all hasten with the matter and get the strange, new region disposed of as soon as possible. he was about to rest now, after a continuous day s work of almost unparalleled speed, strenuousness, and results. in the morning i had a three-cornered wireless talk with lake and captain douglas at their widely separated bases. it was agreed that one of lake s planes would come to my base for pabodie, the five men, and myself

vegetable or animal. many features obviously of almost incredible primitiveness. have set all hands cutting stalactites and looking for further specimens. additional scarred bones found, but these must wait. having trouble with dogs. they can t endure the new specimen, and would probably tear it to pieces if we didn t keep it at a distance from them "11:30 p.m. attention, dyer, pabodie, douglas. matter of highest- i might say transcendent- importance. arkham must relay to kingsport head station at once. strange barrel growth is the archaean thing that left prints in rocks. mills, boudreau, and fowler discover cluster of thirteen more at underground point forty feet from aperture. mixed with curiously rounded and configured soapstone fragments smaller than one previously found- star-shaped

l. far from helping to place the strange entity, this provisional dissection merely deepened its mystery. all guesses about its external members had been correct, and on the evidence of these one could hardly hesitate to call the thing animal; but internal inspection brought up so many vegetable evidences that lake was left hopelessly at sea. it had digestion and circulation, and eliminated waste matter through the reddish tubes of its starfish-shaped base. cursorily, one would say that its respiration apparatus handled oxygen rather than carbon dioxide, and there were odd evidences of air-storage chambers and methods of shifting respiration from the external orifice to at least two other fully developed breathing systems- gills and pores. clearly, it was amphibian, and probably adapted to

loosened, moved, or otherwise tampered with by winds that must have harbored singular curiosity and investigativeness. about the fourteen biological specimens, we were pardonably indefinite. we said that the only ones we discovered were damaged, but that enough was left of them to prove lake s description wholly and impressively accurate. it was hard work keeping our personal emotions out of this matter- and we did not mention numbers or say exactly how we had found those which we did find. we had by that time agreed not to transmit anything suggesting madness on the part of lake s men, and it surely looked like madness to find six imperfect monstrosities carefully buried upright in nine-foot snow graves under five-pointed mounds punched over with groups of dots in patterns exactly those o

HP LOVECRAFT BEYOND THE WALL OF SLEEP

sable barrier. from my experience i cannot doubt but that man, when lost to terrestrial consciousness, is indeed sojourning in another and uncorporeal life of far different nature from the life 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

g with this display of palatial magnificence, or rather, supplanting it at times in kaleidoscopic rotation, were glimpses of wide plains and graceful valleys, high mountains and inviting grottoes, covered with every lovely attribute of scenery which my delighted eyes could conceive of, yet formed wholly of some glowing, ethereal plastic entity, which in consistency partook as much of spirit as of matter. as i gazed, i perceived that my own brain held the key to these enchanting metamorphoses; for each vista which appeared to me was the one my changing mind most wished to behold. amidst this elysian realm i dwelt not as a stranger, for each sight and sound was familiar to me; just as it had been for uncounted eons of eternity before, and would be for like eternities to come. then the resple

HP LOVECRAFT CELEPHAIS

to increase his periods of sleep. hasheesh helped a great deal, and once sent him to a part of space where form does not exist, but where glowing gases study the secrets of existence. and a violet-coloured gas told him that this part of space was outside what he had called infinity. the gas had not heard of planets and organisms before, but identified kuranes merely as one from the infinity where matter, energy, and gravitation exist. kuranes was now very anxious to return to minaret-studded celephais, and increased his doses of drugs; but eventually he had no more money left, and could buy no drugs. then one summer day he was turned out of his garret, and wandered aimlessly through the streets, drifting over a bridge to a place where the houses grew thinner and thinner. and it was there t

HP LOVECRAFT COOL AIR

annoyance. i had been there about three weeks when the first odd incident occurred. one evening at about eight i heard a spattering on the floor and became suddenly aware that i had been smelling the pungent odour of ammonia for some time. looking about, i saw that the ceiling was wet and dripping; the soaking apparently proceeding from a corner on the side toward the street. anxious to stop the matter at its source, i hastened to the basement to tell the landlady; and was assured by her that the trouble would quickly be set right "doctair mu oz" she cried as she rushed upstairs ahead of me "he have speel hees chemicals. he ees too seeck for doctair heemself--seecker and seecker all the time--but he weel not have no othair for help. he ees vairy queer in hees seeckness--all day he take fu

HP LOVECRAFT FROM BEYOND

our notions of surrounding objects infinitely narrow. we see things only as we are constructed to see them, and can gain no idea of their absolute nature. with five feeble senses we pretend to comprehend the boundlessly complex cosmos, yet other beings with wider, stronger, or different range of senses might not only see very dif-ferently the things we see, but might see and study whole worlds of matter, energy, and life which lie close at hand yet can never be detected with the senses we have. i have always believed that such strange, inaccessible worlds exist at our very elbows, and now i believe i have found a way to break dawn the barriers. i am not joking. within twenty-four hours that machine near the table will generate waves acting on unrecognized sense organs that exist in us as a

discouraged me when i needed every drop of encouragement i could get; you were afraid of the cosmic truth, you damned coward, but now i've got you! what swept up the servants? what made them scream so loud. don't know, ehl you'll know soon enough. look at me- listen to what i say- do you suppose there are really any such things as time and magnitude? do you fancy there are such things as form or matter? i tell you, i have struck depths that your little brain can't picture. i have seen beyond the bounds of infinity and drawn down daemons from the stars. i have harnessed the shadows that stride from world to world to sow death and madness. space belongs to me, do you hear? things are hunting me now- the things that devour and dissolve- but i know how to elude them. it is you they will get

HP LOVECRAFT HERBERT WEST REANIMATOR

ted failures on animals had shewn him that the natural and artificial life-motions were incompatible. he then sought extreme freshness in his specimens, injecting his solutions into the blood immediately after the extinction of life. it was this circumstance which made the professors so carelessly sceptical, for they felt that true death had not occurred in any case. they did not stop to view the matter closely and reasoningly. it was not long after the faculty had interdicted his work that west confided to me his resolution to get fresh human bodies in some manner, and continue in secret the experiments he could no longer perform openly. to hear him discussing ways and means was rather ghastly, for at the college we had never procured anatomical specimens ourselves. whenever the morgue pr

r the faculty had interdicted his work that west confided to me his resolution to get fresh human bodies in some manner, and continue in secret the experiments he could no longer perform openly. to hear him discussing ways and means was rather ghastly, for at the college we had never procured anatomical specimens ourselves. whenever the morgue proved inadequate, two local negroes attended to this matter, and they were seldom questioned. west was then a small, slender, spectacled youth with delicate features, yellow hair, pale blue eyes, and a soft voice, and it was uncanny to hear him dwelling on the relative merits of christchurch cemetery and the potter s field. we finally decided on the potter s field, because practically every body in christchurch was embalmed; a thing of course ruinou

this man could not be restored to life, no one would know of our experiment. we buried our materials in a dense strip of woods between the house and the potter s field. if, on the other hand, he could be restored, our fame would be brilliantly and perpetually established. so without delay west had injected into the body s wrist the compound which would hold it fresh for use after my arrival. the matter of the presumably weak heart, which to my mind imperilled the success of our experiment, did not appear to trouble west extensively. he hoped at last to obtain what he had never obtained before- a rekindled spark of reason and perhaps a normal, living creature. so on the night of july 18, 1910, herbert west and i stood in the cellar laboratory and gazed at a white, silent figure beneath the

xistence 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 mentality that a sensitive nervous system was assured. it was rather ironic, for he was the officer who had helped west to his commission, and who was now to have been our associate. moreover, he had in the past secretly studied t

edly observed, had a splendid nervous system. much was expected of it; and as a few twitching motions began to appear, i could see the feverish interest on west s face. he was ready, i think, to see proof of his increasingly strong opinion that consciousness, reason, and personality can exist independently of the brain- that man has no central connective spirit, but is merely a machine of nervous matter, each section more or less complete in itself. in one triumphant demonstration west was about to relegate the mystery of life to the category of myth. the body now twitched more vigorously, and beneath our avid eyes commenced to heave in a frightful way. the arms stirred disquietingly, the legs drew up, and various muscles contracted in a repulsive kind of writhing. then the headless thing

HP LOVECRAFT HYPNOS

es. we talked often in the night, and in the day, when i chiseled busts of him and carved miniature heads in ivory to immortalize his different expressions. of our studies it is impossible to speak, since they held so slight a connection with anything of the world as living men conceive it. they were of that vaster and more appalling universe of dim entity and consciousness which lies deeper than matter, time, and space, and whose existence we suspect only in certain forms of sleep- those rare dreams beyond dreams which come never to common men, and but once or twice in the lifetime of imaginative men. the cosmos of our waking knowledge, born from such an universe as a bubble is born from the pipe of a jester, touches it only as such a bubble may touch its sardonic source when sucked back

HP LOVECRAFT THE CALL OF CTHULHU

, but there were arts which could revive them when the stars had come round again to the right positions in the cycle of eternity. they had, indeed, come themselves from the stars, and brought their images with them. these great old ones, castro continued, were not composed altogether of flesh and blood. they had shape for did not this star-fashioned image prove it- but that shape was not made of matter. when the stars were right, they could plunge from world to world through the sky; but when the stars were wrong, they could not live. but although they no longer lived, they would never really die. they all lay in stone houses in their great city of r'lyeh preserved by the spells of mighty cthulhu for a glorious resurrection when the stars and the earth might once more be ready for them. b

ion in dreams, in the bas-relief, and in the terrible statue i now beheld; so that his imposture upon my uncle had been a very innocent one. the youth was of a type, at once slightly affected and slightly ill-mannered, which i could never like; but i was willing enough now to admit both his genius and his honesty. i took leave of him amicably, and wish him all the success his talent promises. the matter of the cult still remained to fascinate me, and at times i had visions of personal fame from researches into its origin and connections. i visited new orleans, talked with legrasse and others of that old-time raiding-party, saw the frightful image, and even questioned such of the mongrel prisoners as still survived. old castro, unfortunately, had been dead for some years. what i now heard s

was owned by a curious group of half-castes whose frequent meetings and night trips to the woods attracted no little curiosity; and it had set sail in great haste just after the storm and earth tremors of 1 march. our auckland correspondent gives the emma and her crew an excellent reputation, and johansen is described as a sober and worthy man. the admiralty will institute an inquiry on the whole matter, beginning tomorrow, at which every effort will be made to induce johansen to speak more freely than he has done hitherto. this was all, together with the picture of the hellish image; but what a train of ideas it started in my mind! here were new treasuries of data on the cthulhu cult, and evidence that it had strange interests at sea as well as on land. what motive prompted the hybrid cre

so vast. then, very softly and slowly, the acre-great panel began to give inward at the top; and they saw that it was balanced. donovan slid or somehow propelled himself down or along the jamb and rejoined his fellows, and everyone watched the queer recession of the monstrously carven portal. in this fantasy of prismatic distortion it moved anomalously in a diagonal way, so that all the rules of matter and perspective seemed upset. the aperture was black with a darkness almost material. that tenebrousness was indeed a positive quality; for it obscured such parts of the inner walls as ought to have been revealed, and actually burst forth like smoke from its aeon-long imprisonment, visibly darkening the sun as it slunk away into the shrunken and gibbous sky on flapping membranous wings. the

hrough the black doorway into the tainted outside air of that poison city of madness. poor johansen's handwriting almost gave out when he wrote of this. of the six men who never reached the ship, he thinks two perished of pure fright in that accursed instant. the thing cannot be described- there is no language for such abysms of shrieking and immemorial lunacy, such eldritch contradictions of all matter, force, and cosmic order. a mountain walked or stumbled. god! what wonder that across the earth a great architect went mad, and poor wilcox raved with fever in that telepathic instant? the thing of the idols, the green, sticky spawn of the stars, had awaked to claim his own. the stars were right again, and what an age-old cult had failed to do by designs, a band of innocent sailors had done

HP LOVECRAFT THE CATS OF ULTHAR

food, but only doze by the fire or in the sun. it was fully a week before the villagers noticed that no lights were appearing at dusk in the windows of the cottage under the trees. then the lean nith remarked that no one had seen the old man or his wife since the night the cats were away. in another week the burgomaster decided to overcome his fears and call at the strangely silent dwelling as a matter of duty, though in so doing he was careful to take with him shang the blacksmith and thul the cutter of stone as witnesses. and when they had broken down the frail door they found only this: two cleanly picked human skeletons on the earthen floor, and a number of singular beetles crawling in the shadowy corners. there was subsequently much talk among the burgesses of ulthar. zath, the coron

HP LOVECRAFT THE OUTSIDER

hese things with everyday events, and thought them more natural than the coloured pictures of living beings which i found in many of the mouldy books. from such books i learned all that i know. no teacher urged or guided me, and i do not recall hearing any human voice in all those years- not even my own; for although i had read of speech, i had never thought to try to speak aloud. my aspect was a matter equally unthought of, for there were no mirrors in the castle, and i merely regarded myself by instinct as akin to the youthful figures i saw drawn and painted in the books. i felt conscious of youth because i remembered so little. outside, across the putrid moat and under the dark mute trees, i would often lie and dream for hours about what i read in the books; and would longingly picture

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

times brought back with 'em. you've probably heard about the salem man that came home with a chinese wife, and maybe you know there's still a bunch of fiji islanders somewhere around cape cod "well, there must be something like that back of the innsmouth people. the place always was badly cut off from the rest of the country by marshes and creeks and we can't be sure about the ins and outs of the matter; but it's pretty clear that old captain marsh must have brought home some odd specimens when he had all three of his ships in commission back in the twenties and thirties. there certainly is a strange kind of streak in the innsmouth forks today- i don't know how to explain it but it sort of makes you crawl. you'll notice a little in sargent if you take his bus. some of 'em have queer narrow

very rare affliction, of course, could bring about such vast and radical anatomical changes in a single individ-ual after maturity- changes invoking osseous factors as basic as the shape of the skull- but then, even this aspect was no more baffling and unheard-of than the visible features of the malady as a whole. it would be hard, the youth implied, to form any real conclusions regarding such a matter; since one never came to know the natives personally no matter how long one might live in innsmouth. the youth was certain that many specimens even worse than the worst visible ones were kept locked indoors in some places. people sometimes heard the queerest kind of sounds. the tottering waterfront hovels north of the river were reputedly connected by hidden tunnels, being thus a veritable

because they cud wipe aout the hull brood o' humans ef they was wiliin' to bother- that is, any as didn't be, sarten signs sech as was used onct by the lost old ones, whoever they was. but not wantin' to bother, they'd lay low shun anybody visited the island "when it come to matin' with them toad-lookin' fishes, the kanakys kind o' balked, but finally they larnt something as put a new face on the matter. seems that human folks has got a kind a' relation to sech water-beasts- that everything alive come aout o' the water onct an' only needs a little change to go back agin. them things told the kanakys that ef they mixed bloods there'd be children as ud look human at fust, but later turn more'n more like the things, till finally they'd take to the water an' jine the main lot o' things daown h

standin' on either the main island or the little volcanic islet excep' what parts of the ruins was too big to knock daown. in some places they was little stones strewed abaout- like charms- with somethin' on 'em like what ye call a swastika naowadays. prob'ly them was the old ones' signs- folks all wiped aout no trace o' no gold-like things an' none the nearby kanakys ud breathe a word abaout the matter. wouldn't even admit they'd ever ben any people on that island "that naturally hit obed pretty hard, seein' as his normal trade was doin' very poor. it hit the whole of innsmouth, too, because in seafarint days what profited the master of a ship gen'lly profited the crew proportionate. most of the folks araound the taown took the hard times kind o' sheep-like an' resigned, but they was in b

HP LOVECRAFT THE TOMB

ut i may say that they presented certain uncanny differences in vocabulary, pronunciation, and mode of utterance. every shade of new england dialect, from the uncouth syllables of the puritan colonists to the precise rhetoric of fifty years ago, seemed represented in that shadowy colloquy, though it was only later that i noticed the fact. at the time, indeed, my attention was distracted from this matter by another phenomenon; a phenomenon so fleeting that i could not take oath upon its reality. i barely fancied that as i awoke, a light had been hurriedly extinguished within the sunken sepulcher. i do not think i was either astounded or panic-stricken, but i know that i was greatly and permanently changed that night. upon returning home i went with much directness to a rotting chest in the

HP LOVECRAFT THE UNNAMABLE

d 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 since spirit, in order to cause all the manifestations attributed to it, cannot be limited by any of the laws of matter; why is it extravagant to imagine psychically living dead things in shapes- or absences of shapes- which must for human spectators be utterly and appallingly "unnamable "common sense" in reflecting on these subjects, i assured my friend with some warmth, is merely a stupid absence of imagination and mental flexibility. twilight had now approached, but neither of us felt any wish to cease sp

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

ainly carter reentered the world of his boyhood dreams, and is now a king in ilek-vad" mr. aspinwall grew doubly apoplectic-looking as he sputtered "can't somebody shut the old fool up? we've had enough of these moonings. the problem is to divide the property, and it's about time we got to it" for the first time swami chandraputra spoke in his queerly alien voice "gentlemen, there is more to this matter than you think. mr. aspinwall does not do well to laugh at the evidence of dreams. mr. phillips has taken an incomplete view-perhaps because he has not dreamed enough. i, myself, have done much dreaming. we in india have always done that, just as all the carters seem to have done it. you, mr. aspinwall, as a maternal cousin, are naturally not a carter. my own dreams, and certain other sourc

mad arab, abdul alhazred, had taken on significance when he had deciphered the designs graven on the silver key. a gate had been unlocked- not, indeed, the ultimate gate, but one leading from earth and time to that extension of earth which is outside time, and from which in turn the ultimate gate leads fearsomely and perilously to the last void which is outside all earths, all universes, and all matter. there would he a guide- and a very terrible one; a guide who had been an entity of earth millions of years before, when man was undreamed of, and when forgotten shapes moved on a steaming planet building strange cities among whose last, crumbling ruins the first mammals were to play. carter remembered what the monstrous necronomicon had vaguely and disconcertingly adumbrated concerning tha

to small lands of dream which he had lost, yet who with greater freedom has risen to greater and nobler desires and curiosities. you wished to sail up golden oukranos, to search out forgotten ivory cities in orchid-heavy kied, and to reign on the opal. throne of ilek-vad, whose fabulous towers and. numberless domes rise mighty toward a single red star in a firmament alien to your earth and to all matter. now, with the passing of two gates, you wish loftier things. you would not flee like a child from a scene disliked to a dream beloved, but would plunge like a man into that last and inmost of secrets which lies behind all scenes and dreams "what you wish, i have found good; and i am ready to grant that which i have granted eleven times only to beings of your planet- five times only to thos

he had left in the car at arkham; and with its aid- and the key's- resume his normal terrestrial semblance. he was not blind; to the perils of the attempt. he knew that when he had brought the planet-angle to the right eon (a thing impossible to do while hurtling through space, yaddith would be a dead world dominated by triumphant dholes, and that his escape in the light-wave envelope would be a matter of grave doubt. likewise was he aware of how he must achieve suspended animation, in the manner of an adept, to endure the eon long flight through fathomless abysses. he knew, too, that- assuming his voyage succeeded- he must immunize himself to the bacterial and other earthly conditions hostile to a body from yaddith. furthermore, he must provide a way of feigning human shape on earth unti

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

the ill person, is an example. more common is the appearance of a strong personality in a confused, panicky situation, like an office crisis. the individual who exudes composure and control can use his strength to pull the rest of the people into a calm, unified, problem-solving group. nothing in the situation has changed, nothing has been said, but the atmosphere has been altered. it is simply a matter of one person being able to harness the wild energy around him and controlling it. anyone who learns to do this cannot help but improve his life circumstances. and that's the witch's bag in a nutshell. she knows how to put the power of her secret mind to work, how to harness the wild energy around her. but not all witches do their thing the same way. some witches always begin with a romanti

seems. almost anybody can benefit from the powers of witchcraft. it's a lot more than just a positive way of thinking. it taps a source of power far greater than the conscious mind. the power of positive thinking is one thing, but with witchcraft you use something other than your conscious mind. i believe positive thinking works to a certain degree, but how do you keep your thinking positive? no matter how strong you are, your subconscious is going to trip you up. you can't sustain a positive thought without thinking something negative is going to happen. what you must do is perform a certain ritual that reinforces the positive thought when it starts to slip. that's witchcraft. that's when you start using objects to do the work of your mind. an object that has no connection with your purp

y thinks twice about this. the practice of this level of witchcraft is very common. i'm not calling it real witchcraft, but there's a parallel. people say there's power in prayer. prayer reestablishes your confidence, gives you courage and makes concrete your abstract, vague thoughts and feelings- and it works. chants work this way too. don't think of witchcraft as involving the devil; it's not a matter of good and evil forces. there's energy to tap, so tap it for whatever you will. it's not bad or good. you might not have enough psychic energy to influence other people in a subtle way, but you certainly have enough energy to influence yourself. witchcraft is a way of disciplining your subconscious, so you can achieve success. apart from the objects and chants, it is basically an exercise

days. this is your lifelong money aspect, not the spell you do with the new moon for quick money. for quick money throw brand new coins into your house, from outside, on the day of the new moon, and let them roll wherever they will. don't pick them up for the rest of the month. the chant is "money on the floor, money through the door" it's best to have mint-new coins from the bank, but it doesn't matter what the denominations. remember, wherever they roll, don't touch them for the rest of the month. you don't have to go any further outside than far enough to put your back out of the front door so you're facing in when you throw the coins. 9. orgies there's a special kind of energy derived from uniting with someone sexually, and a spellcaster uses so much energy that she needs a tremendous

remendous gains through your own personality. if you're an unmarried woman, placing the jack of diamonds in the first circle might mean that you will make a fantastic killing through your personality by having a relationship with somebody who is very well off. it's a friendly card and prestige card, not as dynamic as the king of diamonds, but a very good luck-card. the ten of diamonds is money no matter where it hits. it has to do with tremendous and immediate gains and popularity. large instant rewards, like winning the sweepstakes, as opposed to the other money card, which means a steady, comfortable flow. the ten of diamonds is a fantastic amount of money. a killing. of course, anywhere that you want it to hit is where you place it, and it's lucky in any circle. if you put it up in the

INITIATION INTO HERMETICS

re frightened by a certain horror, whenever the word magic is pronounced. jugglers, conjurers, and charlatans have discredited this term and, considering this circumstance, there is no surprise that magic knowledge has always been looked upon with a slight disregard. even in the remotest times the magus has been regarded as one of the highest adepts and it might be of interest to learn that, as a matter of fact, the word magic is derived from this word. the so called sorcerers are by no means initiates but only imitators o the mysteries, who counting partly on the ignorance and partly on the credulity of the individuality or a whole nation in order to reach their selfish aims by, lies and fraud. the true magician will always despise such practices. in reality, magic is a sacred science, it

published up to date points to a slight aspect of the effects of the elements only. how to find out about the effects of elements respecting the tattwas for any personal use, may be sufficiently learned from astrological books. i am penetrating far deeper into the secret of the elements and therefore i have chosen a different key, which, although being analogous to the astrological key, has, as a matter of fact, nothing to do with it. the reader, to whom this key is completely unknown, shall be taught to use it in various ways. as for the single tasks, analogies and effects of the elements, i shall deal with tem by turns and in detail in the following chapters, which will not only unveil the theoretical part of it, but point directly to the practical use, because it is here that the greate

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 principle of water in the previous chapter we have studied the origin and the qualities of the positive element of fire. in this chapter i am going to describe the opposite principle, the water. it is also derived from akasa, the etheric principle. but in compar

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. each of these fluids has two-pole radiations, an active and a passive one, and the mutual influences and interactions of all the radiations of the four poles resemble a tetra-polar magnet, which is identical to the secret of the tetragrammaton, the yod-he-vau-he of the

life in all tings created. as akasa is the origin of all existing things, all that ever was produced, is being produced and will be produced in the future is reflected in it. therefore, in the astral plane there is to be seen an emanation of the eternal, having neither a beginning nor an end, as it is timeless and spaceless. the adept who sees his way about this plane may find everything here, no matter if the point in question be in the past, the present or the future. how far this perception will reach depends on the degree of his perfection. occultists and spiritualists and most of religions name the astral pane the world beyond. however, the adept knows very well that there is no such thing as hence and beyond and feels no fear of death, which concept is quite strange to him. if, by th

INTERVIEW WITH ANDREW CHUMBLEY

ms of traditional observance, which otherwise may have passed into spirit, have met, communicated and cross- fertilised, simply because the cultus has been visible in exoteric terms, whilst at the same time being recognisable in terms of esoteric knowledge. magically composed works can convey many texts at once; a singular word can open many unseen paths. when eye meets eye in knowing it does not matter if a mask is worn. personally i consider the merit of our outer actions lies in the consolidation of the tradition and the respectful communion between kindred souls of the arte magical. indeed, it is important for one to recognise that magical books and images can if presented appropriately work to quicken the vital seeds of initiatic awakening in fellow practitioners, whether solitary or

ew realisations, reveal dreams, function as omens; they can open a path of aspiration or close it forever. speaking for myself, books like azoetia are mystical love-letters to strangers whom i would not otherwise meet. communicable inspiration is the guarantor of spiritual validity. the outer representation of the cultus sabbati permits the curren to communicate and yet to remain, on the inner, a matter undisclosed. mh: what exactly is the sabbatic craft? what are the origins of this name? ac: at an outer level of definition, sabbatic craft describes a corpus of magical practices which self- consciously utilise the imagery and mythos of the witches sabbath as a cipher of ritual, teaching and gnosis. this is not the same as saying that one practises the self-same rituals in the self-same ma

y letting awareness wander in the onset of dreaming, but at the same time tethering consciousness to the talismanic object, a scope of receptivity is established a field wherein new wanderings may transpire. if you may walk knowingly in the fields of night, again entreat the spirits and, if they accept you in dreaming, a way shall be revealed. here i point my hand toward the circle s edge of this matter, but in so doing i trust in the wards to test all who would approach. a wise gardener once said to me: a true secret casts no shadow. in this matter, even the secret s telling holds its shadow beyond sight. mh: do you see that there is any form of historical continuity between the so-called witches of the past and traditional craft as it is practised today? ac: yes, i do, and in a number of

ished by xoanon. could you give a brief description of xoanon's birth and development. what does the name mean, and why did you choose it? were other names considered? ac: xoanon is an ancient greek word, meaning an effigy or image of deity fallen from the sky to earth. it was chosen as the name for the cultus sabbati s publishing house because it depicts the process of reification of spirit into matter, the translation of unseen texts to visible books. i think the name was chosen in a lightning- flash of inspiration and i don t recall any alternative names being considered. xoanon was founded in 1992 for the express purpose of publishing azoetia and future cultus works, both internal and external texts. in 1995, xoano n was greatly assisted by fulgur, who published qutub on our behalf and

t of the tradition as a whole. mh: do you recognise the concept of self- initiation or self-dedication as a legitimate act or process for those who cannot or do not want to work within a coven structure and wish to follow the path of a solitary practitioner? ac: yes, i do, but i prefer to use the term solitary initiation. i think self- initiation is something of a misnomer; initiation is always a matter of relation and transformation, whether that be between prentice and master or aspirant and deity. one initiates the other and the relations between both are transformed to a new status, usually through the transmission of new kinds of knowledge to the initiand. in the sabbatic craft, solitary initiation or the lonely road is recognised as a vital aspect of every practitioner s path and the

IRISH WITCHCRAFT AND DEMONOLOGY

rs 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 of, let us say, the seventeenth century, was one whit less credulous or superstitious than protestant peers, bishops, or judges, would indeed be to form a conception directly

g years of the nineteenth century. all our information therefore with respect to ireland comes from incidental notices in books and from sources across the water. we might with reason expect that the important trial of florence newton at youghal in 1661, concerning the historical reality of which there can be no possible doubt, would be p. 12 immortalised by irish writers and publishers, but as a matter of fact it is only preserved for us in two london printed books. there is no confusion between cause and effect; books on witchcraft would, naturally, be the result of witch- trials, but in their turn they would be the means of spreading the idea and of introducing it to the notice of people who otherwise might never have shown the least interest in the matter. thus the absence of this form

ar out this statement, and to supply information at present unavailable. to deal with the subject of witchcraft in general, with its psychology or with the many strange items which it included, would be out of place in a work exclusively devoted to one particular country, nor indeed could it be adequately dealt with in the space at our disposal; it is necessary, however, to say a few words on the matter in order to show by comparison how much pain and unhappiness the people of ireland escaped through the non-prevalence of this terrible cult amongst them. in the first place, to judge from the few witch-trials recorded, it may be claimed that torture as a means of extracting evidence was never used upon witches in ireland (excepting the treatment of petronilla of meath by bishop de ledrede

eneschal of kilkenny, who was probably akin to dame alice's fourth husband. the chancellor in reply wrote to the bishop stating that a warrant for arrest could not be obtained until a public process of excommunication had been in force for forty days, while sir arnold also wrote requesting him to withdraw the case, or else to ignore it. finding such obstacles placed in his way the bishop took the matter into his own hands, and cited the dame, who was then in her son's house in kilkenny, to appear before him. as might be expected, p. 31 she ignored the citation, and fled immediately. foiled in this, he cited her son william for heresy. upon this sir arnold came with william to the priory of kells, where de ledrede was holding a visitation, and besought him not to proceed further in the matt

gh we have lost sight for a while p. 34 of dame alice, yet she seems to have been eagerly watching the trend of events, for now we find her having the bishop summoned to dublin to answer for having excommunicated her, uncited, unadmonished, and unconvicted of the crime of sorcery. he attended accordingly, and found the king's and the archbishop's courts against him to a man, but the upshot of the matter was that the bishop won the day; sir arnold was humbled, and sought his pardon for the wrongs he had done him. this was granted, and in the presence of the council and the assembled prelates they mutually gave each other the kiss of peace. affairs having come to such a satisfactory conclusion the bishop had leisure to turn his attention to the business that had unavoidably been laid aside f

ISIS UNVEILED

mprehend. origen understood it well, having been a pupil of ammonious saccos; therefore we see him bravely denying the perpetuity of hell-torments. he maintains that not only men, but even deinls (by which term he meant disembodied human sinners, after a certain duration of punishment shall be pardoned and finally restored to heaven* in consequence of this and other such heresies origen was, as a matter of course, dled. many have been the learned and truly inspired speculations as to the locality of hell. the most popular were those which placed it in the center of the earth. at a certain time, however, skeptical doubts which disturbed the placidity of faith in this highly-refreshing doctrine arose in consequence of the meddling scientists of those days. as a mr. swinden in the last centui

convent; and the person who narrated the tradition to us had seen it himself. he said that many more will see it and learn where to look for important documents when a certain prophecy will be fulfilled; adding, that most of these works could be found in tatary and india" the monk showed us a copy of the original, which, of course, we could read but poorly, as we claim but little erudition in the matter of dead languages. but we were so particularly struck by the vivid and picturesque translation of the holy father, that we perfectly remember some curious paragraphs, which run, as far as we can recall them, as follows "when the queen of the sun (cleo- 41. an after-tliaiight has made ui fancy that we can understand whay is meant by the tijooinug aentences of mont of chorene "the ancient asi

me reconciled to a doc- trine based on the application of strict logic to discursive reasoning. the number of those who have abandoned theology on this account has never been made known. they have asked questions and been forbidden to ask them; hence, separation, disgust, and often a despairing plunge into the abyss of atheism. tb.e orphean views of aether as chief medium belteeen god and created matter were likewise denounced. the orphic aether recalled too vividly the archaeua, the soul of the world, and the latter was in its metaphysical sense as closely related to the emana- tions, being the first manifestation sephira, or divine light. and when could the latter be more feared than at that critical moment? origed* clemens alezandrinus^ chalcidius^ methodius* and mai- monides* on the au

and the source of all subsequent emanations. this second principle sends forth, by the energy (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 tha

an bel was regarded in the triune aspect of belitan, zeus-belua [the mediator] and baal-chom who is apollo cbomaeus "this was the triune aspect of the 'highest god' who is, according to berosus, either el [the hebrew, bel, belitan, mithra, or zeroana, and has the name t^p 'the father* the brahmft, vishnu, and siva" corresponding to power, wisdom, and justice, which answer in their turn to spirit, matter, time, and the past, present, and future, can be found 89. w. d. whitney: orienlal and liofuimtie studitt, p. 98. 90. jacoliiot aoeaa to h ve very logic&lly demonitnud the kbsurd contrttdictiodi cf ?ome philologuts, uithr^loguta, and (menulut, in i gard to their akiaj^ md smtfo-maiub'"hicie ii not, perfaapa, mu
ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

en for sangreal foundation (dallas, texas) at the suggestion of mr carr p. collins, jr. it is therefore with pleasure that i dedicate this work to carr p. collins, jr and his gracious wife yyvonne. in these days when the phrase 'extra-sensory perception' has become almost a by-word, our problem is not so much to discuss it, which is now relatively fruitless, but to develop it. it is really less a matter of development than of rendering explicit what is actually implicit. just as everyone is moved by the spark of life without in most cases being aware of the direct mechanisms involved, so every man and woman possesses some latent capacity for extra-sensory perception. some more, some less. the major contribution of this book is not so much slanted in the direction of prediction of what is y

hythms of growth, flowering and decay' it is from this basis that the dogmatic statement can be made that through the use of geomantic divination, this 'incomparable prognosticator' is permitted to operate and provide the answers to specific questions. various aspects of this 'age-old dreamer of dreams' are invoked, as it were, by the geomantic technique, depending upon the type and nature of the matter enquired about. some of crowley's thinking relative to divination is 10 a practical guide to geomantic divination also particularly apt to our enquiry, and is therefore worth quoting 'the theory of any process of divination may be stated in a few simple terms '1. we postulate the existence of intelligences, either wi t h i n or without the diviner, of which he is not immediately conscious (

red about. some of crowley's thinking relative to divination is 10 a practical guide to geomantic divination also particularly apt to our enquiry, and is therefore worth quoting 'the theory of any process of divination may be stated in a few simple terms '1. we postulate the existence of intelligences, either wi t h i n or without the diviner, of which he is not immediately conscious (it does not matter to the theory whether the communicating spirit so called is an objective entity or a concealed portion of the diviner's mind) we assume that such intelligences are able to reply correctly within limits to the questions asked "2. we postulate that it is possible to construct a compendium of hieroglyphs sufficiently elastic in meaning to include every possible idea, and that one or more of th

rows of dots are to be made rapidly without thinking deliberately of the process. only a little practice will render this task a simple one. the sixteen lines should be separated for convenience sake into four sections as illustrated below each section containing four lines. the illustration will hereafter be called form no. 1. now look at the first row of dots. count them carefully. it does not matter whether you count from the right moving to the left, or vice versa. my own procedure is to count from the left margin moving towards the right horizontal line where the boxes are. if the total on any one line comes to an odd number, you should enter a single dot in the space numbered 1. should the total be an even number, then enter two dots. do the same thing with the second line of dots

lease me? or the publisher? or does it convey the idea that it will really and truly succeed in instructing the interested segment of the public in the art of gcomantic divination? the question and all its implications must be clearly thought out, as you can perceive, and phrased properly and accurately before the divining process really begins. there must be absolutely no room for ambiguity. the matter must be clearly defined, and then properly worded. in that case, the answer will be clearly given. one must not assume that the 'age-old dreamer of dreams' is omniscient, even if he is an 'incomparable prognosticator' of future events. here are some examples of simple questions based upon those given many years ago by dr. franz hartmann. direct answers of 'yes' or 'no' can be obtained to th

JASMUHEEN THE FOOD OF GODS

love fills her heart and her soul, feeding that need to breed that mother nature gifted. there s also something so blessed about watching the process of death. completions and endings make way for new beginnings and experiences that will feed the soul, for the true food of the soul is the living of life and the sharing and caring that it brings. food for the mind comes as answers to questions no matter how great or small. food for the heart comes in waves of love that flood through us deeply enough to release the true gifts of our soul. for the soul is programmed to reveal itself within waves of love, as like will always recognize like, and our hearts and souls are both are programmed only to be fed by love. if death is like holidays and life is like school time, then death is also food

the food of gods with jasmuheen 34 sincerity, humility, surrender and compassion. things that cannot be taught except in the class called life and via our interaction with living beings. unfortunately this interaction can also close our heart and fill it with emotions that block the divine nutrition flow which is based on the universal law of resonance (see diagram at the end of this chapter) the matter of theta. delta feeding requires specific fine-tuning to be successful and depends on what an individual desires to achieve and is destined to achieve. as we have shared, it also depends on. how open our fields are, and. what part of us needs to be fed, as divine nourishment can come to us on many levels. due to the fact that we still exist in a predominantly patriarchal world, in my opinio

of how our world is operating at this moment we can control our own fields. we can walk through life absorbing everything that comes our way until we are a mixed match type vegetable soup of energies or we can cleanse our fields and plug our selves in to the divine nutrition channel and radiate the nourishing frequencies of divine love and wisdom into this world. to absorb or radiate is simply a matter of choice that comes from the utilization of the type of tools we offer in this book. later we will look at specific bio-shield devices that we can use to shield our selves from frequencies that we feel are no longer nurturing. we will also move on to look at how to weave a field which means how to create specific types of energy fields for true nurturing and how to also re-weave an existin

etween man and woman is greatly amplified and the energy flow much more powerful, because these master channels feed all the vital organs and their associated meridians. this balancing and nourishing exchange is the heart of the healing love practice and part of what eventually leads the dedicated student beyond sexual pleasure to longevity and immortality. while i recommend mantak s book on this matter, below is a very simple meditation that will allow us to circulate these energies and nourish ourselves with their power. first we do it on our own and then with our partner if desired. divine nutrition program. technique no. 11: microcosmic orbit meditation: sit comfortably upright, back straight in silent meditation. do the love breath chanting i am love on the inhale and i love on the ex

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 transformed into electrical, magnetic or chemical energies in body. once processed, this energy must be transported and must be stored somewhere. actually the ultimate form of all energy is light. energy and light can be transformed into matter and back again to energy. the hypothalamus is the commander of autonomic nervous system and pineal gland is in proximity to the autonomic nervous system, so it is logical that new energy transportation may either activate this system or it may use this system as a vehicle. the parasympathetic nerves and its hormones and chemicals may be more useful than the sympathetic system. as the sympat

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ayist on their strange, mysterious beliefs. whether he will succeed in engaging the attention of modern readers to a consideration of this time-honoured philsophy remains to be seen; but this he is assured of, that the admiration of all students and reflective minds will be excited by the unrivalled powers of thinking of the rosicrucians. the application, proper or otherwise, of these powers is a matter altogether beside the present inquiry. the author has chiefly chosen fro exposition the latin writings of the great english rosicrucian, robert flood, or fludd (robertus de fluctibus, who lived in the times of james the first and charles the first. our final remarks shall be those of a very famous brother of the r.c, writing under the date of 1653: i will now close up, saith he, with the do

nsumed or extinguished. ludovicus vives, his commentator, in a supplementary mention of ever-burning lamps, cites 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 pre

e old face) have nothing with you, though you see them appearing upon all others. familiar objects disappear from about you, and you and the sun seem the only things that survive as old friends. indeed, it may be doubtful whether, to this supposed man of the ages, the generations would not seem to be produced as a purposeless efflux out of the ground by the sun, like flowers or plants; so as mere matter of mould would all flesh appear, with a phenomenon only going with it in the article of the figure s uprightness as man; it having so strangely set its face against the stars, unlike the creatures doomed to move horizontally. we make these observations to show that, notwithstanding the opinions of the world to the contrary, there may have been men who have possessed these gifts, that is, th

greater light, and to become a higher creature should that be his happy destiny. as to certainty in this world, there is none nor can there be any. whether there is anything outside of man is uncertain. hume has pointed out that there is no sequence between one and two. other philosophers have ingeniously detected that our senses are all one, or all none. man is the picture painted upon external matter, and external matter is the individuality that surveys the picture. in the world of physics, colours are tones in other senses, and tones are colours; sevenfold in either case, as the planetary powers and influences are septenary which, in the ideas of the rosicrucians, produce both. talisman of the jaina kings. chapter the seventh. mythic history of the fleur-de-lis. he maypole is a phallu

nce between these two figures, fig. 8 and fig. 9, is, that the fly of the ensign marked fig. 9 is bifurcated (or cloven) in the lighted part. we subjoin the representation of the wondrous banner of the poor soldiers of the temple, as depicted abundantly on the spandrels of the arches of the temple church, london. fig. 10. fig. 11. von hammer s mystery of baphomet revealed contains much suggestive matter relative to these mysterious supposed dreadful templars. the parisian templiers assert that there is a connection between the recent niskhi letter and the cufic characters, and that the origin of the secrets of the order of the temple is contemporary with the prevalence of the latter alphabet. we here refer to the work entitled, mysterium baphometis revelatnm; seu, fratres militia templi, q

JESSUP MK THE CASE FOR THE UFO

t. they explained what happened to people and to ships and planes which had disappeared, as discussed in jessup s original text and elaborated upon the origin of odd storms and clouds, objects falling from the sky, strange marks and footprints, and other matters jessup wrote about. two theories we do not know admiral furth s personal reaction to the strangely marked paperback. the history of this matter, again from a confidential source, next surfaces several months later, in july or august of the same year, when the paperback was passed on to major darrel l. ritter, u.s.m.c, aeronautical project officer of onr. soon afterward, and no date is available, captain sidney sherby joined onr, and, along with commander george w. hoover, special projects officer, onr, indicated interest in the boo

ons of the notes to secret research being carried out by the u.s. after printing, the limited edition could be passed around to interested persons, and distributed to other contractors engaged in secret military development (2) lower echelon officers, such as sherby, had deep personal interests in the ufo mystery, and wanted copies to give to other naval personnel who held similar interests. as a matter of personal interest, they asked the varo company to make the reprint, knowing that the contractor would comply, as one of the many personal favors they may have extended to military personnel. the latter of these alternatives is the writer's best guess. no great degree of secrecy seemed to have been employed. jessup was called in by varo and shown the book, and nothing in his subsequent wr

e read a borrowed copy. robert loftin, ufo author, who also died prematurely, was another rumored owner of the book. of course, except for the deaths, thus is purely hearsay, and, if true, could have been the result of coincidence. regardless of the motivation behind printing the annotated edition, neither varo nor the military could foresee the zeal of civilian ufo research in its probing of the matter. intrigued by the mystery, and questioning the untimely death of jessup, ufologists began delving. at least two national magazine articles explored jessup's death and his connection with the book. our personal involvement our personal involvement with the mystery surrounding jessup began after we heard of his suicide and began looking into rumors involving the above matters. our findings be

handwritten additions to it is made by the use of red and black type. black type indicates the type of the original book. red type indicates any addition made in handwriting by mr. a, mr. b. or jemi to the original. the placement of the notes indicates the paragraph to which they refer, or to their precise position in the book. the page numbers of the original book are denoted in parenthesis. the matter on the page numbered follows the number. the page numbers of this edition appear at the bottom of each page. it had been necessary to disregard the italics of the original. it might be helpful for you to know a little about the nature of the notes before you begin reading this book. the notes refer to two types of people living in space. specifically the "stasis neutral" and the undersea ar

a belief that interferes with usual living 13 table of contents_ introduction part i the case for the ufo's "if it waddles? 1 ufo's are real 3 there is intelligence in space 9 short-cut to space travel 15 the home of the ufo's 20 are ufo's russian? 22 space flights: common denominator 24 part ii meteorology speaks falling ice 28 falling stones 32 falling live things 37 falling animal and organic matter 40 falling shaped things 45 falls of water 52 clouds and storms 56 rubbish in space 60 part iii history speaks disappearing ships and crews 65 teleportation or kidnapping? 75 levitation 84 marks and "footprints" 91 disappearing planes 97 fireballs and lights 101 legends 106 part iv astronomy speaks the incredible decade 115 ufo's against the sun 119 location of ufo's 125 ufo patrol 128 the

K AMBER THE BASICS OF MAGICK

cked) by the illusion; and then we might desire and obtain that which is not ultimately good for us (karma strikes again) the task of the magician therefor is to awaken his awareneess of the true will, to be free of conditioning, and thereby to transcend maya('my will unconditioned is magical- spare. happiness is being happy there is no great secret to changing behavior or habits. it is largely a matter of determination. it requires that you ignore the 'pull' of the model when you strive for changes within yourself. the model is, after all, a collection of 'habits, some of which must be unlearned for permananent change to occur. there are two ways to do this: direct, through will power and awareness alone- observing and acting out in an unattached or indifferent manner; and indirect- throu

mor' of doing something against the 'rules. but a real black magician is very dangerous. because he has dedicated his life to evil. we usually think of 'white magick' as having *unselfish intent, and (in the extreme case) of 'black magick' as being actual satan worship, human or animal sacrifice, dangerous unconventional magical practices, and other bizarre stuff as makes a nightmare. it is all a matter of degree. most mild self-interest magick (one of the most common kinds) would be called 'gray. better terms may be *constructive magick* as being beneficial; and *aversive magick* as magick intended to work against the natural order, and to tear down. there is also the *high magick* of spiritual alchemy (ie. spiritual growth, also known as 'the great work; and conversely there is 'low magi

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

karr sefer yetzirah (book of formation, hereafter sy) is the oldest known speculative treatise in hebrew. there are three prime recensions of sy: short, long, and one somewhere in between called the saadian recension (in that it was the basis of saadia s commentary of the early tenth century* even the longest of these contains something less than 2500 words. the date of sy s composition remains a matter of some debate, but most scholars agree that it was written or compiled between the second and sixth centuries. however, steven m. wasserstrom has offered a strong case for the ninth century within an islamic milieu* it was certainly extant by the tenth century, for it exerted a great influence on speculative and mystical thought from that time on. commenting on sy, elliot r. wolfson stated

lisch altogether. the note quoted is typical of ponce: he ll make a pretty good point, only to undermine it with a serious error. ponce, more generally, is yet another example of someone at the mercy of unreliable translators and commentators (as were mathers, westcott, waite, etc) 20073 20 robert saks [on ponce: his treatment of german hasidism is superficial and misses the point on such a basic matter as its concept of the words of prayers as keys, though gematria, to the unity of all creation. it is hard to excuse his claim that moses cordovero wrote lechah dodi, his use of pereks as the plural of perek, or his description of luria as being primarily interested in the practical side of kabbalah. it is impossible to ignore his claim that the hasidic movement believed that study was worth

paul mendes flohr (harwood academic publishers gmbh, 1993. wolfson, elliot r. jewish mysticism: a philosophical overview, 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 hou

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

ndon: jason aronson inc, 1991. 20081 19 also see. idel, moshe. gjewish philosophy and kabbalah in spain, h in sephardic& mizrahi jewry: from the golden age of spain to modern times (new york: new york university press, 2005. neoplatonism and jewish thought, edited by lenn e. goodman (albany: state university of new york press, 1992- dillon, john m. gsolomon ibn gabirol fs doctrine of intelligible matter h- mathis, c. k. gparallel structures in the metaphysics of iamblichus and ibn gabirol h- mcginn, bernard. gibn gabirol: the sage among schoolmen h ii. judah halevi fs principal work, kuzari (or cuzari, has been put into english a few times, but not all versions include the commentary on sefer yezirah. two that do are. hirschfeld, hartwig. the book of kuzari. new york: pardes publishing hou

gershom scholem3 and those following his lead has been seriously challenged. in the proceedings of a conference marking the fiftieth year since the publication of scholem fs landmark book, major trends in jewish mysticism (1941),4 ithamar gruenwald argues5 that this work (i.e, major trends c) gappears to be too limited in its conceptual framework, as well as in its actual treatment of the subject matter. h scholem saw certain developments in antique judaism as a mystical phase which followed well after the writing of the hebrew bible; he also saw expressions of mysticism, once present, as separate and distinct not just from the scriptural phase but from normal (common or popular) expressions of religion. gruenwald makes a case for tracing gmystical, or quasi-mystical, elements in scripture

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

erian was used for writing. it is possible that some sumerograms concerning stars have never been pronounced in sumerian, but only in akkadian. later on, the symbols remained in use because of their shortness: e.g. the sumerian name for the scales is rin2, which corresponds to akkadian zi-ba-nh-tu(m, so it can be written as a sumerogram with one sign instead of four signs for akkadian. as another matter, the interpretation of such different names can be difficult, but in this case it seems that in both languages, in the first place scales were meant, as sumerian gi.rin2 and akkadian gi rinnu both mean primarily the most ordinary scales. an epithet of the scales constellation, gstar of justice of .ama h (reiner 1995: 4) can be considered indirect proof. scales are a symbol of justice. also

KETAB E SIYAH

nt's, his words more crafty than a wizard's charm and thus does he threaten to do great wrong. yet with such tongue and words has he come to you, most high, and, in your most perfect love, has deceived you to his true purpose for what father looks for fault in his favourite son. yet he has transgressed far indeed, bartering guidance for error. my father, i beg of you, act most judiciously in this matter. cast the scales of blindness from your eyes and gaze upon the truth, awful though it is. that the serpent, satan, should think thus and contemplate rebellion against you 15 that is the well-spring of his being is surely crime enough. but he goes amongst his brothers who should do nought but cherish you and, with perverse and unholy speech, seduces them to share his crime and, in thus doing

s, his words more crafty than a wizard's charm and thus does he threaten to do great wrong. yet with such tongue and words has he come to you, most high, and, in your most perfect love, has deceived you to his true purpose for what father looks for fault in his favourite son. 76 yet he has transgressed far indeed, bartering guidance for error. my father, i beg of you, act most judiciously in this matter. cast the scales of blindness from your eyes and gaze upon the truth, awful though it is. that the serpent, satan, should think thus and contemplate rebellion against you that is the well-spring of his being is surely crime enough. but he goes amongst his brothers who should do nought but cherish you and, with perverse and unholy speech, seduces them to share his crime and, in thus doing, g

h's wisdom in bestowing favour upon a race so fair and noble. as you have asked of me so shall it be. after some duration of seven nights i shall return to hear what reply you make to heaven's embassy, knowing, in my heart, that your choice shall be just 171 and that you shall give god that tribute that is in truth his rightful due for you are most wise indeed and shall not err in this most grave matter. contemplate, then, in this time allotted the decision that you shall reach and decide most wisely on it. yet before i fly hence and make report upon all that has passed upon the earth let me counsel and warn in one more matter and well would you do to hear such advice for i am wise, as you, yet my knowledge far exceeds that which you, in your short time, have learnt and am most desirous of

ou that you may eat of it and receive its power and you shall be as i am become, more angel than wild beast, knowing the art by which all things are made distinct and by which all matters may judged and how to distinguish from the false the true. tarry no longer but eat of it that you might know, as i now know, whether raphael or my own senses spoke true and which of two spirits did make us. this matter will you judge with ease once you have but tasted the sweet flesh of the fruit i bring. if ever you would resolve these riddles that have sometime vexed both me and you but now, having tasted this fruit, vex me no more. eat then of this fruit i bring to you" uncertain man reached forth with his hand to take the fruit from his brave consort but, before he had grasped the gift he rather did s

certain in conclusion and in consequence. yet also had i heard the cries myself and perceived the many crimes methuselah and my altars were stained with the blood of innocents. neither in favour nor in opposition to the request laid before me could my consideration find. then, at last, knowing no answer to such entreaty i made this reply to abaddon who waited upon my leave or proscription in this matter "noble abaddon, mighty and terrible warrior, most sympathetic is satanael to your grievance 212 for are not my altars sullied also by the blood of men and does the tongue of methuselah not defile me also with his profane hymnings of my name. indeed the blood and cries of his butchery filter down through soil and stone and stain all chadel with the villainy of the tyrant-king. not for such a

KNOWLEDGE LECTURE ONE

ant is brought when he has completed the negative confession. the archaic pictures on the one pillar are painted in black upon a white ground, and those on the other in white upon a black ground, in order to express the interchange and reconciliation of opposing forces and the eternal balance of light and darkness which gives force to visible nature. the black cubical bases represent darkness and matter wherein the spirit, the ruach elohim, began to formulate the ineffable name, that name which the ancient rabbis have said "rushes through the 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, t

KNOWLEDGE LECTURE TWO

e 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 and lettered, and the serpent winding over each path. around each sephira are written the names of the deity

iplicity, visualizing the symbols of a bull--a virgin--a goat which stand for 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

L 001

ade is that he must speak truth, that the falsehood thereof may enslave the souls of men. let him then utter that without fear, that the law may be fulfilled. and according to his original nature will that law be shapen, so that one may declare gentleness and quietness, being an hindu; and another fierceness and servility, being a jew; and yet another ardour and manliness, being an arab. yet this matter toucheth the mystery of incarnation, and is not here to be declared. 15. now the grade of a magister teacheth the mystery of sorrow, and the grade of a magus the mystery of change, and the grade of ipsissimus the mystery of selflessness, which is called also the mystery of pan. 16. let the magus then contemplate each in turn, raising it to the ultimate power of infinity. wherein sorrow is j

L 003

beasts wherewith thou must plough the field; the unicorn, the horse, and the ox. and these shalt thou yoke in a triple yoke that is governed by one whip. 2. now these beasts run wildly upon the earths and are not easily obedient to the man. 3. nothing shall be said here of cerberus, the great beast of hell that is every one of these and all of these, even as athanasius hath foreshadowed. for this matter note 1 is not of tiphereth without, but tiphereth within. i. 0. the unicorn is speech. man, rule thy speech! how else shalt thou master the son, and answer the magician at the right hand gateway of the crown? 1. here are practices. each may last for a week or more. 2 (a) avoid using some common word, such as "and" or "the" or "but; use a paraphrase (b) avoid using some letter of the alphabe

the right hand gateway of the crown? 1. here are practices. each may last for a week or more. 2 (a) avoid using some common word, such as "and" or "the" or "but; use a paraphrase (b) avoid using some letter of the alphabet, such as "t, or "s. or "m; use a paraphrase (c) avoid using the pronouns and adjectives of the first person; use a paraphrase. of thine own ingenium devise others- 1 (i.e. the matter of cereberus. 2. on each occasion that thou art betrayed into saying that thou art sworn to avoid, cut thyself sharply upon the writs or forearm with a razor; even as thou shouldst beat a disobedient dog. feareth not the unicorn the claws and teeth of the lion? 3. thine arm then serveth thee both for a warning and for a record. thou shalt write down thy daily progress in these practices, un

LAITMAN M BASIC CONCEPTS IN KABBALAH

ords, all our pleasant sensations, from whatever source, are caused only by the presence of this spark within them. throughout our lives, we are placed in a forced quest of new objects of delight, hoping to receive greater and greater pleasures; we do not suspect that they might not be anything but shells. to receive absolute fulfillment, we must acknowledge the need for spiritual elevation above matter. there are two paths in our world to reach that goal: the path of the spiritual ascent (kabbalah, and the path of suffering. the path of kabbalah is a path of independent and voluntary realization 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

action to its impact on our senses. these reactions give us the semblance of knowledge, though the essence of the object itself remains totally concealed from us. moreover, we are utterly unable to understand even ourselves. all that we know about ourselves is limited to our actions and reactions. as an instrument of the world s research, science divides into two parts: the study of properties of matter and the study of its form. in other words, there is nothing in the universe that does not consist of matter and form. for example, a table is a combination of matter and form, where matter, such as wood, is the basis that carries the form that of a table. or take the word, liar, where matter (one s body) is a carrier of the form, falsehood. a science that studies materials is based on tests

of matter and form. for example, a table is a combination of matter and form, where matter, such as wood, is the basis that carries the form that of a table. or take the word, liar, where matter (one s body) is a carrier of the form, falsehood. a science that studies materials is based on tests--experiments that lead to scientific conclusions. however, a science that studies forms irrespective of matter, and separates them abstractly, cannot be based on an experiment. this is even truer with forms that were never connected to matter, because a form without matter does not exist in our world. b a s i c c o n c e p t s i n k a b b a l a h 20 a form can be separated from matter only in one s imagination. therefore, all conclusions in such cases will be based purely on theoretical assumptions

ided to let him feel as if he were alive, with his family in his house, as if he had good horses, and was happy with his work and life. these sensations are sometimes perceived in the same way that a dream seems real. indeed, only our sensations create our pictures of the surrounding world. so how can we tell illusion from reality? as with all sciences, kabbalah, too, is divided into the study of matter and the study of form. nevertheless, it has a remarkable feature and an edge over other sciences: even the part of it that studies form abstracted from matter is based entirely on experimental control; that is, it is subject to empirical testing! when a kabbalist has risen to the spiritual level of the studied object, he or she acquires its qualities and thereby has full insight. t h e m e

n the part of it that studies form abstracted from matter is based entirely on experimental control; that is, it is subject to empirical testing! when a kabbalist has risen to the spiritual level of the studied object, he or she acquires its qualities and thereby has full insight. t h e m e t h o d o f p e r c e p t i o n i n k a b b a l a h 21 this person can practically operate various forms of matter, even before they manifest in matter, as if observing our illusions from aside! just as with any other teaching, kabbalah uses certain terminology and symbols to describe objects and actions: a spiritual force, a world, or a sefira is called by the name of the worldly object it controls. since every material object or force corresponds to the spiritual object or force that controls it, an u

LAITMAN M FROM CHAOS TO HARMONY

stence to reduce the suffering they cause us. this is a natural defense mechanism that has developed within us, but it does not mean that things cannot be different, and indeed better than they are now--the editor 31 1 desire is everything one cause, one solution as we have written in the foreword, many of us already feel there is an unfolding crisis on the global and on the personal levels. as a matter of fact, it encompasses the whole of nature: still, vegetative, animate, and the human society. hence, it is not enough to tend to specific areas; we are required to locate the root of the problems and attend to correcting them. this part of the book will show that there is a single reason behind all the negative phenomena. when we understand that reason, we will be able to provide a single

ur knowledge of human nature and the nature of the world. if we acquire a better understanding of these, with all their rules and facets, we will 32 from chaos to harmony be able to see where we are erring. thus, we will also be able to first end the predicaments in our lives, and subsequently advance toward a much brighter future. studying various substances reveals that the primal desire of all matter and every object is to preserve its existence. yet, this focus is expressed differently in each substance. solid objects have a shape that is fixed and defined, making it difficult to penetrate their boundaries, while other forms guard themselves by movement and change. thus, we must ask ourselves what makes each substance behave in a certain manner and be separated from other materials? wh

e. yet, this focus is expressed differently in each substance. solid objects have a shape that is fixed and defined, making it difficult to penetrate their boundaries, while other forms guard themselves by movement and change. thus, we must ask ourselves what makes each substance behave in a certain manner and be separated from other materials? what is it that dictates the actions of each form of matter? the behavior of substances is somewhat similar to a computer screen. we may be impressed with the picture on the screen, but a computer professional treats the same picture simply as a combination of pixels and colors. this technician is interested only in the diverse parameters that create the picture. computer people understand that the computer picture is merely the superficial appearan

ce of a particular combination of these forces. they know which elements need mending to yield a clearer, brighter, and sharper picture, and this is what they focus on. in much the same way, every object and system in reality, including humankind and human society, reflects its unique, inherent combination of forces. to cope with any particular problem that arises, one must begin by understanding matter-behavior at its various levels. and for chapter one: desire is ever ything 33 this to happen, we must reach deeper into the inherent force that designs and shapes matter. the inherent force within each matter and object is generally referred to as the will to exist. this force designs the shape of the substance and defines its qualities and comportment. there are infinite forms and combinat

the degrees of substance the still, vegetative, animate, and the speaking (human) shape the various processes unfolding within it. the desire to exist follows two principles: 1) keeping its present shape, meaning continuing to exist; and 2) adding to itself anything it senses is necessary for its existence. the desire to add something to itself is what distinguishes between the various degrees of matter. let us look at this a bit more closely. at the still level is the smallest desire to exist. this is because the wants of the still are small and it does not need to add anything exterior to itself in order to exist. its only wish is to preserve its present shape, its structure, and its qualities. additionally, it rejects anything alien. because its only wish is to not change, it is called

LAITMAN M KABBALAH REVEALED

he reason for which we are receiving, our intention. when we receive for ourselves, it is called egoism. when we receive in order to unite with the creator, it is called altruism, meaning unity with nature. the greatest wish of all 51 for example, would you enjoy eating the same food every day for months? probably not. but this is exactly what babies are required to do. they have no choice in the matter. in fact, the only reason they agree to it is because they don t know anything else. but surely there is only so much pleasure they can derive from eating, other than filling their empty stomachs. now, think of the baby s mother. imagine her face glowing as she is feeding her child. she is in heaven just watching her child eat healthily. the baby may (at most) be content, but the mother is

ll the creator wants is to give. he has absolutely no desire to receive. besides, what can the creature give to the creator? moreover, phase two discovers that at its core, in phase one, its real desire is to receive. it discovers that its root is essentially a will to receive delight and pleasure, and there is not an ounce of genuine desire to bestow within it. but, and here lies the crux of the matter, because the creator wants only to give, the creature s will to receive is precisely what it can give to the creator. this may sound confusing, but if you think of the pleasure a mother derives from feeding her baby, you will realize that the baby is actually giving pleasure to its mother simply by wanting to eat. therefore, in phase three, the will to receive chooses to receive, and in so

t climb to the spiritual worlds, the control room of our world, and affect our world from there. t h e p y r ami d just as it happens in the spiritual worlds, everything in our world evolves along the same five stages from zero to four. our world is built like a pyramid. at the bottom, the beginning of the evolution of this world, there is the still (inanimate) level, made of trillions of tons of matter (see figure 5. lost in these trillions of tons of matter is a tiny speck called planet earth. and on this earth appeared the vegetative level. naturally, the vegetation on earth is infinitely smaller in mass than that of the still matter on earth, all the more so compared to the quantity of matter in the whole universe. the animate appeared after the vegetative, and has a tiny mass, even co

revealed the spiritual worlds have boundaries, too xthree of them, to be exact. if we are to reach the purpose of creation and become like the creator, we must stick to these boundaries. t h r e e bo u n da r i e s i n l e a r n i n g k a b b a l a h first boundary xwhat we perceive in his preface to the book of zohar, kabbalist yehuda ashlag writes that there are four categories of perception x matter, form in matter, abstract form, and essence. when we examine the spiritual nature, it is our job to decide which of these categories provide us with solid, reliable information, and which do not. the zohar chose to explain only the first two. in other words, every single word in it is written either from the perspective of matter or form in matter, with not a single word from the perspectiv

ence between the first two examples and the latter two is that in the latter pair i am reporting personal experiences, and in the first two, i am speaking of impressions that everyone will experience while in manhattan, though everyone will experience them differently. whose reality is reality? 99 when we talked about the first boundary, we said that the zohar speaks only from the perspectives of matter and form in matter. we said that matter is the will to receive, and form in matter is the intention for which the will to receive actually receives xfor me or for others. in simpler terms: matter= will to receive; form= intention. the form of bestowal in and of itself is called the world atzilut. bestowal in its abstract form is the attribute of the creator; it is totally unrelated to the c

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

the means we need to accelerate our spiritual progress. a kabbalist is not a wizard who performs miracles, but is one whose mission is to help people in general, to assist us in elevating our consciousness to the level necessary to initiate the process of self-correction. finally, the kabbalist is there to help people individually if they desire it. we have no power whatsoever over our hearts, no matter how strong or intelligent or capable we might be. therefore, counteracting the desire for- 95- all we can do is mechanically perform good deeds and implore the creator to replace our hearts with new ones (the word "heart" usually denotes all of our desires. all that is required of us as individuals is to have one great desire, rather than numerous desires. the desire that an individual perc

us names of our world. therefore, under the categories of "sinners" and "the righteous" are described the states of one individual. concealment refers not only to the concealment of the creator, but also to the concealment of a person from oneself. we do not really know ourselves or our true characteristics. these are revealed to us only to the degree to which we are able to correct them (in this matter, a person is comparable to a container of garbage: the more one searches within oneself, the greater is the stench perceived. revelation and concealment- 167- for this reason, the creator shows those who are only at the beginning of the path, the sinners, that their egoism is not so formidable that it cannot be overcome. this is so they will not give up hope at the sight of work that is not

ny better alternative, then we must ask if, within our abilities to perceive in this world, there exists an answer to the question "what are the soul and the body? i have already mentioned in other parts of the book the issue of our limited ability to understand. to the degree that we cannot truly see, perceive or examine any object in this world, we also cannot truly judge our souls or, for that matter, our bodies. given the four categories of how we understand an object its material composition; its outer form; its abstract form, and its essence we can only perceive the outer form of the object as it appears to us and, after examining it, the material of which it consists. but we have no understanding of the removed form of the object, that is, its non-material qualities (its essence. in

, the magician hides- 222- attaining the worlds beyond away in the tower behind locked gates, the wall is high, the guards vigilantly repel, nothing can pass. what will happen? how can they be together, feel good together because it is sad to be alone? every time the man weakens and despairs, he suddenly feels a wave of the wand and he rushes to the walls again to try to circumvent the guards, no matter what! he wants to break into the gates, reach the tower, climb the rungs of the ladder and reach the magician. and every time he surges forward and moves nearer the tower and the magician, the guards become more vigilant, stronger and arduous, mercilessly flaying him. but with each round the man becomes braver, stronger and wiser. he learns to accomplish all sorts of tricks himself, to inve

ppen to each of us, everything both good and bad, is predestined and sent to us by the creator. at the end of the correction, it will become perfectly clear that all that happened was necessary for our benefit. but while each of us is on the path of rectification, to each of us this path appears to span many thousands of years, to be extremely long, bitter, bloody, and extraordinarily painful. no matter how prepared we may be for the next blow, as soon as we perceive a trial approaching, we forget that it comes from that singular power in the world from which everything derives. we forget that we are merely instruments in the hands of the creator, and begin to imagine ourselves to be independently acting units. consequently, we believe that unpleasant circumstances are caused by other huma

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

hysicist who has had contacts with renowned physicist david bohm (1917-1992) and studied with richard feynman (1918-1988, among the most prominent physicists of the 20th century. dr. wolf has also authored eleven books that were translated into several languages. among his books are: taking the quantum leap: the new physics for nonscientists; the yoga of time travel: how the mind can defeat time; matter into feeling: a new alchemy of science and spirit, and mind into matter. j e f f r e y s at i n ov e r, m d, m s c dr. jeffrey satinover holds degrees from m.i.t (sb, harvard (edm, the university of texas (md, and yale (ms. he completed psychoanalytic training at the c.g. jung institute of z rich. he is a former fellow in psychiatry and child psychiatry at yale, where he was twice awarded t

onsists of a substance called the will to receive pleasure. this will to receive pleasure is essentially a desire to be filled with delight, enjoyment; it is what we so often refer to as egoism. this will to receive operates on all levels of existence: still (inanimate, vegetative, animate, and speaking. although the will to receive is the substance of all reality, the desire in itself is neither matter nor atoms, which came later. everything that was created, that exists as the basis of reality, is based on the desire to enjoy, an aspiration for pleasure. in each level of reality, this aspiration takes on different forms. every kabbalist, without exception, from abraham to the last great kabbalist, baal hasulam, maintained that the entire substance of creation consists of a desire to rece

the will to receive pa 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 28 that wants to be filled with the light. hence, the will to receive is also called kli (vessel/receptacle, see figure 1. figure 1 in other words, the desire 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 thi

degree. figure 2 the will to receive then chooses to be a giver, like the creator (the giver. this is the first reaction of the creature, though it is still not an entirely independent choice. it is rather a reaction that stems from its sensation of the giver, which makes it a compelled reaction, derived entirely from the presence of the giver. thus, the will to receive has no free choice in the matter. now the creature begins to contemplate what it can give to the creator. the creator gives because he is the source of the pleasure. but when the creature wants to give as well, it finds that it has nothing to give in return. thus, through its need to give to the creator, the creature discovers the nature of the creator. the creature finds the pa r t i: k a b b a l a h m e e t s q ua n t u

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 world is created. our world has experienced several evolutionary eras, and today we are at a stage where we are starting to understand that spiritual evolution must begin. pa 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 32 today, humanity is facing a series of crises on both social and scientific fronts. many signs point to today s bleak state of humankind and

LAITMAN M THE KABBALAH EXPERIENCE

all the people before adam ha rishon? also, how does it correlate with the sciences dealing with the origin of man? i read in your books that all objects and interrelations are ultimately realized in specific people on earth. so is it literally the first man, or is it the first man to have a screen? a: the universe and humanity are eternal. there is neither beginning nor end to the development of matter. the formation of the universe is a consequence of the development of the spiritual world. the creation of man stems from the development of spiritual objects, which upon descending in degrees materialize into the lowest forms v the objects of this world. t h e t h o u g h t o f c r e a t i o n 35 of course, we have developed from the more primitive forms, but not by natural (darwinian) sel

wake up and start thinking about him by ourselves. when we think of him, it is actually he who creates and strengthens our desire to think about him. the process is entirely in his domain; we must simply demand of the creator to constantly renew the resources, and ask for his help to strengthen the contact. he is waiting for it. perhaps it is still without the intent for her name, but it doesn t matter v we already depend on him. t h e r e a s o n f o r pa i n q: how do i maintain that awakening and strengthen it? a: by being aware that the creator is the one who gives you all the torments, that by putting you in such a state, the creator asks for your attention. people still can t see the actual reasons for those painful events; they cannot see that it is the creator who is behind them

s. we should simply consult the creator before any action, and only then start acting. a n g e l s q: how can i always maintain my aim? a: before every thought, every action and every breath you take v think of the purpose! if a member of my group reminded me of the existence of the creator, even if quite rudely, by poking me when i fell asleep in class, to me, that person is an angel. it doesn t matter how the creator sends the reminders, but from then on, i can advance. if you think like that, you will see that everyone around you is an angel made to remind you of the existence of the creator. we keep getting pushed from above so we can advance toward the creator. the problem is that we attempt to find solutions to complex situations with the power of our minds. that pushes us to the pat

its information from the outside, and only within the boundaries of our senses, then kabbalah speaks of what can be taught, seen and heard outside us, beyond the five senses that limit us. if we have gone through an ordeal, we can empathize with a person who has gone through a similar experience because we have acquired knowledge of this experience and felt emotions from the same experience. as a matter of fact, we have everything it takes to feel the emotions of our fellow human beings. a person who has not gone through similar experiences cannot empathize with other people and might be indifferent to a friend s pain. the difference between people and all other parts of nature is only in the ability to sense certain effects from the unfamiliar world outside us. our examination of the oute

t there is nothing besides the creator. how then should i properly see reality? a: every time people try to understand a new or different reality, they use the attributes and sensations of the world they come from. through the kabbalah, they attain a true understanding of the spiritual reality as well as the one they currently sense. t h e w i s d o m o f k a b b a l a h 59 reality is made of: 1. matter 2. form dressed in matter 3. abstract form (not dressed in matter) 4. essence because we are made of matter, we can only attain the matter and the form dressed in the matter. we will never be able to attain an abstract form, detached from matter. yet, despite the fact that we cannot attain two of these four types, they do exist and clothe one another: the essence comes first. the abstract f

LAITMAN M THE PATH OF KABBALAH

torah becomes dry, concealing the purpose of creation even more than before. t h e pa t h o f k a b b a l a h 12 c h a p t e r 1. 2 b e t w e e n c r e at o r a n d c r e at u r e the question, who am i? exists in everyone. but when that question can no longer be put aside, then it relates to the creator: who is he? this is because the creator is inside us, the source of the human self. hence, no matter how many times we ask ourselves, who am i? the question still relates to the creator. the self is a consequence. our desires, our every movement, everything we do is, in fact, created by the creator. the notion that everything we say and think, even when we speak of the creator and ourselves, is the work of the creator, is virtually impossible for us to perceive. so where is the self? there

med that way because of a spiritual root. this teaches us that the difference between the attainment of an ordinary person and that of a kabbalist is only in the depth of the attainment. the former sees only the external layer, and the latter sees the entire depth down to the primary reason. that is why kabbalah is also a science. the only difference is that kabbalah studies the full depth of the matter to its innermost layer, meaning the desire that was created by the creator, which is robed by all other properties. for this reason, a kabbalist and an ordinary person can both give something the same name because the olive trees grow on the same mountain. the ordinary person has his or her own reason for calling something by its right name. furthermore, the internal property with which the

cts. we all receive and suffer according to the level we are on. turning anguish into something spiritual requires a screen. this cannot be given at whim. such a demand creates a barrier, a separation. that is why the wisdom of kabbalah is also called the wisdom of the hidden (for those who have not attained it. in the preface to the book of zohar, baal hasulam depicts four levels of recognition: matter, form clothed in matter, abstract form, and essence. our science can only deal with what concerns the matter and the form clothed in the matter. a form without matter is a completely abstract concept that cannot be clearly analyzed. the essence, the thing pa r t t h r e e: t h e s t ru c t u r e o f t h e u p p e r wo r l d s 145 that brings life to objects, or creates responses, is complet

othed in the matter. a form without matter is a completely abstract concept that cannot be clearly analyzed. the essence, the thing pa r t t h r e e: t h e s t ru c t u r e o f t h e u p p e r wo r l d s 145 that brings life to objects, or creates responses, is completely incomprehensible. the same thing happens in the spiritual world. a kabbalist who learns something in spirituality, attains the matter and the form that is dressed in the matter, but a form that is not clothed in matter is unattainable. this means that the spiritual world also has its limitations in understanding and perception of the universe. but when kabbalists reach a certain level, they receive a gift from above that opens up all the secrets of the universe. c h a p t e r 3. 2 w h at d o e s k a b b a l a h d e a l w

we receive comes from the creator. that is why a kabbalah teacher is a modest person who lives a daily life just like every one of us, not a sage who is disconnected from this world. that is why neither a kabbalistic teacher nor his students are arrogant; they do not force their ideas on others, nor do they preach. the purpose of the rabbi is to turn the student toward the creator in every single matter, not toward himself. in all other methods, even when they pretend to be kabbalists, students begin to feel awe toward the teacher, not toward the creator. the wisdom of kabbalah is the most practical science of all. everything is subject for experimentation by the student. that is why a kabbalistic spiritual guide is not just any rabbi, but a guide, a coach who works alongside his student

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

hemical constitution and measure the movements of stars thousands of millions of miles away might well have been regarded as the baseless fabric of a dream. may not other discoveries be impending? men of high scientific attainments, such as sir oliver lodge, sir william crookes, professor lombroso, m. camille flammarion and the late professor myers, who have taken the trouble to inquire into this matter of inner sight, have convinced themselves that this faculty exists; so if there be those among the brn. to whom this claim seems ridiculous, i would ask them notwithstanding to read on and see whether the knowledge obtained by a means which is strange to them does not nevertheless supply for obscure or incomprehensible points in our ritual an explanation which commends itself to their reaso

somewhat the same lines, and trying to express their thoughts in the same language of symbol that we employ today. 25. preservation of rituals and symbols 26. that the rituals and symbols should have been preserved to us with so wonderfully little alteration is surely a marvellous thing; it would be inexplicable but for the fact that the great powers behind evolution have taken an interest in the matter, and gradually brought people back to the true lines when they had swerved somewhat away from them. this business was always in the hands of the chohan of the seventh ray, for that is the ray most especially connected with ceremonial of all kinds, and its head was always the supreme hierophant of the mysteries of ancient egypt. the present holder of that office is that master of the wisdom

a wonderful preparation should end in something definite, in a real piece of work for the benefit of mankind. 75. in ancient egypt there was this splendid work, the culmination to which all the preparations led up. our true purpose should be the same. we meet and go through certain ceremonies, and give them the name of work- a name that is quite inappropriate as applied to the mere ceremonies, no matter how full of meaning they may be. but if we are building a grand and beautiful form as a channel for the divine energy, through which the world may be helped, then most assuredly we are doing work, collecting, concentrating and storing up great superhuman forces, and then, with the closing blessing, pouring all that out upon the world. without this, all the preliminaries are, as it says in t

bject of masonic history is one of exceeding interest; but, owing to the fact that masonry is after all a secret society, it is often almost impossible to trace the line of its descent by means of any documents which are now available, and consequently there is great confusion and contradiction among the various accounts. we have ourselves devoted a good deal of investigation and research to this matter, and i have published some of its results in the book just mentioned, glimpses of masonic history. 86. much of the ancient wisdom has been allowed to slip into oblivion, and so some of the true secrets were lost to the great body of the brn. but among the hierophants of the great white brotherhood the true secrets have ever been preserved, and they will always reward the search of the reall

kneels before the pedestal of the r. w. m. in some lodges the altar is a little east of the centre of the floor, and in others it stands in the middle of the floor. 106. on the altar, or close to it, or hanging above it in the middle of the eastern square, there is in co-masonic lodges a small light burning, usually enclosed in ruby-coloured glass. this light symbolizes the reflection of deity in matter, and it corresponds exactly to the light in catholic churches which burns always before the altar on which the host is reserved. 107. figure 2. 108. 109. mackey, in his lexicon of freemasonry, speaks of the altar as: 110. the place where the sacred offerings were presented to god. after the erection of the tabernacle, altars were of two kinds, altars of sacrifice and altars of incense. the

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

nothing for forms and, though by his union therewith he too is a channel of the divine life, he seems to me to lose the enormous advantage of the collective effort made by the oc-cultist, which is so greatly strengthened by the help of the higher beings whose presence he invokes. both these paths lead to god; to some of us the first will appeal irresistibly, to others the second; it is largely a matter of the ray to which we belong. the one is more outward-turned in service and sacrifice; the other more inward-turned in contemplation and love. 24. the knowledge of the occultist 25. the student of occultism, therefore, learns to awaken and train for scientific use the powers latent within him, and by their means he is able to see far more of the real meaning of life than the man whose visi

l return. 57. osiris is in the heavens, but osiris is also in the very heart of men. when osiris in the heart knows osiris in the heavens, then man becomes god, and osiris, once rent into fragments, again becomes one. but see! osiris the divine spirit, isis, the eternal mother, give life to horus, who is man, man born of both, yet one with osiris. horus is merged in osiris, and isis, who had been matter, becomes through him the queen of life and wisdom. and osiris, isis, and horus are all born of the light. 58. two are the births of horus. he is born of isis, the god born into humanity, taking flesh of the mother eternal, matter, the ever-virgin. he is born again into osiris, redeeming his mother from her long search for the fragments of her husband scattered over the earth. he is born int

life, sufferings, death and resurrection are accepted as facts universally admitted(*sir e. a. wallis budge, the papyrus of ani, p. 53) it would appear, however, that in ancient times it was not lawful to speak of the tradition in any detail, at least to strangers, for herodotus says: 141. also at sais there is the burial place of him whom i account it not pious to name in connection with such a matter, which is in the temple of athene (isis) behind the house of the goddess, stretching along the whole wall of it; and in the sacred enclosure stand great obelisks of stone, and near them is a lake adorned with an edging of stone, and fairly made in a circle, being in size, as it seemed to me, equal to that which is called the round pool in delos. on this lake they perform by night the show o

the real facts of the spiritual world. even in the egyptian inscriptions which have been deciphered there are clear indications of a resurrection. the main outline of the true legend was the death of osiris at the hands of set; the division of his body into twice seven parts, representing the coming forth of the seven rays, or types of manifestation, consequent upon the descent of the logos into matter; the search of isis and the finding of the various portions of the body; their reunion and the final raising of osiris by the third of three successive attempts to triumphant immortality and eternal resurrection. 150. it was at this stage also that the function of osiris as the judge of the dead was studied; and the vignette in the papyrus of ani of the judgment of osiris and the weighing o

sed on earth in human life, as it is in the heavens. 156. the researches of the initiate in the mysteries of osiris were still further extended to include man s true home, that higher section of the mental or heaven-world in which the ego functions in his causal body; and at the same time the great ceremony of raising was explained in many layers of interpretation as the descent of the logos into matter, his mystic death and burial, and his rising again to a kingdom without end; and also as the personal descent of the soul into bodies, his resurrection from the death-in-life of the lower worlds of form, and his reincarnation upon earth once more. 157. the s s of the mysteries of osiris were much the same as we have to-day, though the s of g and d was that used in scottish and american work

LETTER FROM A LUCIFEREAN

a proposition, if we felt it to be beyond our capabilities or current taste. each act would, she said, provide a spectacle for the others and demonstrate the mingling of sympathies required for the raising of magical potentia. doubtless this all sounds rather na ve to the modern occultist, but one must remember that this was long before the advent of the so-called permissive society or, for that matter, the popular occult movement. it was in this way that i was initiated into the "brotherhood of lucifer" it transpired that both bernard and michelle [not their real names, of course] had themselves been initiated, some years ago, into a group bearing this title, and had, as was custom, formed their own chapter; it being felt that oral transmission and mutation- in the light of personal reve

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

s inherent in russell s assertion become evident as soon as one entertains its corollary, namely that christ and christianity are by definition good.however positively we might regard christianity, few of us would be willing to characterize the influence of the christian tradition as an unalloyed good. although we might wish we could make such simple, straightforward associations, the fact of the matter is that the cultural images of satanism and christianity we have inherited are complex and ambiguous. we do not have to look any further than everyday speech to perceive how thoroughly satan s sinister associations have been diluted: we live in a world where, without a second thought, we consume deviled ham and devil s food, play devil s advocate, describe certain locations as hellholes, go

in promoting satanism. as one might anticipate, however, many conservative christians took such infernal images with deadly seriousness, and produced a polemical literature condemning heavy metal and often rock music more generally as satanic. although i had considered doing an encyclopedia about satanism for many years, i hesitated because i was reluctant to immerse myself in such a dark subject matter. i had a change of heart, introduction xv however, following work on a reference book dealing with human rights. this other project brought me face to face with real evil. afterward, i perceived contemporary satanism as a lighthearted subject in contrast to the torture and suffering of innocent human beings that takes place every day in almost every corner of our planet. as with all project

ionally associated with the diabolical, despite the fact that they often appear to be offering consolation and guidance. apparitions, which are not seen by everyone, usually involve noises, unusual smells, extreme cold, and the displacement of objects. also visual images, tactile sensations, voices, and the apparent psychokinetic movement of objects may be included. apparitions move through solid matter, appear and disappear abruptly, can cast shadows and be reflected in mirrors, seem corporeal or luminous and transparent, and can be lifelike or have limited movements. it has been shown that there are few differences between the characteristics of apparitions of the living and of the dead. apparition experiences can be of various types. they can be crisis apparitions, which typically appea

of the altar [previously described] unless imagery is more easily obtained in another spot, such as in the vicinity of the victim. producing the image of the victim, proceed to inflict the destruction upon the effigy in the manner of your choice. this can be done in the following ways: the sticking of pins or nails into a doll representing your victim; the doll may be cloth, wax, wood, vegetable matter, etc. the creation of graphic imagery depicting the method of your victim s bag of ingredients for bad spells from south carolina. it includes roots, graveyard dust, hair and nail clippings from the intended victim, and the victim s underclothing pierced with a pin (fortean picture library) 58 curses destruction; drawings, paintings, etc. the creation of a vivid literary description of your

n the story of krishna s defeat of the serpent demon kaliya, krishna is in the process of killing the giant snake when kaliya begs him for mercy: i am not capable of honoring nor of praising you, overlord of the gods, but please take pity on me, o god whose sole thought is compassion! the race of snakes into which i was born is a cruel one; this is its proper nature. but i am not at fault in this matter. for it is you who pour forth and absorb the whole world; classes, forms and natures have all been assigned by you, the creator (dimmitt and van buitenen 1978, 115) krishna responds by exiling kaliya from the yamuna river to the ocean, thereby implicitly acknowledging that even evil beings have a place in the world. according to the bhagavad gita, krishna, as the supreme lord himself, embra

LIBER O

tudent. they should then be carefully painted by him, both from the model and from memory. 2. the student, seated in the "god" position, or in the characteristic attitude of the god desired, should then imagine his image as coinciding with his own body, or as enveloping it. this must be practised until mastery of the image is attained, and an identity with it and with the god experienced. it is a matter for very great regret that no simple and certain tests of success in this practice exist. 3. the vibration of god-names. as a further means of identifying the human consciousness with that pure portion of it which man calls by the name of some god, let him act thus: 4 (a) stand with arms outstretched note 1 (see illustration, in equinox no. 2, p. 13 (b) breathe in deeply through the nostril

he appropriate figure. in obstinate cases, the form of the appropriate god may be assumed. 4. the banishing rituals should be used at the commencement of any ceremony whatever. next, the student should use a general invocation, such as the "preliminary invocation" in the goetia as well as a special invocation to suit the nature of his working. 5. success in these verbal invocations is so subtle a matter, and its grades so delicately shaded, that it must be left to the good sense of the student to decide whether or not he should be satisfied with his result. v. 1. let the student be at rest in one of his prescribed positions, having bathed and robed with the proper decorum. let the place of working be free from all disturbance, and let the preliminary purifications, banishings and invocatio

travelling to coincide with the physical, tightening his muscles, drawing in his breath, and putting his forefinger to his lips. then let him "awake" by a well-defined act of will, and soberly and accurately record his experiences. it may be added that this apparently complicated experiment is perfectly easy to perform. it is best to learn by "travelling" with a person already experienced in the matter. two or three experiments should suffice to render the student confident and even expert. see also "the seer, pp. 295-333, equinox i, 2. vi. 1. the previous experiment has little value, and leads to few results of importance. but it is susceptible of a development which merges into a form of dharana- concentration- and as such may lead to the very highest ends. the principal use of the prac

LIBER 141

condition be fulfilled; and so difficult is this, not only because of the overcoming of the bodily trance, but because of the wandering nature of the mind itself. and thereafter only by long and hard training preliminary in the art of meditation, and by constant practice and experience, can this act become fruitful in magick. iv of times and seasons although no instruction has been given on this matter, yet it is evident, not only from considerations of the nature of things, but from our own experience of these two years, that the fruitfulness of this sacrament varies constantly, as it seems without rational cause. nor have we fully understood the best conditions. but it is our opinion that the adept should suffer inward premonition whether the hour be propitious or no. yet it hath also b

whether of wine or subtler agents may be continued, so as to raise the body from excitement to excitement, and thus fit it for the proper exaltation suitable to the work. but in all this men may differ, and there is no rule but what may be engraven upon her tracing-board by the burin of experience. vi of operations of this art, whether they should be single or multiple we have doubt also in this matter whether, if an operation fail, it be wise to reiterate. a single act implieth perfection, and full faith, in the adept; if he repeat, that is fear, and argueth imperfection in the first trial. yet possibly for great cosmic operations it may be well to perform a series of sacraments; but in this case the series should be arranged beforehand, and carried out regularly. as for example, the 16

n cosmic hypotheses to which it is perhaps not impossible to assent at least tentatively, but which are certainly unproven. the idea of prana in some form more mystical than that which identifieth it with the motion of the physicist is perhaps inherent. in the mere consummation of the sacrament for health and vitality is no violation of reason, but at most an exaggeration of anticipation; for the matter of the sacrament is indubitably a microcosm; but in the extension of this sacrament to validity in magick is an hiatus comparable to that which exists in the theory of astrology. even granting that an angle of 120 subtended at the eye of the observer on earth between sol and saturn (exempli gratia) is accompanied by certain fortunes, this may be casual and not causal. however, in this matte

e. xi of certain rites analogous to that of the ix it is said by certain initiates that to obtain spiritual gifts, and to aid nature, the sacrament should be as it were a nuptial of the folk of earth; but that magick is of the demon, and that by a certain perversion of the office, may be created elementals fit to perform the will of the magician. now herein is a difficulty, since in this case the matter of the sacrament cannot exist, for that there is no white eagle to generate the gluten. howbeit, we hold that in this rite is great efficacy; it may be that for certain operations it is equal or superior to that explained to initiates of the ix. but we hold that in this case the priest must be an initiate, for that it is his will which determineth the magical character of his lion; so that

ed the neap. water burneth the skin not at all, and the oil of vitriol but slowly but add a drop of water to the drop of oil, and instantly cometh heat and a pang intense and sharp. this is but analogy, yet just, and pleasing to the philosopher. xii of the choice of an assistant with regard to the choice of one to serve this sacrament, man is so confused in mind, and so easily deceived as to this matter, that it seems to us not unreasonable to allow full sway to the caprice of the moment. for this caprice so-called is in truth perhaps the voice of the sub-consciousness; that is, it is the deliberate choice of the holy phallus itself "the phallus is the physiological basis of the oversoul" for this very reason are these many men led astray, lost in unchastity and ruin. but let the conscious

LIBER 777

e* apu-t the right ear 32 bis satem, ahapshi, nephthys, ameshet \yyj \yla the bones. as 16 31 bis asar. table of correspondences 8 xxii. small selection of hindu deities. xxiii* the forty buddhist meditations. 0 aum nothing and neither p nor p' f space f consciousness f 1 parabrahm (or any other whom one wishes to please[[shiva, brahma] indifference s 2 shiva, vishnu (as buddha avatars, akasa (as matter, lingam joy s 3 bhavani (all forms of sakti, prana (as force, yoni compassion s 4 indra, brahma friendliness s 5 vishnu, varruna-avatar death r 6 vishu-hari-krishna-rama buddha r 7[[bhavani, etc] the gods r 8 hanuman analysis into 4 elements a 9 ganesha, vishnu (kurm avatar) dhamma r 1010 lakshmi &c [kundalini] sangha r the body r 11 the maruts [vayu] wind k 12 hanuman, vishnu (as parasa-ra

lver crescent vedana chyle, lymph 31 agni or tejas the red triangle sa a blood 32 bis prithivi the yellow square rupa solid structures, tissues 31 bis akasa the black egg vi nanam semen, marrow cxci. the four noble truths (buddhism) clxxxix. cxc. bodily functions. 11 sorrow s cause speaking though 23 sorrow s ceasing holding nutrition 31 noble eight-fold path moving moving 32 bis sorrow excreting matter 31 bis. generating magick table iii 20 lxxvii. the planets and their numbers. lxxviii. intelligences of the planets. cxciv (transliteration) 12# 8 (260) layryt tiriel 13= 9 (3321 \yqhc hwrb duw \ycycrtb aklm malkah be tarshishim va a ad be ruah shehaqim. 14$ 7 (49) laygh hagiel 21& 4 (136) lypwy yophiel 27% 5 (325) layparg graphiel 30! 6 (111) laykn nakhiel 32' 3 (45) layga agiel lxxix. spi

lance. a conventional figure of justice with scales and balances 23 the spirit of the mighty waters. the figure of an hanged or crucified man* 24 the child of the great transformers. the lord of the gate of death. a skeleton with a scythe mowing men. the scythe handle is a tau. 25 the daughter of the reconcilers, the bringer-forth of life. the figure of diana huntress* 26 the lord of the gates of matter. the child of the forces of time. the figure of pan or priapus* 27 the lord of the hosts of the mighty. a tower struck by forked lightning* 28 the daughter of the firmament. the dweller between the waters. the figure of a water-nymph disporting herself* 29 the ruler of flux and reflux. the child of the sons of the mighty. the waning moon* 30 the lord of the fire of the world. the sun* 31 th

e child) and ra-hoor-khuit (ra-horus of the two horizons. line 6: on was not an egyptian deity but a transliteration into hebrew( a or wa) of the name of the egyptian solar cult-centre called heliopolis by the greeks. the confusion arose through a misreading by freemasons of genesis xli, 45 and 50 where joseph married asenath daughter of poti-phera priest of on. on spelt u as a formula is another matter entirely; see col. clxxxvii. hrumachis is probably a variant spelling of harmachis (hor-maku, said by budge (gods of the egyptians vol. i p. 470) to be the greek name for heru-khuti, horus of the two horizons, who represented the sun from sunrise to sunset. line 13: chomse also spelt khons or khensu. in one legend (cited by budge, op. cit. i, 448) he is said to be the son of the cat goddess

LIBER AASH

en let him sway the force of him to and from like a satyr in silence, until the word burst from his throat. 14. then let him not fall exhausted, although the might have been ten thousandfold the human; but that which floodeth him is the infinite mercy of the genitor-genetrix of the universe, whereof he is the vessel. 15. nor do thou deceive thyself. it is easy to tell the live force from the dead matter. it is no easier to tell the live snake from the dead snake. 16. also concerning vows. be obstinate, and be not obstinate. understand that the yielding of the yoni is one with the lengthening of the lingam. thou art both these; and thy vow is but the rustling of the wind on mount meru. 17. now shalt thou adore me who am the eye and the tooth, the goat of the spirit, the lord of creation. i

LIBER ALEPH

the bed of procrustes. each of us, as he grows, learns repression of himself and his true will .it is a lie, this folly against self: these words are written in the book of the law. so therefore these passions in ourselves which we understand to be hindrances are not part of our true will, but diseased appetites, manifest in us through false early training. thus the tabus of savage tribes in such matter as love constrain that true love which is born in us; and by this constraint come ills of body and mind. either the force of repression carries it, and creates neuroses and insanities; or the revolt against that force, breaking forth with violence, involves excesses and extravagances. all these things are disorders, and against nature. now then learn of me the testimony of history and liter

f will, and also the eighth henry of england, as a mighty king, bent them to overturn the whole world that they might have satisfaction of their loves. and who shall follow them? for even now we find great churchmen, statesmen, princes, dramamakers, and many lesser men, overwhelmed utterly and ruined by the conflict between their passions and the society about them. wherein which party errs is no matter of moment for our thought; but the existence of the war is evidence of wrong done to nature. n liber aleph vel cxi 6# ultima thesis de amore (final thesis concerning love) herefore, o my son, be thou wary, not bowing before the false idols and ideals, yet not flaming forth in fury against them, unless that be thy will. but in this matter be prudent and be silent, discerning subtly and with

y, and thy limbs withered and distorted by reason of their compulsion, do thou, having broken them, walk gently for a little while, until the ancient elasticity return, so that thou mayst walk, run, and leap naturally and with rejoicing. also, since these fetters are as a bond almost universal, be instant to declare the law of liberty, and the full knowledge of all truth that appertaineth to this matter; for if in this only thou overcome, then shall all earth be free, taking its pleasure in sunlight without fear or phrenzy. amen. t the book of wisdom or folly 7 z de natura sua percipienda (of percieving one.s nature) nderstand, o my son, in thy youth, these words which some wise one, now nameless, spake of old; except ye become as little children ye shall in no wise enter into the kingdom

whose fall should bring it to the shapeless ruin whose name is choronzon! k liber aleph vel cxi 14 n de somniis. e: clavicula (of dreams. v: the key) he dream delightful is then a pageant of the fulfilment of the true will, and the nightmare a symbolic battle between it and its assailants in thyself. but there can be only one true will, even as there can be only one proper motion in any body, no matter of how many forces that motion be the resultant. seek therefore this will, and conjoin with it thy conscious self; for this is that which is written .thou hast no right but to do thy will. do that, and no other shall say nay. thou seest, o my son, that all conscious opposition to thy will, whether in ignorance, or by obstinacy, or through fear of others, may in the end endanger even thy tru

thy path. for to thee, who hast aspired, it is thy nature to perform the great work, and this is the final dissolution of the cosmos. for though a stone seem to lie still on a mountain top, and have no care, yet hath it an hidden nature, a task ineffable and stupendous; namely, to force its way to he centre of gravity of the universe, and also to burn up its elements into the final homogeneity of matter. therefore the way of quiet is but an illusion of ignorance. whoever thou mayst be now, thy destiny is that which i have declared unto thee; and thou art most fixed in the true way when, accepting his consciously as thy will, thou gathereth up thy powers to move thy self mightily within it. s liber aleph vel cxi 26 w de differentia rerum (of the distinction of things) ut, o my son, although

LIBER ASTARTE

rote that ararita was .delivered unto me in the winter of last year. b vel magi, tzaddi, cheth and a fash appear to have been later (source: ac diary 1907iiliber astarte vel berylli svb figvra clxxv v a a publication in class d 1 0. this is the book of uniting himself to a particular deity by devotion. 1. considerations before the threshold. first concerning the choice of a particular deity. this matter is of no import, sobeit that thou choose one suited to thine own highest nature. howsoever, this method is not so suitable for gods austere as saturn, or intellectual as thoth. but for such deities as in themselves partake in anywise of love it is a perfect mode. 2. concerning the prime method of this magick art. let the devotee consider well that although christ and osiris be one, yet the

im may inspire me with deeper devotion to him. or: working. let him say .i drive my spade into the earth that fresh flowers (fruit, or what not) may spring up to his glory, and that i, purified by toil, may give better devotion to him. or, whatever it may be that he is doing, let him reason it out in his mind, drawing it through circumstance and circumstance to that one end and conclusioon of the matter. and let him not perform the act until he hath done this. as it is written .liber vii. cap. v. 22. every breath, every word, every thought, is an act of love with thee. 23. the beat of my heart is the pendulum of love. 24. the songs of me are the soft sighs: astarte vel liber berylli 6 25. the thoughts of me are very rapture: 26. and my deeds are the myriads of thy children, the stars and t

hou do of thine own nature without the slightest flaw or failure in the minutest part thereof. 19. concerning the lections. let the philosophus read solely in his copies of the holy books of thelema,1 during the whole period of his devotion. but, if he weary, let him read books which have no part whatever in love, as for recreation. but let him copy out each verse of thelema which bears upon this matter, and ponder them, and comment thereupon. for therein is a wisdom and a magic too deep to utter in any other wise. 20. concerning the meditations. herein is the most potent method of attaining unto the end, for him who is thoroughly prepared, being purified by the practice of the transmutation of deed into devotation, and consecrated by the right performance of the holy ceremonies. yet herei

oath. so then thou shalt go through ceremonies meaningastart e vel liber berylli 10 less and hideous to thee, and blaspheme shalt thou against thy deity and curse him. and this mattereth little, for it is not thou, so be that thou adhere to the letter of thine obligation. for thy spiritual sight is closed, and to trust it is to be led unto the precipice, and hurled therefrom. 29. further of this matter. now also subtler than all these terrors are the illusions of success. for one instant.s self-satisfaction or expansion of the spirit, especially in this state of dryness, and thou art lost. for thou mayst attain to the false union with the demon himself. beware also of even the pride which rises from having resisted the temptations. but so many and so subtle are the wiles of choronzon that

ove 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. but it were false to say .horus is a foal. or .horus is purple. one may say .horus resembles a foal in this respect, that astarte vel liber berylli 12 he is the offspring of two complementary beings. 33. further of this matter. so also many have said truly that all is one, and falsely that since earth is that one, and ocean is that one, therefore earth is ocean. unto him good is illusion, and evil is illusion; therefore good is evil. by this fallacy of logic1 are many men destroyed. moreover, there are those who take the image for the god; as who should say, my heart is in tiphareth, and an adeptus is in tipheret

LIBER AZAZEL

humiliating and enslaving- these are the gifts of other gods. i have no share in them, they are not of my essence. 6. open yourself to me and receive my gifts, for i give to all who earnestly desire. learn from me! gain from me! accept me and be one with me, allow my flame to enter your temple and light all its passageways. 7. of the many who know of me, most are eaten up with fear of me, but no matter, they are weak and despised in my sight. only the few whom i choose to truly understand my nature will come to me, for such is the way of things. my path is for the few, not the many. 8. my chosen servants are enough, they serve me better than the mindless flocks of other gods, who accept all uncritically. they enjoy pointless servitude and feed off of the minds of their slaves, i find no f

LIBER B VEL MAGI

ade is that he must speak truth, that the falsehood thereof may enslave the souls of men. let him then utter that without fear, that the law may be fulfilled. and according to his original nature will that law be shapen, so that one may declare gentleness and quietness, being an hindu; and another fierceness and servility, being a jew; and yet another ardour and manliness, being an arab. yet this matter toucheth the mystery of incarnation, and is not here to be declared. 15. now the grade of a magister teacheth the mystery of sorrow, and the grade of a magus the mystery of change, and the grade of ipsissimus the mystery of selflessness, which is called also the mystery of pan. 16. let the magus then contemplate each in turn, raising it to the ultimate power of infinity. wherein sorrow is j

LIBER CCC KHABS AM PEKHT

the path of this comet may assist him to expand the sphere of his mental vision until it include a star. and thus, gathering one star after another, let his contemplation become vast as the heaven, in space and time ever aspiring to the perception of the body of nuit; yea, the body of nuit oliber ccc khabs am pekht an epistle of therion 9 =28, a magus of a a, to his son, being an instruction in a matter of all importance, to wit, the means to be taken to extend the dominion of the law of thelema throughout the whole world. v a a publication in class e 93 10 =18 666 9 =28 pro coll. summ. 777 8 =38 d. d. s. 7 =48 o. m. 7 =48 o. s. v. 6 =58 parzival 5 =68 pro coll. int. v. n. pramonstrator p. imperator pro coll. ext. achad cancellarius 1 son,1 do what thou wilt shall be the whole of the law

oweth is not of us. beauty and strength, leaping laughter and delicious languor, force and fire, are of us..4 indeed in all ways thou mayest expound the joy of our law, nay, for thou shalt overflow with the joy thereof, and have no need of words. it would moreover be impertinent and tedious to call again thine attention to all those passages that thou knowest so well. note, pray thee, that in the matter of direct instruction there is enough. consider the passage .choose ye an island! fortify it! dung it about with enginery of war! i will give you a war-engine. with it ye shall smite the peoples; and none shall stand before you. lurk! withdraw! upon them! this is the law of the battle of conquest: 1 [al i. 38] 2 [al i. 37] 3 [al ii. 9] 4 [al ii. 19-20] liber ccc 4 thus shall my worship be a

ken of later in the paris working, or it may mean the child elsewhere predicted, or some secret preparation of the hearts of men. it is difficult to decide on such a point, but we may be sure that the event will show that the exact wording was so shaded as to prove to us absolute foreknowledge on the part of that most holy angel who uttered the book. note, pray thee, further, in verse 39, how the matter proceeds .all this..i.e. the book of the law itself. and a book to say how thou didst come hither. i.e. some record such as that in the temple of solomon the king.1. and a reproduction of this ink and paper for ever. i.e. by some mechanical process, with possibly a sample of paper similar to that employed..for it is in the word secret and not only in the english. compare ccxx iii:47, 73. th

LIBER CCCXXXV ADONIS

owing for my lost husband. i have found him here, but with his memory gone, his mind distraught, living in luxury with a courtesan (i could forgive him that if he knew me, filled with a blind unreasoning fear of what who knows? he fs haunted by a spectre king. hermes. physicians must know everything: half the night burn learning.s candle, half the day devote to scandal. here.s the mischief of the matter that i learn most from the latter! yesterday i paid a visit to the fair. astarte, is it? saw the kitchen and the closet, deduced diet from deposit, saw where silkworm joined with swan to make a bed to sleep upon, saw the crowd of cringing knaves that have made their masters slaves, saw astarte.diagnosed what had made him see a ghost! psyche. can you cure him? hermes. in my hurry (and a not

LIBER CHANOKH

tyson, donald (1998: enochian magick for beginners. st paul, mn: llewellyn. zalewski, pat (1990: golden dawn enochian magic. st paul, mn: llewellyn(.second edition. 1994. finally i will warn the reader that schueler& schueler.s .enochian. books for llewellyn should not be regarded as a reliable source of information on either .dee purist. or golden dawn enochian magick, or anything else for that matter. notes 42 notes to part i 1: these talismans, the ensigns of creation, are referred to the seven planets (clockwise from top) venus, sol, mars, mercury, jupiter, saturn, luna. the details of the ensigns are not visible on the graphic of the holy table (plate i. the seven ensigns and an account of their reception can be found in mysteriorum liber tertius; they are reproduced in turner (1989

here does not appear to be any way to read occodon using the former character on either the ave or raphael great table versions. 22: this reading agrees with sloane 3191, tfr and turner.s typeset of liber scienti (james has dialioai which is blatantly wrong at it has one letter too many; the character on the great table will read dialoia on the 1584 and 1587 tables (or the version in chanokh. the matter is complicated by the fact that in sloane 3191 the character on the great table differs from the character given with this name in the table of ayres in liber scienti which will give dialioa from the ave or raphael great table. 23: thus in equinox publication, and in james.s and turner.s typesets of liber scienti. this reading agrees with plate iii and is consistent with the ave and raphael

LIBER CLXV A MASTER OF THE TEMPLE

he beginner; no sooner does he get a result, any result, than he immediately thinks he is at the end. but v.i.o. is evidently not to be deceived in that way, for he goes on: now, had i really arrived at the end, it seems reasonable to suppose i should not be here writing this. my body and mind are at any rate still in existence as a body and mind. but, as these are admittedly impermanent, does it matter much that they continue to exist in this form or no? what has that to do with the consciousness of the existence of that which transcends both? now, had not some part of my present state of existence realized the possibility of another and higher state of consciousness, should i not still be in that state of uncertainly in which i lived before this the equinox 138 realization came? this rea

inconceivable to the mind. the old god willed to be something, and the universe appeared; the new god wills to be nothing and becomes? after writing the foregoing, there was a state of bliss the reflection of which was caught by the body. so joyful it became that it whirled round in a mad dance, and was filled with music. it was stifled by the confines of the room; but i was free, so it couldn t matter much (this is the second experience of rhythm filling the body, and causing it to whirl and dance in order to find expression somehow) april 9th. started to read about 8:30 this morning. sometime during morning lost idea of ego to realize all as self (left notes for a couple of hours) i find terrible difficulty in expressing the slightest idea of that which occurred during this state, yet i

to touch it or take it out, while to enter it daily appears an almost superhuman task. why is this? i have done exercises this week as usual, but a little earlier than previously, because i have to be at the office by 8:30 a.m. instead of nine o c. as heretofore. i think fra. p.a. might write to me. i feel that he is testing me, and have tried to hold to that idea. i know that really it does not matter, but i am weak yet, and should so like a little friendly push and a few words of advice. i feel like dropping it all for a time; but that is perhaps the very thing that is so difficult, in fact, the whole trick! o dear, i am certainly having a spell of dryness. but i will plod on, on, on, and in, in, in. o for one kiss, or the echo of a kiss, my lord adonai. i yearn for thee, i am parched f

during this retirement he cut a wand, as a symbol not of his will but of the will of adonai in him. it would be hardly right to say that this magical retirement produced no results, though it may not have produced the one desired result. by the time a man has made 671 entries in his magical record (as frater v.i.o. did during those six weeks) and each of those entries has a direct bearing on the matter in hand, he is bound to have produced a state of mind somewhat different from normal consciousness (it is interesting to note that 671, by a curious coincidence, is the numeration of adonai, spelt in full, the central idea of the invocation) 6 no man has the right to make the slightest suggestion to another as to when he should or should not undertake this critical and central operation. to

operation) the state is getting more and more difficult to describe, in fact i don t know what to make of it. i might almost say i feel normal; and yet there is a subtle difference. there is (i think) an entire absence of fear, worry, disgust, joy, sorrow, pain, or any of the old states, and this seems to be a condition of calm observation without any desire to criticise anything. i suppose, as a matter of fact, it is a state of equilibrium. i think i have it. it is the empty shrine awaiting the in-dwelling of the god. 10 p.m. i experienced another peculiar state just now. having closed my eyes for a few moments (concentrating, i thought i would try and think backwards over the last few things i had been doing, but found, try as i would, i could not think of things done even a moment befor

LIBER COLLEGII SANCTI

rring of advancement. 1. the practicus shall proceed to the grade of philosophus at any time that authority confers it. 2. he shall pass examinations in liber dcclxxvii, the qabalah, and the sepher sephiroth. he shall attain complete success in liber iii, cap i. 3. he shall further show some acquaintence with and experience of his chosen method of divination. yet he shall be his own judge in this matter. 4. he shall commit to memory liber xxvii and pass examinations in the ritual and meditation practice given in liber xvi. further, he shall pass the mediation practice s.s.s, in liber hhh. 5. besides all this, he shall apply himself to a way of life wholly suited to the path. let him remember that the word practicus is no idle term, but that action is the equilibrium of him that is in the h

e necessary addition to be made to his practicus f robe. let him make an appointment with his philosophus at the pleasure of the latter for the conferring of advancement. 1. the philosophus shall proceed to the grade of dominus liminis at any time that authority confers it. 2. he shall pass examinations in liber clxxv and in construction and consecration of talismans and in evocation. yet in this matter he shall be his own judge. he shall moreover attain complete success in liber iii, cap. ii. further, he shall apply himself to study and practice the meditations given in liber v. 3. he shall further show some acquaintance with and experience of liber o, caps. v, vi. whereof his record shall be his witness. 4. he shall commit to memory a chapter of liber dcccxiii. 5. besides all this, he sh

rum. let him make an appointment with his dominus liminis at the pleasure of the latter for the conferring of advancement. 1. the dominus liminis shall proceed to the grade of adeptus minor at any time that authority confers it. 2. he shall pass examination in liber iii, cap. iii. 3. he shall meditate on the diverse knowledge and power that he has acquired, and harmonize it perfectly. and in this matter he shall be judged by the pramonstrator of the a a 4. he shall accept an office in a temple of initiation, and commit to memory a part appointed by the imperator of the a a 5. besides all this, he shall abide on the threshold. let him remember that the word dominus liminis is no idle term, but that his mastery will often be disputed, when he knoweth it not. 6. when at last he hath attained

LIBER CORDIS CINCTI SERPENTE

. 7. be not contented with the image. 8. i who am the image of an image say this. 9. debate not of the image, saying beyond! beyond! one mounteth unto the crown by the moon and by the sun, and by the arrow, and by the foundation, and by the dark home of the stars from the black earth. 10. not otherwise may ye reach unto the smooth point. 11. nor is it fitting for the cobbler to prate of the royal matter. o cobbler! mend me this shoe, that i may walk. o king! if i be thy son, let us speak of the embassy to the king thy brother. 12. then was there silence. speech had done with us awhile. there is a light so strenuous that it is not perceived as light. 13. wolf fs bane is not so sharp as steel; yet it pierceth the body more subtly. 14. even as evil kisses corrupt the blood, so do my words dev

at thou dost encircle is an universal heart. 21. i, and me, and mine were sitting with lutes in the marketplace of the great city, the city of the violets and the roses. 22. the night fell, and the music of the lutes was stilled. 23. the tempest arose, and the music of the lutes was stilled. 24. the hour passed, and the music of the lutes was stilled. 25. but thou art eternity and space; thou art matter and motion; and thou art the negation of all these things. 26. for there is no symbol of thee. 27. if i say, come up upon the mountains! the celestial waters flow at my word.but thou art the water beyond the waters. 28. the red three-angled heart hath been set up in thy shrine; for the priests despised equally the shrine and the god. liber cordis cincti serpente svb figvra ynda 13 29. yet a

LIBER CXCVII STORY OF SIR PALAMEDES

ritten in my book is this most drastic disillusion! so weak and ill was he, i doubt if he might hear the royal feast of laughter that came rolling out afar from that elusive beast. yet, those white lips were snapped, like steel upon the ankles of a slave! that body broken on the wheel of time suppressed the groan it gave .not there, not here, my quest. he cried .not thus! not now! do how and when matter? i am, and i abide, sir palamede the saracen. 86 xxxviii sir palamede of great renown rode through the land upon the quest, his sword loose and his vizor down, his buckler braced, his lance in rest. now, then, god save thee, palamede! who courseth yonder on the field? those silver arms, that sable steed, the sun and rose upon his shield? the strange knight spurs to him. disdain curls that p

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

nk! h and again is prejudice. indolence is no virtue in a questioner. eagerness, intentness, concentration, vigilance.all these i include in the connotation of gsceptic. h such questioning as has been called gvital scepticism h is but a device to avoid true questioning, and therefore its very antithesis, the devil disguised as an angel of light [or vice versa, friend, if you are a satanist; fis a matter of words.words.words. you may write x for y in your equations, so long as you consistently write y for x. they remain unchanged.and unsolved. is not all our gknowledge h an example of this fallacy of writing one unknown for another, and then crowing like peter fs cock] 2 liber cxlviii i picture the true sceptic as a man eager and alert, his deep eyes glittering like sharp swords, his hands

for y in your equations, so long as you consistently write y for x. they remain unchanged.and unsolved. is not all our gknowledge h an example of this fallacy of writing one unknown for another, and then crowing like peter fs cock] 2 liber cxlviii i picture the true sceptic as a man eager and alert, his deep eyes glittering like sharp swords, his hands tense with effort as he asks, gwhat does it matter? h i picture the false sceptic as a dude or popinjay, yawning, with dull eyes, his muscles limp, his purpose in asking the question but the expression of his slackness and stupidity. this true sceptic is indeed the man of science; as wells f gmoreau h tells us. he has devised some means of answering his first question, and its answer is another question. it is difficult to conceive of any q

the man of science; as wells f gmoreau h tells us. he has devised some means of answering his first question, and its answer is another question. it is difficult to conceive of any question, indeed, whose answer does not imply a thousand further questions. so simple an inquiry as gwhy is sugar sweet? h involves an infinity of chemical researches, each leading ultimately to the blank wall.what is matter? and an infinity of physiological researches, each (similarly) leading to the blank wall.what is mind? even so, the relation between the two ideas is unthinkable; causality is itself unthinkable; it depends, for one thing, upon experience.and what, in god fs name, is experience? experience is impossible without memory. what is memory? the mortar of the temple of the ego, whose bricks are th

ds on our logic; not upon the simple identity a is a only, but upon its whole structure from the question of simple propositions, enormously difficult from the moment when it occurred to the detestable genius that invented gexistential import h 1 [crowley is failing to distinguish different senses of the verb gto be h (identity vs. existential. t.s] the soldier and the hunchback 5 to consider the matter, to that further complexity and contradiction, the syllogism. iv thought is appears then (in the worst case possible, denial) as the conclusion of the premisses: there is denial of thought (all) denial of thought is thought. even formally, ftis a clumsy monster. essentially, it seems to involve a great deal beyond our original statement. we compass heaven and earth to make one syllogism; an

re is god h? what, in the devil fs name, is god? if (with moses) we picture him as an old man showing us his back parts, who shall blame us? the great question.any question is the great question.does indeed treat us thus cavalierly, the disenchanted sceptic is too prone to think! well, shall we define him as a loving father, as a jealous priest, as a gleam of light upon the holy ark? what does is matter? all these images are of wood and stone, the wood and stone of our own stupid brains! the fatherhood of god is but a human type; the idea of a human father conjoined with the idea of immensity. two for one again! no combination of thoughts can be greater than the thinking brain itself; all we can think of god or say of him, so long as our words represent thoughts, is less than the whole bra

LIBER CXX

which hath no name, no image. little brother, give me thy hand; for the first step is hard. aleister crowley (c) ordo templi orientis. key-entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 29.06.20lethe ritual of passing through the tuat liber cxx &odvv' introduction this rite, taken from materials in crowley s diary has the same numeration as liber cxx, samekh. in the matter of the directions, there are several markouts that make unclear whether he intends to use the ordinary elemental directions: e. air, s. fire, w. water, n. earth (as is implied in liber samekh, and used in the lesser pentagram, star ruby and others) or if he intends the directions of the cherubic signs (as in the planetary stations: e. fire, s. earth, w. air, n. water (used in the lesser hex

LIBER DCCCLX JOHN ST

orld; nothing less than giants and paynim and men-atarms and distressed ladies, vampires and succubi, could amuse them. their magicians brought demons from the smoke of blood, and made gold from baser metals. in this they succeeded; the intelligent perceived that the gold and the lead were but shadows of thought. it became probable that liber dccclx 4 the elements were but isomers of one element; matter was seen to be but a modification of mind, or (at least) that the two things matter and mind must be joined before either could be perceived. all knowledge comes through the senses, on the one hand; on the other, it is only through the senses that knowledge comes. we then continue our conquest of matter; and we are getting pretty expert. it took much longer to perfect the telescope than the

lated 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. the whole formulating the ankh.the key of life! i gave moreover the signs of the grades from 0 =0 to 7 =4. then did i take upon myself the great obligation1 as follows: i. i, o.m &c, a member of the body of god, hereby bind myself on behalf of the whole universe, even as we are now physically bound unto the cross of suffering: 1 [this is the .oath of the abyss. or th

lled brain breaks loose. 12.33. i will therefore compose myself to sleep: is it not written that he giveth unto his beloved even in sleep .others, even in sleep, he makes fruitful from his own strength. 7.29. woke and forced myself to rise. i had a number of rather pleasing dreams, as i seem to remember. but their content is gone from me; and, in the absence of the prophet daniel, i shall let the matter slide. 7.44. pr.n.y.ma. 13 cycles. very tiring; i began to sweat. a mediocre performance. 8.00-8.20. breakfast. hatha-yog..a pear and two gaufrettes. 8.53. have been meditating in hanged man position. thought dull and wandering; yet once .the conception of the glowing fire. seen as a planet (perhaps mars. just enough to destroy the concentration; then it went out, dammit! 1 [see the edition

t all out of these hindu books. 10.20. a little pr.n.y.ma, i think. 10.22. can.t get steady and easy at all! will try hanged man again. 10.42. not much good. the mantra goes on, but without getting hold of the cakra .tis difficult to explain; the best simile i can get is that of a motor running with the clutch out; or of a man cycling on a suspended machine. there.s no grip to it. the fact of the matter is, i am quite unconcentrated. evidently the osiris risen stage is over; and i think it is a case for violent measures. if one were to slack off now and hope for the morning, like a shipwrecked paul, one would probably wake up a mere man of the world. the question then arises: what shall i do to be saved? the only answer.and one which is quite unconnected with the question.is that a ritual

ical table, showing curves of food (and digestion, drink, other physical impulses, weather, and so on, and comparing them with the curve of mystic enthusiasm and attainment. through it is perhaps true that perfect health and bien-etre are the bases of any true trance or rapture, it seems unlikely that mere exuberance of the former can excite the latter. in other words there is probably some first matter of the work which is not anything we know of as bodily. on my return to london, i must certainly put the matter before 1 [vide .liber cordis cincti serpente. t.s] liber dccclx 58 more experienced mathematicians, and if possible, get a graphic analysis of the kind indicated] 9.20. how difficult and expensive it is to get drunk, when one is doing magic! nothing exhilarates or otherwise affect

LIBER DCCCXI ENERGIZED ENTHUSIASM

ite myself, i kept on saying (as the phrase goes) gthat i felt something; couldn't say what. h the moment it occurred to somebody to put up all his paintings in one room by themselves, it was instantly apparent that his naivete was the simplicity of a master. let no one then imagine that i fail to perceive or underestimate the dangers of employing these methods. the occurrence even of so simple a matter as fatigue might change a las meninas into a stupid sexual crisis. it will be necessary for most englishmen to emulate the selfcontrol of the arabs and hindus, whose ideal is to deflower the greatest possible number of virgins.eighty is considered a fairly good performance.without completing the act. it is, indeed, of the first importance for the celebrant in any phallic rite to be able to

the same time one and many. i say gat once, h that is, i was not successively all things, but instantaneously. 10. this being, if i may call it being, seemed to drop into an infinite abyss of nothing. 11. while this gfalling h lasted, the bell suddenly tinkled three times. i instantly became my normal self, yet with a constant awareness, which has never left me to this hour, that the truth of the matter is not this normal gi h but gthat h which is still dropping into nothing. i am assured by those who know that i may be able to take up the thread if i attend another ceremony. the tinkle died away. the girl attendant ran quickly forward and folded the ermine over the celebrants. the herald blew a fanfare, and the knights and dames left their stalls. advancing to the board, we took hold of t

e end of section xv probably denotes the ancient and accepted scottish rite, so called because it originated in france, claimed an authorisation from a prussian prince, and had its greatest initial success in the southern u.s.a. aasr, despite being founded on a questionable warrant, is the most numerous and wellestablished masonic ghigh grade h system, and since masonic gregularity h is largely a matter of mutual recognition it was rather workings like memphis, misraim, and cerneau, with which crowley was affiliated through his contact with the english masonic enthusiast john yarker, which were regarded as gspurious h by most masonic writers (c) ordo templi orientis. key-entry &c, by frater t.s. for niwg/ celephais press. this e-text last revised 26.06.2004. ts liber dclxxi vel pyramidos a

LIBER DCLXXI VEL PYRAMIDOS

s with wand. on the altar are incense, fire, bread, wine, the chain, the scourge, the dagger and the oil. in his left hand the bell he taketh: hail! asi! hail, hoor-apep! let the silence speech beget! two strokes on bell. banishing spiral dance: the words against the son of night tahuti speaketh in the light. knowledge and power, twin warriors, shake the invisible; they roll asunder the darkness; matter shines, a snake. sebek is smitten by the thunder. the light breaks forth from under. he goes to the west, in the centre of the base of the triangle of (m, asi (a, and hoor (c: o thou, the apex of the plane, with ibis head and phoenix wand and wings of night! whose serpents strain their bodies, bounding the beyond. thou in the light and in the night art one, above their moving might! he lays

LIBER E

approximate to the ideal. ii physical clairvoyance 1. take a pack of (78) tarot playing cards. shuffle; cut. draw one card. without looking at it, try and name it. write down the card you name, and the actual card. repeat, and tabulate results. 2. this experiment is probably easier with an old genuine pack of tarot cards, preferably a pack used for divination by some one who really understood the matter. 3. remember that one should expect to name the right card once in 78 times. also be careful to exclude all possibilities of obtaining the knowledge through the ordinary senses of sight and touch, or even smell. there was once a man whose finger-tips were so sensitive that he could feel the shape and position of the pips, and so judge the card correctly. 4. it is better to try first, the ea

LIBER HHH

it. 6. these two concentrations 4 and 5 may be pushed to the point of sam.dhi. yet lose not control of the will; let not sam.dhi be thy master herein. 7. now then, being conscious both of the brain and the spine, and unconscious of all else, do thou imagine the hunger of the one for the other; the emptiness of the brain, the ache of the spine, even as the emptiness of space and the aimlessness of matter. and if thou hast experience of the eucharist in both kinds,12 it shall aid thine imagination herein. 8. let this agony grow until it be insupportable, resisting by will every temptation. not until thine whole body is bathed in sweat, or it may be in sweat of blood, and until a cry of intolerable anguish is forced from thy closed lip, shalt thou proceed. 9. now let a current of light, deep

LIBER III VEL JUGORUM

beasts wherewith thou must plough the field; the unicorn, the horse, and the ox. and these shalt thou yoke in a triple yoke that is governed by one whip. 2. now these beasts run wildly upon the earth and are not easily obedient to the man. 3. nothing shall be said here of cerberus, the great beast of hell that is every one of these and all of these, even as athanasius hath foreshadowed. for this matter* is not of tiphereth without, but tipereth within. i 0. the unicorn is speech. man, rule thy speech! how else shalt thou master the son, and answer the magician at the right hand gateway of the crown? 1. here are practices. each may last for a week or more. avoid using some common word, such as .and. or .the. or .but; use a paraphrase. avoid using some letter of the alphabet, such as .t. or

t tipereth within. i 0. the unicorn is speech. man, rule thy speech! how else shalt thou master the son, and answer the magician at the right hand gateway of the crown? 1. here are practices. each may last for a week or more. avoid using some common word, such as .and. or .the. or .but; use a paraphrase. avoid using some letter of the alphabet, such as .t. or .s. or .m; use a paraphrase (i.e. the matter of cerberus. liber iii 2. avoid using the pronouns and adjectives of the first person; use a paraphrase. of thine own ingenium devise others. 2. on each occasion that thou art betrayed* into saying that thou art sworn to avoid, cut thyself sharply upon the wrist or forearm with a razor; even as thou shouldst beat a disobedient dog. feareth not the unicorn the claws and tooth of the lion? 3

LIBER ISRAFEL

4 [a golden dawn title for tarot trump ii, gthe high priestess. h. t.s] 4 liber israfel 16 (a pause) 17. the speech in the silence. the words against the son of night. the voice of tahuti in the universe in the presence of the eternal. the formulas of knowledge. the wisdom of breath. the root of vibration. the shaking of the invisible. the rolling asunder of the darkness. the becoming visible of matter. the piercing of the scales of the crocodile. the breaking forth of the light!5 18 (follows the lection) 19. there is an end of the speech; let the silence of darkness be broken; let it return into the silence of light. 20. the speaker silently departs; the listeners disperse unto their homes; yea, they disperse unto their homes. 5 [this section is a slight adaptation of the ggeneral exordi

LIBER LIBRAE

xx v a a publication in class b issued by order: d.d.s. 7= 4 pramonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius 1 0. learn first.oh thou who aspirest unto our ancient order!.that equilibrium is the basis of the work. if thou thyself hast not a sure foundation, whereon wilt thou stand to direct the forces of nature? 1. know then, that as man is born into this world amidst the darkness of matter, and the strife of contending forces; so must his first endeavour be to seek the light through their reconciliation. 2. thou then, who has trials and troubles, rejoice because of them, for in them is strength, and by their means is a pathway opened unto that light. 3. how should it be otherwise, o man, whose life is but a day in eternity, a drop in the ocean of time; how, were thy trials no

LIBER LLL PARADIGMAT PIRATE

ities that were encountered as a novice. the first of these is regulation of breathing. prolonging and deepening the breath before orgasm will increase its intensity when it does occur. combined with a taboo act and some form of karezza, this will usually be sufficient to push the practitioner over the edge. the magician should also consider engaging herself in some school of tantric activity. no matter how fluffy these may seem on the outside, they are dealing with sex and sexual practice. the results of experimentation with one of these schools can often be surprisingly intense. rage this method for achieving gnosis is well known and is usually the first type of singlepointed consciousness that most people encounter. the experience (often described as gseeing red h, upon closer examinati

LIBER LVII

tion of the sephiroth, but in a descending scale of brightness. the second world is the britic world, hayrbh \lwo, olahm ha-briah, the world of creation, also called aysrwk, korsia, the throne. it is an immediate emnation from the world of atziluth, whose ten sephiroth are reflected herein, and are consequently more limited, though they are still of the purest nature, and without any admixture of matter. the third is the yetziratic world, hryxyh \lwo, olahm ha-yetzirah, or world of formation and of angels, which proceeds from briah, and though less refined in substance, is still without matter. it is in this angelic world where those intelligent and incorporeal beings reside who are wrapped in a luminous garment, and who assume a form when they appear to man. the fourth is the assiatic wor

though less refined in substance, is still without matter. it is in this angelic world where those intelligent and incorporeal beings reside who are wrapped in a luminous 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 in

, crowley. t.s] 18 liber lviii great. the clash of these produces a finite positive idea which happens (see tycarb29 for a more careful study, though i must not be understood to indorse every word in our poet-philosopher.s thesis) to be light, rwa. this word rwa is most important. it symbolises the universe immediately after chaos, the confusion or clash of the infinite opposites. a is the egg of matter; w is b, the bull, or energy-motion; and r is the sun, or organised and moving system of orbs. the three letters of rwa thus repeat the three ideas. the nature of rwa is this analysed, under the figure of the ten numbers and the 22 letters which together compose what the rosicrucians have diagrammatised under the name of minutum mundum. it will be noticed that every number and letter has it

s form the sacred word of the gnostics. that is, iao. from the character of the deities and their functions are deduced their signs, and these are found to signal (as it were) the word lux (rwa, which itself is contained in the cross. a careful study of these ideas, and of the table of correspondences, which one of our english brethren is making,31 will enable him to discover 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

immortality, god? 3. temurah. here again the multiplicity of our methods makes our method too pliable to be reliable. should we argue that lbb= kcc (620) by the method of athbash* and that therefore lbb symbolises kether (620? why, lbb is confusion, the very opposite of kether. 34 [for many examples of this pernicious practice, see the canon. t.s] 35 [concealed yods on the other hand are another matter entirely. t.s] 36 [lat .a coward created the soul of the earth] 37 [heb, possibly intended for .the son, the spirit, the father, the grave: ihvh [is] the law] 38 [grk .jesus christ, son of god, saviour] 39 [grk, approx .the favour of isis [is] the treasure of the sons of wisdom* i can see nothing in this at all. taking a dozen clear identities, e.g. aima= bn, athbash disintergrates the whol

LIBER LXVII THE SWORD OF SONG

doubtless to the frivolity of my subject: these poems being written when i was an advaitist and could not see why.everything being an illusion.there should be any particular object in doing or thinking anything. how i have found the answer will be evident from my essay on the subject* i must indeed apologise to the illustrious shade of robert browning for my audacious parody in title, style, and matter of his .christmas eve and easter day. the more i read it the eventual anticlimax of that wonderful poem irritated me only the more. but there is hardly any poet living or dead who so commands alike my personal affection and moral admiration. my desire to find the truth will be my pardon with him, whose sole life was spent in admiration of the truth, though he never turned its formidable eng

ne moment.s cause; what mind could estimate such laws? who then (much more) may act aright judged by and in ten centuries. sight (yet i believe, whate.er we do is best for me and best for you and best for all: i line no brow with wrinkles, meditating how) well, but another way remains. shall we expound the cosmic plan by symbolising god and man and nature thus? as man contains cells, nerves, grey matter in his brains, each cell a life, self-centred, free yet self-subordinate to the whole for its own sake.expand!.so we molecules of a central soul, time.s sons, judged by eternity. nature is gone.our joys, our pains, our little lives.and god remains. were this the truth.why! worship then were not so imbecile for men! but that.s no christian faith! for where enters the dogma of despair? despit

e linked the chains in either.s destiny .you pose me the eternal why. not i? again .who asks doth err. but this one thing i say. perhance there lies a purpose in advance. 535 540 545 550 555 560 565 570 575 will satan be saved? who pardons judas? god.s foreknowledge of satan.s fall and eternal misery makes him responsible for it. if he and judas are finally redeemed we might perhaps look over the matter this once. poet books his seat. creator in ascension day 17 tending to final bliss.to stir some life to better life, this pain is needful: that i grant again. did they at last in glory live, satan and judas69 might forgive the middle time of misery, forgive the wrong creation first or evolution.s iron key did them.provided they are passed beyond all change and pain at last out of this unive

worries their souls.worse fools they seem than even christians. do i dream? probing philosophy to marrow, what thought darts in its poisoned arrow but this (my wisdom, even to me, seems folly) may their folly be true wisdom? o esteemed tahuti !25 you are, you are, you are a beauty! if after all these years of worship you hail ra26 his bark or nuit27 her ship* a flat cake of unleavened bread. as a matter of fact they do not enjoy and indeed will not eat them, preferring .dok. a paste of coarse flour and water, wrapped round a hot stone. it cooks gradually, and remains warm all day. 115 120 125 130 135 140 145 live out thy life! character of balti. his religious sincerity. relations of poet and the egyptian god of wisdom. crowley dismissed with a jest. 26 the sword of song and sail..the wate

it disagree with the first-born necessity. i come to tell you why i shun the sight of men, the life and fun you know i can enjoy so well, the nature that i love as none (i think) before me ever loved. you know i scorn the fear of hell, by worship and all else unmoved 190 195 200 205 210 215 220 225 our logical method. classical allusion, demonstrating erudition of poet. whether or not spirit and matter are distinct, let us investigate the fundamental necessities of thought. impermanence of the soul. 28 the sword of song you know for me the soul is nought36 save a mere phantom in the thought, that thought itself impermanent, save as a casual element with such another may combine to form now water and now wine; the element itself may be changeless to all eternity, but compounds ever fluctua

LIBER LXXVIII

s from 20 i to 20 j. c of e the queen of gnomes. xix the prince of the chariot of earth king of pentacles a winged kingly figure seated in a chariot drawn by a bull. he bears as a crest the symbol of the head of the winged bull. beneath the chariot is land, with many flowers. in one hand he bears an orb of gold held downwards, and in the other a sceptre surmounted by an orb and cross. increase of matter. increases good or evil, solidifies; practically applies things. steady; reliable. if ill dignified he is selfish, animal and material: stupid. in either case slow to anger, but furious if roused. rules from 20 a to 20 b. 22 liber lxxviii d of e prince and emperor of the gnomes. xx princess of the echoing hills: rose of the palace of earth knave of pentacles a strong and beautiful amazon fi

f the king and queen just uniting and initiating the force; but before the prince and princess are thoroughly brought into action. therefore do they generally imply the initiation and fecundation of a thing. hnyb realization of action owing to the prince being produced. the central symbol on each card. action definitely commenced for good or evil. dsj perfection, realization, completion: making a matter settled and fixed. hrwbg opposition, strife and struggle: war; obstacle to the thing in hand. ultimate success or failure is otherwise shewn. trapt definite accomplishment. thing carried out. jxn generally shew a force transcending the material plane: and is like unto a crown; which, indeed, is powerful, but requireth one capable of wearing it. the sevens then shew a possible result: which

herwise shewn. trapt definite accomplishment. thing carried out. jxn generally shew a force transcending the material plane: and is like unto a crown; which, indeed, is powerful, but requireth one capable of wearing it. the sevens then shew a possible result: which is dependent on the action then taken. they depend much on the symbols that accompany them. dwh solitary success: i.e. success in the matter for the time being: but not leading to much result apart from the thing itself. dwsy very great fundamental force. executive power, because they restore a firm basis. powerful for good or evil. twklm fixed, culminated, complete force, whether good or evil. the matter thoroughly and definitely determined. ultimating force. follow the particular descriptions of each of the thirty-six cards: w

gth, power, health, recovery from sickness. herein rule the angels latry and hyhac. xxxv the lord of oppression ten of wands four hands holding eight wands crossed as before. a fifth hand holding two wands upright, which traverses the junction of the others. flames issuant. f and i. cruel and overbearing force and energy, but applied only to material and selfish ends. sometimes shows failure in a matter, and the opposition too strong to be controlled; arising from the person's too great selfishness at the beginning. ill-will, levity, lying, malice, slander, envy, obstinacy; swiftness in evil and deceit, if ill dignified. also generosity, disinterestedness and self-sacrifice, when well dignified. malkuth of v (cruelty, malice, revenge, injustice. therein rule layyr and lamwa. xxxvi the lord

ilies. there are only two flowers shown, which bend over the two central cups, pouring into them a white water which fills them and runs over into the three lowest, which latter are not yet filled the three uppermost are quite empty. at the top and bottom of the card are symbols f and l. temporary success, but without further results. thing thrown aside as soon as gained. not lasting, even in the matter in hand. indolence in success. journeying from place to place. misery and repining without cause. seeking after riches. instability. hod of h (success abandoned; decline of interest. the angels ruling are hylww and hyhly. xliii the lord of material happiness nine of chalices a white radiant angelic hand, issuing from a cloud holding lotus or water-lilies, one flower of which overhangs each

LIBER MMCMXI NOTE ON GENESIS

hereby cometh salvation. wherefore also is 11 the key number of the great saviour fs name (hwchy= 29= 11, and this is also in the taro the wheel of the great law, k, the lord of the forces of life. liber mmcmxi 18 nine chambers that number which contains in itself all the properties of protean matters: howsoever you may multiply it the key of its numbers is ever 9. fitting symbol of ever-changing matter which ever in its essence is one.one and alone! thus with the first appearance of the number of matter does the first verse of b.rasheth close: formulating in itself the beginning and the end of the great creation .the characters of heaven with thy finger hast thou traced: but none can read them save he hath been taught in thy school. wherefore closing do i name the mighty words: a w* origi

LIBER MMM

. sound concentration the part of the mind in which verbal thoughts arise is brought under magical control by concentration on sounds mentally 15 imagined. any simple sound of one or more syllables is selected, for example aum or om, abrahadabra, yod he vau he, aum mani padme hum, zazas zazas, nasatanada zazas. the chosen sound is repeated over and over in the mind to block all other thoughts. no matter how inappropriate the choice of sound may seem to have been, you must persist with it. eventually the sound may seem to repeat itself automatically and may even occur in sleep. these are encouraging signs. sound concentration is the key to words of power and certain forms of spell casting. image concentration the part of the mind in which pictorial thoughts arise is brought under magical co

e sigil is charged. in constructing a sigil, the aim is to produce a glyph of desire, stylized so as not to immediately suggest the desire. it is not necessary to use complex symbol systems. figure 2 shows how sigils may be 20 figure 2. creating a sigil by a) the word method, b) the pictorial method, and c) the mantrical method. 21 constructed from words, from images, and from sounds. the subject matter of these spells is arbitrary and not recommended. to successfully lose the sigil, both the sigil form and the associated desire must be banished from normal waking consciousness. the magician strives against any manifestation of either by a forceful turning of his attention to other matters. sometimes the sigil may be burnt, buried, or cast into an ocean. it is possible to lose a word spell

LIBER O

udent.7 they should then be carefully painted by him, both from the model and from memory. 2. the student, seated in the .god. position, or in the characteristic attitude of the god desired, should then imagine his image as coinciding with his own body, or as enveloping it. this must be practiced until mastery of the image is attained, and an identity with it and with the god experienced. it is a matter for very great regret that no simple and certain tests of success in this practice exist. 3. the vibration of god-names. as a further means of identifying the human consciousness with that pure portion of it which man calls by the name of some god, let him act thus: 4 (a) stand with arms outstretched (see illustration (b) breathe in deeply through the nostrils, imagining the* this injunctio

appropriate figure. in obstinate cases, the form of the appropriate god may be assumed. 4. the banishing rituals should be used at the commencement of any ceremony whatever. next, the student should use a general invocation, such as the .preliminary invocation. in the .goetia. as well as a special invocation to suit the nature of his working. 5. success in these verbal invocations is so subtle a matter, and its grades so delicately shaded, that it must be left to the good sense of the student to decide whether or not he should be satisfied with his result. v 1. let the student be at rest in one of his prescribed positions, having bathed and robed with the proper decorum. let the place of working be free from all disturbance, and let the preliminary purifications, banishings and invocation

n travelling to coincide with the physical, tightening his muscles, drawing in his breath, and putting his forefinger to his lips. then let him .awake. by a welldefined act of will, and soberly and accurately record his experiences. it may be added that this apparently complicated experiment is perfectly easy to perform. it is best to learn by .travelling. with a person already experienced in the matter. two or three experiments should suffice to render the student confident and even expert. see also .the seer, equinox vol. i no. 2, pp. 295.333. vi 1. the previous experiment has little value, and leads to few results of importance. but it is susceptible of a development which merges into a form of dharana.concentration.and as such may lead to the very highest ends. the principal use of the

LIBER SAMEKH

lly or qabalistically determined and paraphrased in english. section a. the oath. 1. thee i invoke, the bornless one. 2. thee, that didst create the earth and the heavens. 3. thee, that didst create the night and the day, 4. thee, that didst create the darkness and the light. 5. thou art asar un-nefer1( gmyself made perfect h; whom no man hath seen at any time. 6. thou art ia-besz2( gthe truth in matter h. 7. thou art ia-apophrasz3( gthe truth in motion h. 8. thou hast distinguished between the just and the unjust. 9. thou didst make the female and the male. 10. thou didst produce the seed and the fruit. 11. thou didst form men to love one another and to hate one another. section aa. 1. i am ankh-f-n-khonsu4 thy prophet, unto whom thou didst commit thy mysteries, the ceremonies of khem.5 2

soph, and the kether thereof; one formulation of hadit in the boundless body of nuit. line 2, 3, 4 he asserts that his angel has created (for the purpose of self-realization through projection in conditioned form) three pairs of opposites (a) the fixed and the volatile (b) the unmanifested and the manifest; and (c) the unmoved and the moved. otherwise, the negative and the positive in respect of matter, mind and motion. line 5 he acclaims his angel as ghimself made perfect h; adding that this individuality is inscrutable and inviolable. in the neophyte ritual of g d (as it is printed in equinox i (2, for the old aon) the hierophant is the perfected osiris, who brings the candidate, the natural osiris, to identity with himself. but in the new aon the [see al ii, 22] any such formula should

comes the horus adult by obtaining the wand. gde reine thor h seizes the sacred lance.14 bacchus becomes pan. the holy guardian angel is the unconscious creature self.the spiritual phallus. it is therefore advisible to replace the name asar un-nefer by that of ra-hoor-khuit at the outset, and by that of one fs own holy guardian angel when it has been communicated. line 6 he hails him as besz, the matter that destroys and devours godhead, for the purpose of the incarnation of any god. line 7 he hails him as apophrasz, the motion that destroys and devours godhead, for the purpose of the incarnation of any god. the combined action of these two devils is to allow the god upon whom they prey to enter into the enjoyment of existence through the sacrament of dividual glife h (bread.the flesh of b

destruction of the sense of separateness between self and self. it affirms existence, but of the third person only. gthe bornless spirit h is free of all space, ghaving sight in the feet, h that they may choose their own path.25 gstrong h is gbr, the magician escorted by the sun and the moon (see liber d and liber 777. gthe immortal fire h is the creative self; impersonal energy cannot perish, no matter what forms it assumes. combustion is love. line 2 gtruth h is the necessary relation of any two things; therefore, although it implied duality, it enables us to conceive of two things as being one thing such that it demands to be defined by complementals. thus, an liber samekh svb figvra dccc 24 hyperbola is a simple idea, but its construction exacts two curves. line 3 the angel, as the ade

s 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 that formless and that holy flame that hath no name; th

LIBER STELLAE RUBEAE

ris still needed to be assimilated before it could be transcended; further, note that in this ritual it is the hiereus who represents osiris, wheras in the g.d. the hiereus was horus in the avenger of the gods aspect and the hierophant osiris; so in fact, they have been changed ovn liber stella rvbea a secret ritual of apep, the heart of iao-oai, delivered unto v.v.v.v.v. for his use in a certain matter of liber legis, and written down under the figure lxvi v a a publication in class a imprimatur: n. fra. a a 1 1. apep deifieth asar. 2. let excellent virgins evoke rejoicing, son of night! 3. this is the book of the most secret cult of the ruby star. it shall be given to none, save to the shameless in deed as in word. 4. no man shall understand this writing.it is too subtle for the sons of

LIBER THISHARB

ight be lost therein through aons of incalculable agony; he might even be thrown back upon chesed, with the terrible karma of failure added to his original imperfection. 1 this book tells how to enquire gwho am i? h gwhat is my relation with nature? h [note added in mtp publication of liber 913] 2 one must destroy one fs false notions about who and what one is before one can find the truth of the matter. one must therefore understand those false notions before giving them up. unless this is done perfectly, one will get the true mixed up with the remains of the false [note added in mtp publication of liber 913] 3 one fs life has hitherto been guided by those false notions. therefore on giving them up, one has no standard of control of thought or action; and, until the truth is born, one can

LIBER V VEL REGULI

e* 8 liber v vel reguli (here followeth an impression of the ideas implied in this paan.)7 i also am a star in space, unique and self-existent, an individual essence incorruptible; i also am one soul; i am identical with all and none. i am in all and all in me; i am, apart from all and lord of all, and one with all. i am a god, i very god of very god; i go upon my way to work my will; i have made matter and motion for my mirror; i have decreed for my delight that nothingness should figure itself as twain, that i might dream a dance of names and natures, and enjoy the substance of simplicity by watching the wanderings of my shadows. i am not that which is not; i know not that which knows not; i love not that which loves not. for i am love, whereby division dies in delight; i am knowledge, w

necessary resolution of the apparent opposition of la and al; for one could hardly pass to the other without the catalytic action of a third identical expression whose function should be to transmute them. such a term must be in itself a mode of naught, and its nature cannot encroach on the perfections of not-being, la, or of being, al. it must be purely nothing-motion as they are purely nothing-matter, so as to create a matter-in-motion which is a function of .something. thus sht is motion in its double phase, an inertia compose of two opposite current, and each current is also thus polarized. sh is heaven and earth, t male and female; sht is spirit and matter; one is the word of liberty and love flashing its light to restore life to earth, the other is the act by which life claims that

LIBER XCV THE WAKE WORLD

ney far: for thou hast shown 9, o, 777, kam lon, i pray thee keep the holy tryst within this ring of amethyst. incantatio. the wake world 5 prostrate i wait upon thy will, mine angel, for this grace of union. o let this sacrament distil thy conversation and communion. i pray thee keep the holy tryst within this ring of amethyst. i have not told you anything about myself, because it doesn.t really matter; the only thing i want to tell you about is my fairy prince. but as i am telling you all this, i am seventeen years old, and very fair when you shut your eyes to look; but when you open them, i am really dark, with a fair skin. i have ever such heaps of hair, and big, big, round eyes, always wondering at everything. never mind, it.s only a nuisance. i shall tell you what happened one day wh

ll i care about. the first house is so brilliant that you can.t think; and there, too, is my lover and i when we are one. you wouldn.t understand that either. and the last thing i shall say is that one begins to see that there isn.t really quite a wide-wide-wide-wake-world till the serpent outside has finished eating up his tail, and i don.t really and truly understand that myself. but it doesn.t matter; what you must do is first to find the fairy prince to come and ride away with you, so don.t bother about the serpent yet. that.s all. explicit opusculum in capitulo quarto vel de collegio summo. via a v. bos domus ii v. sapientia. domus i v. corona suxpliber xli (thien tao) a political essay a a publication in class c 3 or, the synagogue of satan my object all sublime i shall achieve in ti

LIBER XV CHYMICAL JOUSTING OF PERARDUA

el through the desert unto this place where he now was, which is called the oasis of the lion, even as the whole regimen that in the end he accomplished is in the form of a lion. thus then his lion waxed exceeding thirsty, and licked up all that dew. but the fire being equal thereunto, he was not discomforted. he slayeth sir lionel the warder of the marches. so now indeed he had wrought the first matter to a pitch of excellence beyond the human; for without trouble was his tincture thus beautiful. first, it had the crown and horns of alexander the mighty king; also it had wings of fine sapphire; its fore part was like the lion, whereby indeed it partook of the highest virtue, and its hinder quarters were as a bull fs. moreover it stood upon the white sphere and the red cube; and it is not

brethren well beware, for many false knaves be abroad. three things be golden: the mineral gold of the merchant that is dross; the vegetable gold that groweth from the seed of the scroll by virture of the lion; and the animal gold that cometh forth from the regimen of the dragon, and this last is the sole marketable gold of the philosopher. for, behold, an arcanum! i charge you, keep secret this matter; for the vile brothers, could they divine it, would pervert it. this mineral gold cannot be changed into any other substance by any means. this vegetable gold is fluidic; it must increase wonderfully and be fixed in the perfection of the sphinx. but this our animal gold is to this mighty pitch unstable, that it can neither increase nor decrease, nor can it remain that which it is, or seemet

for even as a drop of glass unequally cooled flieth at a touch into a myriad fine particles, so also at a touch this gold philosophical dissolveth his being, ofttimes with a great and terrible explosion, ofttimes so softly and subtly that no man may perceive it, be he never so acute, nay, as a needle for sharpness or for fineness as a spyglass of the necromancer! yet herein lieth the core of the matter that in this explosion liber lv 4 aforesaid naught whatever is left either of the seven or the twelve or of the three mother seeds that lie concealed therein. but in a certain mystical way the other ten are shadowed forth, though dimly, as if the brazen serpent had become a sword of lightning. yet this is but a glyph; for in truth there is no link or bond between them. for this animal gold

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

t such figures as the vedic god indra and baltic thunder gods. cult, worship, and sacrifice this is a book about myths (narratives, not religion (here defined as ritual practice, and as i explained above, few of the narratives were composed during the pagan period and virtually none was recorded then. this makes any study of the cult and ritual that norse mythology might have accompanied a tricky matter indeed. nevertheless, we do have some information. discussions of the ritual practices associated with norse mythology usually begin with descriptions by roman writers of the germanic peoples, and this is justifiable because the gods we know from our mythological texts also left traces in such forms as the names of the days of the week (see the entry interpretatio germanica in chapter 3. th

assively in it. the story is the subject of the eddic poem skirnismal and is paraphrased in much shorter form by snorri in gylfaginning. to follow the story in skirnismal: frey had seated himself in hlidskjalf, odin fs high seat, with its view into all the worlds. looking into jotunheimar, he saw a beautiful maiden and immediately fell lovesick. skirnir, frey fs servant, is asked to look into the matter. frey explains that the gleaming arms of a maiden at gymir fs farmstead have captivated him: deities, themes, and concepts 121 small figure from rallinge, sweden, possibly frey, and if so probably used as an amulet (statens historika museum, stockholm) 7. the maiden is more dear to me than to any young man, in days of yore; no one wishes, of the asir and elves, that the two of us come toget

LOGOMACHY OF ZOS

termining by differentiated duplication; for whatever is begotten is from a similarity. the chain of causation is a sequence of entities becoming less and less similar and, eventually, a unique diversion to the prototype and to each other. the immemorial universal (refracted through mind and senses) becomes personified as ego which manifests more and more through the ever increasing complexity of matter, as body-entity. t 5..1( w 5% mind, ego and body, with their inexact duplications, baffle and bewilder us. ego is our soul becoming its own. though now dependent, chained to body, caged by dimensions, yet we are occasionally granted visual' e w> 2/ 2 %d <5..q ultimately independent. ego while adolescent is unstable, wayward, contradictory, appearing as psychomachy and without theo-anthropic

mental purging of meanings is essential for a more vital thoughtstream to shape our near ability. man must become a realist first or he will remain a fool. there is pause in life when all becomes unreal and ominous; a transitory phase which becomes our level of life. a decision, a choice, has to be made existentially, facing oneself, not from abstracts or logic but from our innate good and evil. matter alternating, evaporating, exhausting, correlates with our means of dynamic extension. our means of obsession. all things are in flux, nothing is static, but our truths are not immutable, and dynamic differences appear contrary to our interrelatability. ideas are more prolific when the struggle is for the unconceived rather than for the known. g. 6. ejk= 2 5: 2..q( 2' z' 5( v@ n* 5! real nee

so comprehends and manifests all the different realities and the imaginings we see and feel. xk5! s k= 2..q 5( 5( 9"d 9- e..1 e..1. 9= faculty, from this ever-changing, contracting and expanding speculum, yet always coalescing and designing a different pattern as a whole. thought (as thinking) with its associating and reasoning faculties is our nexus of soul, mind, and body. its unified impact on matter is consciousness. i( 9. m. 5..q..1 2..q i o( 6 h..1 kinetic factor, initiating a constant incest and spacious fornication of which we are unaware in spite of controls; except, maybe, through those intrusive symbol-ideas that become intelligible forms only via inspiration from these complex unities by some other synthetic coition. the result becomes for us a work of genius. what is space? a

ch energy. the ethical question resolves itself into a search for the principal motive 2= 5! d '7a 7e( s. 87 the stoic acts with no 2..1..1 3. s (f65..1 p. 7 therefore we must will against all fears and evil for essential good; for so man shall endure all travail. where there is life there is a degree of consciousness, however shadowy, with all its interrelating protenses. when the homogeneity of matter breaks or divides, activity manifests as multiples, and individual modifications begin. we are overstuffed with words. now a veritable systole and diastole of mind. whether or not we articulate correctly we suffer post-prandial torpor. neither universe nor man is complete, completing, or dissolving, but resurging and re-indulging existing forms, reshaping them to form new pleasures of flesh

life unknowingly, concurrently causes a subtle superfetation which forms our media for ubiquitous thoughts which form our ego: then soul steps in. we are always a functional throwback, the articulation of past latencies clamouring for reformation. the complex development of body becomes a more elastic medium for ego, mind and soul to work through. the purpose of life appears as the conversion of matter from collective uniformity (stinking lump) into specialized separatenesses, i.e, a diversity of individuals. hence there is no universal brotherhood based on equality, there being no age-group of experience, just the reverse. time relates us to ability. whatever our claims concerning interrelatedness, this is governed not only by heritage but by aptitude. ability indeed has to be deserved t

LUCIFERIAN SORCERY AND SET TYPHON

the order of phosphorus instructs a basic teaching of the creation of the alphabet of desire based on the 22 tunnels of the qlippoth as defined in liber hvhi. the 8-pointed luciferian star- algol the 8 pointed sigil holds several symbols of interest, as one definition may be reflected into another. called the chaos star/sigil, this eight pointed symbol represents the void and non-being concerning matter in the universe. chaos is the most beneficial force, from it the black adept weaves temporary order within the self. in sabbat rites, it is the ritual of transferring the consciousness unto the self. this is reminiscent of the italian witches covens that took to the spirit hunt on the dreaming plane as well. the luciferian essence of attending the conclave is the meeting place of the three

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

g influenced present-day id, at least in the realm of cosmology. since dyson is a renowned scientist, his vision should be analyzed carefully and not be brushed off. what follows is a summary of his thinking. the big bang theory of the creation of the universe (developed in chapter 5) is grounded in nuclear physics. modern physics recognizes four fundamental forces that govern the behavior of all matter in the universe. these include the strong force that determines interactions between the fundamental subnuclear particles called quarks, and the weak force, which is also a type of nuclear force. in addition, the electromagnetic force defines how atoms interact with one another in order to make chemical and biological compounds, while the force of gravity dictates how massive bodies such as

ously) and gravity being the weakest by very many orders of magnitude. if the universe had been created with drastically different values accorded the four forces, the whole place would have looked very different. for example, if gravity had superseded all other forces, the universe today would consist of a very small volume of space containing only gravitationally bound quarks and intense light. matter as we know it could not have formed, and neither could life have appeared. dyson then wonders about the reason why the ordering of these forces was such that matter as we know it did form, a prerequisite for life to appear and, ultimately, a prerequisite for sentient life-forms like humans to reflect upon this particular occurrence. dyson sees here the action of a supernatural being or a un

ry to them, he fully espouses evolution. to wit, making reference to the famous nineteenthcentury debate between thomas huxley (a friend and defender of darwin) and bishop wilberforce (an acerbic critic of darwin and strong proponent of divine design, dyson wrote: looking back on the battle a century later, we can see that darwin and huxley were right. in other words, god as creator is right as a matter of religious faith, and evolution by natural selection is right as a matter of science. figure 1.1 stellar lifetimes in 72 hypothetical, random universes. stellar lifetimes are expressed in the form of logarithms. on such a scale, a value of zero means a lifetime of just one year. log values of 5, 9, and 10 mean lifetimes of 100,000, 1 billion, and 10 billion years, respectively, and so on

e some space to its discussion. before moving on, one last point needs to be firmly established. arguments against id and for evolution are not comments on the existence or nonexistence of god or any supernatural force. these are metaphysical matters beyond science, upon which science cannot comment. evolutionary scientists themselves may personally be theists or atheists or agnostics it does not matter as far as their science is concerned. what science can comment upon, however, is natural process, and its view of this process is very much in conflict with teleology-oriented id thinking. creationism and intelligent design 17 the final parts of this chapter move to discussion of religion, broadly speaking, in relation to questions of evolution. we begin with discussion of origin myths in g

tance of evolution. why is this so? 30 evolution and religious creation myths 2 what is evolutionary biology and where is it coming from? evolution is a tinkerer. franc ois jacob, 1965 nobel laureate the notion that living species of animals and plants are immutable is probably as old as humankind. a casual observation of the natural world does not readily suggest that species evolve or, for that matter, that the surface of our planet also changes over time. this is because human life spans are too short to witness these events directly, except in cases of catastrophic volcanic explosions and earthquakes. nevertheless, the concept that lifeforms could evolve may first have been formulated in ancient greece by the sophist empedocles. this idea was quickly abandoned. it was not until the lat

MACNULTY W KIRK KABBALAH AND FREEMASONRY

suspicion of the pamphlet's author. this pamphlet assures us that in the late 17th century there was a popular awareness of masons and a perception that they had mystical involvements. beyond concluding that masons were present in london in 1698, we can derive from this pamphlet some tentative ideas about their frame of mind. it was to be almost twenty years before these men made their meetings a matter of public knowledge and formed themselves into the premier grand lodge. at the end of the 17th century, their activities were causing them to be associated with evil-doing and with witchcraft; and presumably, given the punishments imposed on witches at that time, that was an association they would wish to avoid. is it possible that we see in this situation the reason why freemasonry has, fr

has been from the creation (though not under that name; that it was a divine gift from god; that cain and the builders of his city were strangers to the secret mystery of masonry; that there were but four masons in the world when the deluge happened, that one of the four, even the second son of noah, was not master of the art; that neither nimrod, nor any of his bricklayers, knew any thing of the matter, and that there were but very few masters of the art (even) at solomon's temple; whereby it plainly appears, that the whole mystery was communicated to very few at that time; that at solomon's temple (and not before) it received the name free-masonry, because the masons at jerusalem and tyre were the greatest cabalists then in the world; that the mystery has been, for the most part, practis

MAGIC AND SPELLS

crucian enlightenment (london: ark, 1986, p. 209. 3. francis a.yates, the art of memidthe weave he world of toril is literally a magical place. all existence is infused with magical power, and potential energy lies untapped in every rock, every stream, every living creature, even the air itself. raw magic is the frozen stuff of creation, the mute and mindless will of being, suffusing every bit of matter and present in every manifestation of energy throughout the world. magic permeates the peoples of faer n as well as the lands. every town is home to mighty temples venerating the deities and housing clerics who call upon divine power to heal injury, ward against evil, and defend the lives and property of the faithful. subtle and astute wizards stand by (and sometimes behind) the throne of e

without any harm to herself. second, the secrets of the shadow weave are disquieting and injurious to the mortal mind. without assistance from shar, a shadow weave user loses a bit of his or her mind. third, while the weave serves equally well for any kind of spell, the shadow weave is best for spells that sap life or muddle the mind and senses, and is unsuited to spells that manipulate energy or matter-and cannot support any spell that produces light (see the shadow weave magic feat in chapter 1: characters for details) finally, the more familiar a mortal becomes with the secrets of the shadow weave, the more divorced she becomes from the weave. an accomplished shadow weave user can work spells that weave users find difficult to detect, dispel, or counter, but the shadow weave user also b

ery round, but if you don't hurl the bolt you were entitled to that round, it is lost. if you hurl all the bolts at once, all your targets must be within 60 feet of each other. a darkbolt deals 2d8 points of damage to a living creature, and the creature is dazed for 1 round unless it makes a will save (a creature struck by multiple-bolts during the same round is dazed for a maximum of 1 round, no matter how many times it fails its save. undead take no damage, but are dazed if they fail their saves. eagle's splendor transmutation level: brd 2, hrp 2, sor/wiz 2, trade 3 components: v, s, m/df casting time: 1 action range: touch target: creature touched duration: 1 hour/level saving throw: will negates (harmless) spell resistance: yes (harmless) the transmuted creature becomes more poised, ar

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

francisco, and the krotona theosophical library at ojai, california. special recognition for their help is also due to the following persons: mrs. max heindel, mrs. alice palmer henderson, mr. ernest dawson and staff, mr. john howell, mr. paul elder, mr. phillip watson hackett, and mr. john r. ruckstell. single books were lent by other persons and organizations, to whom thanks are also given. the matter of translation was the greatest single task in the research work incident to the preparation of this volume. the necessary p. 6 german translations, which required nearly three years, were generously undertaken by mr. alfred beri, who declined all remuneration for his labor. the latin, italian, french, and spanish translations were made by prof. homer p. earle. the hebrew text was edited by

and checking also were done by various individuals. the editorial work was under the supervision of dr. c. b. rowlingson, through whose able efforts literary order was often brought out of literary chaos. special recognition is also due the services rendered by mr. robert b. tummonds, of the staff of h. s. crocker company, inc, to whom were assigned the technical difficulties of fitting the text matter into its allotted space. for much of the literary charm of the work i am also indebted to mr. m. m. saxton, to whom the entire manuscript was first dictated and to whom was also entrusted the preparation of the index. the splendid efforts of mr. j. augustus knapp, the illustrator, have resulted in a series of color plates which add materially to the beauty and completeness of the work. q th

onsisting of 200 copies, were sold before the finished volume was received from the printer. for so ambitious a production, this constitutes a unique achievement. the credit for this extraordinary sales program belongs to mrs. maud f. galigher, who had as her ideal not to sell the book in the commercial sense of the word but to place it in the hands of those particularly interested in the subject matter it contains. valuable assistance in this respect was also rendered by numerous friends who had attended my lectures and who without compensation undertook and successfully accomplished the distribution of the book. in conclusion, the author wishes to acknowledge gratefully his indebtedness to each one of the hundreds of subscribers through whose advance payments the publication of this foli

must be borne in mind that this apparently massive structure is actually s minute as to defy analysis. not only did dr. babbitt create this form of the atom but he also contrived a method whereby these particles could be grouped together in an orderly manner and thus result in the formation of molecular bodies. p. 14 inclosed in any body, is the efficient cause of all things; out of the infinite matter consisting of similar parts, everything being made according to its species by the divine mind, who when all things were at first confusedly mingled together, came and reduced them to order" archelaus declared the principle of all things to be twofold: mind (which was incorporeal) and air (which was corporeal, the rarefaction and condensation of the latter resulting in fire and water respec

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 purpose twofold (1) to contemplate god, and (2) to abstract the soul from corporeal sense. the principles of all things he conceived to be three in number: god, matter, and ideas. of god he said "what he is i know not; what he is not i know" matter he defined as the subject of generation and corruption; idea, as an incorruptible substance--the intellect of god. wisdom he considered the sum of the virtues. among the prominent members of the socratic sect were xenophon, schines, crito, simon, glauco, simmias, and cebes. professor zeller, the great authority

MARS COCIDIUS AND THE REDCAPS IN LANCASHIRE

, and left him lying on the lee 'now, parcy reed, we've paid our debt, ye canna weel dispute the tale' the crosiers said, and off they rade they rade the airt o' liddesdale. it was the hour o' gloaming gray, when herds come in frae fauld and pen. a herd he saw a huntsman lie, says he 'can this be laird troughen 'there's some will ca' me parcy reed, and some will ca' me laird troughen; it's little matter what they ca' me, my faes hae made me ill to ken 'there's some will ca' me parcy reed, and speak my praise in tower and town; it's little matter what they do now, my life-blood rudds the heather brown 'there's some will ca' me parcy reed, and a' my virtues say and sing; i would much rather have just now a draught o' water frae the spring' the herd flung off his clouted shoon and to the near

MASTERING WITCHCRAFT

ion of naamah, the seductress of the fallen angel azael. naamah, is synonymous with babylonian lilith, and azael is none other than babylonian shamash, the sun-god in his underworld aspect as lord of riches and artificer of metals. in fact he is the alter ego of tubal cain himself, naamah's own brother. azael or azazel, is in fact one of the modern witch's gods. which brings me to the crux of the matter. according to ancient magical legend, azael was originally one of those beings of primordial fire, first created dwellers in the high heaven, referred to by the christian church as messengers, or angels, by the greeks as daemons. azael and his followers, according to old lore, in defiance of their masters, elected to descend upon the earth countless eons ago, for the purpose of educating an

ion fixed upon a painted dot within a circle for half an hour without budging. the attempt to gaze at the second hand of a watch completing the circuit of one minute, maintaining one's awareness of the hand at every second is also very rewarding, and is frequently used by witches as a toning-up exercise for the will, here used to direct the attention. you must begin to assert yourself; it doesn't matter on precisely what, but generally. then, once you have begun to feel the intoxication of a powerful will growing within you, you should start exercising it in little matters of no consequence. to use it disinterestedly at first is the best way to begin, so concentrate on inconsequential things that you normally wouldn't give a fig about, and before you embark on them, become aware of the fac

ch to concern herself with, but it is quite true to say that all magical power is largely dependent on this, whether it be wielded by people calling themselves witches or saints, as the case may be. whether you cast a spell for the sake of a church, yourself, or anyone else makes not one jot of a difference. a spell is a spell, whether it sounds like a prayer or an incantation. paracelsus put the matter in a nutshell when he wrote "through faith the imagination is invigorated and completed, for it really happens that every doubt mars its perfection" unless you possess a rock-firm faith in your own powers and in the operability of your spell, you will not achieve the burning intensity of will and imagination which is requisite to make the magic work. faith is the vice in which you hold stea

no more approach a prospective patient or crap game cold, without the flame of faith i in their powers to warm them, than would a microscopist approach his specimen without a microscope. at a rudimentary level, if you didn't have the faith you could do it, you could no more put one foot before the other and cross the road in the manner you do every day, than could a two-month-old baby. in magical matter, faith is de rigueur, and due to this fact it merits a whole side of the witches' pyramid to itself. while we are on the subject of faith, it would be as well to mention at this point that you as a witch must never break your word. if you do not think you are going to be able to fulfil a promise, do not make it, even if there is only the faintest possibility that you may not be able to come

ained the attention of a person's deep mind, you may then proceed to work on it, using your own as a broadcasting unit for your wishes. this is the essence of witchcraft. so any half-told hint that you are actually about to cast a spell can do wonders to prepare the ground in your victim, even before the operation is actually performed. hence much of the half-veiled secrecy of witches. this is no matter purely of fun and frolic, although undoubtedly this comes into play also. secrecy per se can get remarkable results. nothing succeeds like a secret, whatever it may be, however puerile or nonsensical, when you are striving to draw someone's attention. once you have that attention, then you can begin your sorcery in good and earnest. so practise dropping the occasional portentous hints about

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

eproduction as it is possible for them to be. i have therefore, wherever i could, corrected the hebrew of the magical names in the conjurations and pentacles and in the few instances where it was not possible to do so, i have put them in the most usual form; carefully collating throughout one ms. with another. the chapters are a little differently classed in the various mss, in some instances the matter contained in them being transposed &c. i have added notes wherever necessary. the mss. from which this work is edited are: add. mss. 10,862; sloane mss. 1307 and 3091; harleian mss. 3981; king s mss. 288; and lansdowne mss. 1202 and 1203; seven codices in all. of all these 10,862 add. mss. is the oldest, its date being about the end of the sixteenth century; 3981 harleian is probably about

tains chapters which are omitted in the others and also an important introduction. it is more concise in its wording. its title is short, being simply the key of solomon, translated from the hebrew language into the latin. an exact copy of the signature of the writer of this ms. is given in the figure below. 3981 harleian mss; 288 king s mss; and 3091 sloane mss, are similar, and contain the same matter and nearly the same wording; but the latter ms. has many errors of transcription. they are all in french. the conjurations and wording of these are much fuller than in 10,862 add. mss. and 1202 lansdowne mss. the title is the key of solomon, king of the hebrews, translated from the hebrew language into italian by abraham colorno, by the order of his most serene highness of mantua; and recen

o not belong to the key of solomon proper, i have not given. for the evident classification of the key is in two books and no more. 1203 lansdowne mss. is the veritable keys of solomon translated from the hebrew into the latin language by the rabbin agognazar. it is in french, exquisitely written in printing letters, and the pentacles are carefully drawn in colored inks. though containing similar matter to the others, the arrangement is utterly different; being all in one book, and not even divided into chapters. the antiquity of the planetary sigils is shown by the fact that, among the gnostic talismans in the british museum, there is a ring of copper with the sigils of venus, which are exactly the same as those given by the mediaeval writers on magic. where psalms are referred to i have

nder any certain head, the moon should be in an airy sign, viz: gemini, libra, or aquarius. but if these things seem unto thee difficult to accomplish, it will suffice thee merely to notice the moon after her combustion, or conjunction with the sun, especially just when she quits his beams and appeareth visible. for then it is good to make all experiments for the construction and operation of any matter. that is why the time from the new unto the full moon is proper for performing any of the experiments of which we have spoken above. but in her decrease or wane it is good for war, disturbance, and discord. likewise the period when she is almost deprived of light, is proper for experiments of invisibility, and of death. but observe inviolably that thou commence nothing while the moon is in

d the hour, thou shalt do as is said in their chapters. but if thou needest not observe the day and the hour as marked in the chapter thereon, thou shalt do as taught in the chapter which precedeth it. if in the course of the experiment it be necessary to write anything, it should be done as is described in the chapters pertaining thereto, with the proper pen, paper, and ink, or blood. but if the matter is to be accomplished by invocation, before thy conjurations, thou shalt, while burning incense, say devoutly in thine heart: sceaboles, arbaron, elohi, elimigith, herenobulcule, methe, baluth, timayall, villaquiel, teveni, yevie, ferete, bacuhaba, guvarin; through him by whom ye have empire and power over men, ye must accomplish this work so that i may go and remain invisible. and if it be

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

emnities, thou shalt recommence the former experiment if interrupted therein, without the preparation of hours or other solemnities. if by chance it should happen that having performed an experiment with due observance of days, hours, and requisite solemnities, thou shalt find it unsuccessful, it must be in some manner false, ill-arranged and defective, and thou must assuredly have failed in some matter; for if thou doest ill in one single point, these experiments or these arts will not be verified. thus upon this chapter dependeth this whole key of arts, experiments, and operations, and although every solemnity be rightly observed, no experiment will be verified, unless thou canst penetrate the meaning of this chapter. the key of solomon page 86 chapter ii. in what manner the master of th

ther with them, every time that it shall please him; and he shall perform his operation happily, and shall attain his end. but for the safety both of soul and of body, the master and the companions should have the pentacles before their breasts, consecrated, and covered with a silken veil, and perfumed with the proper fumigations. by the which being assured and encouraged, they may enter into the matter without fear or terror, and they shall be exempt and free from all perils and dangers, provided that they obey the commands of the master and do all that he ordain them. if they shall act thus, all things shall go according unto their desires. all being thus arranged, the master should take heed that his disciples are perfectly instructed in those things which they have to perform. these co

bim and the seraphim, who lookest upon earth and upon sea; unto thee do i raise my hands and implore thine aid alone, thou who alone art the accomplishment of good works, thou who givest rest unto those who labour, who humblest the proud, who art the author of life and the destroyer of death; thou art our rest, thou art the protector of those who invoke thee; protect, guard, and defend me in this matter, and in this enterprise which i propose to carry out, o thou who livest, reignest, and abidest unto the eternal ages. amen. during the three last days before the commencement of this action, thou shalt content thyself with only eating fasting diet, and that only once in the day; and it will be better still if thou only partakest of bread and water. thou shalt also abstain from every impure

ng, and in plucking it thou shalt say: adrai, hahlii, tamaii, tilonas, athamas, zianor, adonai, banish from this pen all deceit and error, so that it may be of virtue and efficacy to write all that i desire. amen. after this thou shalt sharpen it with the penknife of the art, perfume it, sprinkle it, and place it aside in a silken cloth. thou shalt have an inkstand made of earth or any convenient matter, and in the day and hour of mercury thou shalt engrave thereon with the burin of art these names: yod, he, vau, he, metatron, iah iah iah, qadosch, elohim tzabaoth (see figure 85; and in putting the ink therein thou shalt say: i exorcise thee, o creature of ink, by anaireton, by simulator, and by the name adonai, and by the name of him through whom all things were made, that thou be unto me

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

cause, enforce, and compel the spirit n. to come unto me here before this circle in a fair and comely shape, without harm unto me or unto any other creature, to answer truly and faithfully unto all my requests; so that i may 32 it will depend on the quarter to which the spirit is attributed, which of the four chief kings are to be invoked. accomplish my will and desire in knowing or obtaining any matter or thing which by office thou knowest is proper for him to perform or accomplish, through the power of god, el, who created and doth dispose of all things both celestial, aerial terrestrial, and infernal. after thou shalt have invocated the king in this manner twice or thrice over, then conjure the spirit thou wouldst call forth by the aforesaid conjurations, rehearsing them several times t

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 2

rders of the 31 kings or princes with their servants& ministers, for when the king is found his subjects are easy to be found out. the figure followeth: theurgia goetia 3 you may perceive by this figure that 20 of these kings have then fixed mansions& continue in one place& the others are movable& are sometimes in one place& sometimes another& sometimes in another more or less. therefore it is no matter which way you stand with your face when you desire to call them or their servants. carnesiel is the most chief& great emperor ruling the east, who hath 1000 great dukes& 100 lessor dukes under him, besides 500,000,000,000 of ministring spirits which are more inferior than the dukes, whereof we shall make no mention but only 12 of the chief dukes& their seals because they are sufficient for

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

observes him shall prepare a seal suitable to his order, that he may have it confirmed by him in the day& hour of observation, whereof he shall see strange& wonderful effects& so the like of the other 2 hierarchies& when the time is come that you would see your genijs, turn your face to that quarter the sign there is& that, with prayer to god (they being composed to your fancy but suitable to the matter at hand) there thou shalt find him& having found him, sincerely acknowledge him, do your duty. then will he, as being benign& sociable, illuminate your mind, taking away all that is obscure& dark in thy memory& make you knowing in all sciences sacred& divine in an instant [below is] a form of prayer which ought to be said upon that coast or quarter where the genijs is several times, it bein

MEANING OF MASONRY

personal experience rather than the perfunctory conferment of its rites, are t he desider ata of the craft to-day. as a contribution to repairing the absence of explanation referred to these papers have been compiled. the first two of them have often been read as lectures at lodge meetings. many requests that they should be printed and made more widely available led to my expanding their subject-matter into greater detail than could be used for occasional lectures, and accordingly they are here amplified by a paper containing fuller notes upon craft symbolism. to complete the consideration of the craft the system it was necessary also to add a chapter upon that which forms the crown and culmination of the order craft degrees and without which they would be imperfect--the order of the roya

g from remote antiquity: that there is no direct continuity between us and the egyptians, or even those ancient hebrews who built, in the reign of king solomon, a certain temple at jerusalem. what is extremely ancient in freemasonry is the spiritual doctrine concealed within the architectural phraseology; for this doctrine is an elementary form of the doctrine that has been taught in all ages, no matter in what garb it has been expressed. our own teaching, for instance, recognizes pythagoras as having undergone numerous initiations in different parts of the world, and as having attained great eminence in the science. now it is perfectly certain that pythagoras was not a mason at all in our present sense of the word; but it is also perfectly certain that pythagoras was a very highly advance

es, it is not fulfilling its original purpose whatever other incidental good it may be doing. now as these facts are the basis upon which this lecture proceeds, let me at the outset make my first point by stating that as the progress in the craft of every brother admitted into its ranks is by gradual, successive stages, in like manner the understanding of the masonic system and doctrine is also a matter of gradual development. stated in the simplest terms possible, the theory of masonic progress is that every member admitted to the order enters in a state of darkness and ignorance as to what masonry teaches, and that later on he is supposed to be brought to light and knowledge. putting it in other terms, he enters the craft symbolically as a rough ashlar and it is his business so to develo

s is the stage of knowledge in which the craft is regarded as a social, semi-public, semi-secret community to which it is agreeable and advantageous to belong for sociable or even for ulterior purposes; in which the goal of t he mason's ambition is to attain office and high preferment and to wear a breastful of decorations; in which he takes a literal, superficial and historic view of the subject-matter of the doctrine; in which ability to perform the ceremonial work with dignity and effectiveness and to know the instruction catechisms by heart, so that not a syllable is wrongly rendered, is deemed the height of masonic proficiency; and where, after discharging these functions with a certain degree of credit, his idea is often to have the lodge closed as speedily as may be and get away to

perior brethren, that they, along with himself, are in search of something that is lost and which they have hopes of finding. and it is here that the great motive of this and of all quests, as well as the clue to the real purpose of masonry, appears prominently and is stated in emphatic terms. masonry is the quest after something that has been lost. now what is it that has been lost? consider the matter thus. why should we, or the world at large, require systems of religion and philosophy at all? what is the motive and reason for the existence of a masonic order and of many other orders of initiation, both of the past and the present? why should they exist at all? i might reduce the matter to the compass of a small and personal point by asking why have you come to hear this lecture, and wh

MICHAEL FORD A RITE OF THE WEREWOLF

s written, are in the wind. all one must do is heed the voice of inspiration, that spark of sathan which illuminates our path of becoming. buddhists looks at existence as being central to the soul in itself. the buddhist will sometimes move through a form of lycanthropy of different animals, sometimes falling into meditation, leaving the flesh and blood to later return from trance. the sabbat, no matter what inspiration may create, does the same end. the black mass in specific has long held traditions of lycanthropy and 3the encyclopedia of psychoactive drugs: flowering plants: magic in bloom. mendelson, jack, m.d. and mello, nancy, phd. new york: chelsea house publishers. 1986. 4 the encyclopedia of witchcraft and demonology by rossell hope robbins, crown publishers, ny 1959. 5 from as ea

ing black and becoming talons. your teeth will become razor sharp fangs, your throat issuing bestial growls and howls. as your limbs extend and grow, gray matted fur will grow all over your body, and slowly ears will grow pointed and the hearing will increase ten fold. as your senses are all alive, your face becomes an entangled snout, with your sense of smell becoming more and more intense. in a matter of moments your transformation into a great gray werewolf will be complete, you may walk to the woods or simply lay down to a meditative sleep record your dreams and experiences with as much detail as you can upon waking. a second level of lycanthropy is also the changing of various parts of the body according to your will and going forth in the dream or in a meditative state in the ritual

e individual towards the wall looking down into the abyss, and the infinite possibilities of being. the sorcerer thus begins to adopt the god form of shaitan to master the spirits and djinn of the self all of those elements which command mastery of the self. night is the in-between point which later unveils the light, therefore being a barrier and initiation aspect of the self and such conceptual matter. the numerical 666, described by aleister crowley is the number of the beast11, which is inherent in the sun in the zodiac. the sun is also associated with the adversarial triad, being shaitan (set) typhon, apophras (apep) and besz, a god of transformation. the devil as an initiatory force is considered masculine, thus is represented by the phallus or source of creative life. in the tarot

nated with crimson and violet brilliance. by my words carry my spirit! 14 the ensorcelment of ahriman- i summon ruha-az, crimson whore and vampire, i call the fiend vareno who is an angel of darkness, who causes intercourse i do summon thee! i invoke thee! in the darkness is your light. praise unto ahriman, horned lord of the kingdom of shades, specter and phantom, praise unto our kingdom of dead matter and flesh. praise unto ahriman, who created andar from the smoke of the blackened flame, who in averse brilliance was both phantom and dire foulness, praise unto ahriman, who joined in union with the whore-vampyre az, whose body is ruha and jeh, devour with your lips open wide, satisfy me in the dreamining flight, drop the blood of ecstasy from your devouring jaws praise unto ahriman, who c

MICHAEL FORD WITCHMOON

s, not even she was free from his perversion and desire. at one length the devil sent unto stubbe peeter a succubus, elemental who was in flesh a beautiful and surreal woman. this woman was with him for seven years, and once her purpose unto stubbe was served, she disappeared. this did not falter stubbe peeter, he continued his lycanthropic changes and began shedding blood each day. the following matter doth stand as a special note of the wickedness of this abominable sorcerer. he beheld a proper youth for a son, begotten as a young man. in this lad he took to much joy, commonly calling him his heart's ease. yet as he favored his son the beast within took over and he spilt the blood of his only male child. one day he took his son into a field and told him he would return. suddenly a hulkin

r vampyric sorcery is a technique of evoking and directing energies which are qlipothic in nature and/or origin. the kabbalah defines the qlipoth as unbalanced or negative energies which exist beyond the sphere of da ath, which is dual in it's qualities. da ath is often represented as a power zone of wisdom, the hidden knowledge. one may ask, what is the key? the key is the subconscious, the dark matter of the brain. vampyrism is also the will-directed internal focus of exploring the immortal aspects of the vampyre in shadow and dream form. it is a process of sinister or left-handed alchemy, being the adversarial path of luciferian self-development. elementals are different from spirits in that they will often take the form of desires and what we call atavisms, they take the form of urges

ost people. the pentagram is not by any means meant as either 'satanic' or 'evil, however to merely invoke the essence of inverse, or choronzonic rites which involve a semblance of the death posture in order to reach the heart of it's being. this sigil is a representation of night side, shadow or lunar forces. these forces are actively a part of the individual subconscious and compose most of the matter of the brain. fear not the powers of your mind, embrace the shadows! i had two partners who seemed to hold a genuine interest in magick until they were faced with the rites we had planned. the sigil was painted and drawn on both a parchment and a back drop for the altar, giving an ominous direction for the rite, submerged in the applications of astral vampirism. we were invoking the hidden

l towards to attain this state one must reach a black out point when the mind goes beyond the point of conception, of when nothing matters and all is unintelligible. this is when one assumes the death posture, the flight of the self in ecstasy during which nothing exists, you literally step outside yourself. when the individual enters the abyss there is no concept of the self, there is no form or matter in this state. it is during this state that one can inaugurate or enflesh the intense desires, whatever they may be, during a state of forgetting the self. this is the direct communication with the subconscious, the delivering of the letter if you will. the sorcerer who dives through the abyss and acts as an avatar for its power keeps the spirit bound to the earth, he or she escapes the rec

d defense, or in some species of sexual workings. within such sexual sorcery, such as succubus/incubus evocation, beware of the obsessions that may occur; they provide the most balanced yet the most dangerous approach to such work. da ath invokes change and subconscious/shadow exploration. through the use of sentient symbols (see chapter 4) one can communicate with the mighty atavisms of the dark matter of the brain. by mastering and learning to control by will the essence of the self, one can be open to the vast abyss beyond the mind. take careful note that the abyss reflects the brain and its contents; one who dives the abyss simultaneously with another will rarely see the same things. what is seen will reflect the realities and illusions of the individual mind. many of the sorceries of

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

equent ter-restrial calamities. the false ones promised consolidation, order, safety, and privilege.they instigated hierarchic control, the division of labor, merit-oriented advance, andinduced conditions that inevitably lead to mans disconnection from nature. necessityfostered the worst of tyrannies to descend on prehistoric humanity.humankind would not just create or accept such structures as a matter of course. it takesextraordinary circumstances for the millennia old, symbiotic umbilical connection to theplanet of origin and to the universal order to be occluded and for humankinds chthonic sen-sibility and natural love to become sublimated and directed away from its prime source andobject into purely pragmatic power-relations. it is logical to assume that these incongruentand deviant p

ary circumstances for the millennia old, symbiotic umbilical connection to theplanet of origin and to the universal order to be occluded and for humankinds chthonic sen-sibility and natural love to become sublimated and directed away from its prime source andobject into purely pragmatic power-relations. it is logical to assume that these incongruentand deviant patterns have not arisen merely as a matter of course, as a consequence of theerstwhile organic evolution of our species, as modern intellectuals advocate. we feel that it ismore consistent with the facts to posit some external interference. and there are manymyths, legends, and sagas that conceal, behind the wide and complex panoply of euphe-misms and allegories, allusions to this very predicament. from the presence of the aliens an

ian matriarchies. all the various tenets of post-diluvian religionhave their roots in the lexicons of those bent on mind control and the enslavement of human-kind. the utter perversity of their natures could not be better revealed than by the philosoph-ical perusal of these so-called religious credos.a study of christian history discloses the portentous fact that the concept of the malig-nancy of matter, coming into the movement from hinduism through zoroastrianism,became an influence overwhelmingly dominating the theology and the ethic. it bred the mon-strous cult of asceticism, whose driving motivation was the idea that the instincts of the fleshmust be crushed down in the interests of the spirit. the tragic consequence of this stagger-ing default of insight are incalculable, but in all

a, james shreeve comments on the enigma of ourhuman development:an all-important transition did occur, but it happened so close to the present moment thatwe are still reeling from it. some here in the vestibule of history, just before we started keep-ing records on ourselves, something happened that turned a passably precocious animal intoa human being. harvard scientist john a. ball muses on the matter: most evolutionists believe that it (life) was generated long ago but perhaps it neverwasperhaps the earth was infected from elsewhere top scientist gunther rosenburg writes: man is a unique animal. he stands out like a sore thumb when comparisons are made withhis cousins, the apes. the differences are more numerous than the similarities. darwin stheory of evolution is simply unproven. cata

thing with a sharpened edge.compare this to todays savagery and carnage. in a sincere desire to discover the origins of evil and in a need to circumvent the drive,personally and collectively, we have turned to the philosophers and to the scientistsand priests. for all their musings and pontification, the academic philosophers havecome up relatively empty when providing clear understanding of this matter for allhumanity. science does not exalt the moral question to any intense degree. scientistscannot even find consensus on the mysteries of the physical earth. orthodox geolo-gists have generally failed to account for anomalies pertaining to the origin of life, ofthe hominids, the later genus homo, and the fossil record. the alumni of the earth sci-ences consciously manufactured the fallacio

MICHAEL W FORD THE VAMPIRE GATE

you. this goes back to you are the only god 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 mat

l 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 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 conventio

ents. keep calm during ritual. 5. you may conduct this several times and different days. you may notice by this process the focus individual will grow tired and sick. use caution in ritual focused vampirism. responsibility is of course the most important. people should never be harmed by any vampyric process. 6. rituals are essential in establishing a link with the luciferian current. it does not matter if you believe in the subjective spirit world or if you view it as a psychological link or both. practice, practice and practice. record results! dream vampyrism 1. utilizing ahrimanic yoga techniques (liber hvhi) gain complete and calm control of the body. this calm should be near perfect. 2. meditate on your chosen victim before sleeping. visualize how you wish to drain their energy. 3. s

sensations of reaching into the astral body are both electrifying and powerful. the vampyre must ensure that their own body is not drained into the victim, rather the control and unconscious discipline keeps the astral vampyre focused and directed towards one goal. once you have established the person of your desire, you will want to prepare both the body and mind for the working. do note that no matter what people want to believe, the mind is directly affected by the body and its state therein. if you resist food during the day and retire to sleep without eating, hunger will run its course in your body, affecting the subconscious. if focused on 39 someone around a vampiric rite, your mind will go active therein. leaving the physical body as you will rise from your body, there is a focus o

and emotions. in the practice of ahrimanic yoga in liber hvhi, the chakras are stirred or awakened by the fire snake visualized in meditation and practice. by connecting with the chakras, the archdaevas, being centers and deific masks of power, may be encircled and cultivated within the mind and body. this awakens points of serpent-power as it is called, when directed out in magickal practice no matter if it is sorcery to obtain a physical result or one to initiate selftransformation (they are usually connected in some way) this energy is vital. chi also direct affects the aura. depression, anger and over excitability will cause this energy to be used up carelessly and without purpose. have you not noticed when you exercise you feel vital and direct mentally? the same is such in yoga prac

MICHAEL WYNN THE SOUL TRAVELERS

the prevailing religion of india, is yet another religion whose gods are consistently associated with snakes. in china, and the whole of the orient, the immortal gods are connected to, or described as, dragons and serpents. in islam, the serpent is associated with satan, and demons. in voodoo the gods are again associated with serpents. reptile gods are seen as far east as the pacific islands. no matter what place or age we examine, serpents provide a central theme in that region s mythological tales. serpents are also repeatedly associated with villains. story of the flood [1.3] even more frequent than the themes of serpentine gods is the theme of a global flood. the number of stories regarding a worldwide flood is incredible, and the similarities between the various tales of inundation a

ould find it hard to believe that they are engaged in the--michael wynn's "the soul travelers" 15 worship of zeus and osiris; maybe even take offense to such a statement. their god, the god of israel, could never be compared to the greek god zeus. we re talking about god here, not a promiscuous cartoon character who throws lightning-bolts! but your own bible does indeed spell out the truth of the matter. in the book of revelation [9:11] we read; and they [the locusts] had a king over them, which is the angel of the bottomless pit, whose name in the hebrew tongue is abaddon, but in the greek tongue hath his name apollyon. in this verse we read that the locusts, which appears to be a reference to an army of demons, have a king over them who is an angel. this angel, along with his army of loc

ter immediately before consumption; in essence, eating not but holy food, and drinking not but holy water. muslims perform this same act of cleansing by saying bismillah before the meal. if said in a hallow and faithless manner, bismillah will have no affect. if said with faith and passion, however, bismillah is claimed to purify the occult properties of their food( and even entire rooms for that matter. there are also types of magic that s holy and ordained. take the exorcisms performed by catholic and islamic priests for instance. like magicians, these priests would separate a seducing spirit from its human host by invoking the many names of god aloud, and even claiming his [god s] authority. and like a magician, these priests can succeed in freeing someone from demonic possession. this

did those civil war soldiers bring their rifles, uniforms, and horse with them to the afterlife? some hauntings don t include any human speech at all, but instead noises, music, or odors that seem to rise from the past itself. further, hospitals and busy intersections should be teaming with ghosts; per square-foot both have seen more death than any haunted house ever did (or battlefield for that matter. what s more is that you would expect a high ghost ratio because of how few people who have died on the road, or emergency room, expected to die that day. so there s no shortage of unfinished business either. many are tragic and abrupt, but where s ghost suvs and motorcyclists? where are the ghost hospital and nursing home patients? countless apparitions should be seen wandering aimlessly u

er. for the magician, however, the tide of these celestial forces offer a way to maximize the power of any magical undertaking. it is always important to bare in mind that magic is not hit-or-miss. it is easy to make the mistake of thinking about the results of a magical act in sharply contrasted terms like succeed and failure. in truth, magic exists in a constant shade of grey, where it is not a matter of whether the spell worked, but simply a matter of to what degree did it succeed. for instance, if someone desired to have a bit more extra cash in their pocket, they may create a magical talisman for the planet jupiter, because jupiter rules over luck and growth. a talisman is an object that has been energized by a certain type of energy or spirit, and these energies have been charged wit

MOODY RAYMOND A LIFE AFTER LIFE

th equal validity, be looked upon as the absence of limitations. think of it this way: a person in the spiritual body is in a privileged position in relation to the other persons around him. he can see and hear them, but they can't see or hear him (many a spy would consider this an enviable condition) likewise, though the doorknob seems to go through his hand when he touches it, it really doesn't matter anyway, because he soon finds that he can just go through the door. travel, once one gets the hang of it, is apparently exceptionally easy in this state. physical objects present no barrier, and moment from one place to another can be extremely rapid, almost instantaneous. furthermore, despite its lack of perceptibility people in physical bodies, all who have experienced it are in agreement

inally, the car did hit the ground and it rolled or, but my only injuries were a sprained neck a bruised foot (2 [when i came out of the physical body] it s like i did come out of my body and go into something else. i didn't think i was just nothing. was another body. but not another regular man body. it's a little bit different. it was not exactly like a human body, but it wasn't any big glob of matter, either. it had form to it, but no colors. and i know i still had something you could call hands. i can't describe it. i was more fascinated with everything around me-seeing my own body there, and all-so i didn't think about the type body i was in. and all this seemed to go so quickly. time wasn't really an element-and yet it was. things seem to go faster after you get out of your body (3)

been leading up to that point seem worthwhile to me then, knowing what i then knew. incidentally, all insist that this question, ultimate and profound as it may be in its emotional impact, is not at all asked in condemnation. the being, all seem to agree, does not direct the question to them to accuse or to threaten them, for they still feel the total love and acceptance coming from the light, no matter what their answer may be. rather, the point of the question seems to be to make them think about their lives, to draw them out. it is, if you will, a socratic question, one asked not to acquire information but to help the person who is being asked to proceed along the path to the truth by himself. let us look at some firsthand accounts of this fantastic being (1) i heard the doctors say tha

e most important part, instead of the shape of the body. and before, all my life, it had been exactly reversed. the body was my main interest and what was going on in my mind, well, it was just going on, and that's all. but after this happened, my mind was the main point of attraction, and the body was second-it was only something to encase my mind. i didn't care if i had a body or not. it didn't matter because for all i cared my mind was what was important. in a very small number of cases, persons have told me that after their experiences they seemed to acquire or to notice faculties of intuition bordering on the psychic (i) following this experience, it almost seemed as if i were filled with a new spirit. since then, many have remarked to me that i seem to have almost a calming effect on

ile on earth to try to learn to be able to do so. in addition, many others have emphasized the importance of seeking knowledge. during their experiences, it was intimated to them that the acquisition of knowledge continues even in the after-life. one woman, for example, has taken advantage of every educational opportunity she has had since her "death" experience. another man offers the advice "no matter how old you are, don't stop learning. for this is a process, i gather, that goes on for eternity" no one that i interviewed has reported coming out of this experience feeling morally "purified" or perfected. no one with whom i have talked in my way evinces a "holier-than-thou" attitude. in fact, most have specifically brought up the point that they feel that they are still trying, still sea

MORALS AND DOGMA

ah to jerusalem "shall no more go down, neither shall thy moon withdraw itself; for the lord shall be thine everlasting light, and the days of thy mourning shall be ended. thy people also shall be all righteous; they shall inherit the land forever" such is the type of a free people. our northern ancestors worshipped this triune deity; odin, the almighty father; frea, his wife, emblem of universal matter; and thor, his son, the mediator. but above all these was the supreme god "the author of everything that existeth, the eternal, the ancient, the living and awful being, the searcher into concealed things, the being that never changeth" in the temple of eleusis (a sanctuary lighted only by a window in the roof, and representing the universe, the images of the sun, moon, and mercury, were rep

n. originally it represented sirius, or the dog-star, the forerunner of the inundation of the nile; the god anubis, companion of isis in her search for the body of osiris, her brother and husband. then it became the image of horus, the son of osiris, himself symbolized also by the sun, the author of the seasons, and the god of time; son of isis, who was the universal nature, himself the primitive matter, inexhaustible source of life, spark of uncreated fire, universal seed of all beings. it was hermes, also, the master of learning, whose name in greek is that of the god mercury. it became the sacred and potent sign or character of the magi, the pentalpha, and is the significant emblem of liberty and freedom, blazing with a steady radiance amid the weltering elements of good and evil of rev

, and the tap of a swallow's bill, breaking the egg; and it leads forward the birth of an earth-worm and the advent of a socrates. where the telescope ends the microscope begins. which of them the grander view? a bit of mould is a pleiad of flowers--a nebula is an ant-hill of stars. there is the same and a still more wonderful interpenetration between the things of the intellect and the things of matter. elements and principles are mingled, combined, espoused, multiplied one by another, to such a degree as to bring the material world and the moral world into the same light. phenomena are perpetually folded back upon themselves. in the vast cosmical changes the universal life comes and goes in unknown quantities, enveloping all in the invisible mystery of the emanations, losing no dream fro

et, the words equality and liberty, leaving it for every honest and religious mason to explain them as would best suit his principles; but retained the privilege of unveiling in the higher degrees the meaning of those words, as interpreted by the french revolution. and he also excepts english masons from his anathemas, because in england a mason is a peaceable subject of the civil authorities, no matter where he resides, engaging in no plots or conspiracies against even the worst government. england, he says, disgusted with an equality and a liberty, the consequences of which she had felt in the struggles of her lollards, anabaptists, and presbyterians, had "purged her masonry" from all explanations tending to overturn empires; but there still remained adepts whom disorganizing principles

traws, on the finger-tips of disputation. it is not this kind of warfare which makes the cross triumphant in the hearts of the unbelievers; but the actual power that lives in the faith. so there is a political scholasticism that is merely useless. the dexterities of subtle logic rarely stir the hearts of the people, or convince them. the true apostle of liberty, fraternity and equality makes it a matter of life and death. his combats are like those of bossuet--combats to the death. the true apostolic fire is like the lightning: it flashes conviction into the soul. the true word is verily a two-edged sword. matters of government and political science can be fairly dealt with only by sound reason, and the logic of common sense: not the common sense of the ignorant, but of the wise. the acute

MOTTA MARCELO THE COMMENTARIES OF AL

of al and the comment, signed ankh-f-n-khonsu, are in this class here (exceptions, such as quotes from other holy books, are duly noted) such texts are in bold type (the weak in intellect, the automatic rebel, and even some earnest seeker may ask "why must one not change even the style of a letter of such texts" the answer is simply that even the style of a letter has meaning in them. it is not a matter of respect for authority. it is a matter of keeping the records straight, lest the utterance of a master become smeared by the confusion of a follower, or several followers, a thing which, unless we mistake, has happened all too often in the past) class b: these are utterances of high initiates of the a. a, or of people recognized as high initiates by the a. a, considered of sufficient valu

t seen. al is the true name of the book, for these letters, and their number 31, form the master key to its mysteries. with regard to the above note by a.c, serious students should consult liber v vel reguli, the ritual of the mark of the beast, for a more thorough analysis of the word al. the first chapter 1. had! the manifestation of nuit. the theogony of our law is entirely scientific: nuit is matter, hadit is motion, in their full physical sense. they are the tao and teh of chinese philosophy; or, to put it very simply, the noun and verb in grammar. our central truth beyond other philosophies is that these two infinities cannot exist apart. this extensive subject must be studied in our other writings, notably berashith, my own magical diaries, especially those of 1919, 1920 and 1921, a

k is to reveal the secret self of a man, i.e, to initiate him (or of a woman, and initiate her. as to the meaning of the verses, there are at least four great meanings, one for each of the four ordeals mentioned in the chapter three, vv. 64-67. besides these, there are subsidiary meanings which depend on the grade of the commentator, or the grade of the reader. this is one of the reasons why this matter of commentaries is so difficult, and why any commentary must not be taken too seriously. the four great meanings, of course, are beyond any danger of being confused, since they are experienced in trance, and independent of reason. they cannot be communicated through the intellect. even the most accurate attempt to do so misleads) 3. every man and every woman is a star. 4. every number is in

s distinctions, thereby affirming implicitly the very duality from which one is seeking to escape. note also that "me" may imply the greek mh,"not. the word 'only' may be taken as onlv, ayin, nun, lamed, vau, with the number of 156, that of the secret name babalon of nuit. there are presumably further hidden meanings in the key-word 'all. the reader is here referred to our previous warning on the matter of the vampire of this ordeal (commentary in italics to verse 27. if you seek her only, you cannot confuse any one of her manifestations with her. on the other hand, as long as a particular priestess shows her to you, concentrate! see liber artemis iota and liber a'ash for further information on this very difficult point. nor should aspirants fall into the mistake of believing that it is th

elemites. the man of earth is "the adherent; the lover 'gives his life unto the work among men; the hermit 'goes solitary, and gives only of his light unto men (see liber 418) the enumeration of the three grades, followed by 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

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

, upheaving mountains, and raising earthquakes which engulf whole armies; these ideas, however, may be accounted for by the awful convulsions of nature, which were in operation in pre-historic times. again, the daily recurring phenomena, which to us, who know them to be the result of certain well-ascertained laws of nature, are so familiar as to page 8 excite no remark, were, to the early greeks, matter of grave speculation, and not unfrequently of alarm. for instance, when they heard the awful roar of thunder, and saw vivid flashes of lightning, accompanied by black clouds and torrents of rain, they believed that the great god of heaven was angry, and they trembled at his wrath. if the calm and tranquil sea became suddenly agitated, and the crested billows rose mountains high, dashing fur

g less than the sacrifice of agamemnon's favorite daughter, iphigenia, would appease the wrath of the goddess. at these words, the heroic heart of the brave leader sank within him, and he declared that rather than consent to so fearful an alternative, he would give up his share in the expedition and return to argos. in this dilemma odysseus and other great generals called a council to discuss the matter, and, after much deliberation, it was decided that private feeling must yield to the welfare of the state. for a long time the unhappy agamemnon turned a deaf ear to their arguments, but at last they succeeded in persuading him that it was his duty to make the sacrifice. he, accordingly, despatched a messenger to his wife, clytemnastra, begging her to send iphigenia to him, alleging as a pr

tis was said to keep the waters smooth and tranquil for their especial benefit; hence the term "halcyon-days" which signifies a period of rest and untroubled felicity [111] thaumas, phorcys, and ceto. the early greeks, with their extraordinary power of personifying all and every attribute of nature, gave a distinct personality to those mighty wonders of the deep, which, in all ages, have afforded matter of speculation to educated and uneducated alike. among these personifications we find thaumas, phorcys, and their sister ceto, who were the offspring of pontus. thaumas (whose name signifies wonder) typifies that peculiar, translucent condition of the surface of the sea when it reflects, mirror-like, various images, and appears to hold in its transparent embrace the flaming stars and illumi

r the palace were the two rivers peneus and alpheus, the streams of which heracles conducted into the stables by means of a trench which he dug for this purpose, and as the waters rushed through the shed, they swept away with them the whole mass of accumulated filth. but when augeas heard that this was one of the labours imposed by eurystheus, he refused the promised guerdon. heracles brought the matter before a court, and called phyleus as a witness to the justice of his claim, whereupon augeas, without waiting for the delivery of the verdict, angrily banished heracles and his son from his dominions. 6. the stymphalides..the sixth task was to chase away the stymphalides, which were immense birds of prey who, as we have seen (in the legend of the argonauts, shot from their wings feathers s

und neoptolemus, the son of achilles. having succeeded in arousing the ambition of the fiery youth, he generously resigned to him the magnificent armour of his father, and then conveyed him to the greek camp, where he immediately distinguished himself in single combat with eurypylus, the son of telephus, who had come to the aid of the trojans. to procure the poison-dipped arrows of heracles was a matter of greater difficulty. they were still in the possession of the much-aggrieved philoctetes, who had remained in the island of lemnos, his wound still unhealed, suffering the most abject misery. but the [300]judicious zeal of the indefatigable and ever-active odysseus, who was accompanied in this undertaking by diomedes, at length gained the day, and he induced philoctetes to accompany him t

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

ash, winning perfect love, invoking the secret forces of nature, and much more. nothing is held back, nothing is concealed- it s all placed right in your hands, ready to be used for such things as arousing passion in another, making money appear as if from out of thin air, attracting the opposite sex and much, much more. in reading these words you will learn many ancient secrets of the occult. no matter whether you believe me or not, the magic behind these words will awaken racial memories of a time long ago when this secret knowledge was free to every man and woman who sought< it. secrets of witchcraft you have a power within you that can be woken. it is the same power that you can use to work any magic you want. many witches work alone and with just as good results using the magic power

he cabala< it is said that god created the world by pronouncing the tetragrammaton correctly and it is regarded as the ultimate magical word of power. the tetragrammaton is an essential part of the cabala, a form of mysticism that evolved from judaism. one tradition surrounding the cabala is that magic spells and rituals based upon its system possesses an extremely potent effect over all forms of matter. chapter 5 tells you exactly how to use the magical power of the cabala to increase your money supply. secrets of the spirit world is there a place of coming together between the living and the dead? an essential part of the esoteric arts is communicating with the spirit world. this is something that occultists have been doing since the beginning of time, and now you can join their ranks. t

with a group. there is nothing special that you have to be or no one special you have to know, in order for you to work witchcraft. those who would wish you not to know how easy it is to use the magic power of witchcraft have fostered this commonly held belief. as you are reading this, the essence of that power is sinking deep into your inner mind. this book has been written in a special way. no matter whether you believe me or not, the magic behind the words is awakening racial memories of a time long ago when this power was free to every man and woman who sought it. using this magical power is simplicity itself. in detail, i ll be explaining how to do it later in this book. the circle of protection in reading these words you will learn many ancient secrets of the occult. this will cause

n without spells. i am 37 years of age and this has never happened before in my life, so i am convinced that your spells do bring us what we seek in life. signed: r.g, essex, england. the occult seduction spell for this spell to work most efficiently you need to obtain a photo of the person you wish to seduce. if you are unable to obtain a picture, draw a sketch of him or her on paper. it doesn t matter whether or not you re artistic: only you are going to see the sketch, and when you are aware of what the picture is meant to represent. to further identify the sketch, write the name of the person under your drawing of him or her. on the night of the new moon, enter your witching circle and cover a small table with black cloth. stand a red candle in the center, and place photo of person who

e. here, too, are the secret names of god that magical adepts have used for centuries to invoke the hidden powers of the cabala, and a most powerful ritual that will send any unfriendly spirits back where they came from in short order, never to return. one tradition surrounding the cabala is that magic spells and rituals based upon its system possesses an extremely potent effect over all forms of matter. such magical formulae are naturally much sought after and books containing them are hard to come by. the tree of life the cabala is the secret teaching of the ancient hebrews concerning the inner meaning to the simplistic doctrines and philosophy of the old testament, and forms the basis of modern occult thought. it is immensely complex, and it takes many years of earnest study and practic

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

n word went out about a new church to be built, the brotherhoods traveled in groups to the designated site. their first concern was to form a wall with the carts that had carried them there, and then settle inside as if it were a spiritual campground. there they spent the first night, singing hymns in the light cast by hundreds of torches. once they had begun work, there was not a single task, no matter how painful, to which they did not submit with good heart and unshakable steadfastness. during working hours, silence and order reigned, and the time of rest was devoted to prayer, charitable acts toward the sick, and pious discourse. abbot aymon began his letter like a man completely stupefied at the sight of so much abnegation among his colleagues. he described their manner of living as "

bot had come in the name of baldwin ii, king of jerusalem, to ask if two templars, andre and gondomard, whom baldwin had sent as envoys of jerusalem, could hope to find aid and protection in france and whether louis was disposed to give them a roof for shelter and a chapel where they could pray to god "i understand" the king answered "that it is a church you are asking me for. i will think on the matter" the result of his thought was that he gave them a house next to the saint gervais church, which was then outside the city walls. the two templars settled in and soon invited other members of the order until gradually the order took root in paris and the king gave them a large piece of land that was known as the temple's field. it extended from the current entry into the faubourg du temple*

e 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 edict issued by henri iii in december 1591 and in another edict of henri iv in april 1597. these edicts prescribed the entrance of all people into a sworn

lemn vespers was celebrated on fixed days and a low mass was said each day of the year for deceased brothers. at the death of a member, a high mass was sung and attended by all the brothers. despite the persistence of these pious customs, however, the admirable spirit of christian charity that had animated the brotherhoods during the time of saint louis was weakened. yet it was still considered a matter of honor to give assistance to those craftsmen in the trade who were suffering from misfortune. the brotherhoods and civil and religious authorities the brotherhoods did not always remain inside their pious and charitable provenance. in the beginning of their existence they were often accused, at least under certain circumstances, of degenerating into superstitious practice and belief. ther

inside their pious and charitable provenance. in the beginning of their existence they were often accused, at least under certain circumstances, of degenerating into superstitious practice and belief. there were several cases of this that led to them being banned by town councils in montpellier (1214, toulouse (1234, orleans (1238, bordeaux (1248, valence (1255, and avignon (1326. a more serious matter was that these brotherhoods were sometimes condemned for fomenting leagues, factions, and disorder. at the beginning of the fourteenth century, they became involved in political agitation and formed federations among themselves, which ultimately led to the temporary abolition of the parisian brotherhoods in 1306. in 1307, 162 from the art of building to the art of thinking however, the king

NEW WORLD ORDER OR OCCULT SECRET DESTINY

e of what part we are to play in national and global transformation. the mandala of the new world order and illuminati control. annuit coeptis he has blessed our beginning, novus ordo seclorum new order of the ages. the all-seeing eye of horus, the resurrected egyptian sun god, biblically refered to as lucifer, the angel of light. in occult doctrine it is thought that from the union of spirit and matter (the pyramid is made of stone, rock, and earth and represents the unconscious. the capstone is made of an immaterial substance light or spirit and is conscious, a new being a transformed being is created. the seal s reverse depicts a separation state in the separation of the eye the triangle. the pyramid exemplifies the initiation stage. it is the house of initiation, in which the candidate

ONYX TABLET OF SET

iests will communicate openly, fully, and honorably with all principals- c. there are times early in tackling an initiatory or behavioral problem when the chance for misunderstanding and miscommunication is at its highest. it's therefore often a good idea to limit the number of people involved in a misunderstanding in its early stages (1) it's reasonable for any involved party to request that the matter be kept private for a while, since it is often easier to resolve problems while they're still private (2) in such cases, the "for a while" should be clearly stated, specific, and limited, such as "until the end of the month" or "until we can meet together next week (3) the "for a while" should almost never extend longer than one month's span_ d. privacy and confidentiality summary: no pries

when it's over, it's over. do not attempt to continue a relationship that has ended, and especially do not berate or take your anger or frustration out on your ex-partner_ f. gripes, gossip, history, humor, information, and irritation- garbage, harm, and injury summary: gossip and ill-considered humor often do harm our fellow setians- 1. no setian should ever lie to or about any other setian, no matter what the provocation, no matter what the motivation, not to save someone's feelings, not to make a joke, never- a. any setian who lies to or about another should be strongly counseled if not expelled- b. the lie must always be exposed to the setian to whom the lie was told, and to everyone else who heard the lie or found out about any version or derivative of the lie- 2. do not passively ac

this mailing list are restricted to priests of the temple of set, and that the messages on the list are intended only for the priesthood. if you wish to share a message posted to 3forum-l with anyone else, please obtain the permission of the author of the post before doing so "the initiatory forum should be open to any topic. anyone should feel that they have the right to call anyone else on the matter of principle("what is the initiatory principle you are arguing for, but not on topic (i think only the osk would be interested in this. if people feel that the topic doesn't show the cutting edge of iii initiation, they should suggest that it be taken to setian list. the initiatory forum should be a breeding ground for teaching techniques, discussions about the unique state of the priesthoo

temple arises from its priesthood. as the temple grows and diversifies (even now we have the anthropologist living with the inuit to the guy in ecuador to the first setian who'll be living under communist rule in hk--more and more power and responsibility will be devolved from the central office to the priesthood. learning four important rules now is essential. 1. don't be afraid to speak up on a matter of principle. 2. don't hoard your initiatory wisdom. 3. speak with the style and grace that we would like to be remembered for. 4. it's email for christsake deal with it- setnakt posting conceptually the mechanics of a mailing list are very simple. each list has a unique email address to which messages are submitted, and the messages received at that address are copied as email to each of t

ould not have recommended this practice if i hadn't given it a whirlmyself. these are some useful techniques i've noticed, which i'm sure each priest worth his or her salt will add to through each separate and unique unfolding of becoming. onyx tablet: ot.o.3.1 temple of set author: nikolas schreck iii date: march 8, 1998 ce revision: html revision: june 6, 1998 ce before i get to the meat of the matter, it's important to be cognizant of the fact that this business of guarding the gate is actually pretty complicated.i've identified several discrete elements to the magical and mundane features of these meetings that might help you prepare on a sound basis. when you as a priest of set meet with new applicant x, remember thatyou are representing the entire temple to this individual. a curious

PATH OF INITIATION

e also sometimes gained, though this is a far more poetic idea than the term "magic" expresses. knowledge and real wisdom, direct experience of the unseen world, and the ability to "reach into" the self, or the depths, to directly experience and mediate extra-sensory reality, causes what seem to be like "powers" or abilities to understand and influence some events in life. but this is only a tiny matter of a greater growth. the five-fold initiatory pattern leads to internal transformation, a "road change" from the straight road of the common person, moving slowly through fated time, onto the crooked path, or the third hidden road, which is the attainment of a "second destiny" of types. it's very subtle, and does not happen overnight. this pattern is embedded in the workings of the cosmos i

PHILIP NEIL MYTHS LEGENDS EXPLAINED

nd rome, from west africa to siberia, from the hindu concept of brahman and the endless cycle of creation to the eternal dreaming of the australian aboriginals, the same themes recur, as humankind engages with the great mysteries of life and death. the best definition of myth is maya deren s in her book on the voodoo gods: myth, she writes, is the facts of the mind made manifest in the fiction of matter. the first people this west african carving shows the world in the form of a calabash gourd, with the first man and woman and the cosmic serpent. the fon call this serpent aido-hwedo, and he carried the creator in his mouth when the world was made. aido-hwedo is said to have accompanied the first man and woman to earth. introduction 7 our notion of time, the limited time of creation, is mer

ey asked him where the way was, and he pointed to the sky. they asked him where the sky was, and he pointed to his heart. so they taught him the secrets of perfection, and he became an immortal. he is holding a court writing tablet. walking stick chung li ch uan chung li chu an was a portly and rather flippant character. the story of the kitchen god once there was a mason called tsao-wang who, no matter what he did, was always poor. finally, he was so poor that he had to let his wife marry someone else. one day, without realizing it, he worked for the new husband. his ex-wife, who still cared for him, baked him some cakes, secretly putting a coin into each one. but because it was his destiny to be poor, the mason gave them away. when he discovered what he had done, he despaired and killed

a holds a branch of the sacred sakaki tree in one hand, and a magical jewel in the other. the sakaki tree (cleyera japonica) is one of the wonderful objects used to lure the sun goddess amaterasu out of her cave (see pp. 122 23. jewel sengen-sama holds a magical jewel in her right hand. mount fuji and her neighbor, the male mount haku, once argued over which of them was the highest. to settle the matter, the buddha of infinite light ran a pipe from the top of mount haku to the top of mount fuji. when the water spilled over fuji s peak, the goddess was so cross that she beat haku over the head and cracked his skull in eight places (now the eight peaks of mount haku. as a result, mount fuji is now taller. myths of the ainu in the beginning, the earth was a lifeless swamp, with six heavens ab

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

is light. the vampiric sorcerer is not one who once the image of the self, the facade is stripped away, would simply vanish from lack of substance. the sorcerer would already have developed a strong body of light through astral and earth magick and be emanating this force from within. thus, the self man be still in constant change and flux however the physical appearance could be stripped away no matter what and the core be revealed even more so in this manner. the luciferian character is successful in the method of magick and ascension once he or she would master both black and white magick. chaos magic is of interest in it's diversity, however one must go beyond such methods to train the self in will and develop a strength of discipline which often ignored by many modern sorcerers. ascen

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

in regard to some other masonic rites worked in the united states and south america, it never did modify its acts relative to the rite of memphis, and that rite became as dead as the proverbial door nail after marconis relinquished his authority in b i g c.1. introduction into the united states the controversial exponents of the rite of memphis are agreed upon its origins in the united states, no matter how much they differ in the later details. it appears safe to attribute the rite in the u.s.a. to jacques-etienne marconis de volume j, c a a b b g h the spurious rites of memphis and misraim negre,who was grand hierophant, j h x, prior to his surrender of the rite to the grand orient of france. marconis visited new york city in b i f g, and on november jth of that year founded a supreme co

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

h its ears, nor can it move its limbs. the heart no longer beats nor does the blood surge through the veins. there are no feelings and emotions; no love, no fear, no pleasure, anguish, anticipation, joy or regret. in short, there is no consciousness whatsoever. the body becomes a mass of decaying flesh, an empty shell devoid of life, a shadow of its former self when it was vibrant and vital. this matter is so self-evident that even a chicken or a vulture can distinguish between a living creature and one that is dead, between a body that has the breath of life invested in it and one that does not. most importantly, it is this very breath of life, the soul, which is the actual vitality and consciousness of the person and which is his actual identity. the body itself is like a garment for the

lling force which is their life force and the life force of everything else in the universe. this force makes the world tick. it makes its heart beat, so to speak. the source of all existence we concluded above that the universe and everything in it, including the human body, appears to have an animating force within it to enliven it, and that without this force it would be nothing more than dead matter. however, it is actually more than this, for the physical body of man and the materiality of the world cannot exist in and of themselves, without a force compelling them into existence at all times. every physical thing, whether it is the human body, the planet earth, the entire galaxy or the whole universe, is limited. a physical thing, by its very definition, has a beginning and an end. i

ything with length, width and depth is measurable and therefore limited. this means that the universe has a beginning and an end. there also is a beginning and an end to the time of the universe. time itself is a created thing. there was infinite timelessness before the universe existed, there will be infinite timelessness after it ceases to exist, and the duration of its existence is limited. no matter how much time the universe will exist, relative to the infinity that precedes it and the infinity that follows it, its existence is literally insignificant. it is not even a bleep on the radar screen of existence. we therefore see that the existence of the universe is not intrinsic to it. it does not have to exist. on the contrary, its existence is an anomaly which must be imposed upon it

o a heyulie power. this heyulie is the ability of the rubber-band to spring back. this ability is immeasurable, for as many times as it is stretched taut and released, that is how many times it will spring back. it does not have a potential for only one thousand springing motions, for instance, which become used up and reduced each time it is released, until all its power to spring is used up. no matter how many times it springs back, its ability to spring is not reduced. furthermore, the rubber band possesses this heyulie to spring back, at all times, even when it is not stretched taut. even when it is simply resting in the cabinet drawer, it still possesses the ability to spring back, and yet, there is no spring in the rubber-band, even in the form of potential energy. this is similar to

hese qualities altogether (patach eliyahu. now, the difference between the essential singularity of the ohr ein sof and the essential singularity of the human soul, is as follows; since the human soul is limited, therefore its heyulies are limited, whereas, since g-d is infinite, the heyulies of the ohr ein sof are unlimited. for example, the heyulie of a flint is limited to bringing out fire. no matter how many times one hits the flint, it will never bring out water. likewise, the human soul possesses limited heyulies. it is limited to human abilities. a man does not have the heyulie to fly like a bird. neither does a bird have the heyuli to speak like a man. in contrast, the heyulie of the infinite light, is not limited in any way whatsoever. g-d is kol yachol (he has infinite abilities

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

basic methods of study. the first is called iyun in depth analysis, and the second is called girsah (surface study. girsah surface study girsah surface study, is the understanding of the subject at first glance, without stopping to delve into its details with any great scrutiny or analysis. in talmud study, this is used mainly to cover much ground and gain a broad familiarization with the subject matter. however, since it does not involve in-depth investigation, the knowledge gained is inherently shallow. this is analogous to a ship sailing on the surface of the ocean, rather than a submarine which submerges into its very depths. it is similar to one who casually glances at an object he is unfamiliar with, without scrutinizing it carefully in his mind, to understand what it is and how it i

the depth of a concept is its essential point as it flashes from the spring of chochmah. in other words, it is the flash of intuitive insight into the subject, which is its depth. how is it, then, that one reaches the depth of a concept to have a flash of intuitive insight and understanding of the concept as a whole? how does one achieve this inspirational flash of understanding into the subject matter? the way to attain the depth of a subject matter, the omek hamoosag (the depth of that which is being comprehended, is solely through the contemplative method called iyun (deep analysis. it is only through climbing the length of the revealed knowledge, and delving to the depth of the concept, keeping his mind focused on analyzing it until he understands each particular nuance of the concept

ll only be capable of surface level understanding. in contrast, one who has deep concentration will have the ability to analyze to the very depth of the subject and bring out new insights from its depth "meditation" from the above it is clear that the order of deep contemplative meditation is as follow; there must be an initial da at which is the focus and concentration of the mind on the subject matter to the exclusion of all else. as soon as the mind is focused on the subject, analysis must begin. this is the intellectual investigation into the matter. one turns it over and over in his mind in an attempt to truly understand all the particulars of the concept and the relationships between its various components. however, what he is actually trying to understand is the very essence of the

the statement in sefer yetzirah "be understanding in wisdom, and wise in understanding" this statement refers to binah of chochmah and chochmah of binah. be wise in understanding, refers to chochmah of binah (insight of comprehension. this is the innovative insight into the subject of one s study. as explained above, this is the automatic result of the analysis into the particulars of the subject matter in which he clarifies in his mind the explanation of each particular (the analysis is the aspect of binah of binah. chochmah of binah is the flash of intuitive understanding into the subject matter which results from it) nonetheless, this chochmah, the flash of insight, is only into the specific subject under analysis, and not into any different subject. he sees a whole new angle and innova

evel is capable of understanding one subject from another. such a person is called a navon (a man of understanding (actually, chochmah of binah, which is the flash of intuition into a particular subject, ultimately is also rooted in binah of chochmah. however, in chochmah of binah, binah of chochmah (which is the ability to explain all things, remains hidden and only the insight into the specific matter under examination becomes revealed) binah& tvunah (comprehension& application) there are two general levels in binah. these are binah and tvunah. binah is the aspect of analysis and comprehension. in contrast, tvunah is the aspect of the extension of the light of comprehension. this is to say that because one has a good and solid grasp into the depth of the subject it spreads forth from the

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

selessly. it is [therefore] forbidden to kill it purposelessly. as the sages state: gall that the holy one, blessed be he, created, he created only for his honor, as it is written, eall that is called in my name and for my honor, i created it, i formed it, i even made it. f h10 we will see now how the arizal took this statement to extreme conclusions, conducting himself with extreme piety in this matter. my teacher [the arizal] was very careful not to kill any bug, even the smallest and lowliest, such as fleas, lice, flies, and the like, even when they bit him. we know what the sages say, commenting on the verse, ghis enemies will also make peace with him, h11 that some say this refers to the dog and others say this refers to the snake, and still others say this refers to the flea.12 this

satan a bone, h i.e, suggested that he inflict suffering upon job. this diverted his attention from the jewish people, who proceeded to cross over to dry land unimpeded, leaving g-d to overturn the sea on the egyptians. furthermore: why did g-d use job to ransom israel? this seems biased, to say the least. gif tuvia sinned, should zigud be punished? h13 to understand this, we must explore another matter first. we have seen that at gthe covenant between the parts, h g-d said to abraham, g cyour seed will be sojourners in a land not theirs [they will serve them, and they will oppress them for four hundred years. but i will also judge the nation that they will serve, and in the end they will leave with great wealth. you, however, will come to your forebears in peace; you shall be buried in go

e went and took a thousand manservants and a thousand maidservants and lined them up opposite each other. she then said, this one will marry that one and this one will marry that one, and married them all that night. the next day, those who were thus united came to her; this one fs head was injured, that one fs eye was out of its socket, another one fs leg was broken. she asked them, gwhat fs the matter? h this woman said, gi do not want this man, h while this man protested, gi do not want that woman. h straightway she summoned rabbi yosi bar chalafta and admitted to him: gthere is no god like your g-d: it is true, your torah is indeed beautiful and praiseworthy, and you spoke the truth! h said he to her: gdid i not say to you, if it is easy in your eyes, it is as difficult before the holy

ict judgment is aroused in binah, as is known. these states of judgment were aroused to issue from it, but they did not endure in the female side, until male and female issued together. some of them were gmade fragrant h on the side of holiness, but some of them were not gmade fragrant h and passed to the other side. regarding how the kings [that issued] from arich anpin became null and died, the matter is gdeep, deep, who can fathom it? h4 it is very hidden and not alluded to in the torah at all. only by understanding [what occurs] in the lower [partzufim] can we understand [what occurs] in the higher ones. in contrast, the details of how the kings the ruled in z feir anpin and nukva are alluded to in the torah and in the book of chronicles. the description of the kings in the book of gen

t for it; because it will surely come, it will not come late. f h5 this seems self-contradictory. if g-d told him, gwrite the vision, and make it plain upon tablets, so that he who reads it may run [through it, h meaning, so that whoever reads it will understand it immediately, it is obvious that he will write it plainly and clearly. but then, after [g-d] tells him what to write, he says that the matter is cryptic, and that gthe vision is still for an appointed time, and it speaks concerning the end, and does not lie; though it seems slow, wait for it; because it will surely come, it will not come late, h without saying when. this statement adds nothing to what we have been believing for all generations, i.e, that even if [the messiah] tarries, we still await him, for ghe will surely come

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

y mary renault, which i read on the tedious when regardie and i returned again. he died two years later. the novel regardie's work and legacy is that magicians to the modem day inquiring does that student approach and benefit and ritual without the aid of and more importantly, how does the "difference" in the individual's usual that by working assiduously, or as foolishly, misguidedly, it doesn't matter virtue" is an essential attitude 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 h

whelmed by the sheer weight and wealth of original teaching material. as he glances through the large four-volume set, understanding but little of it, he becomes alto- 1 2 the golden dawn gether confused, thrust headlong into despair, and does not pause long enough to study the system in small sections until he does discover its intent and purpose. in the order-or any occult organization for that matter-no student was ever bombarded with too much study material at the beginning. he is spoonfed small doses, as it were, monthly. some critics regard this procedure as a "come on" as bait merely to keep the student paying his monthly dues for long periods of time. in some instances, this ma- well be true. on the contrary, it is sometimes given in this forni, i am sure, so that the student can s

eive very little in it, until he studies this particular document. it explains the meaning and purpose of the manifold symbols employed, the regalia worn by the officers, and the various movements made by the offxiants. a companion document 2-3 explains the symbolism of the admission of the candidate. i still find this an extremely interesting document that reveals level upon level of insight, no matter how many years elapse between readings. an occasional perusal of its material will prevent the student from taking a prosaic attitude towards this and other initiatory rituals. both of these papers are among the most important of all order documents, since so many general magical formulae are there described. they pertain to a great many magical matters, other than initiation. as an aside

lly penetrating nature, and many a professional writer has drawn on them in one way or another. i know at least a couple of books which have used them at great length, though without acknowledgement, but in this instance that does not mean very much. some abstruse teaching relative to the tarot and other germane matters is scat10 the golden dawn tered through several of these order documents. one matter which i have never seen taken up by astrological writers is that concerning starting the zodiac with the star regulus in leo. the teaching emphasizes that were this done, the constellations and the signs would coincide "within the zodiac" wrote louis macniece in his book astrology "there are twelve constellations. these bear the same names as the twelve signs used by the astrologers, but as

reth clause of the obligation, it is the most important one of all the ten clauses. and in one way or another, its fulfillment is pointed to in nearly every important phase of the order work. regardless of which phase you may think ofskrying in the spirit-vision, ceremonial magic, formation of telesmatic images, etc- this one goal is in the background, giving meaning and substance to all else. no matter, then, what aspect of the work the student devotes himself to, he should never lose sight of this one clause, and the goal to which it refers. one particular passage in 2-2 found immediately after its opening confirms this notion in a specially powerful way. describing the temple in reference to the sephiroth, it says: the temple as arranged in the neophyte grade of the order of the golden

REGARDIE TALISMANS

ell: it will be seen that the effect of this whole ceremony is to endow a thing inert and impotent with balanced motion in a given direction. it is the formula of the neophyte ceremony of the g.d. it should be employed in the consecration of the actual weapons used by the magician, and may also be used as the first formula of initiation. there are at least two distinct approaches relative to this matter of consecrating or charging the talisman with a specific type of energy. the first method is predicated upon a species of meditation, the second is a ceremonial magical consecration. we will consider each briefly in turn. it would be infinitely useful if the student of this manual were familiar with an earlier work of mine based on some elementary golden dawn formulae. it is called the art

RELIGIOUS TENANTS OF THE YEZIDI

) on the 17th of april, and the inscriptions on fn. 1. the cosmogony of the yezeedees is different from that of the old testament scriptures. they sometimes speak as though they agreed with us on this subject; but i am persuaded that they believe the world to have existed long before adam. from several remarks which dropped from their sheikhs, i am inclined to think that they hold the eternity of matter. p. 129 all their monuments are dated from the hegira. the festival of the new year must always be kept on wednesday, which with friday, they seem to consider the most sacred days in the week. the service already described as being performed at the shaks of sheikh mohammed every tuesday and thursday after sunset has respect to these two days--as the day with all easterns begins at that time

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

o giveth joy to my heart.the entrance of the aspirant into the sacred hall is now made in the following order:first herald and second herald, then conductor of novices and aspirant and finally torch bearer.five circuits of the sacred hall are made, with the course of the sun, which the fraters and officersare standing, and the following ode is sung:ere god the universe began, in one rude heap all matter laywhich wild disorder over-ran, nor knew the light one glimmering raywhile darkness o222er the whole confusion reigned without controlthen god arose, his thunders hurl222d, and bade the elements arisein air he hung the pendant world, and o222er it spread the azure skies;stars in circles caused to run, and in the centre fixed the sun.then man he called forth out of dust, and formed him with

elator, and meditated upon its sublime mysteries now seeksfurther knowledge by the lux of our order.suffragan:has he given evidence of zeal and devotion as a true rosicrucian?g. of the c.:he has.suffragan:then let him be admitted.the zelator, in charge of the conductor, enters and is halted in front of the suffragan.suffragan:frater zelator, it is the custom of rosicrucians before undertaking any matter of importance to invoke the blessing of the deity on their proceedings. kneel, therefore, and join with us in solemn prayersupreme lord, our father, source of truth and light, pour down upon us the continued dew of thyblessing, and prepare the mind off this zelator, now kneeling in thy presence, for the reception oftheoricus16 the true mysteries of this order, that he may thereby benefit ma

he south. point of the compass, where presides the secondancient guarding a burning but well shaded vestal lamp.rituals of the societas rosicrucianis in angliahymn to chymia18 2nd ancient:zelator, this burning lamp typifies the light of nature which burns unseen by mortal eye. everynatural body carries a light within it, but the light appears not, it is eclipsed by the grossness of itssurrounding matter. yet the effect of this light is apparent to all according to the absence or presenceof the holy lux. all things in the world must flourish or wither, there can be no mediate state. fromexperience we know that within us there is a continual yearning of the soul, end by laying our handsupon our breasts we can feel our hearts, while they are fed from an internal fire or light, which isthat bl

. theelement which i guard is passive or fixed. earth consists of a simple, dry and. cold substance, and isan ingredient in the composition of all natural bodies, wherein the other principles reside. man wasrituals of the societas rosicrucianis in angliahymn to chymia19 formed of the dust of the earth, and again to dust will he return, being compounded of the mostperfect and noble part of earthly matter, and formed after god222s own image and likeness. man iscalled the 'microcosm, signifying the little world, a perfect system, the imaged embodiment of theuniverse, and typifying all that is excellent and wonderful in nature.fire preserves the earth from being overwhelmed or destroyed by water; the air preserves the firethat it is not extinguished; and water preserves the earth from being bu

he 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 called practi

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

espond instantaneously between one extremity of the earth and the other; to see, like apollonius, what is taking place on the other side of the world; to heal or injure at a distance; to give speech a universal success and reverberation. this agent, which barely manifests under the uncertain methods of mesmer's followers, is precisely that which the adepts of the middle ages denominated the first matter of the great work. the gnostics represented it as the fiery body of the holy spirit; it was the object of adoration in the secret rites of the sabbath and the temple, under the hieroglyphic figure of baphomet or the androgyne of mendes. all this will be proved. here then are the secrets of occult philosophy, and such is magic in history. let us glance at it now as it appears in its books an

negative principles of the tetrad, and should be thus tabulated: thus, air and earth represent the male principle; fire and water are referable to the female principle, since the philosophical cross of pantacles, as affirmed already, is a primitive and elementary hieroglyph of the lingam of the gymnosophists. to these four elementary forms correspond the four following philosophical ideas spirit, matter, motion, rest. as a fact, all science is comprised in the understanding of these four things, which alchemy has reduced to three the absolute, the fixed and the volatile referred by the kabalah to the essential idea of god, who is absolute reason, necessity and liberty, a threefold notion expressed in the occult books of the hebrews. under the names of kether, chokmah and binah for the divi

peak is to create. it follows that, by means of the imagination, demons and spirits can be beheld really and in truth; but the imagination of the adept is diaphanous, whilst that of the crowd is opaque; the light of truth traverses the one as ordinary light passes through clear glass, and is refracted by the other, as when ordinary light impinges upon a vitreous block, full of scoriae and foreign matter. that which most contributes to the errors of the vulgar is the reflection of depraved imaginations one in the other. but in virtue of positive science, the seer knows that what he imagines is true, and the event invariably confirms his vision. we shall state in the ritual after what manner this lucidity can be acquired. it is by means of this light that static visionaries place themselves

le of evocations, they can be rendered tractable, which is magically called their imprisonment. let us explain this marvel briefly. all created beings communicate with one another by signs, and all adhere to a certain number of truths expressed by determinate forms. the perfection of forms increases in proportion to the emancipation of spirits, and those that are not overweighted by the chains of matter, recognize by intuition out of hand whether a sign is the expression of a real power or of a precipitate will. the intelligence of the wise man therefore gives value to his pantacle, as science gives weight to his will, and spirits comprehend this power immediately. thus, by means of the pentagram, spirits can be forced to appear in vision, whether in the waking or sleeping state, by themse

tors. let us confine ourselves therefore to stating, as the occasion offers, the reality of such power. to direct the astral light we must understand also its twofold vibration, as well as the balance of forces termed magical equilibrium, expressed in the kabalah by the senary. considered in its first cause, this equilibrium is the will of god; it is liberty in man and mathematical equilibrium in matter. equilibrium produces stability and duration. liberty generates the immortality of man, and the will of god gives effect to the laws of eternal reason. equilibrium in ideas is reason and in forces power. equilibrium is exact; fulfil its law, and it is there; violate it, however slightly, and it is destroyed. for this reason nothing is useless or lost. every utterance and every movement are

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

fear, from joy to despondency. to operate always on the same side and in the same manner is to overweight one basin of the balance, and complete destruction of equilibrium is a rapid result. continual caressings beget satiety, disgust and antipathy, just as constant coldness and severity in the long run alienate and discourage affection. an unvarying and ardent fire in alchemy calcines the first matter and not seldom explodes the hermetic vessel: the heat of lime and mineral manure must be substituted at regular intervals for the heat of flame. and so also in magic: works of wrath or severity must be tempered by those of beneficence and love. if the will of the operator be ever at the same tension and directed along the same line, great weariness will ensue, together with a species of mor

out of hand that everything which is not an evident impossibility can and must be admitted provisionally. as to the second part, we affirm that in virtue of the great magical dogma of the hierarchy and of universal analogy, the kabalistic possibility of real evocations can be demonstrated; concerning the phenomenal reality consequent upon magical operations accomplished with sincerity, this is a matter of experience. as already narrated, we have established it in our own persons, and by means of this gritual h we shall place our readers in a position to renew and confirm our experiences. nothing perishes in nature; whatsoever has lived goes on living, always under new forms; but even the anterior forms are not destroyed, since they remain in our memory. do we not still see in imagination

priapic orgies which followed in its honour sufficiently revealed the moral consequence which the adepts drew from the exhibition. all this will be explained, together with the rites, decried and now regarded as fabulous, of the great sabbath and of black magic. within the grand circle of evocations a triangle was usually traced, and the side towards which the upper point should be directed was a matter for careful observation. if the spirit were supposed to be from heaven, the operator placed himself at the top, and set the altar of fumigations at the bottom; but if the spirit came from the abyss this method was reversed. moreover, the sacred symbol of two interlaced triangles, forming the six-pointed star, known in magic as the pantacle or seal of solomon, must be worn upon the forehead

ted again on the eternal foundations of the hierarchy of three degrees and of the triple power which that hierarchy exercises blindly or providentially in the three worlds. 28 chapter iv the conjuration of the four the four elementary forms separate and distinguish roughly the created spirits which the universal movement disengages from the central fire. the spirit toils everywhere and fructifies matter by life; all matter is animated; thought and soul are everywhere. by possessing ourselves of the thought which produces diverse forms we become masters of forms and make them serve our purposes. the astral light is saturated with such souls, which it disengages in the unceasing generation of beings. these souls have imperfect wills, which can be governed and employed by wills more powerful;

this that a true magician inspires more fear than love? i do not deny it, and while recognizing abundantly how sweet are the attractions of life, while doing full justice to the gracious genius of anacreon and to all the youthful efflorescence of the poetry of love, i invite the estimable votaries of pleasure to regard the transcendental sciences merely as a 40 the ritual of transcendental magic matter of curiosity and never to approach the magical tripod: the great works of science are mortal to sense-enjoyment. the man who has escaped from the chain of instincts will first of all realize his omnipotence by the obedience of animals. the history of daniel in the lions den is no fable, and more than once, during the persecutions of infant christianity, this phenomenon recurred in the prese

ROBERT KIRK WALKER BETWEEN WORLDS

hed by the folklore society (1976, is uncompromisingly scholarly. hopefully, this version, which smoothes out difficulties without losing the rhythms of kirk's speech, will make him more accessible. the rest i leave r.j. stewart to (as kirk would have put it) discover. we have argued over kirk the length of scotland, and, with the encouragement of friends, will likely do so till kirk, or for that matter king arthur, returns. but we all wholeheartedly agree that kirk's experience of that secret commonwealth of the hidden people is one that must be shared with a new generation. http//www.dreampower.com/kirk_wbw/pg_vi.htm (3 of 6 [10/9/2001 12:32:27 am] robert kirk- walker between worlds(pages vi-xiv) jennifer westwood london, 1990 preface xi robert kirk robert kirk was a seventeenth-century

ance of danger; he had scarce contracted his lips from laughter, when unexpectedly an enemy leapt in at his side and stabbed him. with their weapons they [the fairies] also gon or pierce cows or other animals, usually said to be elfshot, whose purest substance, if they [subsequently] die, these subterraneans take to live on [which is to say] the aerial and ethereal parts, the most spirituous [of] matter for [the] prolonging of life, leaving the terrestrial [parts] behind; such [that is, just] as aquae-vita [distilled spirits or whiskey] moderately taken, is [the purest] among liquors. the cure of such hurt is simply for a man to find out the hole [of the elf-shot] with his finger, as if the spirits flowing from the man's warm hand were antidote sufficiently against the poisoned darts. 9. a

e isle [they demanded to know] if she saw them coming or not; she said [that] she saw them coming many hours before they came in view of the isle, but earnestly looking, she sometimes took them for enemies [and] sometimes for friends. moreover they looked [to her second sight] as if they went from the isle [and] not as men approaching it, which made her not put the inhabitants on their guard. the matter [that is, reason] was that the barge wherein the enemy sailed was [that is, had been] taken a little before from the inhabitants of that same isle, and the men [invading] had their backs towards the isle when they were plying the[ir] oars [to row] towards it. thus this old scout and delphian oracle was at last deceived and did deceive [her fellow islanders unwittingly. being asked who gave

sly thrust her and the crosses over the ground, and so vanish [back] to his place. 15. among other instances of undoubted verity proving in thesis the being of such aerial people or species of creatures not vulgarly known, i add these subsequent relations, some whereof i have from my acquaintance with the actors and patients [that is, those actually involved and the rest from eye-witnesses to the matter-of-fact. the first of these examples shall be of a woman taken out of her child bed, and having a lingering image of herself substituted in her room. this resemblance decayed, died, and was buried, but the person stolen [away] returned to her husband after two years space [and] he being convinced by many undeniable tokens that she was [indeed] his former wife, admitted her [to the] home, an

ointment] that was by her, which they [the fairies] perceiving [this anointing] to have acquainted her with their actions, they fanned her blind of that eye with a puff of their breath [but before they blinded her] she found the place full of light without any fountain or lamp from whence it did spring. this person lived in the country [region] next to that of my last residence, and might furnish matter of dispute among casuists, whether, if her husband had been [re]married in the interim of her two years' absence [in fairyland] he would have been obliged to divorce the second spouse at the return of the first. there is an art apparently without superstition for recovering of [people] such as are thus stolen, but i think it superfluous to insert it [here. i saw a woman of forty years [of]

RUBY TABLET OF SET

function in the socialization of the community, but absolutist philosophers suspected the commercial motives behind their teaching, as well as their subordination of ideals to effectiveness. the most famous of the sophists was protagoras (ca. 481-410 bce, associated with the aphorism "man is the measure of all things" protagoras was a materialist, holding that the explanation of all things lay in matter, but he further argued that each person perceives and interprets matter according classification: v2- 102- 3 author: michael a. aquino vi date: october 1, xix revision: january 1, xxiv html revision: oct 07, 1997 ce subject: philosophy reading list #3 #5 #12 #16 #20 to different perspectives. institutions are not a manifestation of physis; they are conventions of human experience. in dark a

s 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 persian dualism. he saw the psyche as "good" and the matter into which it entered as "evil, but accepted their merger as something at least temporarily fulfilling to both. goal for the psyche was its escape from reincarnation into an eternal existence of pure spirit. the "music of the spheres. from his academy at crotona, magna graciacia, pythagoras advised students (both male and female) and political clients to strive to eliminate sources of frict

are echoes, simplifications, and corruptions of pythagoras' earlier ideas on these subjects. the philosophy of plato fourth-century-bce("golden age) athens was strongly rational and humanistic. the human mind and body were admired and exalted. the debate between the pythagoreans/platonists and the materialists/sophists centered on whether there were more to man. and more to the cosmic order. than matter and behavior. in the realm of art, the greeks admired perfection of the body. their statues are almost always of idealized figures and physiques [contrast this with roman sculpture, which was more realistic in its portrayal of actual, rather than ideal features] the cosmology of plato (387-347 bce) centers on his famous "theory of the forms" in which the gods are defined as in egypt, save t

otelian 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 state benefits both the conqueror and the conquer

gion, felt that the aim of philosophy should be to free humanity from fear of the gods, who, if they exist, are too remote to concern themselves with human fortunes. he rejected metaphysics, holding that humans can know nothing of the suprasensual world. reason, he said, must accept the evidence of the senses. epicurus considered mankind a completely natural product. and mind only another kind of matter. the soul can feel or act only by means of the body, he maintained, and it dies with the body's death. accordingly epicurus considered virtue to be not an end in itself, but rather the means toward happiness. he recommended the simple, non-envious life of the country peasant "everything natural is easily procured, and only the useless is costly "desires may be ignored when our failure to ac

SABBATIC KABALA OF THE CROOKED PATH

r of the realm of the sphere of the black goddesses, like hekate, lilith, kali, artemis and the like. in ononshu they are united into one and the distinction is the between. to accomplish the treading of the path of stellar waters the connection towards the animalistic spirits and the atavistic totems are crucial to construct a balance between the lowest and the highest of the forms of spirit and matter. this is important since these bestial totems are guides in the stellar work. the names of the stellar signs should be enough to point toward this important fact. to encounter the great bear you should align yourself with this totemic representation. there is also a mention of the servitors of the path of khepeshm the starry road in this which brings one to think about the sun of amenta and

SALMANRUSHDIE THESATANICVERSES

of obscenities that the beedi-smokers sat up for the first time and commenced animatedly to compare pimple's vocabulary with that of the infamous bandit queen phoolan devi whose oaths could melt rifle barrels and turn journalists' pencils to rubber in a trice. exit pimple, weeping, censored, a scrap on a cutting-room floor. rhinestones fell from her navel as she went, mirroring her tears. in the matter of farishta's halitosis she was not, however, altogether wrong; if anything, she had a little understated the case. gibreel's exhalations, those ochre clouds of sulphur and brimstone, had always given him- when taken together with his pronounced widow's peak and crowblack hair- an air more saturnine than haloed, in spite of his archangelic name. it was said after he disappeared that he ough

even the sharpest ears heard anything reliable. but mrs. rekha merchant, reading all the papers, listening to all the radio broadcasts, staying glued to the doordarshan tv programmes, gleaned something from farishta's message, heard a note that eluded everyone else, and took her two daughters and one son for a walk on the roof of her high-rise home. its name was everest vilas. his neighbour; as a matter of fact, from the apartment directly beneath his own. his neighbour and his friend; why should i say any more? of course the scandal-pointed malice-magazines of the city filled their columns with hint innuendo and nudge, but that's no reason for sinking to their level. why tarnish her reputation now? who was she? rich, certainly, but then everest vilas was not exactly a tenement in kurla, e

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

g shitting sleeping, convincing himself that he could make the miracle happen even without his father's lamp to help him out. he dreamed of flying out of his bedroom window to discover that there, below him, was- not bombay- but proper london itself, bigben nelsonscolumn lordstavern bloodytower queen. but as he floated out over the great metropolis he felt himself beginning to lose height, and no matter how hard he struggled kicked swam-in-air he continued to spiral slowly downwards to earth, then faster, then faster still, until he was screaming headfirst down towards the city, saintpauls, puddinglane, threadneedlestreet, zeroing in on london like a bomb. o o o when the impossible happened, and his father, out of the blue, offered him an english education _to get me out of the way, he tho

they ruffled saladin's hair their hands were a little too shaky, or alternatively a little too rough. late that evening the sirens sang and the guests ran for cover, hiding under beds, in cupboards, anywhere. nasreen chamchawala found herself alone by a food-laden table, and attempted to reassure the company by standing there in her newsprint sari, munching a piece of fish as if nothing were the matter. so it was that when she started choking on the fishbone of her death there was nobody to help her, they were all crouching in corners with their eyes shut; even saladin, conqueror of kippers, saladin of the england-returned upper lip, had lost his nerve. nasreen chamchawala fell, twitched, gasped, died, and when the all--clear sounded the guests emerged sheepishly to find their hostess ext

SAPPHIRE TABLE OF SET MAIN

ly' shift one's self-reference 'inside' the on. this means that one is deeply alone and separate from the natural realm, yet one's substance is 'of' the on of set. the iii is a 'cell' within the on in a very 'metabolic' sense- she enters the on then and then and almost 'discharges' the current into her su and the ou. the iii is a very powerful 'in-between' state: the priestess is both immersed in matter (and perhaps quite often uses his/her natural aspects in defining her work and state- her self-reference is only temporarily in the realm of the non-natural) and actively working on drawing inspiration from the black realm of set. the master is also a 'cell' in the on, but her metabolism is a lot less obvious (or rather, the cycles of the metabolism are often a lot longer both in a temporal

beings- they do not seek perfection and truth in the same way as conscious beings do. hence conscious action is necessary if consciousness is to be instilled into the natural realm) to counter natural necessity("fate, conscious beings must act against it, seek to counter and escape it. failing to fight consciously in the world will gradually make any conscious being's powers wither away. then no matter how integrated and powerful we may be inside, our powers to influence the world will diminish and the battle to keep a clear area for consciousness to grow and manifest will fail. then the majesty of the prince of darkness will fade on earth, and our race truly be ended! for the iv the fight against the forces of non-consciousness need not be obvious, so neither are the signs of failure nec

SAPPHIRE TABLET OF SET

ly' shift one's self-reference 'inside' the on. this means that one is deeply alone and separate from the natural realm, yet one's substance is 'of' the on of set. the iii is a 'cell' within the on in a very 'metabolic' sense- she enters the on then and then and almost 'discharges' the current into her su and the ou. the iii is a very powerful 'in-between' state: the priestess is both immersed in matter (and perhaps quite often uses his/her natural aspects in defining her work and state- her self-reference is only temporarily in the realm of the non-natural) and actively working on drawing inspiration from the black realm of set. the master is also a 'cell' in the on, but her metabolism is a lot less obvious (or rather, the cycles of the metabolism are often a lot longer both in a temporal

beings- they do not seek perfection and truth in the same way as conscious beings do. hence conscious action is necessary if consciousness is to be instilled into the natural realm) to counter natural necessity("fate, conscious beings must act against it, seek to counter and escape it. failing to fight consciously in the world will gradually make any conscious being's powers wither away. then no matter how integrated and powerful we may be inside, our powers to influence the world will diminish and the battle to keep a clear area for consciousness to grow and manifest will fail. then the majesty of the prince of darkness will fade on earth, and our race truly be ended! for the iv the fight against the forces of non-consciousness need not be obvious, so neither are the signs of failure nec

SATANGEL

into ourselves. the first circle highest triad the hierarchy of heaven may be seen as a series of circles surrounding the singularity of god, an emanation of pure thought of the highest vibration whose frequency steadily decreases as it travels away from the core. these transmissions first become an orbiting region of limitless light (ain soph, and as it condenses further it begins to manifest as matter. the world we commonly perceive and experience is merely that which vibrates at those frequencies to which our senses are attuned. beyond this, vibrating at an even lower level than base humanity, are the coarser spirits we call the devils and demons. thus all things may be seen as degrees of vibration emanating from one single source. it is as with light and darkness; which we call opposit

ying vibrations of the same things. the all is mind; the universe is mental. such may be seen in the various diagrams of the tree of life as developed by most of our world s spiritual traditions. all paradoxes are resolved by this knowledge. the first triad vibrate at the highest frequency, through the first three choirs. thus the seraphim are the purest, whilst the thrones are the point at which matter first appears. 1st choir: seraphim the fiery flying serpents of lightning, from the hebrew ser meaning higher being and rapha meaning healer. the name thus suggests the image of the caduceus, the serpent or dragon as a symbol of healing sacred to aesculapius, and the ourobouros of the gnostic ophites. their appearance before humankind is as six winged and four headed beings. the prophet isi

the practitioner returns to normal consciousness. further banishing and grounding may be employed if necessary; thee i invoke, the bornless one thee, that didst create the earth and the heavens thee, that didst create the night and the day thee, that didst create the darkness and the light thou art ra hoor khuit, myself made perfect, who no man has seen at any time thou art ia besz, the truth in matter thou art the truth in motion thou hast distinguished between the just and the unjust thou didst make the female and the male thou didst produce the seeds and the fruit thou didst form men to love one another, and to hate one another i am [n, thy servant, unto whom thou didst commit thy mysteries, the ceremonies of albion thou didst produce the moist and the dry and that which nourisheth all

SATANIC BIBLE

n for tent-show evaneglists at the other end of the carnival lot, i would see these same men sitting in the pews with their wives and children, asking god to forgive them and purge them of carnal desires. and the next saturday night they'd be back at the carnival or some other place of indulgence. i knew then that the christian church thrives on hypocrisy, and that man's carnal nature will out no matter how much it is purged or scourged by any white-light religion" though lavey did not realize it then, he was on his way toward formulating a religion that would serve as the antithesis of christianity and its judaic heritage. it was an old religion, older than christianity or judaism. but it had never been formalized, arranged into a body of thought and ritual. that was to become lavey's rol

ing in an enlightened age. psychiatry has made great strides in enlightening man about his true personality. we are living in an era of intellectual awareness unlike any the world has ever seen. this is all very well and good, but- there is one flaw in this new state of awareness. it is one thing to accept something intellectually, but to accept the same thing emotionally is an entirely different matter. the one need that psychiatry cannot fill is man's inherent need for emotionalizing through dogma. man needs ceremony and ritual, fantasy and enchantment. psychiatry, despite all the good it has done, has robbed man of wonder and fantasy which religion, in the past, has provided. satanism, realizing the current needs of man, fills the large grey void between religion and psychiatry. the sat

some, but not all, of the sexual desires will be fulfilled. there is no greater sexual pleasure than that derived from association with someone you deeply love, if you are sexually well-suited. if you are not suited to one another sexually, though, it must be stressed that lack of sexual compatibility does not indicate lack of spiritual love. one can, and often does, exist without the other. as a matter of fact, often one member of a couple will resort to outside sexual activity because he deeply loves his mate, and wishes to avoid hurting or imposing upon his loved one. deep spiritual love is enriched by sexual love, and it is certainly a necessary ingredient for any satisfactory relationship; but because of differing sexual predilictions, outside sexual activity or masturbation sometimes

fondling a "forbidden" area of the body by one's own hand. the guilt feelings accompanying most sexual acts can be assuaged by the religiously-acceptable contention that your sensual delights are necessary to produce off-spring- even though you cautiously watch the calendar for the "safe" days. you cannot, however, placate yourself with this rationale while engaging in masturbatory practices. no matter what you've been told about the "immaculate conception- even if blind faith allows you to swallow this absurdity- you know full well if you are to produce a child, there must be sexual contact with a person of the opposite sex! if you feel guilty for committing the "original sin" you certainly will feel even deeper guilt for performing a sex act only for selfgratification, with no intention

produce a child, there must be sexual contact with a person of the opposite sex! if you feel guilty for committing the "original sin" you certainly will feel even deeper guilt for performing a sex act only for selfgratification, with no intention of creating children. the satanist fully realizes why religionists declare masturbation to be sinful. like all other natural acts people will do it, no matter how severely reprimanded. causing guilt is an important facet of their malicious scheme to obligate people to atone for "sins" by paying the mortgages on temples of abstinence! even if a person is no longer struggling under the burden of religiously-induced guilt (or thinks he isn't, modern man still feels shame if he yields to his masturbatory desires. a man may feel robbed of his masculin

SATANIC RITUALS

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 is present, one has little respect for anything else. this will lessen or negate ultimate successmagical or otherwise. the difference between prayer and magic can be compared to the difference between applying for a loan and writing out a blank check for a desired amount. a man applying for a loan (prayer) may have nothing but a job as collateral and must keep work

magician were dealing with only two elements-himself and his magical force-this theory could be valid. but under most circumstances, human actions and events are influenced and carried out by other human beings. if a magician wants to effect a change according to his will (personal) and employs magic as a tool (impersonal, he must often rely on a human vehicle (personal) to carry out his will. no matter how impersonal a force magic is, the emotional and behavioral pattern of the human vehicle must be considered. it is too often assumed that if a magician curses someone the victim will meet with an accident or fall ill. this is an oversimplification. often the most profound magical workings are those which engage the assistance of other unknown human beings in order to effect the magician's

y of a ritual is stimulating to the speaker, silence is far more desirable. the celebrant or priest conducting a rite must serve as a sounding board for the emotions of those in attendance. through the strength of his words, his listeners' potential charge of magical energy can be inspired to peak intensity or wane to lethargy out of sheer boredom. however, many people are bored by any litany, no matter how meaningful or eloquent, so it behooves the magician to select his co-workers with care. those who are perennially bored are usually stupid, insensitive, unimaginative individuals. they are deadwood in any ritual chamber. naturally, there is a reasonable level of possible emotional response which must be understood when selecting a litany to he used for ceremonial purposes. a wizard or c

the mystery of my presence in this place. it is as if a strange and overpowering summons intrudes upon my rest. a curse must be upon me yet, for even after death, the torment of the templars is not still they have destroyed this pope, and with me they have taken the king. yet here am i as it was in centuries past. will not their power stop with death? king: la question est vieille et oubli e. the matter is old and should be forgotten. priest: la question ne peut pas tre oubli e. beaucoup d'hommes moururent, partni les plus braves de france. the matter cannot be forgotten. many men died, among the bravest in france. pope: ce n'est pas moi qui les ai condamn s. leur roi, phillipe, connaisait les actions des templiers: il obtient des informatious. il consid re leur fortune, leur pouvoir, leur

at talisman is brittle, and the day will come when it will pitifully break. the old stone gods will rise from the long-forgotten ruin and rub the dust of a thousand years from their eyes; and thor, leaping to life with his giant hammer, will crush the gothic cathedrals -heinrich heine, 1834 the devil holds a unique place in german magical tradition. he, or his personification, always triumphs. no matter how methodically he may be relegated to infamy, he invariably winds up the popular favorite. as the inspirer of werewolves, he drove the goths and huns to their victories in europe; as the final protagonist in the nibelungensaga, he destroyed valhalla and established his own reign on earth. he became the hero, or at least the roguish and considerate villain, of the miracle plays. throughout

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

both the order of nine angles and the friends of hekate. it can be seen from the above examples, stemming from modern satanic traditions, that the concept of the virgin or small-child as victim is obsolete in modern satanism and whilst the media often portrays the essential nature of satanism as one that advocates and indulges in virgin sacrifice, child abuse and the like, the actual fact of the matter is that traditional satanic groups, such as the order of nine angles and the church of satan, would be more inclined to sacrifice the child abuser than the child. conclusion throughout this survey of satanic black magic there has been an attempt to approach the subject without recourse to the sensationalism that often appears in the reports of satanic activity made by the media and the chur

oks ltd: london, 1967, p. 331. 3. ibid, p. 331. 4. society of dark lily 'dialogue between adept and pupil' in dark lily 1 (dark lily: london, 1987, p.10. 5. the name astral body is a term used to refer to a magical body created from psychical energy by magical methods such as prolonged visualisation. it is considered to consist of a form of energy that vibrates at a higher level than the physical matter. 6. rhodes, h.t.f. the satanic mass (rider& company: london, 1954. 7. cavendish, richard. the black arts (pan book ltd: london, 1967, p. 345. 8. la vey, anton. the satanic rituals (avon books: new york, 1972, p. 34. 9. robury, conrad. the black mass, in the black book of satan (brekekk: newport, year of fire 102, p. 15. 10. the jungian shadow is the name given to the darker side of the indi

anism and child abuse allegations have been made, and continue to be made, concerning "satanic" child-abuse- that is, the sexual abuse of children as part of satanic rituals, practices and beliefs. as an authority on satanism, having been actively involved in satanism for nearly twenty-five years, and being the grand master representing traditional satanist groups, i can write expertly about this matter. satanism- an examination of satanic black magic side 16 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_examin. 20-04-03 genuine satanism- like all genuine magick- is a path, way or method of individual selfdevelopment. rituals may be and often are a part of this, but these rituals all conform to certain patterns: they are all intended to aid and explicate s

nor "corrupting" others without their consent. its concern- it must be repeated- is individual advancement arising from a conscious and free decision by the individual- anything else is not satanic as it is not magickal. this free choice is part of all genuine occult and magickal paths: initiation means this free choice, the decision to begin an inner quest. when there is no free choice about the matter, there is no genuine initiation- whatever path or way is being followed. where satanism differs, is in its aim, the philosophy of life and the techniques used to achieve the aim- these make it a "left handed path [when viewed conventionally. thus, there cannot be any such thing as 'childhood initiation- nor participation by children under a certain age in any genuine magickal rituals. what

rvive and flourish. many believe, with that certainty that faith and fanaticism bring, the myths about satanism and the more general myths about ritual 'child-abuse. i and a few others like me can present the facts- in my case about satanism- but it needs an unbiased mind, a certain mental freedom, to consider these facts as they should be considered, and then make an informed judgement about the matter. it is this freedom which a biased, religious intolerance destroys. the real question about satanic child-abuse (and ritual abuse itself) is thus a question about attitude, belief and commitment to reasoned thought and debate. long after science showed the earth was not at the centre of the universe, the church- its ministers and its faithful- continued to believe otherwise, confirmed in th

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

rees, rocks, mountains, and such, which are believed to have supernatural power. anthropomorphism: attributing human shape or form to nonhuman things, such as the gods. apathia: stoic belief that happiness comes from 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

hteousness that derives from natural law. ashkenazic: term used to refer to jews of france, germany, and eastern europe. astrology: the study of the movement of the planets and stars in relation to one another in order to predict future events. ataraxia: serenity, tranquility, or peace of mind. atheism: a disbelief in the existence of god or a belief that there is no god. atomism: the belief that matter is composed of simple, indivisible, physical particles that are too tiny to be observed by human beings. atonement: in christianity, the sacrifice and death of jesus to redeem humankind from its sins. aum: often spelled om, the sacred syllable and symbol of hinduism; a symbol of the unknowable nature of brahma. avesta: the chief sacred scripture of zoroastrianism. xvi world religions: alman

symbol of the jewish faith and nation. magick: the ability to focus mental and physical energies to affect the 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

nowable. atheism: a disbelief in the existence of god or a belief that there is no god. belief: a conviction of 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

nd enlightenment (realizing the true nature of reality and how to end suffering) are central concepts. for these believers, the state of nirvana will connect them to the universal order. carvaka is also a product of sixth century bce indian philosophers. it differs from jainism and buddhism because its atheism is built on a materialist belief system, the concept that the universe consists only of matter and that spiritual things or events are actually the results of matter interacting with itself. the carvaka sect felt that those who had written the vedas were misguided, that the physical world alone is real, and that heaven means earthly happiness. for followers of the carvaka doctrine, or set of beliefs, the idea of soul, which is central to most western systems of belief, is wrong. thou

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

orks and let god alone work in thee, so that the eye of wisdom will open in thine own self and thou wilt attain a studio particulari ad universale and one find all. i am the alpha and the omega, the beginning and the end, saith the lord, god liveth in a light, since no one can come to him, or near him. this is the omega, which has caused so many evil days and restless nights. this is the trifling matter over which so many hundreds of people moaned in vain. notice here the eternal end without beginning, the eternal revolution and circle, in eternal love, willpower and centro, whose principle reveals itself since eternity began. you will see in this the eternal nature in its seven apparitions, revealing itself in the centro of the eternal bottomless depth since eternity began. the centrum of

SEPHER HA BAHIR

ld have taken care of it. and if you claim that you were not able to, you should have watched your friends and neighbours with whom you shared the bread. you should have seen what they did and how they took care of it, and you should have kept it like they did. they also interrogated him: why did you kill yourself? is it not enough that you ruined the bread? but you also went ahead and killed the matter of your body. you shortened the days of your life, or [at least] caused it. it may have been possible that you would have had a good son. he could have saved you, and [rectified] the damage that you and others did. your the bahir 49 suffering will therefore be increased on all sides. he became confused and replied, what could i have done when i did not have any bread? with what could i have

SEPHER YETZIRAH WESTCOTT

for, in it, not mysteries of ineffable wisdom, but an attempt at a reasonable doctrine, made when reason arose, an effort to grasp the plan of the universe, and to secure the link which binds to one common principle, all the elements which are around us "the last word of this system is the substitution of the absolute divine unity for every idea of dualism, for that pagan philosophy which saw in matter an eternal substance whose laws were not in accord with divine will; and for the biblical doctrine, which by its idea of creation, postulates two things, the universe and god, as two substances absolutely distinct one from the other "in fact, in the 'sepher yetzirah' god considered as the infinite and consequently the indefinable being, extended throughout all things by his power and existe

finite and consequently the indefinable being, extended throughout all things by his power and existence, is while above, yet not outside of numbers, sounds and letters--the principles and general laws which we recognise "every element has its source from a higher form, and all things have their common origin from the word (logos, the holy spirit. so god is at once, in the highest sense, both the matter and the form of the universe. yet he is not only that form; for nothing can or does exist outside of himself; his substance is the foundation of all, and all things bear his imprint and are symbols of his intelligence" hebrew tradition assigns the doctrines of the oldest portions of the "zohar" to a date antecedent to the building of the second temple, but rabbi simeon ben jochai, who lived

hore abrahamo. successive filiis ore traditus. hinc jam rebus israel inclinatis ne deficeret per sapientes hierusalem arcanis et profundissimis sensibus literis commendatus" johannes pistorius. the "sepher yetzirah" consists of six chapters, having 33 paragraphs distributed among them, in this manner: the first has 12, then follow 5, 5, 4, 3, and 4. yet in some versions the paragraphs and subject-matter are found in a different arrangement. the oldest title has, as an addition, the words "the letters of our father abraham" or "ascribed to the patriarch abraham" and it is spoken of as such by many mediaeval authorities: but this origin is doubtless fabulous, although perhaps not more improbable than the supposed authorship of the "book of enoch" mentioned by st. jude, of which two mss. copi

not a correct elucidation of this ancient book" kalisch, however, was not an occultist; these commentaries are, however, so extensive as to demand years of study, and i feel no hesitation in confessing that my researches into them have been but superficial. for convenience of study i have placed the notes in a separate form at the end of the work, and i have made a short definition of the subject-matter of each chapter. the substance of this little volume was read as lecture before "the hermetic society of london" in the summer of 1886, dr. anna kingsford, president, in the chair. some of the notes were the explanations given verbally, and subsequently in writing, to members of the society who asked for information upon abstruse points in the "sepher" and for collateral doctrines; others

umanity, animal and vegetable and mineral kingdoms to hyle and the chaos. the kabalists said that one must enter and pass up through the gates to attain to the thirty-two paths of wisdom; and that even moses only passed through the forty-ninth gate, and never entered the fiftieth. see the oedipus aegyptiacus of athanasius kircher, vol. ii. p. 319. first order: elementary 1. chaos, hyle, the first matter. 2. formless, void, lifeless. 3. the abyss. 4. origin of the elements. 5. earth (no seed germs. 6. water. 7. air. 8. fire 9. differentiation of qualities. 10. mixture and combination. second order: decad of evolution 11. minerals differentiate. 12. vegetable principles appear. 13. seeds germinate in moisture. 14. herbs and trees. 15. fructification in vegetable life. 16. origin of low forms

SETH IN THE MAGICKAL TEXTS

ticle by procope-walter published in 1933 (above, n. 15. now it cannot be denied that the name of aberamentho could be used with reference to seth-typhon. one of the iao-seth representations in pap. osl. i stands on a base which carries the inscription, aberamentho.28 procope-walter pointed out that this title also occurs as a designation of seth in the paris magical papyrus (pgm iv.3272).29 as a matter of fact, the name of aberamentho (including cognates like ameramenthoouth, aberannemane thouth, and amekranebecheo thouth) occurs frequently in the magical papyri.30 a clear identification with seth, however, is less common. it should also be noted 25 see g. roeder, agyptische bronzefiguren, mitteilungen aus der agyptischen sammlung, staatl. museen, 6 (berlin 1956) 65( 99c) and plate 72g. r

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

o reign in majesty with lucifer as a spiritual warrior or forever grovel in submission to one of power who has the knowing. whenever a person forgets their spiritual ties with that other realm, they lose contact with the force which sustains them and they become weak and lost, seeking a master who will guide them. whenever the gnosis of the force is lost or unknown, man is doomed to servility, no matter how hard he tries to convince himself otherwise. the incomplete and ignorant can never rise to full stature and must sit at the feet of one who has become, hoping for the enlightenment that will never come because they have never asked. your chance to grow in stature is here and now if you so desire it. the purpose of this book is to help rejoin the lost children of the black rose with thei

and negative from your mind to your journal. this is thought transference is it not? we are removing data both helpful and harmful from your mental file and placing it on paper where it can't squirm around and hide. now once this is done, we can make some choices as to what to do about all those memories that might be hurtful to you. the good memories are no problem, but the mistakes are another matter. however, this job will not be as easy as it looks. be aware that within your mental attic there are many stumbling blocks with which you must deal, either now or later. the human mind, especially the subconscious mind is capable of many tricks and ploys to keep the conscious mind from unraveling its mysteries. events of long ago that have been totally forgotten by an individual's conscious

read such a pack of lies. should you believe them, you have a problem; no, you have many problems. however, if you can smile at the contents of your essay, there is hope. apply your gained knowledge and keep on sorting through your memories even if they are harsh until you have transferred all memories that might drag you down or lift you up into your journal. do not be afraid to open any box no matter how dark and smelly it might be as its contents can hurt you more while covered than when out in the clean air and sunlight. even if the box is sealed up tight, your subconscious can see right through the carton as if it were clear glass. you see, the subconscious mind is very defensive and has a marked tendency to compartmentalize anything it fears, disapproves, or doesn't like. never unde

about total and complete remembrance, we are talking about an absolute gleaning of your memories. in olden times, after a field was harvested, the gleaners passed through, picking up any grain that had fallen or was missed by the pickers. the gleaners were hungry, and missed little. be a better gleaner and miss nothing! we are talking about sitting down and forcing all memories to the surface, no matter how painful. even the memory of uncle harry taking you into the closet when you were a kid must hit the sunshine. even if was you who took uncle harry into the closet, recount it anyway. every candy bar you ever stole must be reviewed as well as every positive deed. do not bypass the positive memories either, as they must be carefully examined as painful or hurtful experiences tend to hide

ntrol you anyway. they can't even control themselves, how can they hope to control another? that amounts to slavery, and slavery is illegal. there is no apology needed. when it is time to go, it is time to go! by the way, letters of apology do not need to carry a return address or even come from the town in which you currently reside. the point is that you are doing something positive to settle a matter in your own mind. did you steal a candy bar? give a candy bar. did you take a life? save a life. do not forget that helping a stranger in need will settle many debts, and they do not even need to be of like substance. balance is the key. as you deal with each and every memory both good and bad, right or wrong, mark its disposition next to it in your journal. when you pay a debt, mark it "pa

SIFRA DETZNIYUTHA

dicating the plural form missing. 35 ezekiel 1:22. these chayot are the directional sefiroth traveling at the velocity of light in a four dimensional space-time continuum. 36 torah b reshith 1: 3. 37 avh (he) is pronounced hoo. 38 psalms 33:9, yhyv and it was. 39 the letters yhyv are transposed into y vhy. 40 in the name hvhy, the lower heh h is the shekhinah, the divine presence in the worlds of matter. in yvhy, the latter yod y is the shekhinah. 41 ezekiel 1:14. 42 torah b reshith 1:4. 43 isaiah 3:10. 44 proverbs 7:4, say unto wisdom (sefirah wisdom/east, you are my sister, and call understanding (sefirah understanding/north) friend. 45 daniel 7:8, 20. the tongue is the sefirah knowledge (of the ayn)/the first. see zohar ii:123a. 46 isaiah 44:5. 47 these are the first three letters of th

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

word of it. the mysteries of your rosicrucians, and your fraternities, are mere child's play to the jargon of the platonists "yet, not till you rightly understand this passage, can you understand the higher theories of the rosicrucians, or of the still nobler fraternities you speak of with so much levity "oh, if that be the case, i give up in despair. why not, since you are so well versed in the matter, take the motto for a book of your own "but if i have already composed a book with that thesis for its theme, will you prepare it for the public "with the greatest pleasure" said i, alas, too rashly "i shall hold you to your promise" returned the old gentleman "and when i am no more, you will receive the manuscripts. from what you say of the prevailing taste in literature, i cannot flatter

ve met before "i thought i could not forget your countenance; yet i task in vain my recollections of the past "i will assist you. recall the time when, led by curiosity, or perhaps the nobler desire of knowledge, you sought initiation into the mysterious order of martines de pasqualis (it is so recorded of cazotte. of martines de pasqualis little is known; even the country to which he belonged is matter of conjecture. equally so the rites, ceremonies, and nature of the cabalistic order he established. st. martin was a disciple of the school, and that, at least, is in its favour; for in spite of his mysticism, no man more beneficent, generous, pure, and virtuous than st. martin adorned the last century. above all, no man more distinguished himself from the herd of sceptical philosophers by

ght to return to nancy. one would not lose one's time, you don't think, sir, that that scoundrel took away all the old fool's money "was it thus plato spoke of socrates, monsieur dumas "ha, ha! you are caustic. well, you have a right. sir, we shall meet again "again" muttered the stranger, and his brow darkened. he hastened to his chamber; he passed the day and the night alone, and in studies, no matter of what nature, they served to increase his gloom. what could ever connect his fate with rene dumas, or the fugitive assassin? why did the buoyant air of paris seem to him heavy with the steams of blood; why did an instinct urge him to fly from those sparkling circles, from that focus of the world's awakened hopes, warning him from return? he, whose lofty existence defied but away these dre

anger "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 are a believer in spirits, then" said mervale, with an incredulous smile "nay, it was not precisely of spirits that i spoke; but there may be forms of matter as invisible and impalpable to us as the animalculae in the air we breathe, in the water that plays in yonder basin. such beings may have passions and powers like our own as the animalculae to which i have compared them. the monster that lives and dies in a drop of water carnivorous, insatiable, subsisting on the creatures minuter than himself is not less deadly in his wrath, less ferocious

ompared them. the monster that lives and dies in a drop of water carnivorous, insatiable, subsisting on the creatures minuter than himself is not less deadly in his wrath, less ferocious in his nature, than the tiger of the desert. there may be things around us that would be dangerous and hostile to men, if providence had not placed a wall between them and us, merely by different modifications of matter "and think you that wall never can be removed" asked young glyndon, abruptly "are the traditions of sorcerer and wizard, universal and immemorial as they are, merely fables "perhaps yes, perhaps no" answered the stranger, indifferently "but who, in an age in which the reason has chosen its proper bounds, would be mad enough to break the partition that divides him from the boa and the lion

SIR WALLIS BUDGE EGYPTIAN MAGIC

ll these things and proclaimed their belief with almost passionate earnestness, they seem never to have freed themselves from a hankering p. xiv after amulets and talismans, and magical names, and words of power, and seem to have trusted in these to save their souls and bodies, both living and dead, with something of the same confidence which they placed in the death and resurrection of osiris. a matter for surprise is that they seem to see nothing incongruous in such a mixture of magic and religion, and the general attitude of the mind of the egyptian on the point is well illustrated by the following facts. attached to the service of ra, the sun-god, at thebes were numerous companies of priests whose duties consisted as much in making copies of religious books and in keeping alive the "di

rned with the richest metallic colours. a remarkable peculiarity exists in the structure and situation of the hind legs, which are placed so near the extremity of the body, and so far from each other, as to give the insect a most p. 37 extraordinary appearance when walking. this peculiar formation is, nevertheless, particularly serviceable to its possessors in rolling the balls of excrementitious matter in which they enclose their eggs. these balls are at first irregular and soft, but, by degrees, and during the process of rolling along, become rounded and harder; they are propelled by means of the hind legs. sometimes these balls are an inch and a half or two inches in diameter, and in rolling them along the beetles stand almost upon their beads, with the heads turned from the balls. thes

der the form of the god khepera, caused the sun to roll across the sky, and the act of rolling gave to the scarab its name kheper, i.e "he who rolls" the sun contained the germs of all life, and as the insect's ball contained the germs of the young scarabs it was identified also with the sun as a creature which produced life in a special way. now, the god khepera also represented inert but living matter, which was about to begin a course of existence, and at a very early period he was considered to be a god of the resurrection; and since the scarab was identified with him that insect became at once the symbol of the god and the type of the resurrection. but the dead human body, from one aspect, contained the germ of life, that is to say, the germ of the spiritual body, which was called int

of aba-aner to prepare it for the arrival of herself and her lover. when all had been made ready she went to the house and stayed there the whole day drinking and making love with the man until sunset; and when the evening had come he rose up and went down to the river and the tirewoman bathed him in the water thereof. but the steward, who had made ready the house, declared that he must make the matter known unto his master, and on the following morning as soon as it was light, he went to abaaner and related to him everything which had happened. the official made no answer to his p. 68 servant's report, but ordered him to bring him certain materials and his box made of ebony and precious metal. out of the box he took a quantity of wax, which was, no doubt, kept there for purposes similar

th dynasty, makes the deceased say to the figure, which was called "shabti "o thou shabti figure of the scribe nebseni, if i be called, or if i be adjudged to do any work whatsoever of the labours which are to be done in the underworld by a man in his turn--behold, any obstacles (or opposition) to thee will be done away with there--let the judgment fall upon thee instead of upon me always, in the matter of sowing the fields, of filling the water-courses with water, and of bringing the sands from the east to the west" after these words comes the answer by the figure "verily i am" here, and [will do] whatsoever thou biddest me to do" the egyptians were most anxious to escape the labours of top-dressing 2 the land, and of sowing the seed, a work which had to be done by a man standing in water

SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

earth on done be will thy, come kingdom thy name thy be hallowed heaven in art who father our. at this point, you may stand and face east. traditionally, this is where the old one would appear, although he may come from any direction, and more importantly, he can appear all about, or even within you. be alert for any strange sounds or events; be aware of the atmosphere of the entire location. no matter what, from this point on, act as though you are in the presence of the horned one, for the call is not ignored; he is present. at this point, there are two "usual" methods of turning this rite into a true "working" of craft or "magic; the sharing and offering of ale or wine with the master, or the petition. both methods can be used to achieve favors or bring about change; but the wise witch

a promise, and the master delivers, don't shirk your word. you may have to pay the piper in some other way less to your liking. this rite ends when you clap your hands loudly, extinguish all the candles, and exit to the east, after bowing your head once in that direction. any candles or lights in the east should be the last to be extinguished. always leave the area without looking back at it, no matter what you he wthe six ways of knowledge by setnakt the average man and woman believes that they know how to see, hear, and touch things. they don't understand the need not only to train the senses, but to effect that point we call the magical link that is the intersection of one's senses, psyche, and actions. changing the ways of knowledge, that is to say, changing perception is the great wo

SIX WAYS OF KNOWLEDGE

"do these words reflect an lhp bias? what do my words show me that i need to work on" a third exercise is to tell yourself "lies. when you hear yourself saying something negative and awful about your self "i never get anything done, i'm worthless" make a note to hear yourself hearing the positive form "i do finish things. i am of great worth" say it to others, and say it to the mirror. it doesn't matter in the least if you believe these words, simply hearing them is of great value. once one has both types of hearing one may very well have the title of the high priestess at tanis, mestcehrti "she of two ears" the two ears are one of the fourteen kaw of osiris- if you hear in life you will hear in life- in-death. sight (self-centric. the verb "to see" iri connected with the right eye, the su

SOLOMON

ion as i looked at his old age; and i bade the child be brought to me. and when he was brought i questioned him whether it were true. and the youth said "i was not so filled with madness as to strike my father with my hand. be kind to me, o king. for i have not dared to commit such impiety, poor wretch that i am" but i solomon on hearing this from the youth, exhorted the old man to reflect on the matter, and accept his son's apology. however, he would not, but said he would rather let him die. and as the old man would not yield, i was about to pronounce sentence on the youth, when i saw ornias the demon laughing. i was very angry at the demon's laughing in my presence; and i ordered my men to remove the other parties, and bring forward ornias before my tribunal. and when he was brought bef

SORCERIES OF ZOS

ittered with the results of their sorceries. they were non-human entities; that is to say they pre-dated the human life- wave on this planet, and their powers- which would today appear unearthly- derived from extra-spatial dimensions. they impregnated the aura of the earth with the magical seed from which the human foetus was ultimately generated. arthur machen was, perhaps, near the truth of the matter when he suggested that the fairies and little people of folklore were decorous devices concealing processes of non-human sorcery repellent to mankind. machen, blackwood, crowley, lovecraft, fortune, and others, frequently used as a theme for their writings the influx of extra-terrestrial powers which have been moulding the history of our planet since time began; that is, since time began fo

on the following terms: our sacred book: the book of pleasure. our path: the eclectic path between ecstasies; the precarious funambulatory way. our deity: the all-prevailing woman('and i strayed with her, into the path direct) our creed: the living flesh (zos('again i say: this is your great moment o f reality- the living flesh. our sacrament: the sacred inbetweenness concepts. our word: does not matter-need not be. our eternal abode: the mystic state of neither-neither. the atomospheric 'i (ki a. our law: to trespass all laws. the zos and the kia are represented by the hand and the eye, the instruments of sentiency and vision. they form the foundation of the new sexuality, which spare evolved by combining them to form a magical art- the art of visualizing sensation, of 'becoming one with

SPENSER THE CULT OF THE ALL SEEING EYE 1960

e are simple things which speak to us all with the same language. we have sought for such things and we believe that we have found them in the shaft of light striking the shimmering surface of solid rock "so, in the middle of the room we see a symbol of how, daily, the light of the skies gives life to the earth on which we stand, a symbol to many of us of how the light of the spirit gives life to matter "but the stone in the middle of the room has more to tell us. we may see it as an altar, empty not because there is no god, not because it is an altar to 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

91 coin.2 the all-seeing eye appeared on du simitiere's first sketch of the seal, as the eye of providence''an adoption of a very ancient symbol of the overseeing god" franklin's own choice for a design was an old illustration of moses crossing the red sea accompanied by a quotation attributed to oliver cromwell "rebellion to tyrants is obedience to god."3 nothing came of these first designs; the matter rested until 1782 when ben franklin secured william barton, a.m. a private citizen of philadelphia, as the second designer. gaillard hunt identified william barton as the son of reverend thomas barton, rector of st. james episcopal church, his mother being a sister of the famous david rittenhouse.4 william barton published a memoir of rittenhouse in 1813. the first device submitted by barto

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

birth of water. the thing is much clearer in our own selves. the man in his strength is destroyed when the old man comes into being, the young man was destroyed for the man in his strength to be, so the boy for the young man, the babe for the boy. he of yesterday has died into him of today; he of today is dying into him of tomorrow. no one abides, no one is. we who come into being are many, while matter is driven around, and then glides away about some one appearance and a common mold. else how is it, if we remain the same, that the things in which we find pleasure now are different from those of a former time; that we love, hate, admire, and censure different things? how is it that our look, our bodily form, our intellect are not the same as then? if a man does not change, these various c

issue from the same spiritual conditions as a savage; the spiritual ancestry is simply quite different. spirit as well as a body are in a process of evolving. goethe s spirit has more stages of development behind it than that of the savage. if we understand the idea of reincarnation in this 32 christianity as mystical fact evolutionary sense it need no longer be pronounced unscientific.34 it is a matter of knowing how to interpret the content of the soul and of not leaping to the idea of the miraculous. i am able to write because i learned how to do so; no one is able to sit down, having never held a pen, and write. what then of those with the spark of genius? in some cases, talent seems to border on the miraculous. even here, the spark of genius is something that has emerged, that has bee

much had been revealed to them, since they attributed their knowledge not to the transitory self but to the immortal daimon within them. it was a pride necessarily impressed also with the seal of humility and modesty. that is shown by the words: all knowledge of transistory things is as changeable as those things themselves. for heraclitus, eternity is a game. it could be called the most serious matter, were it not that the word serious has been worn out by its application to mundane experiences. eternal play gives us a freedom from anxieties in life, which human beings could not have if they took transitory conditions seriously. pythagoras of samos on the ground of the mysteries there also came into being an understanding of the world that was nevertheless different from that of heraclit

this very thing does truth flash upon the soul like a flame kindled by a leaping spark, and once it is born there it nourishes itself thereafter.45 the words might be taken to signify merely the inadequacy of verbal expression, a personal failing on the part of the writer, if we did not detect in them a mystery-sense. something that cannot and never will be put into words by plato must refer to a matter about which all writing would be futile. it must mean a feeling, a sense of experience that cannot readily be communicated, but can be gained only by long partnership in a common life. this indicates a special process of education given by plato to the elect, who caught the fire that flashed from his words, whereas others received only ideas. interpreting plato s dialogues depends very much

had made everything ready in that family for the final act of the drama, the raising of lazarus. lazarus was a pupil of jesus. 118 christianity as mystical fact he was a pupil of whom jesus could be absolutely confident that his raising from the dead could be achieved. the final act of the initiatory drama consisted in a symbolic enactment, through which the spirit was revealed. it was not just a matter of grasping the principle expressed in the words die and become; it had to be consummated through an inward act. the earthly part, of which in the mysteries the higher self learned to feel ashamed, had to be put off. the earthly self had to die that was the reality behind the outer symbol. the body lay for three days in a comatose state. but that was only the outward expression of the immen

SYMBOLISM OF THE BANNERS

rior mother, the queen, the bride, the virgin, have the common denominator of femininity. this attribution is obvious when one considers that twklm is receptive to all the higher emanations of the tree. the queen and the bride are references to the relation of twklm to trapt, the king, and the lesser countenance, the harmony of which must become manifest in twklm, which is also the cross of dense matter upon which the is crucified: thus, we have a further link with trapt in the mysteries of the crucifixion. emerging out of twklm upward is the thirty-second path connecting with dwsy. the letter attributed to the thirty-second path is t, meaning a cross. the cross is not only the cross of calvary but the equal-armed cross and the t cross. the simple cross of equal arms is the point, a symbol

uilt up of opposing higher forces locked together. the shape of the letter t suggests the letter r, meaning head, but with a downward extension ending with the virile y. thus, it can signify the, or head( a rtk symbol, sending its forces downward into dense manifestation. the downward projection could also be linked to an inverted letter w, meaning a nail. this suggests the nailed to the cross of matter putting it in rather grim terms, but terms which serve to show the parallel between cosmic and christian symbolism. being upside down, as the w is, it is a symbol of sacrifice or reflection-exemplified for example in the tarot card the hanged man. the planetary sign of the path of t, is l, a sign composed of the cross and the moon, and thus apt for linking twklm and dwsy. the full descent o

ing it in rather grim terms, but terms which serve to show the parallel between cosmic and christian symbolism. being upside down, as the w is, it is a symbol of sacrifice or reflection-exemplified for example in the tarot card the hanged man. the planetary sign of the path of t, is l, a sign composed of the cross and the moon, and thus apt for linking twklm and dwsy. the full descent of the into matter is exemplified by the crucifixion, the beautiful naked hermaphrodite of dwsy on the t or cross of the thirty-second path. on the card we notice the female figure naked, except for a k-shaped scarf, dancing within a wreathed oval. her attitude, with arms extended downwards and outwards, and her legs forming a cross, suggests the triangle over a cross, the sign of q. having taken a look at co

e calvary cross represents the way of self sacrifice for the benefit of others, and it is the only way by which man can return to his spiritual home. as our lord said "no man cometh to the father, but by me" only after the way of the cross has been accepted and experienced can come the knowledge of the rose cross, when the rose of the spirit blooms on the universal cross of manifestation in dense matter. in this latter symbol, the vision of the harmony of things and the mysteries of the crucifixion are one. on the calvary cross is the man sacrificed as a separate being; on the rose cross is the spirit of man in harmony with the whole universe, including the densest manifestation. the principle behind the calvary cross is that the shower of the way descended into the corruption of human exi

at man should be, untainted by corruption. had there been no fall of man, the calvary cross would have been unnecessary, there would have been no illusion of separateness, lack of brotherhood and mutual service between men. alchemically speaking, the cross is the hieroglyph of the crucible, which used to be called in french cruzol, crucible and croiset. indeed it is in the crucible that the first matter suffers the passion, like christ himself. it is in the crucible that it dies to be revived, purified, spiritualized and transformed. through the grades of initiation in the hermetic order of the golden dawn international, we notice variable usage of the calvary cross with various number of squares. these crosses have varied meanings than those on the banners, but their meaning allows a deep

SZYMANSKI GREG SEARCHING FOR THE ILLUMINATI DEEP WITHIN THE BOWELS OF THE VATICAN

n italian background, she continued as i was able to understand most of what she said, save the complex and educated italian verb and tense forms as i essentially learned to speak the language in the streets of rome with the common-folk. in our first meeting, she delved heavily into her involvement with the "family" or the "chosen ones" saying her aristocratic background left her no choice in the matter. she said she was born into the ranks of the illuminati, taught as a child she was one of the "divine chosen ones" to rule over the masses and initiated into the "order" at a secret vatican underground ceremony in a room very similar to the type i previously heard about on the street. and when i finally got up enough courage to ask her about the child sacrifices, she couldn't talk about it

and the illuminists are no exception. money making is not their final goal- it is a means to an end. this end point, or goal, is no less than to rule the world. the illuminati has a set plan similar to the soviet union's previous "5- year" and "10- year" plans. this is what the illuminists themselves believe and teach their followers as gospel truth "whether they will actually succeed is another matter altogether. the following is the illuminist agenda at all levels of the illuminati. as with any goal, the illuminati has specific steps which it plans to implement to reach its objectives. briefly, each region of the united states has "nerve centers" or power bases for regional activity. the united states has been divided up into seven major geographical regions. each region has localities

. but the people are a long, long, long way away from new orleans, kept away by these fema programs that we've documented. brandon says now what happened is the judge called the lawyers in, canceled the hearing, and said "listen, you're going to take my orders, which are this. both lawyers are going to adhere to this. you can demolish the homes as long as you give the people notice" so it doesn't matter if they object, apparently, just as long as they know their home is going to be bulldozed down, and that's what the city is doing right now. so we'll keep track of that story as it goes on this week. now, on my website all week, i've been running this series on the feared illuminati. that word started to be used back in the 18th century. there are other words- the family, the order, for peo

group, and the ability to do their job within the group. now those jobs vary in complexity. you may have on one side a child trained to be a prostitute. on the other end you may have a child trained to become a governmental figure, which is a lot more complex programming. but as long as the loyalty to the group is instilled, and that is the first and foremost programming always installed, then no matter what their eventual role is, they will remain loyal. and that becomes their first loyalty. whatever nation, whatever their public role in life is, their first and foremost loyalty will be to the group, and to serve its goals- whether they know. a lot of times, the goal is [also] to be able to help the child create that complete division between their day role and their night role. so a plea

TECHNICIANS GUIDE TO THE LEFT HAND PATH

perspective (make no mistake, this is the perspective i am offering) god can, in part, be understood as that within nature which manifests as spiritual transformation through the principle of least resistance. this principle is manifest throughout the strata of nature, physics and biology even at the genetic level. this is the reflection of god (the abstract, noumenal concept) being realized into matter (the reality we perceive in accordance to our biology. noumenal existence is recognized through its revelation of principle into the matter of human perception. we have now approached our most significant clue as to how god has manifest its essential properties into our perception. that path is through nature- which always follows the way of least resistance- and it is this principle of non

cannot include the idea of the devil into the mechanical consistency of the universe as a naturally occurring component. if nature and the universe are reflections of god, then the devil- as the ultimate antithesis, adversary, opposite and opponent of god- cannot logically be part of this same environment. the devil represents the reversal of this godly reflection, and as such, cannot be found in matter, is not of nature, is not consistent, nor of a particularized form. so we now know that true evil is that which stands in opposition to, is adversarial towards, is dissented from the spiritual path of least resistance in the form of the antinomian nature. true good is expressed through spiritual transformation that occurs via the path of least resistance, it is this way that leads to eventu

tance, it is this way that leads to eventual compliance, unity and oneness with god. true evil then, is expressed through spiritual transformation that occurs by following the paths of resistance, it is this way which leads towards the dissent, separation and individuality of the psyche from god. the environment of the devil, and of true evil cannot, and does not, exist within the realm of nature/matter as we perceive it. this is the realm of god, to place the devil within this environment makes the devil nothing more than a puppet of god- dancing an eternal dance not of his own making. the single most indentifying factor of the prince of darkness is that he has no master other than himself. so, what is the precise non-natural environment that true evil and the devil- in what ever form- wo

at is the precise non-natural environment that true evil and the devil- in what ever form- works within? the environment from which true evil is manifest, and in which the prince of darkness makes his presence known is within the realm of human consciousness, human thought and ideas- the mind. these are then transferred from the abstract plane of existence- our individual thoughts and ideas- into matter through various creative 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 se

etracted) and then extended into the human milieu of culture, society, and intellection. resonance is the template that resulted from the first becoming and it is embedded within that essential complex at all perceptual levels. it has been called many different things at assorted periods of time and culture (yin/yang, passive/active, positive/negative etc) however, the essence remains the same no matter the conditions they are manifest within. resonance can be accepted as a methodology to understand the actions of the cosmos or of the quark. it can also be understood as a metaphor that describes transformational subjective experience, or as a platen to understand the relation between consciousness and objective reality. the designation is of little significance, either way it is a tool for

TELESMATA AND FLASHING TABLETS

a telesmata character or symbol is that it is extracted from a telesmatic figure in the development and construction of a talisman or pantacle as to use those formed by the figure of the planet required. place them at opposite ends of the wheel of eight ratio as shown in the diagram. you may also place them in components of a square. within the double lines, a vesicle, that is appropriate to the matter, is then to be written. k additional notes love talismans it is rare that a talisman made for love is appropriate. pure love links us to the nature of the divine. between angels and god, there is pure love because there is 13 perfect harmony. this is not usually the case with lower and earthy love. in fact, what many claim to be love is actually "need" and the fulfillment of the nephesch. d

m you to combat the opposing force. flashing tablet exercise after the construction and consecration of a flashing tablet, let the adept each morning sit before it and practice clairvoyance, endeavoring to either skry it or travel in the spirit vision to the place it represents. once the adept has reached the plane, the adept should then invoke the power and ask for the strength to accomplish the 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 mat

TELESMATIC FIGURES

flashings the letters of the name in the form of a cross i.e. both perpendicular and horizontal, as seen in the diagram below. that is the expanding whirl: a d r a h n y n d a y h a r these, then, are two processes: the invoking whirl related to the heart. the expanding whirl related to the aura. ynda makes the figure from head to waist; rah from waist to feet. the whole name is related to tklm, matter, and zelatorship. a. winged, white, brilliant, radiant crown. d. head and neck of a woman, beautiful but firm, hair long, dark and waving. n. arms bare, strong, extended as a cross. in the right hand are ears of corn, and in the left a golden cup. large, dark spreading wings. y. deep yellow-green robe covering a strong chest on which is a square lamen of gold with a scarlet greek cross in t

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

desirous of presenting accurate information. i invite anyone who believes the facts and analysis, or even the opinions expressed herein are incorrect or incomplete to promptly inform me of such. i am more than willing to make corrections or retractions based on the best evidence. deciphering a mountain of data one of the problems inherent in an undertaking so vast as this book is that the subject matter is so broad and complex. there are literally thousands of secret signs, grips, and symbols to consider in evaluating photographic evidence. my opponents the men of the secret societies and the illuminists would agree that this is the case. in the royal arch mason, an official publication of freemasonry, dr. william l. cummings commented on how many hundreds of rites, rituals, and degrees ex

e illuminati and secret societies so that we do not have to join and participate in these repugnant groups to know what they are all about. codex magica proves that. a challenge to critics i hereby challenge any and all masons and other members of secret societies to meet me on neutral ground with neutral observers in a contest, a duel of wits, if you will, to see who knows more about the subject matter presented in this book. until such time as the critic accepts my challenge and is willing to publicly display that he knows as much or more about secret handshakes and grips, symbols, marks, logos and other occultic matters, i suggest that the critic shrink back to the shadowy confines of his masonic temple, synagogue, or shrine and refrain from empty, futile criticism. as for those skeptic

at they earnestly burn the midnight oil, carefully read this book, and examine the evidence in a fair-minded and objective manner? many a friend has written telling the author that he likewise was once a doubter and skeptic, until, that is, he had heard and considered all the evidence. in this regard, the holy scriptures have a tremendous bit of advice worthy of consideration: he that answereth a matter before he heareth it, it is folly and shame unto him -proverbs 18:13 one caution! you are now entering the forbidden zone only puny secrets need protection. big discoveries are protected by public incredulity. marshall mcluhan take today what is one to do when, in order to rule men, it is necessary to deceive them? helena blavatsky the secret doctrine what you will read and see in this book

responsible for hardship, bloodshed and revolutionary terror on a global scale, if their secrets were found out, there would be hell to pay. if the masses ever were to wake up from their trance and begin to understand just how horribly they have been deceived, they would angrily rise enmasse and string up the elite from the nearest light pole. the most terrible secret of all but there's also the matter of the most terrible secret of all, the secret that, if 18 codex magica discovered, would sound the death knell for the illuminati and freemasonry. manly p. hall, 33, touched on this in his book, lectures on ancient philosophy: freemasonry is a fraternity within a fraternity an outer organization, concealing an inner brotherhood of the elect. the invisible society is a secret fraternity ded

w favored "adepts" this is why, when i interview lower-level masonic friends of mine who are more than happy to privately confide to me all the "secrets" they have learned, i often find that almost everything they think they know is pure junk. the hard facts the really useful info is reserved for the masonic muckety-mucks, though it may be discovered with diligent investigation by others, too, no matter how much the masonic order vainly attempts to conceal and deny. as albert pike relates "what is most worth knowing in masonry is never very openly taught. the symbols are displayed, but they are mute. it is by hints only. that the initiate is put upon the track of the hidden secret" 22 how does one finally discover the inner secrets of freemasonry? my own experience provides the answer. it

THE BLACK LODGE

hat which we learned in the first part of this document: the forces which, in certain planes of consciousness, manifest as "demonic entities" are part of the evolutionary process of the universe (and the universe (that is for both the individual of the human species and the human species as a whole. since the aim of the next step in human evolution is to flow into the crossroads of creation until matter and spirit flourish together in a living organism, it is fundamental that we should learn to coordinate all the forces that are part of our psychosoma, and apply them towards the manifestation of this new stage in the evolution of our species. we have established that the "demons" are neither bad nor good, but that they simply are. we infer from this that the usefulness or mischief of these

order of thelema; and to the four great princes of the demoniac world, whose obligation it is to serve the adept (cf the sacred magic of abramelin the mage and liber viii for more on this subject. when any human being truly aspires to the path of the wise, the infernal forces are activated to tempt- read test- the candidate along the planes on which the aspirant has consciousness and volition, no matter how undeveloped they may be, the act of aspiring itself is irrevocable. there is no turning back. thus it is said that a magickal oath truly taken can never be broken. when aspiration is not pure, the process may be temporarily activated in one or two planes; but this innervation will cease once the energy that stirred things runs out. many are the energies that can activate this process. n

ess of aleister crowley, the "scribe, that his being as master of the temple had reached initiation into the second sephirah, chokhmah" the curse of thoth consists precisely in that, in the present evolutionary stage of mankind, the control we have of the planes of polarized manifestation is not yet sufficient so that our consciousness of our existence as spiritual entities may manifest itself in matter with complete efficiency# the "kingdom of heaven" is still a mathematical limit we are trying to achieve. again quoting liber 418, the 3rd aethyr "for he (the magus) is wisdom, and by wisdom hath he made the worlds (the planes of existence below the abyss, and from that wisdom (chokhmah) issue judgments 70 by 4 (purely relative forms of expression; being only relative, they are necessarily

int out that this defense mechanism is a natural process. but it is the "super natural, with all its attendant risks and terrors, that true aspirants seek. a master (frater 215 .8=3 a .a) once wrote the following "man was once defined, by a sage, as a marine animal that went insane and decided to live on land. madness (in the sense of wilful deviation from the norm) is indeed the key word in this matter. it has been of great individual inconvenience to our species, the fact that we developed aspiration- this "infinite dis-ease in the spirit. once upon a time, we went on all fours, as did all other animals (even primates usually keep their spine horizontal; the human being is the sole exception. the need to syntonize our nervous structure with stellar radiation (an essential step to awaken

ne of those healthy relationships among several planes of existence that we spoke of before. thus, if the sex act be the free and spontaneous expression of each individual s inner nature, this freedom and spontaneity will refract itself on other levels of existence, expanding and liberating the energies that compose the total sum of our vehicles. the sex act may even become a form of prayer. as a matter of fact, for true initiates the sex act is prayer. orgasm is a form of samadhi that all human beings can enjoy, without the slightest need for special training. therefore, let sexual love be free! love is the law, love under will. homosexuality is abnormal, shameful and sinful. the demons try to stop people who are normally heterosexual from experimenting with homosexuality, and try to stop

THE BOOK OF PLEASURE

, who can assert its mysterious purpose? by our knowledge it becomes more obscure, more remote, and our faith-opacity. without attribute, i know not its name. how free it is, it has no need of sovereignty (kingdoms are their own despoilers) without lineage, who dare claim relationship? without virtue, how pleasing in its moral self-love! how mighty is it, in its assertion of "need not be-does not matter! self-love 16 in complete perspective, serves its own invincible purpose of ecstasy. supreme bliss simulating opposition is its balance. it suffers no hurt, neither does it labour. is it not selfattracting and independent? assuredly we cannot call it balance. could we but imitate its law, all creation without command would unite and serve our purpose in pleasure and harmony. kia transcendin

hurt-for a time! belief gets tired and you are miserably hurt! do what you will-belief is ever its own inconsistency. desire contains everything, hence you must believe in everything-if you believe at all! belief seems to exclude commonsense. there is no doubt about it-this consciousness of "thee" and "me" is the unwelcome but ever ready torturer-yet it "need not be so" in any sense! is it not a matter of fear? you are fearsome of entering a den of tigers (and i assure you it is a matter of righteousness (inborn or cultured)-whether you enter voluntarily or are chucked in, and whether you come out alive or not) yet daily you fearlessly enter dens inhabited by more terrible creatures than tigers and you come out unharmed-why? the allegory. great scientists are finding out the death-dealing

esistance they are a reality- no death or cunning has overcome them but is their reinforcement of energy. the dead are born again and again lie in the womb of conscience. by allowing maturity is to predicate decay when by non-resistance is retrogression to early simplicity and the passage to the original and unity without idea. from that idea is the formula of non-resistance germinating "does not matter- please yourself" the conception of "i am not" must of necessity follow the conception of "i am" because of its grammar, as surely in this world of sorrow night follows day. the recognition of pain as such, implies the idea of pleasure, and so with all ideas. by this duality, let him remember to laugh at all times, recognize all things, resist nothing; then there is no conflict, incompatibi

eunuch6; all these conditions i transcend by a "neither" principle, yet although a "neither" is vague, the fact of conceiving it proves its palpability, and again implies a different "neither."7 but the "neither-neither" principle of those two, is the state where the mind has passed beyond conception, it cannot be balanced, since it implies only itself. the "i" principle has reached the "does not matter- need not be" state, and is not related to form. save and beyond it, there is no other, therefore it alone is complete and eternal. indestructible, it has power to destroy- therefore it alone is true freedom and existence. through it comes immunity from all sorrow, therefore the spirit is ecstasy. renouncing everything by the means shown, take shelter in it. surely it is the abode of kia? t

ertilizes in the virgin soil. he is no longer fearless but a coward to difficulties, his very learning is fear. the difference between genius and ignorance is a degree of fear. the beginning of wisdom is fear of forethought the reception of knowledge in learning. children doubt, and abhor learning. why, even the affection of courage results in cleverness! the difference between good and evil is a matter of profundity. which is nearer you, self-love and its immorality or love and morals? not conscious of desert the compeer of heaven, and constant happiness in wisdom is the capacity of direction. from self-glorification, from self-exaltation we rise superior to the incapacity of disquieting fear: the ridiculer to destruction of humility in repentance. this "self-love" that does not give but

THE CANOPIC GODS SYMBOLISM

ess called digestion and by assimilation, retain what is necessary. this, therefore, is a in the diagram. but the lower intestines receive and cast out that which is rejected, these therefore will be represented by b. in the circulatory system, the heart is the organ which distributes the blood which it receives washed and purified by the lungs. hence the heart and lungs are represented by c. the matter rejected from the circulatory system is rejected and cast forth by the liver and gall bladder, which therefore will be represented by d. now, as to the treatment of these vital organs in the process of mummification. seeing that during life they were under the guardianship of the great gods mentioned, so in death they were dedicated each to one of the gods of the dead. these vital organs th

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

aspect of the divine, there is pan the goat footed god of male youth. the oak king brings to mind the strength and warmth of summer. while the holly king is symbolic of the joys of the winter season. deck the halls with boughs of holly, tra-la-la-la-la la-la la la. tis the season to be jolly etc. etc. what deities you choose to honor, unless you are following a tradition, are very much a personal matter. these pages have a number of gods and goddess listed. these are provided as reference for your own research (greek and roman deities have not been listed) in the later sections of this book, i will be employing the basic celtic deities for simplicity and reference. amun (amun-re) anubis amam aten atum bastet bes geb hap hathor heket page 7 monon is the fictitious name used in the craft for

h 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 fear, you re in the wrong place! page 12 conscious sub-conscious super-conscious ba id nirvana ka super ego nama body/mind ego rupa egypt: freud

hillips, the magical philosophy series: vol. 1, the foundations of high magick vol. 2, the sword and the serpent vol. 3, mysteria magica ed fitch, a grimoire of shadows magical rites from the crystal well donald tyson, how to make and use a magic mirror page 19 grimoire of eclectic magick) at the crossroads( are you a natural witch? the truth is, everyone has the ability within them. it is only a matter of choosing to learn how to use your gifts. this book was never designed to teach you that. blood, sex and ritual initiation there are enough dangers in just growing up in the world today. your choice of religion should not add to them. in the craft, the school girls were portrayed as misfits, and outcasts. although many members of the various pagan belief systems, might fit into those grou

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ognized that earlier canon laws had done little to eradicate the practices of magic and witchcraft, so he issued his de ecclesiaticis disciplinis to condemn as heretical any belief in witchcraft or the power of sorcerers. in 1,000 c.e, deacon burchard, who would later become archbishop of worms, published corrrector which updated regino s work and stressed that only god had the power to transform matter. alchemists could not change base metals into gold, and witches could not shapeshift into animals. in spite of such decrees, a lively belief in a world of witches and ghosts persisted throughout the middle ages and co-existed in the minds of many of the faithful with the miracle stories of the saints. to the native beliefs were added those of non-christian peoples who either lived in europe

, good or bad. hinduism perceives this spiritual essence as the divine part of a living being, the atman, which is eternal and seeks to be united with the universal soul, or the brahman. buddhism teaches that an individual is but a transient combination of 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 4 afterlife mysteries the five aggregates (skandhas) matter, sensation, perception, predisposition, and consciousness and has no permanent soul. of the major world religions, only buddhism does not perceive an eternal metaphysical aspect of the human personality in the same way that the others do. however, all the major faiths believe that after the spirit has left the body, it moves on to another existence. some faiths contend that it ascends to a

comparable to satan, who in christian belief is both the creator of evil and the accuser of human weaknesses. in christianity, islam, and judaism, the soul s arrival at either heaven or hell is made somewhat confusing by the teachings of a great, final judgment day and the resurrection of the dead. and when roman catholic christianity added the doctrine of purgatory in the sixteenth century, the matter became all the more complex because now certain souls were given an opportunity to atone for their sins while residing in a kind of interim area between heaven and hell. while many christians, jews, and muslims believe that the dead lie sleeping in their graves until the last judgment, others in those same faiths maintain that judgment is pronounced immediately after death. likewise, the co

t together, reedited, and added to, and painted on sarcophagi and written on papyrus. this massive literary effort, the work of many authors and compilers, is now known as the book of the dead; its creators called it the chapters of coming forth by day. although many known copies of this ancient work exist, no one copy contains all the chapters, which are thought to number around 200. the subject matter of each chapter is the beatification of the dead, but the chapters are as independent of one another as are the psalms in the old testament. 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 16 afterlife mysteries mankind s history of burial practices timeline 70,000 b.c.e. earliest discovered burial sites of neanderthal man. 3600 b.c.e. earliest know

ies 17 the egyptians did not believe that mummifying a body would enable it to come back to life in the next world. they knew the physical body would remain in this world, but they preserved it, believing that the spirit of the person needed its body as a kind of base or reference point. if a body could not be recovered, had it, for example, been destroyed by fire or lost at sea, it was a serious matter. in cases such as these, a statue or a kind of reconstruction or artistic portrait would be used for the departing spirit. an important ritual was performed at the funeral service of the departed, called the opening of the mouth. this ceremony was a magical treatment of the mouth and other apertures of the body to ensure the spirit s ability to continue to hear, see, eat, and so forth, shou

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

claims have been brought to the forefront from television, motion pictures, radio talk shows, best-selling books, and the internet. there has been a conscious effort to provide reliable and authoritative information in the most objective and factual way possible, to present multiple viewpoints for controversial subject topics, and to avoid sensationalism that taints the credibility of the subject matter. the manner of presentation enables readers to utilize their critical thinking skills to separate fact from fiction, opinion from dogma, and truth from legend regarding enigmas that have intrigued, baffled, and inspired humankind over the centuries. about the authors and advisors brad e. steiger has written over 150 books with over 17 million copies in print. his vast writing experience inc

ognized that earlier canon laws had done little to eradicate the practices of magic and witchcraft, so he issued his de ecclesiaticis disciplinis to condemn as heretical any belief in witchcraft or the power of sorcerers. in 1,000 c.e, deacon burchard, who would later become archbishop of worms, published corrrector which updated regino s work and stressed that only god had the power to transform matter. alchemists could not change base metals into gold, and witches could not shapeshift into animals. in spite of such decrees, a lively belief in a world of witches and ghosts persisted throughout the middle ages and co-existed in the minds of many of the faithful with the miracle stories of the saints. to the native beliefs were added those of non-christian peoples who either lived in europe

ssion for all creatures, says that she had been taught since childhood that her beloved pets did not have souls. today, however, she states that she has a firm conviction that there will be animals in heaven. once i had this inner conviction from the holy spirit that animals and all god s creatures do inhabit heaven with us, then i could never believe otherwise, she writes. it was irrevocable! no matter what anyone else may argue, i cannot be shaken on this. as a student of the bible, kolb states that god created humans out of the ground, and he created animals out of the ground. the new american catholic bible uses for man clay of the ground (genesis 2:7) and the living bible says dust of the ground. in regard to the animals, the new american catholic bible states that they were formed ou

at was visible to his fiancee, miss l. s. verity. three days later, when beard went to call upon verity, a very excited young woman told him that she and her 11-year-old sister had nearly been frightened out of their wits by an apparition that had looked just like him. beard felt quite pleased with the success of his experiment. verity s sister confirmed his ghost s appearance; in fact, the whole matter of a spectral visitation had been brought up without any allusion to the subject on beard s part. verity later told edmund gurney that she distinctly saw beard in her room, about one o clock. i was perfectly awake and was much terrified, she said. i awoke my sister by screaming, and she saw the apparition herself. neither my sister nor i have ever experienced hallucinations of any sort. alt

a tragic scene from the past is recreated in precise detail, as some cosmic photographer had committed the panorama to ethereal film footage. battles are waged, trains are wrecked, ships are sunk, the screams of earthquake victims echo through the night all as it actually took place months, years, or centuries before. thomas a. edison (1847 1931, the electrical wizard, theorized that energy, like matter, is indestructible. he became intrigued by the idea of developing a radio that would be sensitive enough to pick up the sounds of times past sounds which were no longer audible to any ears but those of the psychically sensitive. edison hypothesized that the vibrations of every word ever uttered still echoed in the ether. if this theory ever should be established, it would explain such pheno

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

claims have been brought to the forefront from television, motion pictures, radio talk shows, best-selling books, and the internet. there has been a conscious effort to provide reliable and authoritative information in the most objective and factual way possible, to present multiple viewpoints for controversial subject topics, and to avoid sensationalism that taints the credibility of the subject matter. the manner of presentation enables readers to utilize their critical thinking skills to separate fact from fiction, opinion from dogma, and truth from legend regarding enigmas that have intrigued, baffled, and inspired humankind over the centuries. about the authors and advisors brad e. steiger has written over 150 books with over 17 million copies in print. his vast writing experience inc

gnized that earlier canon laws had done little to eradicate the practices of magic and witchcraft, so he issued his de ecclesiaticis disciplinis to condemn as heretical any belief in witchcraft or the power of sorcerers. in 1,000 c.e, deacon burchard, who would later become archbishop of worms, published corrrector which updated regino fs work and stressed that only god had the power to transform matter. alchemists could not change base metals into gold, and witches could not shapeshift into animals. in spite of such decrees, a lively belief in a world of witches and ghosts persisted throughout the middle ages and co-existed in the minds of many of the faithful with the miracle stories of the saints. to the native beliefs were added those of non-christian peoples who either lived in europe

he would devote his intellect and his energy to science. albertus fs scientific discoveries and his studies in alchemy and magic were always conducted with complete loyalty to the church. in his estimation, magic should be used only for good, and from the modern perspective, albertus was not so much an alchemist as he was one of the most brilliant of the early experimental chemists. it remains a matter of conjecture whether or not albertus really did accomplish the ultimate alchemical feat of transmuting base metals into gold, but tradition has it that he bequeathed his philosopher fs stone to his distinguished pupil, st. thomas aquinas (1224.1274. once it was in his possession, according to the old legend, aquinas destroyed the stone, fearful that the accusations of communing with satan

spelled minus the gk h denotes trickery, sleight-ofhand, misdirection, the rabbit-out-of-the-hat stage magician. 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 48 magic and sorcery paracelsus (1493.1541 (the library of congress) according to those who practice magick, the supernatural forces could not care less by what names they are called. it does not matter to them if the magician or sorcerer ascribes to them the catch phrases of contemporary science or evokes the ancient names of the old gods and goddesses. what is important to these forces is that the magician acknowledges that they do exist cthat they are there to be called upon and to act as powerful servants for those who have learned to control them. those who seriously practice the anci

bility to control unseen forces that can be made to produce whatever it is that they seek in life.peace, happiness, the secret of love, the pursuit of wealth.all these things can come easily to those who understand the power of true magick. the practitioners devoted to the various belief systems have few problems weaving their particular school of magick into the fabric of contemporary living, no matter how complex a schedule they might have. moments can be culled from the day fs work and assembled before bedtime for ritual work. for the more complex ceremonies a greater amount of time is needed, but for certain elementary rituals they claim that 15 minutes to a half hour are all that is required. absolute quiet is preferable, but the magician can acquire the ability to blot out extraneous

THE GOD OF THE WITCHES

5women carry sticks-a wand or a crutch-with which they perform magic, both can turn human beings intoanimals, both can appear or disappear at will. in short, the real difference is that the one is a dainty old ladyand the other is a dirty old woman.if then the fairy godmother and the witch are so closely identical, the question of fairies becomes important.the real difficulty in understanding the matter at the present day is due to the iron-bound prejudice of themodern reader in favour of the tiny elf, the "two-inch men, the little creatures who can "creep into anacorn-cup, or ride on a butterfly. these fragile little things have gossamer wings, they float on a moonbeam,they play among the blossoms, they dance in the flowery meadows. everything about them is in miniature,and it would hardl

ristocracy thenouveaux riches of the tudor period were raised to the peerage. sheep require fewer men than cattle orfield-work, and labourers were thrown out of work in such numbers that unemployment became a menaceand a danger, and finally resulted in the peasant revolt. sir thomas more was the first to connect theunemployment of his day with the advent of a new type of industry, and he puts the matter very pithily whenhe says "the sheep have eaten up the men. in grazing, the difference between cattle and sheep is verymarked. for cattle the grass must be sufficiently long for the animal to put its tongue round a bunch of grassand break it off; the grass which is left is not bitten down to the roots. by the arrangement of their teeth sheepare able to nibble the grass almost to the roots; t

cordershave created is still a task of some difficulty.there were large numbers of adherents of the old faith who were never brought before the inquisitors, for itseems that to a great extent the persecution was against the members of the covens, who were regarded asdevil-worshippers and enemies of christ, and were accused of practising hellish rites and of having dealingswith infernal powers. no matter whether the magic was used for good only, if an accused person belonged toa coven the doom was certain. this explanation accounts for the numerous cases of men and women of goodand kindly lives, whose so-called witchcraft was practised for the benefit of others, yet they wereremorselessly hunted down and put to death. joan of arc at one end of the series and the salem witches at theother di

officers. in the witch-trials the existence of covens appears to have been wellknown, for it is often observable how the justices and the priests or ministers of religion pressed theunfortunate prisoners to inculpate their associates, but after persons to the number of thirteen or any multipleof thirteen had been brought to trial, or had at least been accused, no further trouble was taken in the matter.there is a statement on this custom by one of the leading legal authorities[6] who wrote in the middle of theseventeenth century, he says that the devil treated certain members of his congregation differently fromothers "the precepts of witchcraft are not delivered indifferently to every man, but to his own subjects, andnot to them all but to special and tried ones. this is also probably th

f public rebukes for minoroffences; for more serious faults beating was the most usual method of correction, this might be inflicted byblows from the chief's fist or from a stick wielded by the chief's hand. many a transgressing member of acoven must have returned home black and blue with bruises as a reminder that implicit obedience was thechief's due.it was not till the religion became a secret matter and the persecution of the church was pressing it hard, thatcapital punishment first appeared. this was inflicted on actual or potential traitors, whose treachery mightinvolve the safety of other members of the coven, more especially that of the master. the almost invariablemethod of execution was by strangulation, and often occurred in the prison in which the suspected traitor wasguarded

THE GOLDEN ESSENCE

ristian stream at a very early date, from the pagan tradition. this does not change the power of this ancient ritual consumption of bread and drink; the flaw in christianity is that the christians do not understand the depth of symbolism behind and within the sacred meal. their lack of awareness, as we shall see, prevents the loop from being complete, as it was intended to be; the mysteries are a matter of deep awareness and realization, not dogma or empty ritual performance. awareness, as it is focused through the housle, is in fact the key to the highest workingthe working of immortality, the immortalization of the individual. modern pagan authors normally do not discuss such topics, but they were secret doctrines of the ancient mysteries. the secret workings of the true life without beg

drinking the drink to consciously, outwardly re-awaken, show, or forge a connection between themselves and otherworldly spirits or powers, making the two worlds into one through the absorption of the blessed food and drink. regardless of the housle s deeper meanings, the before mentioned reality is still the case with the housle, still one of its primary realities, if not the primary reality. no matter what power is called and merged with by the housle, as we shall see, the theme of regeneration and renewal is the central theme of the housle, on the deepest levels. and renewal can happen on many levels. this is important, because even when you aren t accessing that theme at the highest level or awareness, you are still gaining it s power- because just the act of the basic housle as it is

the mythology of these beings is meant to be metaphorically related to the condition of humankind, but that does not mean that these beings are nothing but metaphors- they are also fully aware and real beings. that there are two levels to understand them is important, however, because mythological realities have to overlap with everyday human realities, or they are useless to us. the truth of the matter is that when the lightbringer endowed mankind with the awareness of the cunning fire, he entered into our experience; he merged with us. our own stories and his stories became one story. the same can be said for the daughter- our relationship to the fire within (for all things, god or huma n, plant or animal, are related directly by sharing in the essential reality of the divine fire) makes

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

e penultimate result of that marriage, the marriage of the soul to the cycles of life and death, is shown- the blessed child. the blessed child is then taken by the forces of death and chaos, before arising again, and being sheltered to where he can grow up, and then, returning triumphantly to his source, he brings about the regeneration of all. this mystery pattern is very deep and important- no matter how tragic life can seem, no matter how immense loss can seem, or death, there is a final and ultimate resolution, a final and ultimate point. from suffering and joy will come the child- the presence of divinity and the cunning fire deep within all things and events will emerge one day, to sanctify and regenerate all things. all things will be made whole, all things made new. the daughter s

THE KEY TO THE MYSTERIES

"mauvais plaisant "vicious jester "si vous n'aviez pas. vous deviendriez "if you have not. you may become (this mistranslation turns a compliment into an insult "an awful and ineffaceable tableaux "peripeties "circumstances "il avait fait partie du clerge de saint germain l'auxerrois "he was of the society of st. germain l'auxerrois "bruit de tempete "stormy sound" we are obliged to mention this matter, as mr. waite (by persistent self- assertion) has obtained the reputation of being trustworthy as an editor. on the contrary, he not only mutilates and distorts his authors, but, as demonstrated above, he is totally incapable of understanding their simplest phrases and even their commonest words. vi introduction this volume represents the high-water mark of the thought of eliphas levi. it m

of justice, and no amount of alleged orthodoxy can weigh against that statement. his very defence of the catholic hierarchy is a masterpiece of that peculiar form of conscious sophistry which justifies itself by reducing its conclusion to zero. one must begin with "one" and that "one" has no particular qualities. therefore, so long as you have an authority properly centralized it does not really matter what that authority is. in the pope we have such an authority ready made, and it is the gravest tactical blunder to endeavour to set up an authority opposed to him. success in doing so means war, and failure anarchy. this, however, did not prevent levi from ceremonially casting a papal crown to the ground and crying "death to tyranny and superstition" in the bosom of a certain secret areopa

o characterize what is above scientific reason, should necessarily find itself without that reason: hence the celebrated and perfectly just remark of a father of the church "i believe because it is absurd. credo quia absurdum" if science were to affirm what it did not know, it would 5 destroy itself. science will then never be able to perform the work of faith, any more than faith can decide in a matter of science. an affirmation of faith with which science is rash enough to meddle can then be nothing but an absurdity for it, just as a scientific statement, if given us as an article of faith, would be an absurdity on the religious plane. to know and to believe are two terms which can never be confounded. it would be equally impossible to oppose the one to the other. it is impossible, in fa

future? could you think that the spur of a tartar might one day tear up the pact of our glories, the testament of our liberties? say rather that we may again become children, and enter again into our mother's womb "go on! go on" said the voice of god to the wandering jew "advance! advance" the destiny of the world cries out to france. and where do we go? to the unknown, the the abyss perhaps; no matter! but to the past, to the cemeteries of oblivion, to the swaddling-clothes which our childhood itself tore in shreds, towards the imbecility and ignorance of the earliest ages. never! never! xv the number fifteen fifteen is the number of antagonism, and of catholicity. christianity is at present divided into two churches: the 58 civilizing church, and the savage church; the progressive churc

senism, and to all those shameful and superstitious interpretations of the eternal dogma, so justly stigmatized by the pitiless genius of voltaire! voltaire and napoleon died catholics<"i do not say that voltaire died a good catholic, but he died a catholic- e. l. christian authors unanimously hold that, like all 'heretics' he repented on his death-bed, and died blaspheming. what on earth does it matter? life, not death, reveals the soul- trans> and do you know what the catholicism of the future must be? it will be the dogma of the gospel, tried like gold by the critical acid of voltaire, and realized, in the kingdom of the world, by the genius of the christian napoleon. those who will not march will be dragged or trampled by events. immense calamities may again hang over the world. the ar

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

e individual towards the wall looking down into the abyss, and the infinite possibilities of being. the sorcerer thus begins to adopt the god form of shaitan to master the spirits and djinn of the self all of those elements which command mastery of the self. night is the in-between point which later unveils the light, therefore being a barrier and initiation aspect of the self and such conceptual matter. the numerical 666, described by aleister crowley is the number of the beast3, which is inherent in the sun in the zodiac. the sun is also associated with the adversarial triad, being shaitan (set) typhon, apophras (apep) and besz, a god of transformation. the devil as an initiatory force is considered masculine, thus is represented by the phallus or source of creative life. in the tarot, t

nated with crimson and violet brilliance. by my words carry my spirit! 21 the ensorcelment of ahriman- i summon ruha-az, crimson whore and vampire, i call the fiend vareno who is an angel of darkness, who causes intercourse i do summon thee! i invoke thee! in the darkness is your light. praise unto ahriman, horned lord of the kingdom of shades, specter and phantom, praise unto our kingdom of dead matter and flesh. praise unto ahriman, who created andar from the smoke of the blackened flame, who in averse brilliance was both phantom and dire foulness, praise unto ahriman, who joined in union with the whore-vampyre az, whose body is ruha and jeh, devour with your lips open wide, satisfy me in the dreamining flight, drop the blood of ecstasy from your devouring jaws praise unto ahriman, who c

THE MAGICIAN S KABBALAH

he mystics from which the tradition stemmed. it is said by traditional kabbalists and kabbalistic scholars that the occultist has an imperfect knowledge of the tree, and hence the work of such is corrupt. it appears to me that the kabbalah is a basic device whose keys are infinite, and that any serious approach to its basic metasystem will reveal some relevance if tested in the world about us, no matter how it may be phrased. the first kabbalists cannot be said to have had an imperfect knowledge because they did not understand or utilise information systems theory or understand modern cosmology. indeed, their examination of themselves and the universe revealed such knowledge many hundreds of years before science formalised it, in the same way that current occult thinking may be rediscovere

s inferior or below, is as that which is superior, or above, and that which is superior as that which is inferior, to work and accomplish the miracles of one thing" patterns emerge at all levels and all scales, such as the spiral of a shell and the spiral of a fern branch, or the shape of a galaxy and the shape of a human cell. as louise b. young states "the whole is immanent in all the parts, no matter how small. to those who work with such a self-reflexive system, then it becomes possible to model, and experience, states that often defy description in other, more linear systems. as blake puts it in "auguries of innocence "to see a world in a grain of sand, and a heaven in a wild flower, hold infinity in the palm of your hand, and eternity in an hour" such is the promise that the tree of

hire reflects eternally upon each other in a labyrinth of light. the tree as an emanative system (the fountain of light) one of the earliest exponents of an emanative system was the neoplatonist plotinus (c.205- 70 ad, for whom reality could be visualised as a set of increasingly fragmented reflections, 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 su

heel and the blasted tower, each of which can be seen as a process of evolution. on the one hand, progressive and cyclic, on the other hand, sudden and decisive. in terms of kether we see in these cards the doctrine of unity in diversity (the spindle and spokes of the wheel) implicit in kether, and the doctrine of the breaking of the shells in lurianic kabbalah (the tower or "blasted house" being matter struck by the lightning flash of creation. tau in chockmah tau is attributed to the universe card, and we can see that the universal creation implicit in kether as potential is first given expansion in the sephirah chockmah. as symbolic of manifestation, the universe card depicts chockmah as the first manifestation of unity, the first visibility of kether in the "first swirlings" of the pri

to the outside world (malkuth, but the corner-stone is self-awareness as practised by christ, a personification of tiphareth. equally, the role of a mediator is often that of translation, and it is in translation we find tiphareth functioning as the sephirah of sacrifice, the "translation" of one state to another by release of the old pattern. an example is the sacrificial flame, where the wick (matter) is translated by fire (spiritual practice) into light (illumination. thus, the ever-burning lamp is a reminder of this task, as well as symbolising the ultimate goal of the ain soph aur as explained in the chapter "crown of tsimtsum, previously. the adeptus minor, the grade attributed to tiphareth, finds himself of necessity abandoning old patterns of belief and behaviour based on his prev

THE MARTINIST OPERATIVE GENERAL RITUAL

l to you 1 let us become united at this moment and in this place, become united with our brothers dispersed all over this vast world, become united in hearts and spirit. amen. operator now lights the ordinary candle (which he will use to light the central luminary) and says: i conjure thee uriel invoking thee by the word, by all that is in thy power and in mine: may thy spiritual fire embrace the matter which i consecrate to the eternal in the bosom of these circles. may the elementary fire residing there unite with thine to contribute to the spiritual light of men of desire- my brothers, and may they thus become animated by thy fire of life. by ieshouah, our lord, amen. operator inhales lightly the flame of the candle and says: o pure light, symbol of the superior of my soul to whom the e

hee, for all my brothers in the order, for my parents, for my friends, for my enemies, for the living as well as for the dead and also for all thy creatures. hear, o lord of mercy, my prayer. grant me, o my god, the ability to pray to thee efficiently. i submit myself here to thy holy care. take pity of me and may thy will be done. amen. i conjure you, my patrons, spirits freed from the chains of matter and who are enjoying the fruits of your virtues and whose names i have the good fortune to bear, i conjure you by the same name which you have been invoking yourselves with such fervour, confidence and success. i conjure you to contribute towards my eternal salvation, by your holy intercession, by your protection nigh the father of mercy, nigh the son redeemer, nigh the holy ghost preserver

THE MIDDLE PILLAR

middle way.14 it is the pursuit of ths middle path which leads to self-conquest and the steady growth of the golden flower, the wakening of the imprisoned soul within. the father and mother may be said to correspond to the two pillars of the temple, to the two extremes or opposites. in this sense they are the tendencies exhibited by all the phenomena of nature. they are the extremes of spirit and matter, love and hate, life and death, ebb and flow, systole and diastole. nature itself is the embodiment of the two extremes, the two opposites of the trinity. to the student of the psyche, to the one who the knowledge of his higher self, the counsel given to avoid the opposites. his task is to refrain of extreme actions. in certain schools of magic, where the rites of by adepts who at one time

standing of life fall short of what it should be for us-and obviously that standard varies with different people-so that we unduly repress our instincts to the point when the resulting sense of insecurity and anxiety become intolerable, the psyche achieves a revenge through an affliction of the supports of the personality. thus it is that we learn, so it is said, by illness. when our supports, no matter of what nature, have been a h l a t e d, we sometimes seek to enquire into causes and origins. when the enquiry is honestly furthered, with a sincere view to self-knowledge, and internal resistance broken down by meditation or analysis, no doubt recovery would ensue. that is to say the disappearance of the alarming symptoms, and a return of normal function. the solvent to these difficulties

degradation as so many people think. to be free from a repression does not argue that one should have behaved like "a young man about town" though that is not to say that a reasonable satisfaction of the instinctual life should be eschewed where this is at all possible. but the frank realization and acceptance of the human personality as many-sided, and a refusal to blind oneself to experience no matter of what kind, will go far towards relieving the partition erected between the unconscious and the conscious, and removing resistance and repression. to restate the attitude expounded in this chapter, i conceive of analytical psychology as the spouse of the ancient system of magic. for psychology has succeeded in evolving a system which can be applied to almost any individual who wishes to k

life he will see that the middle pillar is a series of five spheres 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

analytical psychology and magic is to attempt to bring into operation the higher genius-or to bring into full working consciousness the content of the hidden and buried unconsciousness. we should remember the parables of the archaic philosophical religions whose fundamental tenet was that within man was a spirit, a dynamic center of consciousness which, because of its contact and association with matter, had been plunged into a profound sleep, a state of somnambulism. the problem is: how may this slumbering level of the primeval consciousness be awakened within us? by endeavoring to extend the horizon of consciousness, to enlarge the field of awareness so as to embrace what previously was unconscious is obviously a logical method. to become aware of all our actions, our thoughts and emotio

THE MOTHMAN PROPHECIES

that year i stood on hilltops and beaches with those crowds, watching funny lights bob around in the night. but an uneasiness was overtaking me; a dark suspicion that dr. asimov's tongue-in-cheek observation may have contained more truth than even he knew. the year of the garuda was at hand. a dark force was closing over a little town i had never even heard of: point pleasant, west virginia. in a matter of months i would be arriving there like some black-suited exorcist, lugging my tattered briefcase, waving the golden cross of science. my life would become intertwined with the lives of the people of the ohio valley. in march 1966, a shapely housewife, whom i will call mrs. kelly because she asked that her name be withheld, was waiting in her car for her children near the point pleasant sc

ing to build up airspeed and then, more often than not, falls flat on his face. mothman, with his helicopterlike takeoffs, was impossible. i was in washington, b.c, that november, harassing the air force in my black suit, when i spoke to gray barker on the phone. despite the furor then taking place in west virginia, i had not heard or read a thing about the "bird's" arrival. when gray brought the matter up, i thought he was joking. a red-eyed bird with a ten-foot wingspan who loved to chase speeding automobiles seemed utterly ridiculous. now if it had been a ten-foot-tall hair-covered monster with a terrible smell i might have taken it seriously. but gray convinced me it was no joke. i looked point pleasant up on the map. it was about eight hundred miles from new york. oiled my fourteen-fo

sed to be on that road doing what they were doing in the first place("her old man would've killed me) they drove around for several minutes until their hysteria subsided and then he dropped her off at home. the next morning both the boy and the girl woke up to find themselves heavily "sunburned" from head to foot. the boy's eyes were almost swollen shut for two weeks afterward. it was not an easy matter for them to explain how they managed to get a total, and quite painful, sunburn at night in the early spring. shortly afterward he heard that i was in the area and sought me out to tell me the story. his skin was still reddish and his eyes were still bothering him when i met him. the actinic ray burns were proof of his story. and i knew that ufos often zero in on lovers in parked cars. many

appliance store where he worked and walked directly up to him "we think you know who we are, mr. derenberger" they said flatly "we'd advise you to forget all about what you've seen" they left as abruptly as they'd arrived. woody described them as being short, stocky, dressed in black suits, and having olive complexions. for some reason he concluded the men in black were really from the mafia. no matter where he moved and he moved several times in 1967 the phone pranksters and black cadillacs managed to find him, he claims. meanwhile, his pretty young wife and their two children also met indrid cold and his colleagues from the planet lanulos. mrs. derenberger was frightened of them and felt they were engaged in something evil. they were just like us, she told me, traveled about in ordinary

ime" lilly chuckled "you can set your watch by "em "my god! what is it" a reporter and novice ufo-watcher cried out as a brilliant white light slowly glided into view. it arched gracefully overhead about one hundred feet above the trees. car doors slammed up and down the road as families scrambled out of their vehicles to watch. newsmen floundered with their expensive cameras "what in hell is the matter with this? the shutter didn't trip" the light passed slowly toward point pleasant, the ground below lighting up in its glow as it passed "where's that guy keel" someone asked "he's probably up there riding in that damned thing" someone else answered. a light plane suddenly circled over the tnt area, all its lights ablaze "here comes doc shaw again" jim lilly laughed "who does he think he's

THE NECRONOMICON SIMON VERSION

ny more people than even hitler's mein kampf- is full of detailed sexual imagery and reveals the nature of the souls of the monks who wrote it, rather than of the innocents it was used to massacre. eventually, satanism, protestantism and judaism were inextricably woven together to form a patchwork quilt of evil that the church attempted to destroy during the middle ages, with fire and sword. as a matter of fact, a certain type of devil worship did exist during those times but, ironically, the acolytes of hell were usually never brought to trial; something which stems from the fact that many of those who celebrated and attended the infamous black masses of the period were roman catholic clergymen, many of whom has been pressed into his service at a young age by their parents, who wished to

agick, that the elder ones tapped to their own advantage, for they were begotten of her. it generally accepted in the halls of magick that all of the wisdom in the world is useless without the necessary adjunct of power. this power has gone by many names, as the goddess and the devil have, but the chinese symbolise it by the dragon. it is the force of will, and relies heavily upon the biochemical matter that makes up the human body, and hence, the human consciousness, to give it existence. science is coming around to accept the fact that the will does exist, just at the point where psychology has determined it does not- in the behaviourists vain attempt to eradicate what has always been known to constitute vital parts of the psyche from their consideration in pseudo scientific experimentat

does not- in the behaviourists vain attempt to eradicate what has always been known to constitute vital parts of the psyche from their consideration in pseudo scientific experimentation, leaving us with the "white mice and pigeons" of koestler's the ghost in the machine. science, ancient sister of magick, has begun to realize the human potential that resides, inconspicuously, in the spiral-mapped matter of the brain. just as the magicians, accused of trafficking with the devil, were said to have developed tremendous power over natural phenomena, science has ascended to that realm unblamed, and guiltless. the pope has ridden in aircraft. cardinals have flown in 'choppers' over battlefields in southeast asia, urging technological eco-side, invoking christ; pronouncing damnation and the devil

were evidently not known to the author of the necronomicon, nor are they to present scholarship; the various tablets upon which they were written being cracked and effaced in many places, rendering translation impossible. the magan text, which comprises the creation epic of the sumerians (with much later glosses) and the account of inanna's "descent into the underworld, along with more extraneous matter, is presented. the unique "book of the entrance" has no counterpart in occult literature, and the drawings of magickal seals and symbols are wholly new to anything that has yet appeared on the contemporary occult scene- although bearing some resemblances to various diagrams found in the ancient arabic texts of the last millennium. although some of the characters found in these pages can be

mself or even one relation. we can only imagine with horror what fate befell this noble sage. another problem that confronts the editor is the suspected frequency of the copyist's glosses; that is, there do seem to be occasionally bits of sentence or fragments of literature that would seem to be inconsistent with the period in which the text was written. however, no final word can be said on this matter. the difficulty arises in the age-old question of "which came first, the chicken or the egg. for instance, in the magan text, the final verses read though from the chaldean oracles of zoroaster "stoop not down, therefore, into the darkly shining world" which might have been of greek origin and not zoroastrian. it is a question for scholars. the etymology of certain words is a game that has

THE PAGAN BOOK OF WORDS PRAYERS CHANTS AND RHYMES

edspiral.com power chant i am powerful and i am just. i am strong and i am supple. i am woman/man. i am goddess/god. i am all. i am one. eliza fegley http//www.sacredspiral.com breath i breathe. in with light. i breathe. out with dark. i breathe in towards the self. i breathe out all blocks. i breathe. eliza fegley http//www.sacredspiral.com creative flow bursts of orange inside my head. swirling matter taking form. molding energy into shapes. thoughts keep coming. sights ensue. wheels keep turning. all blocks removed. eliza fegley http//www.sacredspiral.com warm embrace mother s arms around me, warm embrace. i feel a wholeness inside me, warm embrace. surrounded by quiet, warm embrace. soft winds uplifting me, warm embrace. the serenity is filling me, warm embrace. i hear her voice callin

THE PATH OF KABBALAH

properties, they do not discover the creator and their torah becomes dry and conceals the purpose of creation even more than before. 8 of 273 chapter 1.2 between creator and creature the question who am i? exists in everyone. but when that question can no longer be put aside, then it relates to the creator: who is he? because the creator is inside us, he is the source of the human self. hence, no matter how many times we ask ourselves who am i? that question still relates to the creator. the self is a consequence. our desires, our every movement, everything we do is in fact, created by the creator. we cannot perceive that notion. everything we say, think, even what we say about the creator and ourselves, all these are the creator s operations. so where then is the self? there is no self. i

med that way because of a spiritual root. this teaches us that the difference between the attainment of an ordinary person and that of a kabbalist is only in the depth of the attainment. the former sees only the external layer, and the latter sees the entire depth down to the primary reason. that is why kabbalah is also a science. the only difference is that kabbalah studies the full depth of the matter, to its innermost layer, meaning the desire that was created by the creator, which is wrapped by all other properties. that is why a kabbalist and an ordinary person can both give the same name because the olive trees grow on the same mountain. meaning, the ordinary person has his own reason for calling something by its right name. furthermore, the internal property with 94 of 273 which the

anyone receives and suffers according to the level he is in. turning the anguish into something spiritual requires a screen. that cannot be given just like that; such a demand creates a barrier, a separation. that is why the wisdom of kabbalah is also called the wisdom of the hidden (for those who have not attained it. in the preface to the zohar, baal hasulam depicts four levels of recognition: matter, form dressed in matter, abstract form and essence. our science can only deal with what concerns the matter and the form dressed in the matter. a form without a matter is a completely abstract concept that cannot be clearly analyzed. the essence, the thing that brings life to objects, or creates responses, is completely incomprehensible. the same thing happens in the spiritual world. a kabb

ce. our science can only deal with what concerns the matter and the form dressed in the matter. a form without a matter is a completely abstract concept that cannot be clearly analyzed. the essence, the thing that brings life to objects, or creates responses, is completely incomprehensible. the same thing happens in the spiritual world. a kabbalist who learns something in spirituality, attain the matter and the form that is dressed in the matter, but a form that is not clothed in matter is unattainable for him. this means that the spiritual world also has its limitations in understanding and perception of the universe. but when a kabbalist reaches a certain level, he receives a gift from above that opens before him all the secrets of the universe. 101 of 273 chapter 3.2 what does kabbalah

light we would have no possibility of overcoming our situation. the vessel can only be corrected by means of the light, and the upper light cannot descend to this world, hence the necessity for the surrounding light. in order to help beginners to not fail, we made a table of questions and answers and the interpretations of the words and the terms. we do not intend to delve deeply into the subject matter and all the information in this text, but only direct the reader in the right direction, to make it clear that the purpose of the study is adhesion with the creator. that must be the goal before one s eyes, because only then one awakens on oneself the impact of the surrounding light, as a result of which one will attain the upper world. the glossary is made for the purpose of correct unders

THE ROSICRUCIAN MANIFESTOS

uld gather the true inditia of the times to come, and wherein they ought to agree with those things that are past; also how the faults of the church and the whole philosopia moralis was to be amended: he shewed them new growths, new fruits, and beasts, which did concord with old philosophy, and prescribed them new axiomata, whereby all things might fully be restored: but it was to them a laughing matter; and being a new thing unto them, they feared that their great name should be lessened, if they should now again begin to learn and acknowledg their many years errors, to which they were accustomed, and wherewith they had gained them enough: who so loveth unquietness, let him be reformed. the same song was also sang to him by other nations, the which moved him the more (because it happened

hoped for goods cannot be inherited, nor by chance be obtained. if there be somebody now, which on the other side will complain of our discretion, that we offer our treasure so freely, and without any difference to all men, and do not rather regard and respect more the godly, learned, wise, or princely persons, than the common people; those we do not contradict, seeing it is not a slight and easy matter; but withal we signify so much, that our arcana or secrets will no ways be common, and generally made 22 known. although the fama be set forth in five languages, and is manifested to everyone, yet we do partly very well know that the unlearned and gross wits will not receive nor regard the same; as also the worthiness of those who shall be accepted into our fraternity are not esteemed and k

THE SHADOWED ONES

t emerge in the heights of both the sun and the moon. the shadows merely remind us of our reflections and self divinities. you too are like us, no bending knee as the mindless, yet an ascended mind beyond that fallen and crumbling crowd-control method called god. you are the only the christ you need, separate and divine. dragon and angel in the flesh, devour and thirst eternally for knowledge and matter. place yourself above the church and its sheep. they cast stones at the wolf in the wild, yet it survives while they kneel and decay in houses of death and sickness. we vomit upon them to clean our stomachs of that sickness of spirit. let those who seek the angels know, that by dream and within the cradle of man flows the witch blood of the watchers. those who can hear this distant call can

at of the spear, and blade and the honor of battle. know then that gadreel not only resides in physical war, but that of mental war. he is truly a spirit of azazel, who in ancient lands is known as set-an. gadreel brings initiation of battle that awakens the character and strengths of he who invokes him. guidance is a passion of gadreel who shall bring to you the knowledge of overcoming strife no matter what it may be. 4 akibeel stands at the threshold of inner wisdom of the self; through the abyss which holds the knowledge of our creation and our linage. he may show you by dream and vision that path of unlocking the spirits which may serve you, great elementals and atavisms both grotesque and demonic. araqiel brings to you all the knowledge of the earth, and how by respect and love shall

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

e. ye shall dance on hill and level; ye shall sing in hollows and height in the festal mystical revel, the rapturous bacchanal rite! the rocks and trees are yours, and the waters under the hill, by the might of that which endures, the holy heaven of will! i kindle a flame like a torrent to rush from star to star; your hair as a comet fs horrent, ye shall see things as they are! i lift the mask of matter; i open the heart of man; for i am of force to shatter the cast that hideth. pan! your loves shall lap up slaughter, and dabbled with roses of blood each desperate darling daughter shall swim in the fervid flood. i bring ye laughter and tears, the kisses that foam and bleed, the joys of a million years, the flowers that bear no seed. my life is bitter and sterile, its flame is a wandering s

ess monsters; whilst a hero will listen to his loved one snorting in the arms of some lusty p.th.n. such literature is revolting, not in its mere descriptions, for these are nothing to the student, being generally but poorly described realities, but they are horrible when strewn broadcast among the children of the nation. we still have our bible and need no more erotica. filth has been defined as matter out of place, and so is this pathic literature, relegated to the realms of sexual psychology in the works of an ellis or an ebing is one thing, yet the government of this nation cannot stomach them thus, and seizes, expels, and burns; but if these horrid sores of the human soul are cut out and plastered on the pages of the fickle fiction of the day, then are they passed in seductive covers

rted their sway over our poet fs mind; and i think we have shown him to be a worthy pupil of the great masters we have had occasion to name. now that i have pointed out these certain influences, illustrating them by means of a few quotations, i intend to enter more into the history of his poetry and also the place it fills in the history of english poetry generally. this is not altogether an easy matter. firstly, in selecting distinctive specimens it is difficult not to help being guided by individual taste; secondly, the labour of sorting the finest out of the fine is a work which needs no small powers of application; and thirdly, how often may not the individual selector be wrong in his choice? but this latter difficulty is easily overcome by the reader, who has only to pick and choose f

woman is equally disgraceful to man, and vice versa. law to be true must be just, and as long as man wages war against woman for sins that he condones in himself, so long will vice reign supreme, so long will women prove themselves deceivers, harpyia and sirenes, let alone eumenides. most will recognize the following as the opening scene in terence fs gthe mother-in-law, h which play sums up the matter tersely enough *the poem, vol, i, p. 58. philotis. i f faith, syra, you can find but very few lovers who prove constant to their mistresses. for instance, how often did this pamphilus swear to bacchis. how solemnly, so that anyone might have believed him. that he never would take home a wife so long as she lived. well now, he is married. syra. therefore for that very reason, i earnestly bot

spiritual metatarsals to the groaning back of the future. in the kingdom of love these extremes gave birth to two forces, gneronic lust h and gplatonic affection. h from a heterogeneous mass of ics, ists, and ians, sprang the idea that there was an inherent evil in the culmination of the nuptial state; and out of it grew the preying vampirism of paul. ethis inherent evil supposed to lie latent in matter, as opposed to the bliss of spirit, crowley sets forth very forcibly in several of his poems. in gthe growth of god h we have most of the argument in the following lines: the shapeless, racked with agony, that grew into these phantom forms that change and shatter; the falling of the first toad-spotted dew; the first lewd heaving ecstasy of matter *the temple of the holy ghost, vol. i, p. 17

THE TAROT OF C C ZAIN

n its side an ibis, to indicate that eternal vigilance is a necessity if physical limitations are to be surmounted. veiled isis--arcanum ii. in divination, arcanum ii may briefly be read as science. arcanum ii is figured by a woman seated at the threshold of the temple of isis. she is seated between two columns, the one on her right being red to signify pure spirit and its luminous ascension over matter, and the one on her left being black to represent the bondage of matter over the impure. the woman is crowned by a tiara of three stories surmounted by a lunar crescent. from the tiara a veil falls over her face. she wears upon her bosom the symbol of the planet mercury, and carries upon her knees an open book which she half covers with her mantle. this symbolic ensemble personifies occult

er her face. she wears upon her bosom the symbol of the planet mercury, and carries upon her knees an open book which she half covers with her mantle. this symbolic ensemble personifies occult science, which awaits the initiate at the threshold of the sanctuary of isis in order to tell him the secrets of universal nature. the symbol of mercury (hermes) upon the bosom of the virgin, signifies that matter is fecundated by spirit in order to evolve mind, or soul. the cross below is matter, the circle is spirit. together they figure the lingam of the hindus, representing the union of the sexes; and the crescent above the union of spirit and matter represents the soul which is the evolved product of their union. the seal on the breast of nature also expresses the thought that knowledge comes fr

y as marriage or action. arcanum iii is figured by a woman seated within a radiant sun. the rays from this sun number thirty, the number of degrees in one zodiacal sign. the woman is crowned with twelve stars, to represent the twelve signs through which the sun passes each year. her feet rest upon the moon, symbol of the feminine in nature. and the cube upon which she sits represents the cross of matter, where rays of sun and moon meet, and so signifies the union of male and female forces. from her brow the sacred serpent thrusts its head as a symbol of enlightenment. in her right hand she carries a scepter surmounted by a globe. this is essentially a phallus, and indicates the perpetual action of creative energy upon all things born or to be born. in her left hand she carries an eagle, th

man; on his head a sovereign's helmet. he is seated upon a cubic stone; his right hand raises a scepter surmounted by a circle, and his right leg bent, rests upon the other, forming with it a cross. the cubic stone, image of the perfect solid, signifies labor which has reached completion. the cat, pictured on the side of the stone, indicates that the vision of the soul penetrates the illusions of matter. the sovereign's helmet is an emblem of force conquered by power. the ruler is in possession of the scepter of isis, indicating that he has knowledge of the spiritual use of the creative energies; and he points downward with his left hand to indicate that he uses these energies in the subjugation of the physical. the sacred serpent at his brow indicates enlightenment; and the hawk, sacred t

sical. the sacred serpent at his brow indicates enlightenment; and the hawk, sacred to the sun, indicates his ambition to attain spiritual supremacy. the cross, formed by his legs, symbolizes the four elemental kingdoms he has mastered, and the expansion of human power through understanding. the apron above the legs, together with them, figures a trine above a cross; the symbol of mind dominating matter, and of the conservation of energy. the hierophant- arcanum v. in divination, arcanum v may briefly be read either as religion or law. arcanum v is pictured by a hierophant, master of the sacred mysteries. this prince of the occult doctrine is seated between two columns of the sanctuary; he leans upon a cross of three bars, and with his right hand makes the sign of the pentagram. from his b

THE WITCH CULT OF ZOS VEL THANATOS

pleasure and briefly outlined here. it must be understand also the truth is by all contents a lie, the lie is the word of the serpent, lie indicates constant change, thus all magicians are as the adversary/opposer: constant change. the importance of sigils is that such can be any pertinent method of envisioning. sigils can be letters, signs or symbols. sigils can also be something, which cause a matter of focus for the mind. to invariably forget and absorb the ideas sought. personally, i have used musick (the act of creating) as various sigils, art (much contact and initiation with spiritual and mental forces have been through art as paintings, drawings and the like. through musick sigils can be crafted because due to sonic structures, the idea of what the sigil is can actually be forgott

austrian former lodge, temple pleasuredome which operated from 1988 until 1990 when temple founder michael dewitt was excommunicated due to his support for peter carroll in the infamous ice magick wars. the ice magick wars are detailed in other chaos magick volumes and will not be discussed here. michael dewitt, aka anon 359 has long been an innovator in the austrian magickal scene, and for that matter even beyond it. his work with the publishing house edition ananael and past musical endeavors from zero kama and his art work today prove this. dewitt had a number of very powerful and dangerous rituals, for which i will only describe in parts here to present the luciferian aspects of this foundation of self-alchemy and evolution. dewitt became a neophyte in the iot in 1988, taking the titl

of the black eagle s flesh, to the baphometic god which is our desire flesh out, can then we rise to the totem of our gods and goddesses. witch mother this is the desire of the hag and the circle of the triple moon d queen of the sabbat. the witch mother speaks to us in dream, offers withered flesh to the repulsed and becomes as beauty in the black mirror of desire. in the circle join with her no matter the repulsion, for therein is the ascension to the luciferic angel. in death we find new life, a flame still exists where once heat did rage. as the elixir falls, she is always there to catch it, greedily, to speed forth a new child born from the darkness of the circle. in the dream do our bodies change with our desires, yet pleasure may be known to a deeper ecstalethe abyss and tabaet a st

THE ABYSS AND TABAET

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 adversary is both of darkness and light and uses elements of both in accordance with his will. belial as the

educe all material life into disaffection to thee and affection to myself. initiation into the path of magick is that of the illumination of clay by the gods of the leviathanic path, when dreaming and desired spirit enter flesh and manifest their own journey upon the path of the dragon. in the circle of evocation does the devil embodied awaken, it is the mirror of the creation of the initiate. no matter of which name is the adversary invoked, the shadow encircles the body and soul to reveal the blackened fire of life itself, the very essence illuminated. to walk upon the left hand path is to sip from the venom d cup of the serpent, to move against the sun by the way of lilith and hecate, to listen to the ancient lore of the watchers, to empower their fall and rise through the body of the i

on the ritualistic inversions of the avestan texts and the forbidden path of predatory spiritualism. liber hvhi contains the 22 spheres of the infernal qlippoth, the methods of filling and draining those shells and the luciferian rites of the supper of cain, symbolic of the first satanist from the ancient hebrew texts relating to the devouring process from a symbolic and ritualistic approach. no matter what name the adversary has been called by, from the ancient persian cult of yatukih sorcerers ahriman or angra mainyu, his bride jahi or az, to the hebrew samael and lilith, the luciferian current has remained strong beneath those ancient cultures. liber hvhi is a grimoire written from ancient religious texts such as the avesta and various cabbalistic writings. the result is a powerful luc

THE BINDING OF SHADOWS

and dragons seeking to devour that which would attack you. by the call of shemyaza may the hidden knowledge and protection be revealed. by the desire of my many forms shall be passed from the grave to life touching the right shoulder, say ve-geburah (and the power) touching the left shoulder, say ve-gedulah (and the glory) facing the south, make the sign of the inverse pentagram, symbolizing the matter of the flesh and the psyche which allows the spirit- god to emerge. baraqijal, allow the stars to align with my everlasting protection! may the dead hear my call! face now the altar: before me lucifer; behind me shaitan; on my right hand belial; on my left hand leviathan; for about me flames the pentagram, and in the column stands the seven-rayed star of babalon! ii. the circle of the dead

THE BOOK OF GATES

light produced by truth which he has produced" p. 165 the upper part of the space between the roof and the platform on which osiris sits is occupied by two short inscriptions, which are full of difficulty. the meaning of these texts has puzzled several workers, and even the order in which the characters are to be read has given rise to differences of opinion. one of the chief difficulties in the matter is caused by the way in which the two legends are written on the sarcophagus of seti i. looking at the hieroglyphics as they stand, they seem to form one continuous inscription, but, if we examine the scene as it appears in the tomb of rameses ii, we see that we must divide them as above. mr. goodwin made an p. 166 attempt to transcribe and translate a part of the texts, but as he considere

THE SECRET RITUALS OF THE OTO

master magicians will speak the truth one to another and one of another; while the arm thrown over the back of a brother asserts that each will guard the other in his absence as in his presence, and defend his honour as if it were his own. in particular he is to be at pains to repel the slanderer of his brother s good name, informing that brother immediately of the name of his slanderer, and the matter of the slander, and not allowing himself to be tricked into a pledge of secrecy. i ask you, brother master magician, if you clearly understand, and heartily agree, these principles? c (with sign) i do. e: it now becomes my duty to inform you that the ceremony through which you have just passed, is in every essential the lesser or infernal rite of the slain god, whose name is john, or some s

he consummation of these betrothals, an entry into the closed palace of thy lady. and of such espousals mayst thou read in liber ccccxviii, more especially in the ninth and in the second aethyrs. it is to be noted in all this that both god and the soul are male or female as convenience requires. see, for a curious example, the mystic treatise called the bagh-i-muattur. xi of lesser marriages this matter is easy, for the souls of the elements desire constantly this salvation. but let the adept beware: 1. that he choose wisely a reasonable soul, docile, apt, beautiful, and in all ways worthy of love. 2. that he fall not ever from love of the great goddess into love of this inferior, but give only as a master and of his pity, knowing that this also is service to his high lady above. 3. that o

allic reference om mani padme hum. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p3c2.html (10 of 12 [12/28/2001 2:05:25 pm] the secret rituals of the o.t.o. 12. the figure of isis with horus. 13. the crucifix, but only if its solar-phallic significance be most firmly grasped, and if it be a shield of secrecy against the vulgar. 14. talismans appropriate to this matter. 15. a living flame. 16. the symbols and insignia of the o.t.o. which your degree entitles you to bear. magical rings and neck-jewels should also be worn by night and day. the rituals of defence and protection should also be practised in perfection. all bodily excrements, such as cut nails, and hair, should be burnt; spittle should be destroyed or exposed to the sun; the urine and faeces sh

gth of our grand master caius julius caesar, this of our brother richard wagner that was grand organist in bavaria, and of so many others, whose fame is eternal without our order as within, that they are as the stars of heaven for multitude and glory. to this aspire ye above all things; for the true light abideth therein yet more intensely than in the other. for he that reverseth the whirlings of matter is greater than he that worketh in them. woe therefore, woe exceeding, unto him if failing in strength he be swept away into the abyss! awake, my lords, be vigilant, be stern, be austere, be on your guard: for they that seek to devour you are about the gate! but of all this it is not here written: this is the book of the pathway that leadeth unto life. of the alchymists our illuminated bret

apture of the divided. conceive file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p3c3.html (12 of 18 [12/28/2001 2:05:41 pm] the secret rituals of the o.t.o. of these as: 1. god and man in man-god 2. subject and object in samadhi 3. male and female in mankind or as thou wilt: it is all one. of the one substance god in spirit and truth is one; and one also is god in matter and illusion. o brethren! o illuminated and illustrious sir knights, hold this firmly as the sword hilt in the hour of peril! one is the essence of god; and one is the essence of man. yet since god is only one because he is three in one; so man is only one when he is two-in-one. as god s essence abideth in himself, so also with the essence of man. yet man not being himself wholly, but part

THE HOLY BIBLE KING JAMES VERSION

that sware unto me, saying, unto thy seed will i give this land; he shall send his angel before thee, and thou shalt take a wife unto my son from thence. 24:8 and if the woman will not be willing to follow thee, then thou shalt be clear from this my oath: only bring not my son thither again. 24:9 and the servant put his hand under the thigh of abraham his master, and sware to him concerning that matter. 24:10 and the servant took ten camels of the camels of his master, and departed; for all the goods of his master [were] in his hand: and he arose, and went to mesopotamia, unto the city of nahor. 24:11 and he made his camels to kneel down without the city by a well of water at the time of the evening [even] the time that women go out to draw [water] 24:12 and he said, o lord god of my mast

30:12 and zilpah leah s maid bare jacob a second son. 30:13 and leah said, happy am i, for the daughters will call me blessed: and she called his name asher. 30:14 and reuben went in the days of wheat harvest, and found mandrakes in the field, and brought them unto his mother leah. then rachel said to leah, give me, i pray thee, of thy son s mandrakes. 30:15 and she said unto her [is it] a small matter that thou hast taken my husband? and wouldest thou take away my son s mandrakes also? and rachel said, therefore he shall lie with thee to night for thy son s mandrakes. 30:16 and jacob came out of the field in the evening, and leah went out to meet him, and said, thou must come in unto me; for surely i have hired thee with my son s mandrakes. and he lay with her that night. 30:17 and god h

the people stood by moses from the morning unto the evening. 18:14 and when moses father in law saw all that he did to the people, he said, what [is] this thing that thou doest to the people? why sittest thou thyself alone, and all the people stand by thee from morning unto even? 18:15 and moses said unto his father in law, because the people come unto me to enquire of god: 18:16 when they have a matter, they come unto me; and i judge between one and another, and i do make [them] know the statutes of god, and his laws. 18:17 and moses father in law said unto him, the thing that thou doest [is] not good. 18:18 thou wilt surely wear away, both thou, and this people that [is] with thee: for this thing [is] too heavy for thee; thou art not able to perform it thyself alone. 18:19 hearken now un

shew them the way wherein they must walk, and the work that they must do. 18:21 moreover thou shalt provide out of all the people able men, such as fear god, men of truth, hating covetousness; and place [such] over them [to be] rulers of thousands [and] rulers of hundreds, rulers of fifties, and rulers of tens: 18:22 and let them judge the people at all seasons: and it shall be [that] every great matter they shall bring unto thee, but every small matter they shall judge: so shall it be easier for thyself, and they shall bear [the burden] with thee. 18:23 if thou shalt do this thing, and god command thee [so] then thou shalt be able to endure, and all this people shall also go to their place in peace. 18:24 so moses hearkened to the voice of his father in law, and did all that he had said

all also go to their place in peace. 18:24 so moses hearkened to the voice of his father in law, and did all that he had said. 18:25 and moses chose able men out of all israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. 18:26 and they judged the people at all seasons: the hard causes they brought unto moses, but every small matter they judged themselves. 18:27 and moses let his father in law depart; and he went his way into his own land. 19:1 in the third month, when the children of israel were gone forth out of the land of egypt, the same day came they [into] the wilderness of sinai. 19:2 for they were departed from rephidim, and were come [to] the desert of sinai, and had pitched in the wilderness; and there israel

TRUE HISTORY OF WITCHCRAFT

, a distinct form of spiritual expression, prior to the 1940s; that is, prior to the meeting of minds between the old magus and venerable prophet of the occult world aleister crowley, and the first popularizer, if not outright inventor of modern wicca, gerald brosseau gardner? there is certainly no doubt that bits and pieces of ancient paganism survived into modern times in folklore and, for that matter, in the very practices and beliefs of christianity. further, there appears to be some evidence that `old george' pickingill and others were practicing some form of folk magick as early as the latter part of the last century, though even this has recently been brought into question. wiccan writers have made much of this in the past, but just what `old george' was into is subject to much deba

nality at this point whether wicca is an outright invention of these two divine con-men. if so, more power to them, and to those who truly follow in their path. i do know that, around 1945, crowley chartered gardner, an initiate of the ordo templi orientis, giving him license to organize an oto encampment. shortly thereafter, the public face of wicca came into view, and that is what i know of the matter: i presently have in my possession gardner's certificate of license to organize said oto camp, signed and sealed by aleister crowley. the certificate and its import are examined in connection with my personal search for the original book of shadows in the next section of this narrative. for now, though, let us note in the years since crowley licensed gardner to organize a magical encampment

get any book for free on: www.abika.com 21 item, but he gave me the name of a top official in the ripley organization, who i promptly contacted. i eventually made a substantial offer for the book, sight unseen, figuring there was (at the least) a likelihood i'd be able to turn the story into a book and get my money back out of it, to say nothing of the historical import. but, as i researched the matter, i became more wary, and confused; gardner's texts "a "b" and "c" all seemed to be accounted for. possibly, i began to suspect, this was either a duplicate of the "dethelemized" post1954 version with segments written by gardner and valiente and copied and recopied (as well as distorted) from hand to hand since by wiccans the world over. maybe, i mused, valiente had one copy and gardner anot

un to take their own, watered-down course. today most wiccans have no idea of their origins. let me close this section by quoting two interesting tidbits for your consideration. first consider doreen valiente's observation to me concerning "the parsons connection. i quote from her letter abovementioned, one of several she was kind enough to send me in 1986 in connection with my research into this matter..i did know about the existence of the o.t.o. chapter in california at the time of crowley's death, because i believe his ashes were sent over to them. he was cremated here in brighton, you know, much to the scandal of the local authorities, who objected to the `pagan funeral service' if you are referring to the group of which jack parsons was a member (along with the egregious mr. l. ron h

ember that ms. valiente was a close associate of gardner and is a dedicated and active wiccan. she, of course, has her own interpretation of these matters. the oto recently reprinted the parsons "witchcraft" essays in freedom is a two edged sword, a postumous collection of his writings. it does indeed seem that gardner and parsons were both on the same wavelength at about the same time. the other matter of note is the question of the length of gardner's association with the oto and with crowley personally. my informant col. lawrence, tells me that he has in his possession a cigarette case which once belonged to aleister crowley. inside "is a note in crowley's hand that says simply `gift of gbg, 1936, a. crowley (personal letter, 6 december, 1986) the inscription could be a mistake, it coul

TURNER ROBERT ARBETEL OF MAGICK

tchcraft always has a hard time, until it becomes established and changes its name- charles fd s'm'hw' of the magic of the ancients, the greatest studie of wisdom. in all things, ask counsel of the lord; and do not thou think, speak, or do any thing, wherein god is not thy counsellor. proverbs 11. he that walketh fraudulently, revealeth secrets: but he that is of a faithful spirit, concealeth the matter. arbatel of magick translated by robert turner, 1655 converted to acrobat format by benjamin rowe august, 1999 arbatel of magick: or, the spiritual wisdom of the ancients, as well wise-men of the people of god, as magi of the gentiles: for the illustration of the glory of god, and his love to mankinde. now first of all produced out of darkness into the light, against all caco-magicians, and

its of the water, who do serve men in a corporeal and visible form; and maketh men to live 300 yeers. the most general precepts of this secret. 1. every governour acteth with all his spirits, either naturally, to wit, always after the same maner; or otherwise of their own free-will, if god hinder them not. 2. every governour is able to do all things which are done naturally in a long time, out of matter before prepared; and also to do them suddenly, out of matter not before prepared. as och, the prince of solar things, prepareth gold in the mountains in a long time; in a less time, by the chymical art; and magically, in a moment. 3. the true and divine magician may use all the creatures of god, and offices of the governours of the world, at his own will, for that the governours of the worl

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

f his great characteristic attribute, that of multiplying his own image, communicating his blessings, and extending them to generations yet unborn? in the ancient theology of greece, preserved in the orphic fragments, this deity, the erwj prwtogonoj, or first-begotten love, is said to have been produced, together with ther, by time, or eternity (kronoj, and necessity (anagkh, operating upon inert matter (caoj. he is described as eternally begetting (aeignhthj; the father of night, called in later times, the lucid or splendid (fanhj, because he first appeared in splendour; of a double nature (difuhj, as possessing the general power of creation 18 on the worship and generation, both active and passive, both male and female.1 light is his necessary and primary attribute, co-eternal with him

hen stripped of poetical allegory and vulgar fable, their theology was pure, reasonable, and sublime (gesner. proleg. orphica. the collection of these poems now extant, being probably compiled and versified by several hands, with some forged, and other interpolated and altered, must be read with great caution; more especially the fragments of priapus 19 self, and with him brought forth from inert matter by necessity. hence the purity and sanctity always attributed to light by the preserved by the fathers of the church and ammonian platonics; for these writers made no scruple of forging any monuments of antiquity which suited their purposes; particularly the former, who, in addition to their natural zeal, having the interests of a confederate body to support, thought every means by which th

the splendid, the ruling priapus, and self-illumined (autaughk2. it is to be observed that the word prihpoj, afterwards the name of a subordinate deity, is here used 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 th

old mines in that country, he found that they had been worked before with great expense and ingenuity, by a people well versed in mechanics, of whom no memorials whatever were then extant. of these, probably, was orpheus, as well as thamyris, both of whose poems, plato says, could be read with pleasure in his time. 1 see sophocl. oedip. tyr, ver. 1436. 2 orph. hym. 5. 3 symph. i. 2. of priapus 21 matter, by the efforts of his divine strength. the incubation of the vital spirit is represented on the colonial medals of tyre, by a serpent wreathed around an egg;1 for the serpent, having the power of casting his skin, and apparently renewing his youth, became the symbol of life and vigour, and as such is always made an attendant on the mythological deities presiding over health.2 it is also ob

, which is sometimes represented upon the greek medals,3 probably in its stead. i have myself seen the heart of an adder continue its vital motions for many minutes after it has been taken from the body, and even renew them, after it has been cold, upon being moistened with warm water, and touched with a stimulus. the creator, delivering the fructified seeds of things from the restraints of inert matter by his divine strength, is represented on innumerable greek medals by the urus, or wild bull, in the act of butting against the egg of chaos, and breaking it with his horns.4 it is true, that the egg is not represented with the bull on any of those which i have seen; but mr. d hancarville5 has brought examples from other countries, where the same system prevailed, which, as well as the gene

TYSON DONALD NEW MILLENNIUM MAGIC

re inclined to place him in a posi- tion of, and give him a rank equal to, the sun himself (john dee, the hiero- glyphic monad [antwerp, 15641, translated by j. w. hamilton-jones [london, 19471, reprinted by samuel weiser, maine, 1975, p. 17) dee goes on to say that this exchange cannot be made in the "present" epoch without great peril. as throughout the monad, he is deliberately obscure on this matter, but it is worth noting that he was aware of the possibility of replacing the sun with mercury. the ultimate validation of the ordering and numeration of the planets as pre- sented in this work is stated by the late aleister crowley in his book magick in the- ory and practice. in the chapter on equilibrium he writes: preface xix nothing must be lop-sided. if you have anything in the north [

f the sun is to be placed in the upper point of the hexagram and given the number three, how can it also be given the 6x6 magical square? despite this awkwardness, when it was obvious that the traditional arrange- ment of the planets was illogical, unbalanced, inelegant, and, most importantly, unworkable by anyone who consciously recognized its weaknesses, it then became necessary to change it no matter what conflicts might be generated. if the central idea of a system is sound, details of its practical use have a way of working them- selves out-and this new arrangement is magically sound. it is suggested that readers use the old system when dealing with old elements, such as traditional planetary spirits, and the new system when creating their own personal hierarchies-as they must ultimat

ay be called wisdom and understanding. wisdom is the inside of knowledge; understanding is the outside. knowledge is not complete unless it possesses both parts in balance. mystics pursue wisdom apart from understanding. they grasp the meaning of life, but are completely unable to express or apply their intuition in any way. sci- entists pursue understanding apart from wisdom. they can manipulate matter and symbols, but are increasingly unable to find a purpose for their activities. xxiv new millennium magic the human enterprise that combines both wisdom and understanding is art. the artist manipulates concepts, symbols and materials at the direction of his or her spiritual insights, relying on skills acquired over years of dedicated study and practice to express these intuitions in ways t

to shy away from any mention of a deity or references to spirit. this is in sharp contrast to the grimoires, where prayers to god are effusive. the results of scientific magic are not promising. magic cannot be materialized. it exists only within the living spiritual heart of the individual. when it is dissected it ceases to exist. a rational mind cannot accept magic into a material framework no matter how hard it tries. sooner or later it recognizes the incongruities. a better approach is to elevate and expand the perceptions so that the mind is no longer shackled by the modern zeitgeist. instead of materializing magic, the magus must spiritualize his or her thinking and transcend formal logic. the gri- moires can then be studied fruitfully, and traditional magic practiced without the ri

e the all is unified and will always remain so. to see the unity would require that the observer step outside the universe, which is the same as saying it would require that he or she step into the mind of the all. such a vantage is not possible for imperfect humankind. before time began, the unmanifest was alone, without size or shape, without duration. time was not. space was not. form was not. matter was not. energy was not. yet all things now existent were then in potential, as yet unconceived. the unmanifest is absolute freedom, possibility without limit, sovereign chaos. the unmanifest is what the major religions know as god. to see a world in a grain of sand and a heaven in a wild flower, hold infinity in the palm of your hand and eternity in an hour' so wrote the metaphysical poet

TYSON DONALD SOUL FLIGHT

od to be the act of separating the subtle or astral body from the physical body, so that the astral body can travel away from the physical body, carrying with it the consciousness of the traveler. it is held that the astral body can be projected any desired distance by the force of the will, even to the farthest corner of the universe, unrestricted by the physical laws that govern the movement of matter, such as the limitation of the speed of light. vast distances are crossed instantly. the physical body remains behind, as though asleep or in a trance state. the astral body stays connected to the physical body by an astral umbilical cord known as the silver cord that can stretch to an unlimited degree, and when stretched to its thinnest has the appearance of a strand of spider web. the lin

to sleep. attempts to rouse her from her trance are usually futile. when at last she recovers her senses, she declares that she was on a journey, and may believe that the journey was taken in her physical body, although it is evident to the witness that this was not the case. the demonologist johann weyer, who was the pupil of cornelius agrippa, quotes giovanni battista porta (1535-1615) on this matter. porta recorded in the second book of his work magia naturalis (natural magic) how an elderly witch offered to give him an account of the things she experienced during her magical flight, which was effected by means of an ointment that she applied to her body. removing her clothing, she vigorously rubbed herself all over with some ointment, while we observed through cracks in the door. she

ruids, older even than the celts themselves. they were built by the prehistoric neolithic people who inhabited britain before the coming of the celts from the mainland. work on the earliest version of stonehenge began around 2180 bc. it did not achieve its final form until 1550 bc, still long before the coming of the celts to britain, which occurred no earlier than around 600 bc. the truth of the matter is that even after all the research that has been done on stone circles, no one knows with certainty why they were built. it seems reasonable to assume that such enormous investments of time and labor must have had a purpose that was of vital importance to the people who built them. one theory is that they were great cosmic clocks, but it seems improbable that such immense, permanent struct

ibit many of the characteristics of shamans. they lived alone, outside the customs of their society, and they went into the wilderness where they received detailed visions while traveling out of their bodies on the astral plane. they acted as intermediaries or mediums, carrying the messages of spiritual beings to humanity. the true nature of the spirits that inspired their prophecies is as much a matter of conjecture as the question of whether the spirits who spoke to joan of arc were saints or fairies. the astral journey of isaiah involves his great vision of the throne of god. in the final year of the reign of king uzziah, the prophet entered the presence of god, whom he perceived sitting on an elevated throne within a temple. above it stood the angels known as seraphim, each with six wi

t only the existence of the human soul, but also the survival of the soul after death. he summed it up in two statements: 74. fodor, 100. 75. muldoon and carrington, projection of the astral body, 31-2. 68 soul flight 1. projection of the astral body is a certain fact, capable of being demonstrated by means of direct experiment. this also demonstrates to us that the living force is independent of matter, and that our individuality is composed of a physical body and an intelligent soul-and a vital link, the astral body. 2. since this phantom can exist and function apart from the physical body, it may also exist after death. that is, immortality is a fact which is thus proved cientifically. reality of the astral body was equated by spiritualists with tangibility. it does not seem to have occ

TYSON DONALD THE MAGICAL WORKBOOK

ioned but seldom taught in detail. ceremonial magic truly is the yoga of the west. it has not been accorded the importance it deserves because its virtue as a serious discipline of self-transformation has remained overshadowed by the flash and glamour of its outward show, and by the false expectations and erroneous beliefs of cynics who reject it without even trying to understand it. it is only a matter of time before it is recognized as a precious legacy of our european heritage, able to liberate and transform human consciousness to an unparalleled degree and give complete mastery over both the self and the world. as an instrument of personal empowerment, western magic has no equal. self-awareness i: ego denial t his life exercise is performed over the full span of the day for seven conse

air entering your body, your physical eyes should look directly in front at the unseen distant horizon. remember to blink so that your physical eyes do not become dry and red. in the beginning, you will probably find beats of one second too long to sustain for more than half a dozen breath cycles. if so, shorten the beats to half a second by mentally sounding the mantra more quickly. it does not matter how long each interval is, only that all intervals are regular. the inhalation should occupy the same length as the exhalation. i must emphasize strongly that you gain nothing by trying to exceed the natural limits of your body. if you attempt to take too much air into your lungs during this exercise, or if you try to empty them too completely, you will hurt yourself. you should avoid the u

the world that lies on the other side of the wall in front of you. look through the wall without straining your eyes, as though the wall and the obstructions beyond it were transparent. turn your awareness inward and with your inner sight look upon a colorless void that stretches infinitely away in all directions. reach out with your mind in several directions to verifjr that it has no limits. no matter how far you stretch the invisible hand of your awareness, che void continues to extend forever in the same direction. it is neither dark nor light, but a leaden, transparent gray, like an overcast sky at twilight. contemplate the void for ten seconds or so. visualize an infinitely tiny black speck in the void. it is so small, it is almost invisible to your sight. by extending your mind you

a leaden, transparent gray, like an overcast sky at twilight. contemplate the void for ten seconds or so. visualize an infinitely tiny black speck in the void. it is so small, it is almost invisible to your sight. by extending your mind you can feel its position and shape against the gray background. 58 sitting exercises project your awareness closer and closer to this point. you discover that no matter how closely you approach it, the point always remains a speck of black without shape or dimension. just as the void is limitlessly large, so the point is limitlessly small. contemplate the point. create a second black point some distance away from the first. both are featureless and dimensionless, mere locations in space. contemplate the two points. draw a perfectly straight black line thro

a perfectly straight black line through both points that extends endlessly in opposite directions. because the points are not thicker than this infinitely thin line, it is impossible to distinguish them from the line itself. only the line exists. reach out with your awareness along the line, as though you had two invisible arms that could stretch forever. feel the infinite length of the line. no matter how far you extend your awareness in both directions, the line continues endlessly onward. contemplate the straightness, thinness, and endlessness of the line. create another point some distance away from this line. contemplate the relationship between the point and the line. extend the line sideways to meet and pass through the point, and at the same time extend the line sideways away from

TYSON DONALD THE POWER OF THE WORD

e correct mystical manner of vibrating the name. merely because it was spoken a certain way for centuries does not necessarily mean that it was spoken rightly. it is much easier to carry on an error than to preserve the truth. presumably moses knew the name, having received it directly from god, but after him doubt must creep in. t he correct pronunciation of the tetragrammaton may seem a trivial matter to those who view a name merely as a label, to be exchanged for another, different label as casually as we might change hats. in magic, a name is far more significant. it embodies the identity, the very being, of what it signifies. when a name is rightly vibrated by the tongue and lips upon the air, it comes alive. a resonance is established between the living name and the thing itself. by

the thing itself. by manipulating the name, the potential of the named thing is released upon the world. to articulate ihvh is to harness the power of supreme deity, both to create and destroy, for human ends. according to the esoteric doctrine of the jewish mystic-magicians known as kabbalists, the structure of tetragrammaton forms the blueprint upon which the entire universe of space and time, matter and energy, good and evil, humans and angels, is based. the name does not merely reflect the makeup of the world-it is the world. in the most ancient book of the kabbalah, sepher yetzirah (the book of formation, it is written "he selected three letters from among the simple ones and sealed them and formed them into a great name, i h v, and with this he sealed the universe in six directions

erstand this relationship, it is necessary to say a few words about the doctrine of emanations. kabbalists hold that creation, all forms of creation of being from nothingness, occurred and continues to occur through the mediation of ten spheres of living sacred fire called sephiroth. these spheres are connected by pathways that allow a progression from one to another either downward from deity to matter or upward from matter to deity. they form a ladder of lights connecting earth to heaven that can never be broken without the utter annihilation of the universe. each sephirah is in its most basic nature a name for one of the attributes of god. the kabbalah calls these "the ten names which must not be erased" in addition to these divine names, the sephiroth have descriptive names of their ow

and sacred; four is flawed and profane. carpenters know this from experience. the triangle is the strongest geometric shape in construction correspondences squaring the circle because it will not deform under stress. the square, on the other hand, will collapse. to keep a structure "square" triangular braces are needed. the perfection of three is further illustrated by the three-legged stool. no matter how uneven the floor, a stool with three legs sits firm and will not rock. the addition of a fourth leg makes the stool less perfect, because it introduces the third dimension of space into its pattern, the dimension of matter. the tips of three legs always lie in a single plane-the fourth may or may not occupy that plane. into the divine realm of certainty, the fourth factor introduces dou

sect on the h-h axis. then we get the family i-h-h with v on a higher level, or the family v-h-h with i on a higher lever. what does this tell us? that i and v are capable of inverting roles, depending on their circumstances, even though they are not outwardly identical, as are the two feminine hs. understanding the name 25 the magician aleister crowley had something important to say on this very matter. in addition to the tetragrammaton, he used the four royal cards of the tarot to illustrate his views: the relations between these four elements of the name are extraordinarily complex, quite beyond the limits of any ordinary treatise to discuss; they change with every application of thought to their meaning. for instance, no sooner has the princess [second hi made her appearance than the p

UNCLE SETNAKT SEZ BECOME EVIL AND RULE THE WORLD1

sk of becoming evil to rule the world. 1. develop a strong memory. this will aid in a variety of lesser and greater black magic endeavors. in lesser black magic (lbm) we know that leadership comes from position (you're the foreman and everyone listens to you, charisma (you've got a forceful personality or looks, or knowledge (you're the one everyone consults. developing memory, which is largely a matter of practice, will open that third position. become group historian. you'll be surprised at the control you have by simply remembering what was said, done, or what you read. as historian others will seek you to be sure you know their side of things, which provides a tremendous opportunity for manipulation. finally, when your memory/knowledge becomes accepted as an authority, you can manipula

UNLEASHING THE BEAST

tral aspect of eroticism, religious ritual and mystical experience alike. transgression, bataille argues, is not simple hedonism or unrestrained sexual license; rather, its power lies in the dialectic or "play (le jeu) between taboo and transgression, through which one systematically constructs and then oversteps all laws. perhaps nowhere is this more apparent than in the case of eroticism. not a matter of simple nudity, eroticism arises in the dialectic of veiling and revealing, clothing and striptease, between the creation of sexual taboos and the exhilarating experience of overstepping them. so too, in ecstatic mystical experience or religious rites (such as blood sacrifices, carnivals, etc, one must first create an aura of purity and sanctity before one can defile it with violence, tra

any of the ix degree operations.cvi in some cases, however, crowley seems to have truly exulted in his own depravity, going to great lengths to describe his descent into licentious transgression. as he described his relations with his partner, ronnie minor, in 1918 "i now do all those things which voluptuaries do, with equal or greater enthusiasm and power; but always for an ulterior end. in this matter i am reproached by that whore of niggers and dogs, with whom i am now living in much worse than adultery."cvii similarly, as he described his relations with a young american, cecil frederick russell, who come to study with him in 1921 and became a partner in his sexual magic -163- now i'll shave and make up my face like the lowest kind of whore and rub on perfume and go after genesthai [rus

VOX SABBATUM

one is conducting the sabbat rite with a partner, a fellow coven member, the demon may be as the self. the black man of the sabbat is also able to take the role, or vise versa depending on the situation. however this is done, great care should be made in keeping the gnosis itself pure, that by night or noctanter16 shall the sabbat be made flesh. focusing on the purpose of the rite is essential no matter what you feel or sense around you in the widdershins dance of ecstasy. keep in mind that also the rational mind and consciousness can be shattered in the infernal or luciferian sabbat, things you may have thought were mere stories will be revealed to you 16 by night. vox sabbatum the witches sabbat 15 first hand, thus shaking previous foundations of what you considered truth. some choose to

WAITE ASPECTS OF MASONIC SYMBOLISM

easonable prudence. moreover, it is not easy to do it full justice within the limits of a single lecture. i must ask my brethren to make allowance beforehand for the fact that i am speaking in good faith, and where the evidence for what i shall affirm does not appear in its fullness, and sometimes scarcely at all, they must believe that i can produce it at need, should the opportunity occur. as a matter of fact, some part of it has appeared in my published writings. i will introduce the question in hand by a citation which is familiar to us all, as it so happens that it forms a good point of departure "but as we are not all operative masons, but rather free and accepted or speculative, we apply these tools to our morals" with certain variations, these words occur in each of the craft degre

r the device of symbolical architecture. that interlinking is to some extent artificial, and yet it arises logically, so far as the relation of ideas is concerned. there is, firstly, the candidate's own work, wherein he is taught how he should build himself. the method of instruction is practical within its own measures, but as it is so familiar and open, it is not, properly speaking, the subject-matter of a secret order. there is, secondly, a building myth, and the manner in which it is put forward involves the candidate taking part in a dramatic scene, wherein he represents the master-builder of masonry. there is, thirdly, a masonic quest, connected with the notion of a secret word communicated as an essential part of the master-degree in building. this is perhaps the most important and

m, but not of necessity obvious or visible on his surface personality. it is not that he is merely a deserving member of society at large. he is this, of course, by the fact that he is admitted; but he is very much more, because masonry has an object in view respecting his personality- something that can be accomplished in him as a result of his fellowship in the brotherhood, and by himself. as a matter of truth, it is by both. the "prepared" state is, however, only external, and all of us know in what precisely it consists. now the manner of his preparation for entrance into the lodge typifies a state which is peculiar to his inward position as a person who has not been initiated. there are other particulars into which i need not enter, but it should be remarked that in respect of his pre

ly prepared field for the great adventure and experiment. the old charges the second point is that we must take the highest intention of symbolism in the third degree to some extent apart from the setting. you will know that the literary history of our ritual is rather non- existent than obscure, or if this is putting the case a little too strongly, it remains that researches have so far left the matter in a dubious position. the reason is not for our seeking, for the kind of enquiry that is involved is one of exceeding difficulty. if i say that it is my personal aspiration to undertake it one of these days, i speak of what is perhaps a distant hope. that which is needed is a complete codification of all the old copies, in what language soever, which are scattered throughout the lodges and

ch constitutes the old testament, it is not antecedently improbable that something to our purpose may be found elsewhere in the literature of jewry. the kabalah i do not of course mean that we shall meet with the legend itself; it would be interesting if we did but not per se helpful, apart from explanation. i believe in my heart that i have found what is much more important, and this is the root-matter of that which is shadowed forth in the legend, as regards the meaning of the temple and the search for the lost word. there are certain great texts which are known to scholars under the generic name of kabalah, a hebrew word meaning reception, or doctrinal teaching passed on from one to another by verbal communication. according to its own hypothesis, it entered into written records during

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

is married before their birth, and isis brought forth a son called horus; set and nephthys also married before their birth, and nephthys brought forth a son named anpu (anubis, though he is not mentioned in the legend. of these gods osiris is singled out for special mention in the legend, in which khepera, speaking as neb-er-tcher, says that his name is ausares, who is the essence of the primeval matter of which he himself is formed. thus osiris was of the same substance as the great god who created the world according to the egyptians, and was a reincarnation of his great-grandfather. this portion of the legend helps to explain the views held about osiris as the great ancestral spirit, who when on earth was a benefactor of mankind, and who when in heaven was the saviour of souls. the lege

to ra, to the predynastic period. when ra entered the great temple, the gods made obeisance to him, and took up their positions on each side of him, and informed him that they awaited his words. addressing nu, the personification of the worldocean, ra bade them to take notice of the fact that the men and women whom his eye had created were murmuring against him. he then asked them to consider the matter and to devise a plan of action for him, for he was unwilling to slay the rebels without hearing what his gods had to say. in reply the gods advised ra to send forth his eye to destroy the blasphemers, for there was no eye on earth that could resist it, especially when it took the form of the goddess hathor. ra accepted their advice and sent forth his eye in the form of hathor to destroy the

were published by professor naville in his volume entitled mythe d'horus, fol, plates 12-19, geneva, 1870. a german translation by brugsch appeared in the ahandlungen der gottinger akademie, band xiv, pp. 173-236, and another by wiedemann in his die religion, p. 38 ff (see the english translation p. 69 ff. the legend, in the form in which it is here given, dates from the ptolemaic period, but the matter which it contains is far older, and it is probable that the facts recorded in it are fragments of actual history, which the egyptians of the late period tried to piece together in chronological order. we shall see as we read that the writer of the legend as we have it was not well acquainted with egyptian history, and that in his account of the conquest of egypt he has confounded one god wi

the evolutions of ra, and of overthrowing apep [these are] the words of the god neb-er-tcher, who said "i am the creator of what hath come into being, and i myself came into being under the form of the god khepera, and i came into being in primeval time. i came into being in the form of khepera, and i am the creator of what did come into being, that is to say, i formed myself out of the primeval matter, and i made and formed myself out of the substance which existed in primeval time. my name is ausares (i.e, osiris, who is the primeval matter of primeval matter. i have done my will in everything in this earth. i have spread myself abroad therein, and i have made strong my hand. i was one by myself, for they (i.e, the gods) had not been brought forth, and i had emitted from myself neither

h. i have spread myself abroad therein, and i have made strong my hand. i was one by myself, for they (i.e, the gods) had not been brought forth, and i had emitted from myself neither shu nor tefnut. i brought my own name[fn#57] into my mouth as a word of power, and i forthwith came into being under the form of things which are and under the form of khepera. i came into being from out of primeval matter, and from the beginning i appeared under the form of the multitudinous things which exist; nothing whatsoever existed at that time in this earth, and it was i who made whatsoever was made. i was one: by myself, and there was no other being who worked with me in that place. i made all the things under the forms of which i appeared then by means of the soul-god which i raised into firmness at

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

es somos devorados por la serpiente y nos convertiremos en magos excelsamente divinos. 14 arcanum 2 now let us study the magical equilibrium of the second arcanum of tarot. the physical body is organized with the elements. the intimus emanated from the inner star that has always smiled upon us; and he is positively polarized. and the physical body is the negative shadow of the intimus. spirit and matter live in eternal battle. when the spirit defeats the matter, the spirit then becomes a master. maya (illusion) could not exist without the duality. force and matter are two modalities of the same thing: energy. matter is determinating energy and a determinator of new undulations. evolution is a process of complication of the energy whose outcome is the macrocosmos and the microcosmos. the un

the ninth sphere (sex. we must lift our serpent through the medullar channel and carry it up to her heart s temple. the cross of the initiation is received in the heart temple. the magnetic center of the father is found between the eyebrows. the sanctuary of the mother is found within the heart temple. the four points of the cross symbolize the fire, the air, the water and the earth (also spirit, matter, movement and repose. remember beloved disciple that the four elements of alchemy are: salt, mercury, sulfur and azoth: the salt is the matter; the mercury is the ens seminis, the azoth is the mysterious ray of kundalini. the mercury of secret philosophy must be fecundated by sulfur (fire) so that the salt can become regenerated. only like this can we write the book of azoth, write it upon

ins alcohol; love vegetables, do not ever destroy a plant or a flower. you only need two things in life: wisdom and love. this is how you will attain happiness, peace and abundance. be ye therefore perfect, even as your father who is in heaven is perfect. matthew 5: 48. every initiate must work with the elementals in the central mountain range. that mountain range is the spinal medulla. the prima matter of the great work of the father is the ens- seminis. you know this. the sacred receptacle is in your creative organs, the furnace is the muladhara chakra, the chimney is the medullar channel and the distiller is the brain. when we work in the laboratory of the third logos we must transmute the lead of our personality into the gold of the spirit. the magnus work cannot be performed without t

as ondinas sin el fuego s lo pueden llevarnos al naufragio. ulises, el astuto guerrero destructor de ciudadelas se hizo amarrar a un palo del barco para evitarse el peligro de caer en el mar seducido por la belleza sexual de las ondinas. los gn sticos antiguos dec an: todos vosotros ser is dioses si sal s de egipto y atraves is el mar rojo (el oc ano de las tentaciones. 30 the vapors of the prima matter of the great work would not ascend through the chimney without the help of the disquieting sylphs. the gnomes need to distil the gold in the brain and this is only possible with the help of the aerial sylphs. the gnomes transmute the lead into gold. the magnus opus would be impossible without the elementals. we need to become familiar with the elementals of nature. practice: agni god of fir

iginates the filthy vampire. the tenebrous ones justify their crimes against nature, thus, the law punishes them by separating them from their superior triangle forever. this is how they roll into the abyss. the mysteries of lingam-yoni are terribly divine and cannot be altered. the lingam can only be united with the yoni; this is the law of the holy alchemy. the alchemical weddings signify, as a matter of fact, the perfect matrimony. the alchemist must not only kill desire, but moreover, he has to kill the very shadow of the horrible tree of desire. sacred dances between men and women were performed in the mysteries of eleusis along with love and the music of the centers in order to enchant the serpent. then, the dancers of the temple were clean from the filthy venom of desire. all kinds

WESTERN MANDALAS OF TRANSFORMATION SR AL

s levi, who said more than a century ago that they may have been influential in the construction of the ancient wonders of the world. these geometric forms are the basis of all talismanic magical work. modern advances in physics continue to give credibility to ancient beliefs, sometimes in amazing ways. one theory implies that in the origin of the universe, there may have been perfect symmetries: matter froze out of energy like ice crystals in a congealing body of water. the breaking of this absolute symmetry was the creation of the universe itself. this is called the vacuum genesis theory. out of nothingness could have come the spark of genesis. perhaps the darkness held the first original geometric forms, and matter was coaxed into releasing its endless complexity out of these primordial

express as creativity, materialization, concrete action, self-expression, and imagination. 4. following the archetypal idea of the ternary is the quaternary, represented by a square or a cross. it characterizes the created, extended world of natural forms. the cross is a coordinate which defines and limits a plane. it again represents the duality of the physical plane: light and dark, spirit and matter. the tau cross in qabalah is the special seal or sign of redemption, the spirit crucified to matter and transforming it. four symbolizes the unity of the higher and lower worlds, integration and equilibrium. it finds expression in the four elements, the four directions, and the four seasons. in qabalah it is a very sacred number because the most holy name of god, ihvh, or the tetragrammaton

; 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 all magical work, but the student must first h

that as we are stepping up a level, the angelic energies will be speaking to us in more abstract language.that of pure geometric forms. this becomes more clear when one uses these kinds of seals for mandala-meditation purposes. not only are they powerful catalysts for intuitive communication, but they give us a sense of how basic geometric forms connect everything. they are the building blocks of matter. figure 8-1 is an intriguing kamea. the numbers of the perimeter total 370, which is considered a sacred solar number to geomancers. the inside box of 4x4 squares also has figure 8-e: alternate figure 8-j: true magic square figure 8-k: seal removed from grid some interesting properties. every line equals seventy-four in any direction and is therefore a magical square itself within the kamea

e highest attribution of the fifth sephira, has a value of sixty-four, as well as its twin intelligence in mercury, whose name is doni. sixty-four also equals may zahab (water of gold, as well as mezahah (mother of gold. in latin, it equals sal aqua (salt-water or the matrix corpus; solve, which refers to the process known as dissolution; sperma, or the seed of the metal; and virgo, or the virgin matter. the number 260 represents the multiplication of the power of the sacred tetragramatton (twenty-six) by the sephiroth (ten. the intelligence of mercury, which also has a value of 260, designates the consciousness of the divine order which, when correctly applied, results in the human being's use of the objective mind as an instrument to link to superconscious powers. some of the powers gene

WHO ARE THE DRACONIANS

of the "20/20 group (3463 state st, suite 264, santa barbara, ca 93105) in lancaster, california, on oct. 20, 1991: indeed this whole 'end game' is very vulnerable and that's why they feel it requires such secrecy. the american people wouldn't stand for this stuff if they had the information, and that's the reason why we have to get the information out and take it seriously because it really is a matter of our money and our future that's being mortgaged here "but my friend who worked in the underground bases, who was doing sheetrock was down on, he thinks, approximately the 30th level underground. these bases are perhaps 30-35 stories deep('ground-scrapers' as opposed to a 'sky-scrapers- branton. as i say they are not just mine shafts, these are huge, giant facilities. many city blocks in

that exist the less energy there is to go around. apparently the montauk project and its draconian overseers have generated several alternate history lines, some having failed to aquire full material manifestation. in essence liquifying into fourth dimensional ectoplasmic realities, whereas others possess the necessary collective psionic/psychic energy focus to convert subatomic energy-waves into matter-particles. there are claims that this area of the galaxy surrounding planet earth is much older than surrounding sectors, due to the various alternate time-line "replays, and that even this worldline is not the original. i.e. that much temporal manipulation has occured. for instance naval philadelphian montauk agents going back in time from an original] worldline in order to stop germany fr

y grid of planet earth [which is unique in the universe] can only energize half a who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (38 of 68 [8/25/2000 17:19:59] dozen or so third density [or third density facet] worldlines. as it takes energy to maintain a linear/material reality. above and beyond this, reality becomes a bit "slippery, as the energy/matter ratio drifts more to the energy side. it is said that there is at least one worldline that is even more dense/linear than this one, one in which one does not encounter a multiplicity of fortean-type paranormal manifestations, phenomena which is apparently the resulting factor of a reality that has experienced major temporal cuasality violation and manipulation. and as a result many believe

t was a few seconds ago. then i hear a roar that sound like trucks and tracks clanking (like a bulldozer. it was an armored column of military vehicles coming down the hiway towards where i was. i then heard shooting, machine guns and small arms fire. the armored column was surrounding the building where i was. it was then that i realized that the factory where i was working was not damaged. as a matter of fact it was still in operation (i could here the hammer mill still running) what ever the soldiers were shooting at was inside the building i was on. and somebody was shooting back. there were two tanks in this column, one of them pulled up right in front of this building, and began firing into it. the whole building shook. then the black craft came, triangular. i saw it but i didn't bel

0:00] primary physical characteristics of the grays: the larger grays apparently have some vestigial reproductive capability, and some of the hybrid species that have been cross-bred with the [taller] reptilian species have full reproductive capability. the brain capacity is estimated to be between 2500 and 3500 cc, compared to 1300 cc for the average human. due to the cloning process, the neural matter is artificially grown brain matter, and the grays have known technology that enables them to insert memory patterns and consciousness into clones in any manner or pattern that they wish. the greys consume nourishment through a process of absorption through their skin. the process, according to abductees who have witnessed it, involved spreading a biological slurry mixture that has been mixe

WICCA WITCHCRAFT TODAY

llage what i am, every time anyone's chickens died, every time a child became sick, i should be blamed. witchcraft doesn't pay for broken windows (2) now i am an anthropologist, and it is agreed that an anthropologist's job is to investigate what people do and believe, and not what other people say they should do and believe. it is also part of his task to read as many writings as possible on the matter he is investigating, though not accepting such writings uncritically, especially when in conflict with the evidence as he finds it. anthropologists may draw their own conclusions and advance any theories of their own, but they must make it clear that these are their own conclusions and their own theories and not proven facts; and this is the method i propose to adopt. in dealing with native

were victors. presumably he was one of the little people, a mighty archer, and his arrow was poisoned, though sir james may not have known this. but the belief in a fairy arrow that always killed and a poisoned arrow that always killed is really much the same thing, and he probably thought of poison as being magical; the fact remains, he employed this ally and so gained the victory, and this is a matter of history. unfortunately the conquerors, such as harold haarfaga, exterminated most of them and reduced the others to a servile state living on the heaths as 'heathens, or else they intermarried with their conquerors and merged into the general population. this increased their size somewhat, and when persecuted their descendants denied being fairies or 'heathens' and would point to their s

bjure her witchcraft, the following sunday in malew church (a curious case of 'not guilty but you must promise not to do it again) the lady was forced to abjure in church and spoke with a play of words which satisfied the court, though the commentators said 'it would make her accusers very unhappy if they really believed her to be a witch. as nothing more is recorded it is to be presumed that the matter was allowed to drop. later church records show that she died and was buried in the ordinary way; the ceasars were people of very good position. but the bishop of ossory was of sterner mettle than the manx bishops. relying on the pope's bulls he attacked again, accusing lady alice of denying christ, having indecent ceremonies with a robin artison, or robin the son of art, at the cross-roads

w without knowing the subject. mr. hughes goes on to say 'the physical powers of a witch are those of a prehistoric people. how far good deeds done for evil ends are permissible is a question for theologians' i think the answer to this statement lies in the jesuits' reported dictum 'evil deeds are always permissible for a good purpose, or when they are to the benefit of the order- which is also a matter for the theologians. i think the witch is justified in using any physical power she has if it is used for the good of her community, provided she is injuring no one. mr. hughes says that the witch used and sold poisons. possibly; but the present-day ones have no real knowledge of them. they know vaguely that hellebore is deadly, as they know weed-killer is, but they do not know the correct

maypole. these were not really witches in any sense; fertility was what they wanted 'good crops, good fishing, good luck' they would attend the meetings of any god who was good to them, and 'goodness' to them was the quality of one who helped you when in trouble and who had merry festivals. they were no theologians. a good life now and a good life in the next world were enough for them: it didn't matter what the god's name was. the secret of who the masked man was would be kept from them. there would also be a number of the gentry, lesser nobles, or their sons and daughters and many of the clever artisan class who, not rich, were at least comfortably off and lived much better than their neighbours. many of these, perhaps, did not bring their wives unless they were of the fairy stock or wer

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

t exists after death, that the saint does not exist after death, that the saint both exists and does not exist after death, that the saint neither exists nor does not exist after death these the blessed one does not elucidate to me. and the fact that the blessed one does not elucidate them to me does not please me nor suit me. i will draw near to the blessed one and inquire of him concerning this matter. if the blessed one will elucidate (them) to me, in that case will i lead the religious life under the blessed one. if the blessed one will not elucidate (them) to me, in that case will i abandon religious training and return to the lower life of a layman. if the blessed one knows that the world is eternal, let the blessed one elucidate to me that the world is not eternal; if the blessed on

horse in midstream. an old broom knows the dirty corners best. the wearer knows best where the boot pinches. an old dog sleeps near the fire but he ll not burn himself. the lesson learned by a tragedy is a lesson never forgotten. a family of irish birth will argue and fight, but let a shout come from without and see them all unite. fate if you re born to be hanged, you ll never be drowned. 258 no matter how long the day, night must fall. who s drowned in the storm is to be mourned for after the storm has calmed. an oak is often split by a wedge from its branch. never miss the water till the well runs dry. we learn in suffering what we teach in song. flee as fast as you will, your fortune will be at your tail. fighting he who faces disaster bravely can face his maker. if you re the only one

the old indian orators acquired the habit of carefully arranging their thoughts. they listened to the warbling of birds and noted the grandeur and the beauties of the forest. the majestic clouds which appear like mountains of granite floating in the air the golden tints of a summer evening sky, and all the changes of nature, possessed a mysterious significance. all this combined to furnish ample matter for reflection to the contemplating youth. francis assikinack (blackbird) ottawa simple truth i believe much trouble and blood would be saved if we opened our hearts more. i will tell you in my way how the indian sees things. the white man has more words to tell you how they look to him, but it does not require many words to speak the truth. chief joseph nez perce courtesy children were tau

rd from his first to his last breath. chief luther standing bear teton sioux conversation praise, flattery, exaggerated manners, and fine, high sounding words were no part of lakota politeness. excessive manners were put down as insincere, and the constant talker was considered rude and thoughtless. conversation was never begun at once, or in a hurried manner. no one was quick with a question, no matter how important, and no one was pressed for an answer. a pause giving time for thought was the truly courteous way of beginning and conducting a conversation. chief luther standing bear teton sioux persistence when you begin a great work you can t expect to finish it all at once; therefore do you and your brothers press on, and let nothing discourage you until you have entirely finished what

morocco to commit ten sins against god is better than to commit one sin against a servant of god. morocco god gives and does not remind us continually of it; the world gives and constantly reminds us. nupe prayer needn t be long when faith is strong. jamaica it is not our custom to fight for our gods. let us not presume to do so now. if a man kills the sacred python in the secrecy of his hut, the matter is between him and the god. we did not see it. if we put ourselves between the god and his victim we may receive blows intended for the offender. when a man blasphemes, what do we do? do we go and stop his mouth? no, we put our fingers into our ears to stop us hearing. that is a wise action. chinua achebe every knot has an unraveler in god. egypt don t blame god for having created the tiger

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

tu es by w. wyn n wes tcott the monad, unity, or the number one received very numerous meanings. photius tells us that the pythagoreans gave it the following names- mmeeaanni iings of the monad, number one 1. god, the first of all things; the maker of all things. 2. intellect, the source of all ideas. 3. male and female--both together produce all things; from the odd proceed both odd and even. 4. matter, the last development of universality. 5. chaos, which resembles the infinite, indifferentiation. 6. confusion. 7. commixion. 8. obscurity, because in the ineffable principle of things, of which it is the image, all is confused, vague and in darkness. 34. 9. a chasm, as a void. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 10. tartarus, from its being at the low

which are characterized by equality and sameness, have relation to the monad; but those in which inequality and difference predominate are allied to the dyad. monad and dyad are also called bound and infinity. 1. it was called audacity, from its being the earliest number to separate itself from the divine one; from the adytum of god-nourished silence, as the chaldean oracles say. 2. it was called matter as being definite and the cause of bulk and division. 3. it is called the interval between multitude and the monad, because it is not yet perfect multitude, but is parturient with it. of this we an image in the dyad of arithmetic, for, as proclus observes, the dyad is the medium between unity and number, for unity by addition produces more than by multiplication, but number by addition numb

tu es by w. wyn n wes tcott eve, by whom came the sin. see clemens alexandrinus, protrept 9. 38. duality introduces us to the fatal alternative to unity or good, namely evil; and to many other human and natural contrasts--night and day, light and darkness, wet and dry, hot and cold, health and disease, truth and error, male and female, which man having fallen from his high estate, from spirit to matter, cannot avoid associating himself with. two is a number of mourning and death, misfortunes are apt to follow; turn to our history of england, see the unhappiness of kings numbered the second of each name--william ii, edward ii, and richard ii. of england were all murdered. the romans dedicated the 2nd month to pluto, god of hades, and on the 2nd day of it they offered sacrifices to the mane

l things are assimilated to number. they also gave a fourfold distribution of goods to the soul and body, to the soul, prudence, temperance, fortitude, justice; and to the body, acuteness of senses, health, strength and beauty. 52. the objects of desire are 4, viz, prosperity, renown, power and friendship. the celebrated 4 causes of aristotle may be mentioned here: divinity as the cause by which; matter--from which; form--through which; effect with reference to which; numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the dead also are called 4 times blessed and the living but thrice blessed. the number 4 being the completion of the quaternary group of point, superficies and body, has also this character that its elements 1, 2, 3 and 4 when summed up are equal to 10

called kosmos, the world, because it formed the number 36, when its digits were thus combined: 1+2=3 3+4=7 5+6=11 7+8=15 36 thirty-six being the sum of the first four odd numbers with the first even numbers. plutarch, de anim. procr. 1027, says the world consists of a double quaternary; 4 of the intellectual world, t agathon, nous, psyche and hyle; that is supreme wisdom or goodness, mind, soul, matter, and four of the sensible world, forming the kosmos of elements, fire, air, earth and water. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott four is the number of the moons or satellites of jupiter and uranus. the arabians analyzed female beauty into nine fours; four black--hair, eyebrows, eyelashes and eyes four white--skin, white of eyes, teeth, and legs. 53. fo

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

er: 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 by material form. adonai melekh_ the earth-matter chald an scheme of b

derlying that conception. what, it may be asked, were the views of the chald ans with respect to terrestrial life: was it a spirit of pessimism, which led them to hold this in light: esteem? or, should we not rather say that the keynote of their philosophy was an immense spiritual optimism? it appeals to me that the latter is the more true interpretation. they realised that beyond the confines of matter lay a more perfect existence, a truer realm of which terrestrial administration is but a too often travestied reflection. they sought, as we seek now, the good, the beautiful and the true, but they did not hasten to the outer in the thirst for sensation, but with a finer perception realised the true utopia to be within. and the first step in that admirable progress was a return to the simpl

ir association, rendered these children of nature peculiarly receptive of nature's truths "stoop not down" says the oracle "to the darkly splendid world, for a precipice lieth beneath the earth, a descent of seven steps, and therein is 7 of 13 established the throne of an evil and fatal force. stoop not down unto that darkly splendid world, defile not thy brilliant flame with the earthly dress of matter, stoop not down for its splendour is but seeming, it is but the habitation of the sons of the unhappy" no more beautiful formulation of the great truth that the exterior and sensuous life is death to the highest energies of the soul could possibly have been uttered: but to such as by purification and the practice of virtue rendered themselves worthy, encouragement was given, for, we read "t

z. or t. dominion, krata: some copies give kerata, horus. 20. the soul, being a brilliant fire, by the power of the father remaineth immortal, and is mistress of life, and filleth up the many recesses of the bosom of the world. psellus, 28; pletho, 11. z. 21. the channels being intermixed therein she performeth the works of incorruptible fire. proclus in politica, p. 399. z. or t. 22. for not in matter did the fire which is in the first beyond enclose his active power, but in mind; for the framer of the fiery world is the mind of mind. proclus in theologiam, 333, and tim, 157. t. 23. who first sprang from mind, clothing the one fire with the other fire, binding them together, that he might mingle the fountainous craters, while preserving unsullied the brilliance of his own fire. proclus i

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

ime when time did not exist, nec aliquo tempore non erat tempus.35 in the word, everything which begins to be and ceases to be begins and ends its existence precisely because it is the eternal reason [aeterna ratione] where nothing begins or ends, 36 the eternal law (lex aeterna) that manifests the reason (ratio) of the timeless deity in the transitory world.37 augustine opines further about this matter in his explication of john s statement concerning jesus, they sought therefore to seize him, and no one laid hands on him because his hour had not yet come (jn 7:30: he was waiting for the time when he would die, because he also waited for the time when he was to be born. the apostle, speaking about this time, said, but when the fullness of time came, god sent his son (gal 4:4. that is why

ral sequence. in that context, the angelic beings are positioned between the creator, who is beyond all time and space, and corporeal beings, who act in time and space.46 even though human beings are corporeal bodies located in space, their temporal comportment nonetheless is non-spatial (and hence angelic) inasmuch as the locus of the measure of time is in the immaterial soul and not in external matter. if we divest augustine s view of its theological language, we recognize it as 8 chapter one a philosophical foundation for husserl s phenomenology of time. on this score, it is of interest to recall the words of jean-fran ois lyotard, from book xi of the confessions husserl reads off the phenomenology of the internal consciousness of time. in this book augustine sketches from below a libid

see the light that is god, one beholds with the mind s eye the flow of time in the flight of eternity. echoing the augustinian position many centuries later, kierkegaard surmised that the moment is really time s atom, but not until eternity is posited, and this is why one may properly say that eternity is always in n t mv [the moment. 61 augustine s quandary, as husserl correctly understood, is a matter of interpretation, not experience, that is, the di culty of determining the nature of time lies not in suffering the events themselves we all know what time is but in giving an adequate account of time-consciousness, to put objective time and subjective time-consciousness into the proper relationship and to reach an understanding of how temporal objectivity and therefore any individual obje

tion of the platonic conjecture that time is the moving image of eternity 79 and, second, a rejection of aristotle s demarcation of time as the measure of the motion of bodies with respect to a before and an after. 80 for plotinus, still indebted to aristotle, determining the nature of time centers on understanding the relationship between movement and distance, a relationship that is tied to the matter of number. as he puts it, movement which extends over a distance and the distance covered by it are not the actual thing, time, but are in time. but if someone were to say that the distance of movement is time, not in the sense of the distance of movement itself, but that in relation to which the movement has its extension, as if it was running along with it, what this is has not been state

28 immanent time thus becomes objectivated into a time of objects constituted in the immanent appearances. in the multiplicity of adumbrations of the sensation-contents understood as unities belonging to phenomenological time. 129 in the second of his cartesianische meditationen (written in 1929 but first published in french translation in 1933, husserl offered a slightly different account of the matter: the all-embracing cogitatum is the all-embracing life itself, with its openly endless unity and wholeness. the fundamental form of this universal synthesis, the form that makes all other syntheses of consciousness possible, is the allembracing consciousness of internal time. the correlate of this consciousness is immanent temporality itself, in conformity with which all the

WORKING CEPHALOEDIUM VERSION 1

t to be followed pedantically. sixthly and lastly: that special names are to be used by us; for the beast o phion 700, for genesthai 143 iacchaion, and for alostrael a new name not yet gi ven. also that the vapour of the oxide of ethyl may be used in the workings. after this the "yi king" gave us our first working as air of air [57, that i s, these present writings and considerations of the whole matter. i now make qabalistic investigation of the letter peh. 1. it is `a mouth' and therefore is the word therein. 2. its value 80 is jesod, the foundation. 3. it is the third letter to aleph and lamed in ccxx, and the final of aleph-l amed-peh. cf. also``eight, eighty, four hundred and eighteen``knowing the l aw of the fortress& the great mystery of the house of god' 4. it is the third equilibr

ed wisdom as to our course. this operation was accordingly taken in hand at one o'clock, the afternoon on the day of jupiter. the formulation of the primum ens melissae was however difficult. the beast receiving a communication of a climatological character reminding him of his lost lustre. it is therefore incumbent to make a new divination task: what course is now proper to pursue? lxii: let the matter take care of itself: enquire further on the next day of mercury. dei lunae: dec. 13: at two o'clock this morning, after making my confession. i laid my hand upon the sacred lotus of alostrael& swore these oaths- i. i, the beast 666 hereby& herein most solemnly promise& swear: to devote my whole working time exclusively to the completion of my comment on "the book of the law" 2. i, etc, as b

on& jane wolfe. this applies only to chapter i; chapter ii i have revised with iacchaion only& chapter iii i have read through alone. i cannot express myself adequately about my sense of failure in this comment. more i feel that i have not conquered my repulsion to chapter iii. i ask myself too: have i even tried to carry out the instructions in that chapter? i am utterly wretched about the whole matter. i say: have i not failed absolutely to obey the "heavenly vision? i am so miserable that i can only see one course of action: to ask the yi to give a general symbol for my past work in relation to "the book of the law" liv- kwei mei: alas! too true! i have been divided against myself: i have gone in just deep enough to compromise myself, not i when the whole hearted plunge would have broug

WORKING CEPHALOEDIUM VERSION 2

not to be followed pedantically. sixthly and lastly: that special names are to be used by us; for the beast ophion 700, for genesthai 143 iacchaion, and for alostrael a new name not yet given. also that the vapour of the oxide of ethyl may be used in the workings. after this the "yi king" gave us our first working as air of air [57, that is, these present writings and considerations of the whole matter. i now make qabalistic investigation of the letter peh. 1. it is `a mouth' and therefore is the word therein. 2. its value 80 is jesod, the foundation. 3. it is the third letter to aleph and lamed in ccxx, and the final of aleph-lamed-peh. cf. also``eight, eighty, four hundred and eighteen``knowing the law of the fortress& the great mystery of the house of god' 4. it is the third equilibrat

ed wisdom as to our course. this operation was accordingly taken in hand at one o'clock, the afternoon on the day of jupiter. the formulation of the primum ens melissae was however difficult. the beast receiving a communication of a climatological character reminding him of his lost lustre. it is therefore incumbent to make a new divination task: what course is now proper to pursue? lxii: let the matter take care of itself: enquire further on the next day of mercury. dei lunae: dec. 13: at two o'clock this morning, after making my confession. i laid my hand upon the sacred lotus of alostrael& swore these oaths- i. i, the beast 666 hereby& herein most solemnly promise& swear: to devote my whole working time exclusively to the completion of my comment on "the book of the law" 2. i, etc, as b

on& jane wolfe. this applies only to chapter i; chapter ii i have revised with iacchaion only& chapter iii i have read through alone. i cannot express myself adequately about my sense of failure in this comment. more i feel that i have not conquered my repulsion to chapter iii. i ask myself too: have i even tried to carry out the instructions in that chapter? i am utterly wretched about the whole matter. i say: have i not failed absolutely to obey the "heavenly vision? i am so miserable that i can only see one course of action: to ask the yi to give a general symbol for my past work in relation to "the book of the law" liv- kwei mei: alas! too true! i have been divided against myself: i have gone in just deep enough to compromise myself, not i when the whole hearted plunge would have broug

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

l void within the portal to help protect and intensify the object one is working with. when used in this manner, it helps boost the z2 formulae. for purposes of divination, it could be placed under the table for both tarot workings and in games of enochian chess, though in these cases, the seal is merely placed there and need not be opened. during the alchemical workings, the flask containing the matter is placed over the seal (with a flashing tablet on top; and during the period of incubation, the flask is to be left on top of the seal. 18 19 in all cases of astral and alchemical workings, the seal can be opened using the following ritual. in the dee manuscripts the seal was cited as colorless, but since the order uses the seal for wore direct ritual purposes, it could be colored in the s

hite border should be divided into four compartments by two diameters at right angles. these four compartments are to be coloured: the upper, citrine; right, olive-green; left, russet-brown; lowest, black. the pentacle should be the same on both sides, and should be held in the hand with the citrine compartment; unless there is a special reason for using one of the other compartments. and in this matter remember that citrine is the airy part of earth; russet the fiery; olive the watery; black the earthy part of earth" 171 172 173 appendix b 174 175 appendix c the lotus wand according to the golden dawn's the lotus wand "the wand has the upper end white, the lower black. between these are the 12 colours referring to the zodiac signs, in the positive or masculine scale of colour. at the uppe

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

heir secrets. of the fraternity, he confessed that they had not retained their wisdom in its primal purity, and that their kabala was to a certain extent altered to their religion. nevertheless, he learned much there. after a stay of two years he came to spain, where he endeavoured to reform the errors of the learned according to the pure knowledge he had received. but this was to them a laughing matter, and they reviled and rejected him, even as the prophets of old were rejected. thus also was he treated by those of his own and other nations when he showed them the errors that had crept into their religions. so, after five years residence in germany, he initiated three of his former monastic brethren, fraters g.w, la, and i.o, who had more knowledge than many others at the time. and by th

378 and dying in 1484, a life of 106 years was apparently the term of his physical manifestation: and to his exertions and efforts, it is that we may describe the great reformation of occultism in the west. fired by a noble purpose and ensouled by divine energies, his was the ideal of a life of occult usefulness: it reckons little if the world knew nought of that obscure personality, but it was a matter of supreme importance to the progess of western occultism; and the full significance of this observation will probably be only appreciated by you in proportion as you may advance hereafter. the first years of his eventful life were spent in study: both intellectual and occult, to be eventually followed by a series of initiations at several places (outside of europe) where there existed temp

better understood when it is stated that there were no fewer than 600 tracts at berlin, all criticizing either favourably or otherwise the mysterious association revealed by the 'tama' in 1614, then, public attention was directed to the order for the first time and many thousands are said to have responded to the invitation offered by the 'tama: those who were admitted were bound over to keep the matter secret, and the larger proportion who received no response to their overtures believed the whole thing to be an ilusion. it will be obvious upon reflection, that the ceremonies and allottment of rituals and instructions of the second order as now existing cannot be identical with that which was obtained prior to the opening of the vault, because the principal symbolism of the 5=6 grade chie

to these letters jesus nazarenus rex judicorum. it is, of course, a form of the 4-fold name (yod he vau he, but its essential significance is not creative but redemptive. the sun in virgo accomplishing the transmutation of scorpio. the virgin mother treading on the head of the serpent that the father may be born anew in the son. it is the key to the whole rosicrucian philosophy, the redemtion of matter, transforming the human into the divine. the blending of the dew and fire in purification and consecration. the exaltation of the cross of light. so, from the four we pass to three the triangle of spirit rising from the cube of matter. isis the eternal virgin (under whatever name we hail her. eternal mother, sophia, mary; osiris, father, and son jesus. and between them the serpent which mus

vivandatta, who taught me the value of the personal and the impersonal nature of the godforms. from this, i believe that mrs. felkin and some others were mistaken in this concept as they no doubt accepted christ as their personal saviour. any christian will tell you that christ has to be first and accepts no other gods before him. the cosmic attribution of christ however, is an entirely different matter and can be taken into order teachings with just as much fervor as a personal one. christ epitomizes suffering and redemption through trial and tribulation and as such is a very potent force to invoke; this is the energy we call on in the r.r. et a.c. when we use his name. one of the best archetypal concepts i have ever seen was in crowley's trump: the magus which showed the crucified christ

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