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 alw