Michael Wynn's Occult Reference Library
MERCY

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BOOK OF BARUCH

re cast out to the heat of the day, and to the frost of the night, and they died in great miseries by famine, by sword, and by pestilence. 26 and the house which is called by thy name hast thou laid waste, as it is to be seen this day, for the wickedness of the house of israel and the house of juda. 27 o lord our god, thou hast dealt with us after all thy goodness, and according to all that great mercy of thine, 28 as thou spakest by thy servant moses in the day when thou didst command him to write the law before the children of israel, saying, 29 if ye will not hear my voice, surely this very great multitude shall be turned into a small number among the nations, where i will scatter them. 30 for i knew that they would not hear me, because it is a stiffnecked people: but in the land of the

and they shall be lords of it: and i will increase them, and they shall not be diminished. 35 and i will make an everlasting covenant with them to be their god, and they shall be my people: and i will no more drive my people of israel out of the land that i have given them. chapter 3 lord almighty, god of israel, the soul in anguish the troubled spirit, crieth unto thee. 2 hear, o lord, and have mercy; ar thou art merciful: and have pity upon us, because we have sinned before thee. 3 for thou endurest for ever, and we perish utterly. 4 o lord almighty, thou god of israel, hear now the prayers of the dead israelites, and of their children, which have sinned before thee, and not hearkened unto the voice of thee their god: for the which cause these plagues cleave unto us. 5 remember not the

our way: for i am left desolate. 20 i have put off the clothing of peace, and put upon me the sackcloth of my prayer: i will cry unto the everlasting in my days. 21 be of good cheer, o my children, cry unto the lord, and he will deliver you from the power and hand of the enemies. 22 for my hope is in the everlasting, that he will save you; and joy is come unto me from the holy one, because of the mercy which shall soon come unto you from the everlasting our saviour. 23 for i sent you out with mourning and weeping: but god will give you to me again with joy and gladness for ever. 24 like as now the neighbours of sion have seen your captivity: so shall they see shortly your salvation from our god which shall come upon you with great glory, and brightness of the everlasting. 25 my children, s

as children of the kingdom. 7 for god hath appointed that every high hill, and banks of long continuance, should be cast down, and valleys filled up, to make even the ground, that israel may go safely in the glory of god, 8 moreover even the woods and every sweetsmelling tree shall overshadow israel by the commandment of god. 9 for god shall lead israel with joy in the light of his glory with the mercy and righteousness that cometh from hhi (place rose, cup, paten of bread and salt, lamp, cross and triangle upon the altar (the candidate must be blindfolded and tied thrice around the waist (hierophant knocks once) kerux (goes to the east, and faces west "hekas! hekas! este be beloi (returns to the southeast and faces east) bell/ hierophant (holds up the sceptre, faces west, and knocks once

0 0

r of the west. i am called fortitude and i am the master of darkness" hierophant (stands holding the sceptre and banner of the east "my station is on the throne in the east which symbolizes the rise of the sun, and the light of the golden dawn, life and light. the red color of my robe symbolizes light. my insignias are the sceptre of power and the banner of the east which signify power and light, mercy and wisdom. i am called power and mercy, and light and abundance. my office is that of the expounder of the mysteries (sits down. stolistes, i command you to purify the temple and members with water" stolistes (circumambulates to the dais, faces east, sprinkles left, right, then center toward the dais, and makes a cross "i purify thee with water (faces west sprinkles left, right, then center

to the hierophant who stands threatening with the sceptre. the hegemon raises all hoodwinks) hierophant (blocking the way "thou cannot pass me, for i am the guardian of the east, unless thou can tell me my name" hegemon "light dawning in the darkness is thy name, the light of a golden day (the hierophant lowers the sceptre) hierophant "child/children of earth, unbalanced power is evil, unbalanced mercy is weakness and lack of will, unbalanced severity is cruelty and the barreness of mind. thou hast known me now, so pass thou on to the cubical altar of the universe (hegemon replaces the hoodwink and leads the candidate to the altar) hierophant (comes forward between the pillars with sceptre held high in the right hand with the banner of the east in the left "i come in the power of light, i

ced severity is cruelty and the barreness of mind. thou hast known me now, so pass thou on to the cubical altar of the universe (hegemon replaces the hoodwink and leads the candidate to the altar) hierophant (comes forward between the pillars with sceptre held high in the right hand with the banner of the east in the left "i come in the power of light, i come in the light of wisdom, i come in the mercy of light, the light hath healing in its wings (hiereus moves to the north of the altar with banner and sword in hand. the hegemon moves to the south, the neophyte to the west, the kerux behind the 33 neophyte, and the stolistes and the dadouchos to the right and left of the kerux. the hierophant is in the east. all face the altar, forming a hexagram) hierophant (remains standing "let us knee

me advise you never to ridicule or cast criticism or curses upon the form of religion professed by another, for what right have you to desecrate what is sacred in his eyes? thirdly, never let the seal of secrecy regarding the order be absent from your recollection, and beware that you betray it not by a casual or unthinking word. fourthly, study well that great arcanum, the proper equilibrium of mercy and severity, for either unbalanced is not good; unbalanced severity is cruelty and oppression; unbalanced mercy is but weakness and would permit evil to exist unchecked, thus making itself as it were the accomplice of evil. lastly, do not be daunted by the difficulties of occult study, and remember that every obstacle can at length be conquered by perseverance" hierophant "this only reveals

opposite color, so the white painted symbols would be on the black, black symbols would be on the white. the following is a section from the z-1 document which can be found in the golden dawn by israel regardie, lewellyn publications "the base of the two pillars are respectively in netzach and in hod, the white pillar being in netzach and the black pillar in hod. they represent the two pillars of mercy and severity. the bases are cubical and black to represent the earth element in malkuth. the columns are respectively in black and white to represent the manifestation of the eternal balance of the scales of justice. upon them should be represented in counter-charged color any appropriate egyptian designs and emblematic of the soul "the scarlet tetrahedronal capitals represent the fire of te

es the weighing of its actions in earth life against a figure of truth in the mystical scales of ma by anubis. thoth, ibis-headed, records the judgment and the devourer stands ready to seize if the soul has led an evil life. passing through this ordeal, the soul is then introduced into the presence of osiris by horus. osiris sits in his shrine upon a throne, with the crook and scourge, symbols of mercy and severity, in his hands; behind him are isis and nephthys, the 39 goddesses of nature and perfection, and before him are the four genii of the dead, upon the lotus flower, the emblem of the metempsychosis. thus the whole of the symbols upon the pillars represent the advance and purification of the soul and its uniting with osiris the redeemer in that golden dawn of an infinite light, wher

0 0 INITIATION CEREMONY

eus: severity and judgement hiero: what does your office symbolize? hiereus: fortitude. hiero: my place is on the throne of the east, which symbolizes the rise of the sun of life and light. my duty is to rule and govern this hall in accordance with the laws of the order. the red color of my robe symbolizes light. my insignia are the sceptre and the banner of the east which signify power and light mercy and wisdom, and my office is that of expounder of the mysteries. frater stolistes, i command you to purify the hall and the members by water. stol (circumambulates, saying) i consecrate with water hiero: frater dadouchos i command you to purify the hall and the members by fire. dad (circumambulates, saying) i consecrate with fire. heg: goes to the north and faces east. hiero: rises with scep

hiero: hierophant rises, takes banner in left hand and raises sceptre as if to strike. heg: hegemon slips up candidate's hoodwink. hiero: thou canst not pass by me saith the guardian of the east unless thou canst tell me my name. heg: light dawning in darkness is thy name, the light of a golden day. hiero (slowly lowering sceptre) child of earth, remember that unbalanced force is evil, unbalanced mercy is but weakness, unbalanced severity is but oppression. thou hast known me, so pegs thou on unto the cubical altar of the universe. heg: hoodwink slipped down and candidate taken to west of altar hiero: hierophant leaves throne and stands between the pillars, facing candidate with sceptre in right hand and banner in left. hiero: i come in the power of the light. i come in the light of wisdom

kness, unbalanced severity is but oppression. thou hast known me, so pegs thou on unto the cubical altar of the universe. heg: hoodwink slipped down and candidate taken to west of altar hiero: hierophant leaves throne and stands between the pillars, facing candidate with sceptre in right hand and banner in left. hiero: i come in the power of the light. i come in the light of wisdom. i come in the mercy of the light. the light hath healing in its wings. heg: hegemon moves to candidate's right. kerux: kerux moves behind candidate. stol: moves to left of kerux. dad: moves to right of kerux. the officers are now forming a hexagram around the altar. hiereus: holds sword in the right hand with the banner of the west in left. hiero: let the candidate kneel while i invoke the lord of the universe

econdly, let me advise you never to ridicule or cast obloquy upon the form of religion professed by another, for what right have you to desecrate what is sacred in his eyes? thirdly, never let the seal of secrecy regarding the order be absent from your recollection, and beware that you betray it not by a casual or unthinking word. fourthly, study well that great arcanum, the proper equilibrium of mercy and severity, for either unbalanced is not good; unbalanced severity is cruelty and oppression; unbalanced mercy is but weakness and would permit evil to exist unchecked, thus making itself as it were the accomplice of that evil. lastly, do not be daunted by the difficulties of occult study and remember that every obstacle can at length be conquered by perseverance. hiero: before you can pas

1 10 INITIATION CEREMONY

to grow every tree that is pleasant to the sight and good for food; the tree of life also, in the midst of the garden, and the tree of knowledge of good and of evil. this is the tree that has two paths, and it is the tenth sephira malkuth, and it has about it seven columns, and the four splendors whirl around it as in the vision of the mercabah of ezekiel; and from gedulah it derives an influx of mercy, and from geburah an influx of severity and the tree of the knowledge of good and of evil shall it be until it is united with the supernals in daath. but the good which is under it is called the archangel metatron, and the evil is called the archangel samael, and between them lies the straight and narrow way where the archangel sandalphon keeps watch. the souls and the angels are above its b

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

e obtained results which compel us to accept an intimate connexion between expressions in our language and conceptions proper to our heathenism. the' me and god' the gracious and the angry god, the froho (lord) and the father, the behold^ ing, creating, measuring, casting, the images of ans, fastening, band^ the tclieremisses also pray 'juma sirlaga' and the tchuvashes 'tora sirlag' i.e, god have mercy; g. j. mijllors sanil. riiss. gesch, 359. the morduins say when it thunders' pashangiii porguini pas' have mercy, god porguini; georgi description 1, 64' den sig hat got in siner hant, ms. 2,16* gott. anz. 1833, pp. 471-2. diez however raises doubts, roman, gram. 1,41. 28 god. and ragin, all lead both individually, and with all the more weight collectively, into the path to be trod. i shall

4 7 INITIATION CEREMONY

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

tree. and he set it on a pole, that is, twined round the middle pillar of the sephiroth. and the word used in the passage in numbers 21 for fiery serpents, is the same as the name of the angels of geburah, the same spelling, the same pointing, seraphim, around the middle pillar of the sephiroth, because that is the reconciler between the fires of geburah and severity, and the waters of chesed or mercy, and hence it is said in the new testament, that it is a type of christ, the reconciler. and the serpent is of brass, the metal of venus, whose sphere is called nogah or external splendor, as shown further in the alchemic symbol of the planet venus, wherein the circle of the sun is exalted above the cross of corrosion. and therefore it is said in the zohar, that alone of the shells is the se

ABRAMELIN1

, i do desire ye, strong and mighty angels (here name the spirit or spirits you would have appear, that if it be the divine will of him who is called tetragrammaton, etc, the holy god, the father, that ye take upon ye some shape as best becometh your celestial nature, and appear to us visibly here in this place, and answer our demands, in as far as we shall not transgress the bounds of the divine mercy and goodness, by requesting unlawful knowledge; but that thou wilt graciously shew us what things are most profitable for us to know and do, to the glory and honour of his divine majesty who liveth and reigneth world without end. amen. lord, thy will be done on earth as it is in heaven make clean our hearts within us, and take not thy holy spirit from us. o lord, by thy name we have called t

ound the said table with a white curtain;11 clothe thyself in the proper vestments, and holding the book open, repeat upon thy knees the following prayer with great humility: 10 published by g. redway, london, 1889. 11 so as to make a species of small tabernacle around the altar. introduction xxv the prayer. adonai, elohim, el, eheieh asher eheieh, prince of princes, existence of existences, have mercy upon me, and cast thine eyes upon thy servant (n) who invoketh thee most devoutly, and supplicateth thee by thy holy and tremendous name, tetragrammaton, to be propitious and to order thine angels and spirits to come and take up their abode in this place; o ye angels and spirits of the stars, o all ye angels and elementary spirits, o all ye spirits present before the face of god, i the minis

avagant 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 true path as i will declare it unto thee hereafter, and be gave me better instruction and doctrine than all the others; but this particular grace was granted me by the almighty father of all mercy, that is to say, almighty god, who little by little 7 the sacred magic 4 illuminated mine understanding and opened mine eyes to see and admire, to contemplate, and search out his divine wisdom, in such a manner that it became possible unto me to further and further understand and comprehend the sacred mystery by which i entered into the knowledge of the holy angels, enjoying their sight and

where i took the two little manuscripts which i had copied; and he asked of me whether truly, and without fear, i wished for the divine science and for the true magic. i answered unto him that it was the only end and unique motive which had induced me to undertake a so long and troublesome voyage, with the view of receiving this special grace from the lord. and i, said abramelin, trusting in the mercy of the lord, i grant and accord unto thee this holy science, which thou must acquire in the manner which is prescribed unto thee in the two little manuscript books, without omitting the least imaginable thing of their contents; and not in any way to gloss or comment upon that which may be or may not be, seeing that the artist who hath made that work is the same god who from nothingness hath

ned it unto me. being thoroughly instructed, i took leave of him, and having received his paternal blessing; a symbol which is not only in use among the christians, but which was also the custom with our forefathers; i also the sacred magic 10 departed, and i took the route to constantinople, whither having arrived i fell sick, and my malady lasted for the space of two months; but the lord in his mercy delivered me therefrom, so that i soon regained my strength, and finding a vessel ready to depart for venice i embarked thereon, and i arrived there, and having rested some days i set out to go unto trieste, where having landed, i took the road through the country of dalmatia, and arrived at length at my paternal home, where i lived among my relatives and my brothers. of abramelin the mage 1

the other hand, the deceitful leviathan had promised him forty years of life to do his pleasure. he made every effort, as he was obliged to by the pact, to persuade me and drag me to the precipice of the same error and misery; but at first i kept myself apart from him, and at last i took flight. unto this day do they sing in the streets of the terrible end which befel him, may the lord god of his mercy preserve us from such a misfortune. this should serve us as a mirror of warning to keep far from us all evil undertakings and pernicious curiosity. in austria i found an infinitude, but all were either ignorant, or like unto the bohemians, the sacred magic 12 in the kingdom of hungary i found but persons knowing neither god nor devil, and who were worse than the beasts. in greece i found man

ABRAMELIN2

nce with their desires, so that they are compelled to carry on their worldly occupations. in order then that such may know what occupations and business they can follow out without prejudice to this operation, i will here state the same in few words. we may then exercise the profession of medicine, and all arts connected with the same; and we may perform all operations which tend unto charity and mercy towards our neighbour purely and simply. as for what concerneth the liberal arts ye may interest yourselves in astronomy, etc, but flee all arts and operations which have the least tincture of magic and sorcery, seeing that we must not confound together god and belial: god wisheth to be alone; unto him pertain all honour and glory. all the above matters are however permitted during the two f

ted coals in the censer which55 you shall have brought with you, you shall light the lamp, and take from the cupboard of the altar your two vestments, the crown, the girdle and the wand, placing them upon the altar. then take the sacred oil in your left hand, cast some of the perfume upon the fire, and place yourself upon your knees,56 praying unto the lord with fervour. the orison. o lord god of mercy; god, patient, most benign and liberal; who grantest thy grace in a thousand ways, and unto a thousand generations; who forgettest the iniquities, the sins, and the transgressions of men; in whose presence none is found innocent; who visitest the transgressions of the father upon the children and nephews unto the third and fourth generation; i 7 of abramelin the mage 63 know my wretchedness

erations; who forgettest the iniquities, the sins, and the transgressions of men; in whose presence none is found innocent; who visitest the transgressions of the father upon the children and nephews unto the third and fourth generation; i 7 of abramelin the mage 63 know my wretchedness, and that i am not worthy to appear before thy divine majesty, nor even to implore and beseech thy goodness and mercy for the least grace. but, o lord of lords, the source of thy bounty is so great, that of itself it calleth those who are ashamed by reason of their sins and dare not approach, and inviteth them to drink of thy grace. wherefore, o lord my god, have pity upon me, and take away from me all iniquity and malice; cleanse my soul from all the uncleanness of sin; renew within me my spirit, and comfo

visible or invisible, in whatever form shall please you, in order to serve you during the destined six hours& of abramelin the mage 75 the seventeenth chapter. what we should answer unto the interrogations of the spirits, and how we should resist their demands. he wicked devil knoweth full well that you are in no way obliged unto him, and that you have commenced this operation under the grace and mercy of god, and under the protection and defence of the holy angels; nevertheless, he will not fail to try his fortune, and he will seek to turn you aside from the veritable path; but be you constant and courageous, and swerve not in any way, either to the right hand or to the left. if he showeth himself proud with you, render unto him the like, and in your turn show him your pride. if he be hum

sary and useful (14) should he who performeth this operation during the six months or moons commit voluntarily any mortal sin prohibited by the tables of the law, be certain that he will never receive this wisdom (15) sleep in the day-time is entirely forbidden, unless absolutely requisite, owing to some infirmity, or to old age, or to debility of constitution; for god is always willing to employ mercy104 towards mankind, because of their infirmities (16) if you have not the fixed intention of continuing the operation, i counsel you on no account to commence it; because the lord doth not care to be mocked, and he chastiseth with corporal maladies those who make a mock of him. howbeit, he who is hindered from continuing through some unforeseen accident, sinneth in no way (17) it is impossib

avowed atheist or blasphemer of god (37) you shall fast for three days before giving the operation unto any; and he who shall receive it shall do likewise; and he also shall hand over unto you at the same time the sum of ten golden florins, or their value, the which you should with your own hand distribute unto poor persons whom you shall charge to repeat the psalms, miserere mei deus, etc, have mercy upon me, o god; and the de profundis, etc, out of the depths (38) it will be a good thing, and one which will facilitate the operation, for you to repeat all the psalms of david, seeing that they contain great power and virtue; and to say them at least twice in the week. also you shall shun gaming as you would the plague; because it ever is an occasion of blasphemy. also during this time pra

ABRAMELIN3

. domine, ne in furore tuo arguas me, etc( o lord, afflict me not in thine anger. there is nothing in the world which we should so much desire as a true science, neither is there any more difficult to obtain than this one, because often one dieth before attaining unto it in its entirety. this is the true and only way of this sacred science and magic which the lord hath granted unto us by his pure mercy; and is that which in six months maketh us attain unto the most high and occult gifts of the lord which we can think of. this is the true science which comprehendeth all other sciences once one is in possession thereof oh! how many books be read among us which seem wonderful! it is not fitting for me even to reveal a part of this science and its properties; and to appropriate unto myself tha

ose that abraham intends to designate abra-melin. the sacred magick 221 thine eyes. also forget not the slightest thing which i have said unto thee in these three books, for with the help of god who ruleth and governeth all things, and reigneth gloriously in heaven and upon earth, and whose divine justice shineth in hell; if thou hast recourse unto him and puttest all thy confidence in his divine mercy, thou shalt obtain this holy science and magic whose power is inexpressible. then, a my son! and whosoever may attain thereunto; remember to praise and glorify the lord, and to pray unto him that he may be willing to deign and accord unto me his holy glory, the place of veritable rest, whereof to me while yet in this valley of misery he hath granted a large share through his goodness and mer

ADDTLS

s. then form the complete circle of the ecliptic, a circle at the center of the zodiacal circle. it is demonstrated in the tarot manuscripts that when the 10 sephiroth in their grouping which is called the tree of life, are projected in a sphere (kether coinciding with the north pole, malkuth coinciding with the south pole, the pillar of mildness with the axis) then the pillars of severity and of mercy are quadrupled, i.e. there are five pillars instead of three pillars. the same scheme is therefore, applicable to the celestial heavens, and the mode of the governance of these tablets in the heavens is also set forth in these four tablets, terrestrial as well as in the heavens, is in the spaces between the 4 pillars. 30 that is, between the double pillars of severity and mercy. in these vas

brew angel names which have been taught unto the first order are rather general than particular, attending especially to an office or rule whereunto such an angel is allotted. as it is written: one angel does not undertake two messages. for these mighty angels do rather shew forth their power in the governance of the 4 great sephirotic columns as aforesaid, viz: the double columns of severity and mercy when projected in a sphere, and this also is under the presidency of the sephiroth. but the names of the angels of the enochian tablets do rather express particular adaptations of forces shewing forth all variations and diverse combinations of those which are in the other case manifested in a more general way. it will be found written in the clavicula tabularum enochi: now we are to understa

ADEPTUS MINOR INITIATION

een but the purification of the gold. in the alembic of thine heart, through the athanor of affliction, seek thou the true stone of the wise (aspirant gives chief adept wand and crux ansata to the chief adept who then gives in exchange the crook and scourge) 21 crook and scourge chief "quit then this tomb, o aspirant, with thine arms crossed upon thy breast, bearing in thy right hand the crook of mercy and thy left the scourge of severity, the emblems of those eternal forces betwixt which the equilibrium of the universe dependeth; those forces whose reconciliation is the key of life, whose separation is evil and death. therefore thou art inexcusable, whosoever thou art, that judgeth another, for in that thou condemnest another, thou condemnest but thyself. be thou therefore merciful, even

le of hodos chamelionis, the 'path of the chamelion' the path of mixed colors, and i give thee the symbol of hiddekel, the third river which floweth towards the east of hycu (they return to altar, and second adept indicates crook and scourge thereon. second "the colors of the crook and scourge are taken from those of the minutum mundum diagram, and they thus represent the just equilibrium between mercy and severity on the tree of life. the crook therefore is divided into the colors symbolic of: rtk, a, hmkj, b, dsj, e, trapt, a, dwh, j. and the scourge into those symbolizing: jxn, h, trapt, c, hnyb, d, hrwbg, m" third (indicates sword and serpent "the colors of the minutum mundum are also the key to those which compose the admission badge of the sword and serpent; and thus, by their aid it

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

he foul places of death and eternal thirst, which may be reached through the gate of ganzir, which was built in ur, in the days before babylon was. know, too, that i have spoken with all manner of spirit and daemon, whose names are no longer known in the societies of man, or were never known. and the seals of some of these are writ herein; yet others i must take with me when i leave you. anu have mercy on my soul! i have seen the unknown lands, that no map has ever charted. i have lived in the deserts and the wastelands, and spoken with demons and the souls of slaughtered men, and of women who have dies in childbirth, victims of the she-fiend lammashta. i have traveled beneath the seas, in search of the palace of our master, and found the stone of monuments of vanquished civilisations, and

er over the place where i was, surrounding the floating rock, of which they did not exhibit the least fright. i could see clearly now that the three carvings on the stone monument were glowing a flame red colour, as though the rock were on fire. the figures were murmuring together in prayer or invocation, of which only a few words could be heard, and these in some unknown tongue; though, anu have mercy on my soul, these rituals are not unknown to me any longer. the figures, whose faces i could not see or recognise, began to make wild passes in the air with knives that glinted cold and sharp in the mountain night. from beneath the floating rock, out of the very ground where it had sat, came rising the tail of a serpent. this serpent was surely larger than any i had ever seen. the thinnest s

wherefore i must with haste write this indeed, it appears as though i have failed in some regard as to the order of the rites, or to the formulae, or to the sacrifices, for now it appears as if the entire host of ereshkigal lies waiting, dreaming, drooling for my departure. i pray the gods that i am saved, and not perish as did the priest, abdul ben-martu, in jerusalem (the gods remember and have mercy upon him. my fate is no longer writ in the stars, for i have broken the chaldean covenant by seeking power over the zonei. i have set foot on the moon, and the moon no longer has power over me. the lines of my life have been oblitered by my wanderings in the waste, over the letters writ in the heavens by the gods. and even now i can hear the wolves howling in the mountains as they did that f

dingir gal keshsheba kanpa (this to be recited seven times in the circle of flour before the aga mass ssaratu when it is found that the worshippers of tiamat are raising powers against thee or thy neighbourhood. or, it may said when the great bear is suspended from his tail in the heavens, which is the time the baneful worshippers gather for their rites, and by which they mark their calendar. the mercy of anu be upon thee) the exorcism against the possessing spirit (this to be said when the body of possessed is distant, or when secrecy must be maintained. to be performed within thy circle, before the watcher) the wicked god the wicked demon the demon of the desert the demon of the mountain the demon of the sea the demon of the marsh the wicked genius the enormous larvae the wicked winds th

hat gate to the outside, for thou can never know the seasons of times of the ancient ones, even though thou can tell their seasons upon the earth by the rules i have already instructed thee to compute; for their times and seasons outside run uneven and strange to our minds, for are they not the computors of all time? did they not set time in its place? it were not enough that the elder gods (have mercy on thy servant) set the wanderers to mark their spaces, for such spaces as existed were the work of the ancient ones. were no sun to shine, were shammash never born, would not the years pass by, as quickly? seek ever to keep the outside gate closed and sealed, by the instructions i have given thee, by the seals and the names herein. seek ever to hold back the powers of the cults of the ancie

ALEISTER CROWLEY BOOK OF THE LAW

too eagerly to catch the promises; fear not to undergo the curses. ye, even ye, know not this meaning all. iii,17: fear not at all; fear neither men nor fates, nor gods, nor anything. money fear not, nor laughter of the folk folly, nor any other power in heaven or upon the earth or under the earth. nu is your refuge as hadit your light; and i am the strength, force, vigour, of your arms. iii,18: mercy let be off: damn them who pity! kill and torture; spare not; be upon them! iii,19: that stele they shall call the abomination of desolation; count well its name& it shall be to you as 718. iii,20: why? because of the fall of because, that he is not there again. iii,21: set up my image in the east: thou shalt buy thee an image which i will show thee, especial, not unlike the one thou knowest

ALEISTER CROWLEY CONCERNING DEATH

h and love be twins. now art thou the hunter, and death rideth beside thee with his horse and spear as thou chasest thy will through the forests of eternity, whose trees are the hair of nuit thy mistress! thrill with the joy of life and death! know, hunter mighty and swift, the quarry turns to bay! thou has but to make one sharp thrust, and thou hast won. the virgin of eternity lies supine at thy mercy, and thou art pan! thy death shall be the seal of the promise of our age-long love. hast thou not striven to the inmost in thee? death is the crown of all. harden! hold up thyself! lift thine head! breath not so deep- die! or art thou still entangled with the thorny plaits of wild briar rose that thou hast woven in thy magick dance on earth? are not thine eyes strong enough to bear the starl

ALEISTER CROWLEY DUTY

's interest) it is also lawful when his ignorance has lead him to interfere with one's will. all interference is in any case dangerous, and demands the exercise of extreme skill and good judgement, fortified by experience. to influence another is to leave one's citadel unguarded; and the attempt commonly ends in losing one's own self-supremacy. 5. worship all "every man and every woman is a star "mercy let be off: damn those who pity "we have nothing with the outcast and the unfit: let them die in their misery: for they feel not. compassion is the vice of kings: stamp down the wretched and the weak: this is the law of the strong: this is our law and the joy of the world. think not, o king, upon that lie: that thou must die: verily thou shalt not die, but live! now let it be understood if t

ALEISTER CROWLEY LIBER CHANOKH

east is a house of virgins singing praises among the flames of first glory wherein the lord hath opened his mouth; and they are become as 28 living dwellings in whom the strength of man rejoiceth; and they are apparelled with ornaments of brightness, such as work wonders on all creatures. whose kingdoms and continuance are as the third and fourth strong towers and places of comfort, the seats of mercy and continuance. o ye servants of mercy, move! appear! sing praises unto the creator; and be mighty among us. for that to this remembrance is given power, and our strength waxeth strong in our comforter! the angle of c of d in the tablet of d the queen of the thrones of air. the eighth key bazodemelo i ta pi-ripesonu olanu na-zodavabebe ox. casaremeji varanu cahisa vaugeji asa berameji balat

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ualities of man, of which there are six. the highest is symbolised by the number four. its nature is fatherly<venus; so that the mother-idea is included. again, the sephira of 4 is chesed, referred to water. 4 is ruled by jupiter, lord of the lightning (fire) yet ruler of air. each sephira is complete in its way; mercy and authority are the attributes of its dignity. the number five is balanced against it. the attributes of five are energy and justice. four and five are again combined and harmonized in the number six, whose nature is beauty and harmony, mortality and immortality. in the number seven the feminine nature is again predominant, 2 but it is the masculine type of female, the amazon, who is balan

he paths is evident to any sober student from such examples as the following. binah, the supernal understanding, is connected with tiphereth, the human consciousness, by zain, gemini, the oracles of the gods, or the intuition. that is, the attribution represents a psychological fact: to replace it by the devil is either humour or plain idiocy. again, the card "fortitude, leo, balances majesty and mercy with strength and severity: what sense is there in putting "death, the scorpion, in its stead? there are twenty other mistakes in the new wonderful illuminated-from-on-high attribution; the student can therefore be sure of twenty more laughs if he cares to study it> a synopsis of the grades of the a. a. as illustrative of the magical hierarchy in man is given in appendix 2 "one star in sight

s in which he may represent himself and fulfill himself> on his left, or let him take the ankh, or the bell, or the cup. and however little he move to the right, let him balance it by an equivalent movement to the left; or if forwards, backwards; and let him correct each idea by implying the contradictory contained therein. if he invoke severity, let him recount that severity is the instrument of mercy< if stability, let him show the basis of that stability to be constant change, just as the stability of a molecule is secured by the momentum of the swift atoms contained in it< in this way let every idea go forth as a triangle on the base of two opposit

sed by the discovery of some such error, just as if a pre-occupied t-totaller found that he had strayed into a temple of the demon rum! it is therefore impossible to neglect the theory of the circle. 81 to take a simple example, suppose that, in an evocation of bartzabel, the planet mars, whose sphere is geburah (severity) were situated (actually, in the heavens) opposite to the square of chesed (mercy) of the tau in the circle, and the triangle placed accordingly. it would be improper for the magus to stand on that square unless using this formula "i, from chesed, rule geburah through the path of the lion; while- taking an extreme case- to stand on the square of hod (which is naturally dominated by geburah) would be a madness which only a formula of the very highest magick could counterac

lah. reprinted with additions from 777 303 table i: i: ii: iii: key scale: hebrew names of numbers: english of column ii& letters :aleph-yod-nunfinal: nothing: 0 :aleph-yod-nunfinal: no limit :samekh-vau-pehfinal :aleph-yod-nunfinal: limitless l.v.x :samekh-vau-pehfinal :aleph-vau-resh: 1 :koph-taw-resh: crown: 2 :chet-koph-mem-heh: wisdom: 3 :bet-yod-nun-heh: understanding: 4 :chet-samekh-dalet: mercy: 5 :gemel-bet-vau-resh-heh: strength: 6 :taw-peh-aleph-resh-taw: beauty: 7 :nun-tzaddi-chet: victory: 8 :heh-vau-dalet: splendour: 9 :yod-samekh-vau-dalet: foundation: 10 :mem-lamed-koph-vau-taw: kingdom: 11 :aleph-lamed-pehfinal: ox: 12 :bet-yod-taw: house: 13 :gemel-mem-lamed: camel: 14 :dalet-lamed-taw: door: 15 :heh-heh: window: 16 :vau-vau: nail: 17 :zain-yod-nunfinal: sword: 18 :chet-y

and straining; let him dash back the hood from his head and fix his basilisk eye upon the sigil of the demon. then 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 he<equinox i, 6 has..the might> might have been ten thousandfold the human; but that which floodeth him is 432 the infinite mercy of the genitor-genitrix 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

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ider an "a.b. case" john jeremiah jenkins sees a short magic without tears get any book for free on: www.abika.com 316 cut to his performance of the great work. to seize this opportunity, he must give up a steady job with good prospects and as near safety as is possible in the nature of things, for a slim chance of a career in the most insecure of all the professions. he can do it; that is at the mercy of his will; but he risks something very close to the utter wreck and ruin of his future. only a miracle 45 can bring him through. just so! but is he not neglecting one factor in his problem? who put this romantically insane opportunity in his way? the gods: it must be, since he is performing the great work. very well then! it is up to them to watch "he shall give his angels charge over thee

ALEISTER CROWLEY MEDITATION

d marks. hope and fear are only opposite phases of a single emotion; both are incompatible with the purity of the soul. with the passions of man the case is somewhat different, as they are functions of his own will. they need to be disciplined, not to be suppressed. but emotion is impressed from without. it is an invasion of the circle. as the dhammapada says: an ill-thatched house is open to the mercy of the rain and wind; so passion hath the power to break into an unreflecting mind. a well-thatched house is proof against the fury of the rain and wind; so passion hath no power to break into a rightly-ordered mind. let then the student practise observation of those things which normally would cause him emotion; and let him, having written a careful description of what he sees, check it by

rpent-god who slew osiris "see" equinox iii "babalon, our lady "see" equinox v, the vision and voice, 14th aethyr "babe of the abyss "see" equinox viii, temple of solomon "bhagavadgita" scared hymn of india, translated by sir edwin arnold in the "song celestial "binah" understanding, the 3rd "emanation" of the absolute "caduceus" the wand of mercury "see" equinox ii and iii "chela" pupil "chesed" mercy, the 4th "emanation" of the absolute "chokmah" wisdom, the 2nd "emanation" of the absolute "choronzon "see" equinox v, the vision and the voice, 10th aethyr "city of the pyramids "see" equinox v, the vision and the voice, 14th aethyr "crux ansata" same as ankh "q.v "daath" knowledge, child of chokmah and binah in one sense; in another, the home of choronzon "dhammapada" a sacred buddhist boo

ALEISTER CROWLEY SEPHER SEPHIROTH

umber of enochian seniors, and of elders in revelation he whom i love ybwh) he who loves me ybhw) a mercurial god (whose essence is z, 8) hgwbz) substance; a body hywg a pauper; oppressed kd abundance zyz bucket, pail, vessel dk 25 to break )kd beast )wyx let there be yhy will be separated xzy thus, so; here, there hk 26 the number of the sephiroth of the middle pillar: 1+ 6+ 9+ 10. the pillar of mercy: the paths vau and kaph (cf. 48& 463) k w seeing, looking at hzwx sight, vision hwzx tetragrammaton: gyehovah h: the unutterable name: the lost word. hwhy kebad, husband of the impure lilith; to honour; heavy; liver dbk 27 wept, mourned hkb pure, clear, transparent, innocent kz a parable, enigma, riddle hdyx 28 the mystic number of netzach the god hadit (cf. 419 +ydh mire, clay +y+ union, un

honest; so, thus, just so, such, so much nk 71 thy terror kmy) nothing; an apparition, image; idol lyl) silence; silent ml) lead, the metal of saturn; a plummet-line, level, water-level kn) vision nwzx a dove, pigeon hnwy a dove hwny plentitude, fulness; to fill )lm 72 the number of triliteral names in the shem ha-mephorasch (72 3= 216; which, by the addition of -yh or -al, give 72 angels chesed: mercy, kindness dsx adonai, as transliterated in the lemegeton, etc (cf. 65) y)nwd) in, so, thus, then nkb in the secret dwsb and they are excellent, finished wlkyw hwhy in atziluth yh wyw yh dwy atziluth fs gsecret nature h (see s.d. 1:38-39: thickness, cloud; aub b( revolving; transmigration lwglg 73 chokmah: wisdom hmkx gimel: a camel lmg to trust in, shelter in hsx a day of feast bw+ mwy a tit

the sum of the key-numbers of the supernal beard aiwass: the angel of ra-hoor-khuit( gincorrect h. cf. 93) s)wy) the breaker; dream (n& v) mlx to pity lmx to initiate knx bread (ps. 78:20= mlx, by metathesis) mxl the influence through the paths (cf. 77 )lzm salt xlm the name of a giant )z( palace of love (referred to chesed) hbh) lkyh before (in front of, over against xkn 79 jachin, the pillar of mercy (chokmah-chesed-netzach; situate in netzach) nyx)y boaz, the pillar of severity (binah-geburah-hod; situate in hod) z(b die (wg conjunction, meeting, union hd( writing instrument( 80 yesod: the foundation dwsy water (alternative spelling of mem, 90) mm union; an assembling d(w to make perfect; general, universal, collective llk throne (ex. 17:16, i.e. there gbecause a hand is on the throne o

awk (cn 211 (worthy) rxb) a lion yr) strong rwbg a flash; lightning hr)h a girdle rgx a flood r)y the fear (i.e. wonderment [of hwhy (cf. 611 )ry 212 great voice rwbd splendour; to enlighten rhz to spread out; harlot; golden hrz to enclose; a secret chamber rdx 213 strong, powerful, mighty; the almighty ryb) limestone; chalk ryg slaughter hgrh loaded rzw to be strange; a stranger rwz the supernal mercy of god l)d h)l( dsx a great cloud lwdg nn( 214 a girdle rwz) whiteness rwx came down dry air; spirit; wind; mind xwr 215 eminent; a prince (ps 8:1) ryd) a path, narrow way xrw) posterior; the reversed part rwx) a rising; to rise gas the sun h; to give light xrz to encompass rzx 216 geburah: strength; courage hrwbg leo: a lion hyr) the middle gate)(ycm )bb oracle (not from rbd, 206 q.v; sanct

r 248 the three that bear witness, above and beneath, respectively (md) the spirit, the water, and the blood: aleph being air (spiritus, daleth standing for md blood, and mem being both water and the initial of mym, water. cf. 203& 447 )rb md) uriel or auriel: archangel of earth (lit. resp. gflame of el h and gmy light is el h) l)yrw) in vision h)rmb wine; bitumen; an ass (from gto disturb h) rmx mercy; womb; vulture mxr a lance xmr archangel of chokmah l)yzr 249 fear, terror rwgm 250 the living god of the worlds, or of the ages mymlw(h yxl) midday (the south) mwrd habit; action (ch) rwdm lamp; prosperity; instruction rn shout, rejoicing nr 251 fir, cedar (cf. 208) nr) the angel uriel: gvrih1 h, i.e. magical force (see lytton fs gcoming race h, and abra-melin fs forehead lamin) lhyrw 252 s

idings (ps. 68:11; saying, speech hrym) the sons of the righteous qdc ynb dampnesses (pl; see 705. k.d. p.20) nymlwpm the spirit of the mother )m) xwr a spice merchant lkwr fire; fiery rwn words myrbd 257 the ark [of the covenant] nwr) magician m+rx to his fearers (ps. 25:14; see 353) wy)ryl the white wand hnbl lqm her dreadful self )rwn lights: the urim (see 490) myrw) 258 the red light mwd) rw) mercy ymxr illuminating, radiant rwhzm 259 throat nwrg 260 the concealed )rym+ will be exalted myry a vineyard mrk i.n.r (see 270) r n y the inept and the profane (lit. gto idols h, as likenesses of men or animals) mylyspl how great (ps. 8:1) ryd) hm declined; ill-humoured rs to gather, draw together mcmc 261 he bound; an obligation, a prohibition rs) abhorrence, abomination (is. 66:24) nw)rd fest

ALEISTER CROWLEY THE BANNED LECTURE

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

ALEISTER CROWLEY THE HEART OF THE MASTER

for free on: www.abika.com 7 master bathes in the fire of nature, and is refreshed. the voice of the raven. amen: the past and the future are parts of the present, in the eye of the master, that seeth the secret of secrets and knoweth them all to be one. the voice of the eagle. su: the heavens are poised on the plumes of the righteous, that wingeth among them, beholding the sun; thus know ye the mercy and joy of the master! the voice of the hawk. agla: by thine energy riseth all motion of will of the master, begetter, destroyer! the voice of the pelican. iao: all that liveth is blood of the heart of the master: all stars are at feast on that pasture, abiding in light. the voice of the dove. hriliu: there is nothing too small, or too great, or too low, or too high; but all things are joine

per 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 every image of ill. in silence he resumes each perfect part to rapture of his heart, his, in wh

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

for "all men; it means that such an one is completely master of his universe. for when one has become indifferent to phenomena, and accepts any one of them as necessary, indeed as an essential part of the whole, he has made himself lord of the whole as such. in fact, it is obvious on quite rational grounds that this must be the case. my discrimination between artichokes and arsenic puts me at the mercy of a million circumstances, from my cook to my wife. al i,24 "i am nuit, and my word is six and fifty" the old comment 24. nu= 6+ 50= 56. the new comment one must observe the special significance of these numbers, not only conjoined, but separate. for 6, vau, is the bull; and 50, nun, the scorpion. but 6 is also the number of the sun, our star. the n of nu is therefore the dragon "infinite s

the slave mob against us. the newspapers will point out to us that "the people" prefer to starve, and thank john d. rockefeller for the permission to do so. still deeper, there is a meaning in this verse applicable to the process of personal initiation. by "the people" we may understand the many-headed and mutable mob which swarms in the slums of our own minds. most men are almost entirely at the mercy of a mass of loud and violent emotions, without discipline or even organization. they sway with the mood of the moment. they lack purpose, foresight, and intelligence. they are moved by ignorant and irrational instincts, many of which affront the law of self-preservation itself, with suicidal stupidity. the moral idea which we call "the people" is the natural enemy of good government. he who

unity, we shall care nothing for the friction of its component parts. and our light is the inmost point of illuminated consciousness. and the great red triangle is as a shield, and its rays are far-darting arrows! the new comment the last paragraph is a singular confirmation of the view which i have taken of our hierarchy: compare what has been said on the subject in previous chapters. al iii,18 "mercy let be off: damn them who pity! kill and torture; spare not; be upon them" the new comment 18. an end to the humanitarian mawkishness which is destroying the human race by the deliberate artificial protection of the unfit. the new comment what has been the net result of our fine 'christian' phrases? in the good old days there was some sort of natural selection; brains and stamina were necess

the ages. our ancestors survived because they were able to adapt themselves to their environment; their rivals failed to breed, and so "good" qualities are transmitted, while 'bad' are sterile. thus the race-thought, subconscious, tells a man that he must have a son, cost what it may. rome was founded on the rape of the sabine women. would a reasoner have advocated that rape? was it 'justice' or 'mercy' or 'morality' or 'christianity. there is much on the ethics of this point in chapter ii of this book. thomas henry huxley in his essay "ethics and evolution" pointed out the antithesis between these two ideas; and concluded that evolution was bound to beat ethics in the long run. he was apparently unable to see, or unwilling to admit, that his argument proved ethics (as understood by victor

g, beltbuckling, cart's tail-dragging, whipping, pillory posting, walling-up, divorce court, eunuch, harem, mind-crippling, house-imprisoning, menial-work-wearying, creed-stultifying, social-ostracism marooning, divine-wrath-scaring, and even the device of creating and encouraging prostitution to keep one class of women in the abyss under the heel of the police, and the other on its brink, at the mercy of the husband's boot at the first sign of insubordination or even of failure to please. man's torture-chamber had tools inexhaustibly varied; at one end murder crude and direct to subtler, more callous, starvation; at the other moral agonies, from tearing her child from her breast to threatening her with a rival when her service had blasted her beauty. most masterful man, yet most cunning

ALEISTER CROWLEY THE QABALAH

described in the apocalypse (ch xii).17 this third sephirah is also sometimes called the great sea. to her are attributed the divine names \yhla, elohim, and \yhla hwhy; and the angelic order \ylara, aralim, the thrones. she is the supernal mother, as distinguished from malkuth, the inferior mother, bride and queen. the number 4. this union of the second and third sephiroth produced dsj, chesed, mercy or love, also called hlwdg, gedulah, greatness or magnificence; a masculine potency represented by the divine name la, el, the mighty one, and the angelic name \ylmcj, chashmalim, scintillating flames (ezekiel iv, 4. the number 5. from this emanated the feminine passive potency hrwbg, geburah, strength or fortitude; or yd, deen, justice; represented by the divine names rwbg \yhla, elohim gib

m gibor, and lha, elah, and the angelic name \yprc, seraphim (isaiah vi, 6. this sephira is also called djp, pachad, fear. the number 6. and from these two issued the uniting sephirah, trapt, tiphereth, beauty or mildness,18 represented by the divine name tudw hwla, eloah va-daath, and the angelic names \ynanc, shinanim (psalm lxviii, 18) or \yklm, melekim, kings. thus by the union of justice and mercy we obtain beauty and clemency, and the second trinity of the sephiroth is complete. this sephira, or path or numeration for by these latter appellations the emanations are sometimes called together with the fourth, fifth, seventh, eighth, and ninth sephiroth, is spoken of as ypna ryuz, zauir anpin, the lesser contenance, or microprosopus, by way of antithesis to macroprosopus, or the vast co

and middle. now, these three are represented thus: the supernal, or highest, but the crown, kether; the middle by the king, and the inferior by the queen; which will be the greatest trinity. and the earthly correlatives of these will be the primum mobile, the sun and the moon. here we at once find alchemical symbolism. the sephiroth are further divided into three pillars the right-hand pillar of mercy, consisting of the second, fourth, and seventh emanations; the left-hand pillar of judgement, consisting of the third, fifth, and eighth; and the middle pillar of mildness, consisting of the first, sixths, ninth, and tenth emanations. in their totality and unity the ten sephiroth represent the archetypal man, wmdq \da, adam qadmon, the protogonos. in looking at the sephiroth constituting the

y with the shells. 24. number of the elders;40 and= 72 3. 72 is the divided name. 26. hwhy. jehovah as the dyad expanded, the jealous and terrible god, the lesser countenance. the god of nature, fecund, cruel, beautiful, relentless. 28. mystic number of netzach, jk, power. 31. al, not; and la, god. in this part i( nature as it is) the number is rather forbidding. for al is the god-name of chesed, mercy; and so the number seems to deny that name. 40 in the apocalpyse of john t.s. liber lviii 28 32. number of sephiroth and paths, 10+ 22. hence is completion of perfection. finality; things as they are in their totality. hwhyha, the combined hyha and hwhy, macroprosopus and microprosopus, is here. if we supposed the 3 female letters h to conceal the 3 mothers a, m, c, we obtain the number 358

ee, and a mystic number of venus. 50. the number of the gates of binah, whose name is death (50= n= by tarot, death. 51. a, pain. an, failure \wda, the country of the demon kings. there is much in the qabalah about these kings and their dukes; it never meant much to me. but 51 is 1 short of 52. 52. amya, the fertilised mother, the phallus (y) thrust into ama. also b, the son. note 52= 13 4, being mercy and the influence of the father. 60. samekh, which in full spells 60 2= 120 (q.v, just as yod, 10, in full spells 10 2= 20. in general, the tens are solidifications of the ideas of the units which they multiply. thus 50 is death, the force of change in its final and most earthy aspect. samekh is temperance in the tarot: the 6 has little evil possible to it; the worst name one can call 60 is

pax. note 65= 13 5, the most spiritual form of force, just as 10 5 was its most material form. note sh, keep silence! and lkyh, the palace; as if it were said silence is the house of adonai. 67. hnyb the great mother. note 6+ 7= 13, uniting the ideas of binah and kether. a number of the aspiration.41 70. the sanhedrim and the precepts of the law. the divine 7 in its most material aspect. 72. dsj, mercy. the number of the shemhamphorasch, as if affirming god as merciful. for details of shemhamphorasch, see 777 and other classical books of reference. note especially y+ hy+ why+ hwhy= 72.42 41 67= yz, zayin in full, the first of the paths connecting tiphareth with the supernals t.s. 42 i.e, writing out the tetragrammaton as a tetrakys, or in wing form, gives 72 t.s. liber lviii 29 73. hmkj, w

ALEISTER CROWLEY THE SWORD OF SONG

test? one-third a century s life of pain he lives, he dies, he lives again, and rises to eternal rest 360 of bliss with saints an endless reign! leaving the world to centuries torn by every agony and scorn, and every wickedness and shame taking their refuge in his name. 365 no yogi shot his chandra56 so. will christ return? what ho? what ho! what? what? he meditates above still with his sire for mercy, love, and other trifles! far enough 370 that father s purpose from such stuff! you see, when i was young, they said: whate er you ponder in your head, or make the rest of scripture mean, you can t evade john iii. 16. 375* for god so loved the world, that he gave his only begotten son, that whosoever believeth in him should not perish, but have everlasting life. ascension day 15 my own vague

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, a thirst for these; 545 a harp-resounding heaven for those! and though you claim salvation sure for all the heathen68 there again new christians give the lie to plain scripture, those words which must endure! 550 (the vedas say the same) and though his mercy widens ever so, i never met a man (this shocks, what i now press, so heterdox, anglican, roman, methodist, 555 peculiar person all the list! i never met a man who called himself a christian, but appalled shrank when i dared suggest the hope god s mercy could expand its scope, 560 extend, or bend, or spread, or straighten so far as to encompass satan or even poor iscariot. yet god created (di

spirations are bearing fruit attains to the third step, right speech, sammav ca. speaking only the truth in all things, never speaking harshly or unkindly, in his speech realising the love and pity that is in his heart that man has attained to stage the third. and because of the great power of a man s thoughts and words to change his being, because by thinking of the pitiful our acts grow full of mercy, therefore is stage the fourth called right conduct. to him who has gained this fourth stage, his intense aspiration, his right understanding, his carefully guarded speech perhaps for many years of self-control have at last borne outward fruit, till all his acts are loving, and pure, and done without hope of gain, he has attained the fourth step, called sammakammanto. and when, growing yet h

ALEISTER CROWLEY EQ I 1

iscipline the emotions and the reason, nourish the higher aspirations. 11. do good unto others for its own sake, not for reward, not for gratitude from them, not for sympathy. if thou art generous, thou wilt not long for thine ears to be tickled by expressions of gratitude. 12. remember that unbalanced force is evil; that unbalanced severity is but cruelty and oppression; but that also unbalanced mercy is but weakness which would allow and abet evil. act passionately; think rationally; be thyself. 13. true ritual is as much action as word; it is will. 14. remember that this earth is but an atom in the universe, and that thou thyself art but an atom thereon, and that even couldst thou become the god of this earth whereon thou crawlest and grovellest, that thou wouldest, even then, be but an

ether. 126 this man performs great magic; very strong medicine. he does really find gold on the midden and skeletons in pretty girls. in abiegnus the sacred mountain of the rosicrucians the postulant finds but a coffin in the central shrine; yet that coffin contains christian rosencreutz who is dead and is alive for evermore and hath the keys of hell and of death. ay! your tiphereth man, child of mercy and justice, looks deeper than the skin! but he seems a ridiculous object enough both to the malkuth man and to the kether man. still, he's the most interesting man there is; and we all must pass through that stage before we get our heads really clear, the kether-vision above the clouds that encircle the mountain abiegnus. ix running and returning, like the cherubim, we may now resume our at

ols into the form of a lion" 11 weh note: in the sense used here, it might be more accurate to say "neshamiah. 12 ruach: the third form, the mind, the reasoning power, that which possesses the knowledge of good and evil. 13 malkuth: the tenth sephira. 14 the supreme and secret title of kether. 15 the great extreme of the yi king. 16 i.n.r.i. 17 or "mildness" the pillar on the right being that of "mercy" and that on the left "justice" these refer to the qabalistic tree of life. 18 binah: the third sephira, the understanding. she is the supernal mother, as distinguished from malkuth, the inferior mother (nun) is attributed to the understanding; its value is 50 "vide "the book of concealed mystery" sect. 40. i. the foundations of the temple. ii. the scaffolding of the temple. iii. the portal

ar of the freedom of souls is not the brawling of slaves in the wine-dens, or the haggling of the shopmen in the market-place; it is the baring of the brand of life, that unsheathing of the sword of strength which lays all low before the devastation of its blade. life must be held in 210 contempt- the life of self and the life of others. here there must be no weakness, no sentiment, no reason, no mercy. all must taste of the desolation of war, and partake of the blood of the cup of death. o! warriors, ye cannot be too savage, to barbarous, too strong. on, o storm-blown sons of the fire of life! success is your password; destruction is your standard; victory is your reward! heed not the shrieking of women, or the crying of little children; for all must die, and not a stone must be left stan

a glittering crown of light; and as the warrior walks upright with the fearlessness of disdain in his eyes, so does the king walk with bowed head, finding love and beauty wherever he goeth, and whatever he doeth is true and lovely, for having conquered his self, he ruleth over his self by love alone, and not by the laws of good and evil, neither proudly nor disdainfully, neither by justice nor by mercy. good and evil is not his, for he hath become as an higher intelligence, 216 as an art enshrined in the mind; and in his kingdom actions no longer defile, and whatever his heart inclineth him to do, that he doeth purely and with joy. and as the countenance of a singer may be ruddy or white, fair or dark, nevertheless, the redness or the whiteness, the fairness or the darkness, affect not the

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eph 1 s. of primum mobile hb:mem-final hb:yod hb:lamed hb:gemel hb:lamed hb:gemel hb:heh hb:taw hb:yod hb:shin hb:aleph hb:resh crown. hb:resh hb:taw hb:koph 1 3 s. of the zodiac hb:taw hb:vau hb:lamed hb:samekh hb:mem wisdom. hb:heh hb:mem hb:koph hb:chet 2 6 s. of saturn hb:yod hb:aleph hb:taw hb:bet hb:shin understanding. hb:heh hb:nun hb:yod hb:bet 3 10 s. of jupiter hb:qof hb:dalet hb:tzaddi mercy. hb:dalet hb:samekh hb:chet 4 15 s. of mars hb:mem-final hb:yod hb:dalet hb:aleph hb:mem strength. hb:heh hb:resh hb:vau hb:bet hb:gemel 5 21 s. of sol hb:shin hb:mem hb:shin beauty. hb:taw hb:resh hb:aleph hb:peh hb:taw 6 28 s. of venus hb:heh hb:gemel hb:vau hb:nun victory. hb:chet hb:tzaddi hb:nun 7 36 s. of mercury hb:bet hb:koph hb:vau hb:koph splendour. hb:dalet hb:vau hb:heh 8 45 s. o

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

im gbvr, and alh, eloh, and the angelic name shrpim, seraphim (isa. vi. 6. this sephira is also called pchd, pachad, fear. the number 6. and from these two issued the uniting sephira, thparth, tiphereth, beauty or mildness, represented by the divine name alvh vdoth, eloah va-daath, and the angelic names, shinanim, shnanim (ps. lxviii. 18, or mlkim, melakim, kings. thus by the union of justice and mercy we obtain beauty or clemency, and the second trinity of the sephiroth is complete. this sephira, or "path" or "numeration- for by these latter appellations the emanations are sometimes called- together with the fourth, fifth, seventh eighth, and ninth sephiroth, is spoken of as zoir anpin, zaur anpin, the lesser countenance, microprosopus, by way of antithesis to macroprosopus, or the vast c

r, and middle. now, these three are represented thus: the supernal, or highest, by the crown, kether; the middle by the king, and the inferior by the queen; which will be the greatest trinity. and the earthy correlatives of these will be the primum mobile, the sun and the moon. here we at once find alchemical symbolism. the sephiroth are futher divided into three pillars- the right-hand pillar of mercy, consisting of the second, fourth, and seventh emanations; the left-hand pillar of judgment, consisting of the third, fifth, and eighth; and the middle pillar of mildness, consisting of the first, sixth, ninth, and tenth emanations. in their totality and unity the ten sephiroth represent the archetypal man, adm qdmvn, adam qadmon, the protogonos. in looking at the sephiroth constituting the

ith the shells. 24. number of the elders; and 72 3. 72 is the "divided name" 99 26. ihvh. jehovah, as the dyad expanded, the jealous and terrible god, the lesser countenance. the god of nature, fecund, cruel, beautiful, relentless. 28. mystic number of netzach, kch "power" 31. la "not; and al "god" in this part i("nature as it is) the number is rather forbidding. for al is the god-name of chesed, mercy; and so the number seems to deny that name. 32. number of sephiroth and paths, 10+ 22. hence is completion of perfection. finality: things as they are in their totality. ahihvh, the combined ahih and ihvh, macroprosopus, and microprosopus, is here. if we suppose the 3 female letters h to conceal the 3 mothers a, m, sh, we obtain the number 358, messiach, q.v. note 32= 25, the divine will ext

. the number of the gates of binah, whose name id death (50= hb:nun= by tarot "death. 51. an, pain. na, failure. advm, edom, the country of the demon kings. there is much in the qabalah about these kings and their dukes; it never meant much to me, somehow. but 51 is 1 short of 52. 100 52. aima, the fertilised mother, the phallus (hb:yod) thrust into ama. also bn, the son. note 52= 13 x 4, 4 being mercy and the influence of the father. 60. samekh, which in full spells 60 x 2= 120 (q.v, just as yod, 10 in full spells 10 x 2= 20. in general, the tens are "solidifications" of the ideas of the units which they multiply. thus 50 is death, the force of change in its final and most earthy aspect. samekh is "temperance" in the tarot: the 6 has little evil possible to it; the worst name one can call

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ession is also of darkness. 6 an immense eagle-angel is before me. his wings seem to hide all the heaven. he cried aloud saying: the voice of the lord upon the waters: the terror of god upon mankind. the voice of the lord maketh the skies to tremble: the stars are troubled: the aires fall. the first voice speaketh and saith: cursed, cursed be the earth, for her iniquity is great. oh lord! let thy mercy be lost in the great deep! open thine eyes of flame and light, o god, upon the wicked! lighten thine eyes! the clamour of thy voice, let it smite down the mountains! let us not see it! cover we our eyes, lest we see the end of man. close we our ears, lest we hear the cry of woman. let none speak of it: let none write it: i, i am troubled, my eyes are moist with dews of terror: surely the bit

h not, and the infinite within goeth indeed; but it is no odds, else were the space-marks confounded. and now the angel is but a shining speck of blackness in the midst of a tremendous sphere of liquid and vibrating light, at first gold, then becoming green, and lastly pure blue. and i see that the green of libra is made up of the yellow of air and the blue of water, swords and cups, judgment and mercy. and this word tan meaneth mercy. and the feather of maat is blue because the truth of justice is mercy. and a 57 voice cometh, as it were the music of the ripples of the surface of the sphere: truth is delight (this means that the truth of the universe is delight) another voice cometh; it is the voice of a mighty angel, all in silver; the scales of his armour and the plumes of his wings are

ut the universe was "not" shaken. and that is the exact truth; so that the rational mind which is interpreting these spiritual things is offended; but, being trained to obey, it setteth down that which it doth not understand. for the rational mind indeed reasoneth, but never attaineth unto understanding; but the seer is of them that understand. and the angel saith: behold, he hath established his mercy and his might, and unto his might is added victory, and unto his mercy is added splendour. and all these things hath he ordered in beauty, and he hath set them firmly upon the eternal rock, and therefrom he hath suspended his kingdom as one pearl that 90 is set in a jewel of threescore pearls and twelve. and he hath garnished it with the four holy living creatures for guardians, and he hath

ghter, and i laugh when i will slay. and they have thought that i could not 94 smile, but i smile upon whom i would seduce. o inviolable one, that canst not be tempted. if thou canst command me by the power of the most high, know that i did indeed tempt thee, and it repenteth me. i bow myself humbly before the great and terrible names whereby thou hast conjured and constrained me. but thy name is mercy, and i cry aloud for pardon. let me come and put my head beneath thy feet, that i may serve thee. for if thou commandest me to obedience in the holy names, i cannot swerve therefrom, for their first whispering is greater than the noise of all my temptests. bid me therefore come unto thee upon my hands and knees that i may adore thee, and partake of thy forgiveness. is not thy mercy infinite

, and they have stamped with their feet upon the earth, and cried: it moveth not. therefore hath earth opened with strong motion, like the sea, and swallowed them. yea, she hath opened her womb to them that lusted after her, and she hath closed herself upon them. there lie they in torment, until by her quaking the earth is shattered like brittle glass, and dissolved like salt in the waters of his mercy, so that they are cast upon the air to be blown about therein, like seeds that shall take root in the earth; yet turn they their affections upward to the sun. but thou, be thou eager and vigilant, performing punctually the rule. is it not written "change not so much as the style of a letter? depart therefore, for the vision of the voice of the ninth aethyr that is called zip is passed. then

been wholly that which thou art, thou shouldst have been caught up in the full vision that is unspeakable for horror. and thou shouldst have beheld the face of the magician that thou hast not been able to behold- of him from whom issue forth the severities that are upon malkuth, and his name is misericordia dei. and because he is the dyad, thou mayest yet understand in two ways. of first way, the mercy of god is that mercy which jehovah showed to the amalekites; and the second way is utterly beyond thine understanding, for it is the upright, and thou knowest nothing but the averse- until wisdom shall inform thine understanding, and upon the base of the ultimate triangle arise the smooth point. veil therefore thine eyes, for that thou canst not master the aethyr, unless thy mystery match it

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ephiroth in the tree of life, viz: malkuth, jesod, hod, and netzach, and the outer side of paroketh,8 which latter formeth the east of the temple" the plan of the temple as arranged in this grade is shown on the adjoining diagram; therein it will be seen that it contains two pillars or obelisks. these two pillars, which are respectively in netzach and hod, need careful explanation. they represent mercy and severity, the former being white and in netzach, the latter black and in hod. their bases are cubical and black to represent the earth element in malkuth; the columns are respectively white and black to manifest eternal balance of the scales of justice. 245 4 hb:yod stands for chokmah, and hb:heh for binah, hb:vau for the rest except malkuth which is the final h. 5 father and (glorified)

ivine light may shine into the darkness. in explaining his own station the hierophant says "my place is on the throne of the east, which symbolises the rise of the sun of life and light. my duty is to rule and govern this hall in accordance with the laws of the order. the red colour of my robe symbolises light: my insignia are the sceptre and the banner of the east, which signify power and light, mercy and wisdom: and my office is that of the expounder of the mysteries" then follows the purification of the hall and the members by water and by fire, after which the hierophant orders the mystic circumambulation to take place in the path of light. the procession of officers and members is then formed in the north, in readiness for the mystic circumambulation in the path of light. it is formed

m the infinite flame. after the kerux comes the hegemon, the translator of the higher self, leading the candidate, then the stolistes and dadouchos. once they pass round the temple in solemn procession: it is the foundation in darkness of the binah angle of the whole triangle of the ineffable light. the hierophant knocks once as then pass him, and the hiereus does likewise, as the affirmations of mercy and vengeance respectively. a second time they pass the hierophant affirming the commencement of the formulation of the angle of chokmah. the "kerux" then bars the candidate's passage to the west, saying "child of earth! unpurified and unconsecrated! thou canst not enter the path of the west" 21 a later edition of the ritual, issued subsequent to the horos scandals, reads "an awful and aveng

me, saith the guardian of the west, unless thou canst tell me my name" in this challenge is signified the knowledge of the formula; and that without the formula of horus being formulated in the candidate, that of osiris cannot be grasped. to the candidate this appears as the anger of god; for he cannot as yet comprehend that before mildness can be exercised rightly the forces both of severity and mercy must be known and wielded. therefore the "hegemon" answers for him "darkness is thy name! thou art the great one of the path of the shades" the hegemon then suddenly lifts the veil, and the candidate sees before him standing on the steps of the throne the hiereus with sword pointed to his breast. slowly sinking the blade the "hiereus" says "child of earth, fear is failure: be thou therefore

the commencement of the formulation of the angle of kether. once again is the candidate purified with water and consecrated by fire; and the 256 hoodwink is slipped up to give a glimpse of the light as dimly seen through darkness yet heralding a glory which is in the beyond. the "hierophant" then slowly lowering his sceptre, says "child of earth! remember that unbalanced force is evil. unbalanced mercy is but weakness: unbalanced severity is but oppression. thou hast known me; pass thou on unto the cubical altar of the universe" thus formulating the force of the hidden central pillar. the hierophant then leaveth his throne and passeth between the pillars, halting at either the station of harpocrates, the place of the evil triad, or at the east of the altar. the hiereus standeth on the left

izon, as he ever is when the moon is increasing above" the "hierophant" then leads the practicus to the serpent of brass, and says "this is the serpent nehushtan, which moses made 'and he set it upon a pole- that is, he twined it about the middle pillar of the sephiroth, because that is the reconciler between the fires of geburah (seraphim, fiery serpents) or severity, and the waters of chesed or mercy. this serpent is also a type of christ the reconciler, also it is known as nogah amongst the shells, and the celestial serpent of wisdom 'but the serpent of the temptation was the serpent of the tree of the knowledge of good and of evil, and not the serpent of the tree of life" illustration on page 278 approximated below_ aries_ gemini_ taurus aquarius cancer scorpio leo_ virgo_ libra_ sagit

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rred, more heavily than is usual, with the little black tails in the form of "fleurs-de-lis "in extreme contrast to this monster was a young girl crouching upon the floor. at first sight one would have hardly suspected a human form at all, for from her head flowed down on all sides a torrent of exquisite blonde gold, that completely hid her. only two little hands looked out, clasped, pleading for mercy, and a fairy child-face, looking up- in vain- to that black heart of hatred. even as i gazed the woman hissed out so frightful a menace that my blood ran chill. the child shrank back into herself. the other raised her whip. i leapt into the room. the old hag spat one infamous word at me, turned on me with the whip. 117 "this time i was under no illusions about the sanctity of womanhood. with

ly finished when the door of the house opened, and an old man, his face scarred, one lip cut half away in some old brawl, so that he grinned horribly and askew, rushed out at me, a rapier in his hand. my stiletto, though long beyond the ordinary, was useless against a tool of such superior reach "a last wrench gave me the ermine cloak, an invaluable parry. could i entangle his sword, he was at my mercy. he saw it, and fenced warily. indeed, i had the upper hand throughout. threatening to throw the cloak, catch his 120 sword, blind him, rush in with my dagger- he gave back and back in a circle round the courtyard "no sound came from the room above. probably we three were alone. the fight was not to be prolonged for ever; the weight of the fur would tire me soon, counterbalance the advantage

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lisman that it shall be irresistible to heal the sick, to alleviate pain, to give health and strength: to the welfare of mankind and the glory of god [i invoke the higher by the first prayer in 5= 6, and make the sign of the cross on the talisman. purify talisman, fire and water. the invoking ritual of the hexagram of jupiter is performed""the great invocation of amoun."16 hail unto thee, lord of mercy! hail, i say, unto thee, the father of the gods! o thou, whose golden plumes stream up the sky in floods of light divine! thou, whose head is as a sapphire, or the vault of the unchanging sky! thou, whose heart is pitiful; where the rose dawn shines out amid the gold! thou, unchanging and unchangeable; whom the eagle follows; whom the serpent doth embrace; o thou that standest on the scorpio

to strengthen the infirm, to quiet the pain of mortal men! grant that this work be unto it for a salvation, and a very invocation of thy light divine, and a very link with the immortal soul of man! let it be pure and strong, that at last it may attain even unto the eternal godhead in the veritable khabs am pekht! konx om pax! light in extension! amen. and for ourselves we pray, that this work of mercy that we have wrought to-night be for us a link with thy divine mercy, that we may be merciful, even as thou art merciful, o our father which art in heaven! that the benignant eye of the most holy and concealed, the ancient one of days, may open upon us, unto the glory of thine ineffable name "amen" 196 let us finally invoke the divine light upon this gentle spirit we have created, that its p

even as thou art merciful, o our father which art in heaven! that the benignant eye of the most holy and concealed, the ancient one of days, may open upon us, unto the glory of thine ineffable name "amen" 196 let us finally invoke the divine light upon this gentle spirit we have created, that its paths may be light, and its way unto the white glory sure! by sacrifice of self shalt thou attain! by mercy and by peace shall be thy path! for i know that my redeemer liveth and that he shall stand at the latter day upon the earth. be thy mind open unto the higher! be thy heart the centre of light! be thy body the temple of the rosy cross! and now i finally invoke upon thee power and might irresistible: to heal the sick, to alleviate pain, to strengthen and to restore to health! 21. ahih. ihshvh

e darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of ages answer d unto my soul: child of earth! the light shineth in the darkness; but the darkness comprehendeth it not [now formulate before thee a great angel torch-bearer saying] arise! shine! for thy light is come! 201 [pass round the temple to the south, face west and halt: formulate the ideal20 of divine mercy: and then that of divine justice: aspiring with all thy heart unto each, and say] come unto me! o lord of love and pity, come unto me, and let me live in thy love! let me be merciful even as my father in heaven is merciful, for thou hast said: blessed are the merciful, for they shall obtain mercy. grant unto me that i may attain unto thy peace, wherein is life for evermore. come unto me, o l

st tell me my name [saith the aspirant] darkness is thy name: thou art the great one of the paths of the shades [saith the great one of the night of time] child of earth! remember that fear is failure: be thou therefore without fear: for in the heart of the coward, virtue abideth not! thou has known me now, so pass thou on [pass to the north, and exalt again thy mind unto the contemplation of the mercy and justice of our god, repeating the foregoing prayers; then say] purify me with hyssop and i shall be clean: wash me and i shall be whiter than snow! o send forth thy light and thy truth, let them lead me, let them guide me unto thy holy hill, to thy dwelling-place! 202 dim before me looms the mighty gate of the east! on the right the pillar of fire, on the left the pillar of cloud: stretc

g] thou canst not pass by me, saith the guardian of the east, except thou canst tell me my name [saith the aspirant "light dawning in the darkness" is thy name: the light of a golden day [saith the osiris] 20 these are the two pillars of the tree of life; the first containing the sephira chesed, and the second the sephira geburah. child of earth! remember that unbalanced force is evil: unbalanced mercy is but weakness, unbalanced severity is but cruelty and oppression. thou hast known me now: so pass thou on unto the cubical altar of the universe [pass to the west of the altar, project astral to between the pillars, kneel at altar and repeat in astral "the prayer of osiris" lord of the universe, the vast and the mighty one! ruler of light and of darkness: we adore thee and we invoke thee!

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pent, answered him and said: 53. i sailed over the sky of nu in the car called millions-of-years, and i saw not any creature upon seb that was equal to me. the venom of my fang is the inheritance of my father, and of my father's father; and how shall i give it unto thee? live thou and thy children as i and my fathers have lived, even unto an hundred millions of generations, and it may be that the mercy of the mighty ones may bestow upon thy children a drop of the poison of eld. 54. then the humming-bird was afflicted in his spirit, and he flew unto the flowers, and it was as if naught had been spoken between them. yet in a little while a serpent struck him that he died. 55. but an ibis that meditated upon the bank of nile the beautiful god listened and heard. and he laid aside his ibis way

f the way. then springs the statue from the clay, and all god's doubted fatherhood is seen to be supremely good. live within the sane sweet sun! leave the shadow-world alone! olympas. there is a crown for every one; for every one there is a throne! marsyas. that crown is silence. sealed and sure! that throne is knowledge perfect pure. below that throne adoring stand 39 virtues in a blissful band; mercy, majesty and power, beauty and harmony and strength, triumph and splendour, starry shower of flames that flake their lily length, a necklet of pure light, far-flung down to the base, from which is hung a pearl, the universe, whose sight is one globed jewel of delight. fallen no more! a bowered bride blushing to be satisfied! olympas. all this, of once the eye unclose? marsyas. the golden cro

ristics of opium are perfectly applicable to hashish. in the one case, as in the other, the intelligence, formerly free, becomes a slave; but the word "rapsodique" which defines so well a train of thought suggested and dictated by the exterior world and the accident of circumstance, is in truth truer and more terrible in the case of hashish. here the reasoning power is no more than a wave, at the mercy of every current and the train of thought is infinitely more accelerated and more "rapsodique" that is to say, clearly enough, i think, that hashish is, in its immediate effect, much more vehement than opium, much more inimical to regular life; in a word, much more upsetting. i do not know if ten years of intoxication by hashish would being diseases equal to those caused by ten years of opiu

hmaelites that the assassins are sprung) allowed its adoration to stray far beyond the lingam-yoni; that is to say, to the absolute worship of the lingam, exclusive of the feminine half of the symbol. there would be nothing unnatural, every man being the symbolic representation of history, in seeing an obscene heresy, a monstrous religion, arise in a mind which has cowardly given itself up to the mercy of a hellish drug and which smiles at the degradation of its own faculties. since we have seen manifest itself in hashish intoxication a strange goodwill toward men, applied even to strangers, a species of philanthropy made rather of pity than of love (it is here that the first germ of the satanic spirit which is to develop later in so extraordinary a manner shows itself, but which goes so f

vouring to project the speaking conscious self to the place of the hierophant (in this case the throne of the east. then let him slowly mentally formulate before him the eidolon of a great angelic torch-bearer: standing before him as if to lead and light his way. l. following it, let the aspirant circumambulate and pass to the south, there let him halt and aspire with his whole will: first to the mercy side of the divine ideal, and then unto the severity thereof. and then let him imagine himself as standing between two great pillars of fire and of cloud, whose bases indeed are buried in black enrolling clouds of darkness: which symbolise the chaos of the world of assiah, but whose summits are lost in glorious light undying: penetrating unto the white glory of the throne of the ancient of d

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irst and final test if thou or i be he. take heed" he backed his horse, covered his breast, drove his spurs home, and rode upon that knight. his lance-head fairly struck the barred strength of his morion, and rolled the stranger in the muck "now, by god's death" quoth palamede, his sword at work "i will not leave so much of thee as god might feed his sparrows with. as i believe the sweet christ's mercy shall avail, so will i not have aught for thee; since every bone of thee may rail against me, crying treachery. 100 thou hast lied. i am the chosen knight to slay the questing beast for men; i am the loyal son of light, sir palamede the saracen! thou wast the subtlest fiend that yet hath crossed my path. to say thee nay i dare not, but my sword is wet with thy knave's blood, and with thy cla

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ng result: the figure of d.a: leaning on an ice-axcw was clearly seen, but at first it was a shade difficult to fix. the figure at once went 35 to my left, and stayed there; then i observed a scarlet tiphereth above the head and the blue path of hb:gemel (gimel) going upwards. around the head was bluish light, and tiphereth was surrounded by 156 the ak sic egg of spirit set between the pillars of mercy and severity with a ray of light descending upon it from kether. 157 there golden dawn symbol here meditated upon consisted of a white triangle surmounted by a red cross. see diagram 4. 158 this meditation took place whilst p. was on a journey. 159 these meditations are called objective cognitions, by concentrating on certain nerve centres super-physical sensations are obtained. rays as of a

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rt thou? libra "still hidden, recites from swinburne's "atalanta" we have seen thee, o love, thou art fair; thou art goodly, o love; thy wings make light in the air as the wings of a dove "etc. famine, and blighting of corn, when thy time was come to be born [libra "appears and confronts her" all these we know of; but thee who shall discern or declare "etc. wilt thou utterly bring to an end? have mercy, mother! venus. nay, brother, thou art the chiefest of my chosen. libra. alas. venus. yea, brother: in the end all turn to me, and all return to me. isis am i, and from my life are fed all showers and suns, all moons that wax and wane; all stars and streams, the living and the dead, the mystery of pleasure and of pain. 87 i am the mother! i the speaking sea! i am the earth and its fertility!

ALEISTER CROWLEY EQUINOX EQ I 6

at forcefulness; let him rise next swollen and straining; let him dash back the hood from his head and fix his basilisk eye upon the sigil of the demon. then 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

oh yes, my cat! you shall have milk. i will strike a rock for you. milk and honey" she started up suddenly, and put her hands to her face, then threw them round his neck "edgar, darling" she cried "your pussy has had such a dreadful dream. come and love his girl" he dared not tell her that she had tried and failed, that she had come come sic back as she set out. he flung his will into that act of mercy; his kisses ravished her into delight. it was late morning when they woke, faint with rapture, fresh kisses blossoming on their young lips, as the sun himself lit their awakening with his love. only then came memory, and solemnity, and sorrow "i must catch the four o'clock" he said, as he left her "one of these addresses always finds me. telegraph if you need me. i would come from the ends o

ALEX SANDERS THE KING OF THE WITCHES

g how modem .witchcraft had evolved using. symbolism .instead of ritual murder. without giving.away secrets, he assuredthem that.the powers he could raise were everything. anyone could wish for, and that the gods must be satisfied .else they would refuse to .manifest themselves. when they had calmed down.somewhat, he decided to make his escape before the lounge became deserted and he was at their mercy. even his familiars, he felt, could not protect him for long against three men of such evil intent. he rose and bade them goodnight 'we shall breakfast with you' they told him 'perhaps you,?ll have changed your mind by morning' not committing himself> alex went upstairs to his room. long before dawn he packed his overnight bag and left the hotel, informing the desk clerk that he had been cal

to say' 63. ifthey try to make you speak ofthe brotherhood, do not. 64. buhftheytrytemake you speak of impossibilities such as flying through the. air, consorting with a christian devil or sacrificing children, or eating men's flesh; 6s. to obtain relief from torture say 'i had an evil dream, i was beside myself, i was crazed' 66. not all magistrates are bad, if there be an excuse, they may show mercy. 67. ifyou have confessed ought, deny it afterwards, say you babbledunder torture, say you knew not what you said. 68. ifyeu are condemned, fear not. 69. the brotherhcod is powerful and will help you to escape if you stand steadfast, but if you betray ought there is no hope for you in this life or in that to come. 70. be sure, if steadfast you go to the pyre, drugs win reach you, you will fe

o, eko azarak' which is sung in all esbats, the high priest, clad in a red velvet robe-he is the only witch allowed to be dressed-stands before the altar and proclaims he is the elder. giving his secret witch name, he recites the proclamation in runic, of which he understands only part. he outstretches his arms and legs to represent the pillars of life; his trunk is the tree of life, and his arms mercy and justice. beside him the high priestess, holding her sword above her head, invokes the power while all the other witches sit and face her. as she speaks, two male witches go to the initiate and bind his hands behind his back with cord, one end of which is then tied to his ankles. he knows he has to keep k.w.-io* 145 perfectly still at this moment for the high priestess goes towards him ho

ALEXANDRIAN BOOK OF SHADOWS OCCULT

. 63. if they try to make you speak of the brotherhood, do not. but if they try to make you speak of impossibilities such as flying through the air, consorting with a christian devil or sacrificing children, or eating men's flesh, 64. 65. to obtain relief from torture say "i had an evil dream, i was beside myself, i was crazed" 66. not all magistrates are bad, if there be an excuse, they may show mercy. if you have confessed aught, deny it afterwards, say you babbled under torture, say you knew not what you said. 67. 68. if you are condemned, fear not. the brotherhood is powerful and will help you to escape if you stand steadfast, but if you betray aught there is no hope for you in this life or in that to come. 69. be sure, if steadfast you go to the pyre, drugs will reach you, you will fe

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

of the world as california, in those tropical countries where the air is pure and dry, and the rays of the sun are recognised as being specially beneficial. relations between man and this group of devas are very close, but fraught as yet with much danger to man. these devas are of a very powerful order, and, along their own line, are further evolved than man himself. unprotected man lies at their mercy, and in this lack of protection, and man's failure to understand the laws of magnetic resistance, or of solar repulsion comes, for instance, the menace of sunstroke. when the etheric body and its assimilative processes are comprehended scientifically, man will then be immune from dangers due to solar radiation. he will protect himself by the application of the laws governing magnetic repulsi

e logos, they occultly form the "body of death" this brings us to the point which we are seeking to make anent this third group of the lowest devas. they are very destructive where man is concerned, for they embody the final and therefore powerful vibration of the past system, the conscious activity of dense matter. hence there is consequently a profound truth in the statement that man is at the "mercy of the elements" man can physically be burned and destroyed by fire; he is helpless before volcanic action, and cannot protect himself from the ravages of fire, unless in the initial stages of such deva endeavour. the occult importance of the war man wages on the fire devas for instance is very real in connection with the fire department in any city. the time lies far ahead as yet, but it wi

ALICE A BAILEY05 THE LIGHT OF THE SOUL

vibration to respond to the love nature of his own ego, and through that unifying principle all hearts everywhere are open to him. through tenderness, that compassionate understanding works out into practical expression. his activities are no longer in-going and self-centred but are out-going and inspired by an unselfish heartfelt desire to serve and aid. this state of feeling is sometimes called mercy, and characterizes all the servers of the race. it involves active help, unselfish intent, wise judgment and loving activity. it is free from any wish for reward or recognition. this has been beautifully covered by h. p. blavatsky in the voice of the silence in the following words "let thy soul lend its ear to every cry of pain like as the lotus bares its heart to drink the morning sun. let

to trace the analogy between the three parts of solomon's temple, and that of the "temple of the holy spirit" the human frame. the outer court corresponds to those energies and their corresponding organs found below the diaphragm. the holy place is the centres and organs in the upper part of the body from the throat to the diaphragm. the holy of holies is the head where is the throne of god, the mercy seat, and the overshadowing glory. when these three aspects of freedom have been gained and the man is no longer dominated by the water, the mire or physical plane life, then "the power of ascension" is gained and he can ascend into heaven at will. the christ or spiritual man can stand upon the mountain of ascension, having passed through the four crises or points of control from the birth t

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

ful and difficult person to live with. in healing, the best fourth ray method is massage and magnetism, used with knowledge. the method of approaching the path will be by self-control, thus gaining equilibrium amongst the warring forces of the nature. the lower and extremely dangerous way is by hatha yoga. the fifth ray of lower mind special virtues: strictly accurate statements, justice (without mercy, perseverance, common-sense, uprightness, independence, keen intellect. vices of ray: harsh criticism, narrowness, arrogance, unforgiving temper, lack of sympathy and reverence, prejudice. virtues to be acquired: reverence, devotion, sympathy, love, wide-mindedness. this is the ray of science and of research. the man on this ray will possess keen intellect, great accuracy in detail, and will

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

ort which suffering brings to them, they believe in following the steps of the christ who went about doing good, or because of a natural, deep-seated life tendency. this is a hopeful and finalising unfoldment. aspirants will eventually find out (when the physical and emotional phases of the integration are over) that there follows a phase of intelligent service, motivated in the first instance by mercy, then by conviction of its essentiality, then by a stage of definitely spiritual ambition, then by a submissive following of the example of the hierarchy, and finally by the activity of the quality of pure love; this pure love increasingly expresses itself as the higher integration of soul and personality proceeds. all these phases of intention and of techniques are right in their own place

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

se the finer values, the more correct point of view, the higher idealism, and the spirit of synthesis and of cooperative unity. cooperative unity differs from an enforced unity in that the subjective spirit and the objective form are functioning towards one recognised end. today, such a thing as a true democracy is unknown, and the mass of the people in the democratic countries are as much at the mercy of the politicians and of the financial forces as are the people under the rule of dictatorships, enlightened or unenlightened. these latter might be regarded as selfish idealists. but i would have you here note the word "idealist! when, however, the world has in it more truly awakened people and more thinking men and women, we shall see a purification of the political field taking place, an

he work of the hierarchy is handicapped by the attitudes of men with no perspective and much selfishness, of no cruelty but of stupid thinking. these men in the houses of legislature in the various united nations, in parliament, in congress, and in the churches plead for the cessation of the war before victory is won and before the enemies of humanity are beaten to their knees in supplication for mercy and in a demand for peace. they see the end of business as they have known it; they see the familiar landmarks of their comfortable world disappearing; they dislike the results of the war as it affects them; or they cannot bear the general suffering and prompted by pity they demand an immediate peace. others are prompted by isolationism and the desire to withdraw from participation in the mi

know. do i need to ask you to work individually and in the place where you are for national and world unity? must i plead with you to do what you can to heal divisions, and thus render effective that basic integrity which should unite the three major world powers through which the hierarchy is attempting to work? do i need to enjoin the necessity to counteract hate with justice, understanding and mercy? have i to continue explaining the need for the complete triumph of the forces of light, for the triumphant progress of the armies of the united nations, and for that triumph to be won first of all on spiritual levels and then carried through with commonsense and persistence on to the physical side of life, as well as in the intervening mental world? do i need to ask for the control of emoti

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

ompassion. how many gates are there, o passer on the way? the gates are seven, each leading to the centre of a great sphere of bliss. by the one who seeks to know, the first gate must be found. that entered, in periodic cycles he will find the other six. you speak of wide compassion as the key that opens wide the gates. explain in words the simplest the need that this involves. the need of gentle mercy, which knows and sees yet understands; the need of tears of crystal to wash away a brother's sins; the need of fiery courage that can hold a brother's hand, and lift and elevate him though all the world cry "nay; the need of comprehension, that has experienced and knows; the occult sense of oneness must guide unto the gate. what else will lead a man to the portal of the path? compassion firs

ALICE BAILEY THE LABOURS OF HERCULES

again the same old phenomena of materialization, spirit communication and manifestations. i make here no reference to the truly scientific investigations of those who go deeply into this research, and who are equipped so to do. i refer to the ignorant participation in- 45- the labours of hercules certain types of seance room work. this intrigues the average man or woman [74] and puts them at the mercy of the equally ignorant medium or the charlatan, for they are unequipped to verify in any way that which they see and hear. the serpent may take the form of the more common aspect of psychic phenomena. the aspirant becomes interested in automatic writing, or he learns to sit and listen to "voices, he becomes astrally clairvoyant or clairaudient, and adds to the confusion of the physical plan

ng "ponder upon the lessons of the past (libra's assessment "twice have you slain that which you should love. learn why" that is all; and we are reminded that the personality remains outside the ashram (our teachers see only whatever light we bear. there is no special praise, hercules just passed, not cum laude; but the seventh labor was declared complete and the seventh gate passed. justice with mercy "if thou o god wilt be extreme to mark what is done amiss, o lord who may abide it" reflections of a libran before hercules captured the erymanthian boar, he sat at the table of pholos and drank heady wine. at this time he was [130] the soul of conviviality, seeking and finding pleasure. for hercules, as for all who assume the labor that must be performed in libra, the fumes of pleasure must

AN INTRO TO STUDY OF THE KABALAH

tion, but little above non-entity" the hindoo philosopher called matter a maya, a delusion. as already remarked the supreme being of the kabalah is found to be demonstrated in more than one aspect. at one time the inconceivable eternal power proceeding by successive emanations into a more and more humanly conceivable existence, formulating his attributes into conceptions of wisdom, beauty, power, mercy and governance; exhibiting these attributes first in a supernal universality beyond the ken of all spirits, angels and men, the first word of atziluth; then formulating a reflection of the same exalted essences on the plane of the pure spirits also inconceivable to man, the second word of briah. again is the reflection repeated, and the divine essence in its group of exalted attributes is co

ing arisen in his energy, there follow immediately two further emanations, the trio shining in the symbol of a radiant triangle. chkmh, chokmah, wisdom, the king, with the divine name ih, jah is the second sephira; binh, binah, understanding, the queen, and the divine name ihvh jehovah is the third sephira--the supernal triad" is demonstrated. then follow gdulh, gedulah, also called chsd, chesed, mercy, with the divine name al, el; and its contrast gburh, geburah, severity, also called pachad, fear, with the divine name alh, eloah; and the reflected triangle is completed by the sixth sephira, the sun, named tpart, tiphareth, or beauty, with the name alhim elohim; considered as a triangle of reflection with the apex below. the third triangle may be considered as a second reflection with the

nt of view we may regard the "tree of life" as a type of many divine processes and forms of manifestation, but these are symbols we use to classify our ideals, and we must not debase the divine emanations by asserting these views of the sephiroth are real, but only as conceivable by humanity. for example, the kabalah demonstrates the grouping of the ten sephiroth into three pillars; the pillar of mercy, the pillar of severity, and the pillar of mildness between them: these may also be associated with the three mother letters, a, m, sh; aleph, mem and shin. then again by two horizontal lines we may form three groups and consider these sephiroth to become types of the three divisions of man's nature, the intellectual, moral, and sensuous (neglecting malkuth, the material body, thus connectin

APOCALYPSE MOSES

sore and said 'what shall i do? i am in great distress' 2 and eve wept and said 'my lord adam, rise up and give me half of thy trouble and i will endure it; for it is on my account that this hath happened to thee, on my account thou art beset with toils and troubles' 3 but adam said to eve 'arise and go with my son seth near to paradise, and put earth upon your heads and weep and pray god to have mercy upon me and send his angel to paradise, and give me of the tree out of which the oil floweth, and bring it me, and i shall anoint myself and shall have rest from my complaint' chapter 10. 1 then seth and eve went towards paradise, and eve saw her son, and a wild beast assailing him, and eve wept and said' 2 woe is me; if i come to the day of the resurrection, all those who have sinned will c

f i begin to reprove thee' chapter 12. 1 then seth speaketh to the beast 'close thy mouth and be silent and stand off from the image of god until the day of judgment' 2 then saith the beast to seth 'behold, i stand off from the image of god' and he went to his lair. chapter 13. 1 and seth went with eve near paradise, and i they wept there, and prayed god to send his angel and give them the oil of mercy. 2 and god sent the archangel michael and he spake to seth 'seth, man of god, weary not thyself with prayers and entreaties concerning the tree which floweth with oil to anoint thy father adam. for it shall not be thine now, but in the end of the times. 3 then shall all flesh be raised up from adam till that great day,-all that shall be of the holy people. then shall the delights of paradise

APOCRYPHON OF JOHN

would be received on loan. for he who precedes someone does not lack, that he may receive from him. for rather, it is the latter that looks expectantly at him in his light "for the perfection is majestic. he is pure, immeasurable mind. he is an aeon-giving aeon. he is life-giving life. he is a blessedness-giving blessed one. he is knowledge-giving knowledge. he is goodness-giving goodness. he is mercy and redemption-giving mercy. he is grace-giving grace, not because he possesses it, but because he gives the immeasurable, incomprehensible light "how am i to speak with you about him? his aeon is indestructible, at rest and existing in silence, reposing (and) being prior to everything. for he is the head of all the aeons, and it is he who gives them strength in his goodness. for we know not

ower 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 she assists the whole creature, by toiling with him and by restoring him to his fullnes

8/16/2006 5:17 pm said to me "to that place where the angels of poverty go they will be taken, the place where there is no repentance. and they will be kept for the day on which those who have blasphemed the spirit will be tortured, and they will be punished with eternal punishment" and i said "lord, from where did the counterfeit spirit come" then he said to me "the mother-father, who is rich in mercy, the holy spirit in every way, the one who is merciful and who sympathizes with you (pl, i.e, the epinoia of the foreknowledge of light, he raised up the offspring of the perfect race and its thinking and the eternal light of man. when the chief archon realized that they were exalted above him in the height- and they surpass him in thinking- then he wanted to seize their thought, not knowing

ARADIA GOSPEL OF THE WITCHES

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

BASIL VALENTINE TWELVE KEYS

s comprehended in all. my friends, blessed are ye if, by listening to the words of the wise, ye can find this great stone, which has power to cure leprous and imperfect metallic bodies and to regenerate them; to preserve men in health, and procure for them a long life v v as it has hitherto kept the vital fire burning within me so long that i am weary of life, and yearn to die. for his wisdom and mercy, and for the gracious gift which he has bestowed upon me so long ago, i am bound to render god thanks, now and evermore. amen. when the old man had thus spoken, he vanished from their sight. but all who had heard him went each man to his house, and meditated on his words by day and by night. twelve keys of basil valentine 23 of 95 here follow the twelve keys of basilius valentinus, the bened

BLAVATSKY H P ANTHROPOGENESIS

ph-ra when unvowelled) means "to cipher" and therefore, also, we find plato stating that the deity geometrizes in fabricating the universe. the kabalistic book, the sepher jezirah, opens with a statement of the hidden wisdom of alhi in sephrim, i.e, the elohim in the sephiroth "in thirty and two paths, hidden wisdom, established jah, jhvh, tzabaoth, elohi of israel, alhim of life, el of grace and mercy- exalted, uplifted dweller on high, and king of everlasting, and his name- holy! in three sephrim: viz- b-s'ph-r, v-s'ph-r, v-siph-o-r "this comment sets forth 'the hidden wisdom' of the original text by hidden wisdom, that is, by the use of words carrying a special set of numbers and a special phraseology, which will set forth the very explanatory system which we find to fit so accurately i

history, that what is said below is all true, and relates to pre-historic facts. this is what is written in one passage "the kings of light have departed in wrath. the sins of men have become so black that earth quivers in her great agony. the azure seats remain empty. who of the brown, who of the red, or yet among the black (races, can sit in the seats of the blessed, the seats of knowledge and mercy! who can assume the flower of power, the plant of the golden stem and the azure blossom[[footnote(s* this may account for the similarity of the artificial mounds in the u. s. of america, and the tumuli in norway. it is this identity that led some american archaeologists to suggest that norwegian mariners had discovered america some one thousand years ago (vide holmboe's traces de bouddhisme

led down on earth in the allegory by bhagavant, or jupiter by kronos, all are the symbols of the human races. once landed on, and having touched this planet of dense matter, no snow-white wings of the highest angel can remain immaculate, or the avatar (or incarnation) be perfect, as every such avatar is[[footnote(s* saith uriel (chap. xxvi. v. 3, in the "book of enoch "all those who have received mercy shall for ever bless god the everlasting king" who will reign over them[[vol. 2, page] 484 the secret doctrine. the fall of a god into generation. nowhere is the metaphysical truth more clear, when explained esoterically, or more hidden from the average comprehension of those who instead of appreciating the sublimity of the idea can only degrade, than in the upanishads, the esoteric glossari

s of making it, or, at least two very different formulas to express its meaning- one reserved for priests-initiates, the other given to neophites and the profane. thus, for example, the initiate, carrying his hand to his forehead, said: to thee; then he added, belong: and continued, while carrying his hand to the breast- the kingdom; then, to the left shoulder- justice: to the right shoulder- and mercy. then he joined the two hands, adding: throughout the generating cycles 'tibi sunt malchut et geburah et chassed per aeonas- a sign of the cross, absolutely and magnificently kabalistic, which the profanations of gnosticism made the militant and official church completely lose (dogma et ritual, etc, vol. ii, p. 88) the "militant and official church" did more: having helped herself to what ha

BLAVATSKY H P COSMOGENESIS

nswered farther on, in the addendum to this book; meanwhile, we claim our rights of conceptionalists as against roscelini's materialistic views of realism and nominalism "has science" says one of its ablest advocates, edward clodd "revealed anything that weakens or opposes itself to the ancient words in which the essence of all religion, past, present, and to come, is given; to do justly, to love mercy, to walk humbly before thy god" provided we connote by the word god, not the crude anthropomorphism which is still the backbone of our current theology, but the symbolic conception of that which is life and motion of the universe, to know which in physical order is to know time past, present, and to come, in the existence of successions of phenomena; to know which, in the moral, is to know w

cube, the second one, and the pentacle within the egg. it is the ring called "pass not" for those who descend and ascend. also for those who during the kalpa are progressing towards the great day "be with us" thus were formed the rupa and the arupa: from one light seven lights; from each of the seven, seven times seven lights. the wheels watch the ring- stanza vi. 1. by the power of the mother of mercy and knowledge- kwan-yin- the "triple" of kwan-shai-yin, residing in kwan-yin-tien, fohat, the breath of their progeny, the son of the sons, having called forth, from the lower abyss, the illusive form of sien-tchang and the seven elements* 2. the swift and radiant one produces the seven laya centres, against which none will prevail to the great day "be-with-us" and seats the universe on thes

ohoo will never be deceived by the veil of maya" kwan-shai-yin is identical with, and an equivalent of the sanskrit avalokiteshwara, and as such he is an androgynous deity, like the tetragrammaton and all the logoi* of antiquity. it is only by some sects in china that he is anthropomorphized and represented with female attributes* when, under his female aspect, he becomes kwan-yin, the goddess of mercy, called the "divine voice* the latter is the patron deity of thibet and of the island of puto in china, where both deities have a number of monasteries (see part ii. kwan-shai-yin and kwan-yin[[footnote(s* hence all the higher gods of antiquity are all "sons of the mother" before they become those of the "father" the logoi, like jupiter or zeus, son of kronos-saturn "infinite time (or kala

principle becoming immediately enshrined in the seventh cosmic element, has to perform its septenary gyration throughout the cycle of being and forms, from the highest to the lowest; and then again from man to god. at the threshold of paranirvana it reassumes its primeval essence and becomes the absolute once more[[vol. 1, page] 136 the secret doctrine. stanza vi. 1. by the power of the mother of mercy and knowledge (a, kwan-yin* the "triple" of kwan-shai-yin, residing in kwan-yin-tien (b, fohat, the breath of their progeny, the son of the sons, having called forth from the lower abyss (chaos) the illusive form of sien-tchan (our universe) and the seven elements (a) the mother of mercy and knowledge is called "the triple" of kwan-shai-yin because in her correlations, metaphysical and cosmi

and become asuras only when dethroned by brahminical fancy. satan never assumed an anthropomorphic, individualized shape, until the creation by man, of a "one living personal god" had been accomplished; and then merely as a matter of prime necessity. a screen was needed; a scape-goat to explain the cruelty, blunders, and but too-evident injustice, perpetrated by him for whom absolute perfection, mercy, and goodness were claimed. this was the first karmic effect of abandoning a philosophical and logical pantheism, to build, as a prop for lazy man "a merciful father in heaven" whose daily and hourly actions as natura naturans, the "comely mother but stone cold" belie the assumption. this led to the primal twins, osiris-typhon, ormazd-ahriman, and finally cain-abel and the tutti-quanti of co

man. by whom, it may be asked, is any one killed? every man reaps the consequences of his own acts. anger, my son, is the destruction of[[vol. 1, page] 416 the secret doctrine. all that man obtains. and prevents the attainment of emancipation. the sages shun wrath. be not thou, my child, subject to its influence. let not those unoffending spirits of darkness be consumed; let thy sacrifice cease. mercy is the might of the righteous (vishnu purana, book i, ch. i. thus, every such "sacrifice" or prayer to god for help is no better than an act of black magic. that which parasara prayed for, was the destruction of the spirits of darkness, for his personal revenge. he is called a pagan, and the christians have doomed him as such, to eternal hell. yet, in what respect is the prayer of sovereigns

BLUE EQUINOX

pent, answered him and said: 53. i sailed over the sky of nu in the car called millionsof- years, and i saw not any creature upon seb that was equal to me. the venom of my fang is the inheritance of my father, and of my father.s father; and how shall i give it unto thee? live thou and thy children as i and my fathers have lived, even unto an hundred millions of generations, and it may be that the mercy of the mighty ones may bestow upon thy children a drop of the poison of eld. 54. then the humming-bird was afflicted in his spirit, and he flew unto the flowers, and it was as if naught had been spoken between them. yet in a little while a serpent struck him that he died. 55. but an ibis that meditated upon the bank of nile the beautiful god listened and heard. and he laid aside his ibis way

hink, could be more acceptable to the american mind, for no nation in the world believes in the schoolmaster and his methods as america believes in them, no nation venerates pedagogy so profoundly .but what is the good of style. i was asked yesterday .if it cannot be taught. mr. pound of course would not say that a man can be taught to be a poet or a prose-writer, but he is so pathetically at the mercy of .artistic principles. he is so puritanically conscious of artistic right and wrong, that he can never give us so much as a half-holiday from the ethical culture hall of his aesthetics. whether he is making a creative appearance, as in pavannes, or a critical appearance, as in divisions, he has to impose upon us the propinquity of ferule and desk. either by example or precept he must enfor

e path as far as master of the temple, it is legitimate to regard this second fragment, so called, as the further instruction; for the master of the temple must leave his personal progress to attend to that of other people, a task from which, 1 am bound to add, even the most patient of masters feels at times a tendency to revolt! 2. the voice of the candidates: shalt not thou, master of thine own mercy, reveal the doctrine of the heart? shalt thou refuse to lead thy servants unto the path of liberation? one is compelled to remark a certain flavour of sentimentality in the exposition of the .heart doctrine. perhaps due to the increasing age and weight of the authoress. the real reason of the compassion (so-called) of the master is a perfectly practical and sensible one. it has nothing to do

path of evolution. it is not so. minerals have no inherent power of motion save intramolecularly. plants grow and move, though but little. animals are free to move o every direction, and space itself is no hindrance to the higher principles of man. advance is in the direction of more continuous and more untiring energy. 31. the blessed ones have scorned to do so. the lion of the law, the lord of mercy, perceiving the true cause of human woe, immediately forsook the sweet but selfish rest of quiet wilds. from aranyani he became the teacher of mankind. after julai had entered the nirvana, he preached the equinox 46 on mount and plain, and held discourses in the cities, to devas, men and gods. reference is here made to the attainment of the buddha. it was only after he had abandoned the asce

he created a revolution in india by attacking the caste system, and by preaching his law created a karma so violent that even today its primary force is still active. the present .buddha. the master therion, is doing a similar, but even greater work, by his proclamation: do what thou wilt shall be the whole of the law. 32. sow kindly acts and thou shalt reap their fruition. inaction in a deed of mercy becomes an action in a deadly sin. thus saith the sage. this continues the diatribe against non-action, and points out that the ascetic is entirely deluded when he supposes that doing nothing has no effect. to refuse to save life is murder. 33. shalt thou abstain from action? not so shall gain thy soul her freedom. to reach nirvana one must reach self- knowledge, and self-knowledge is of lov

serpent, answered him and said: i sailed over the sky of nu in the car called millions-of- years, and i saw not any creature upon seb that was equal to me. the venom of my fang is the inheritance of my father, and of my father.s father; and how shall 1 give it unto thee? live thou and thy children as i and my fathers have lives, even unto an hundred millions of generations, and it may be that the mercy of the mighty ones may bestow upon thy children a drop of the poison of eld. then the humming-bird was afflicted in his spirit, and he flew unto the flowers, and it was as if naught had been spoken between them. yet in a little while a serpent struck him that he died. but an ibis that meditated upon the bank of nile the beautiful god listened and heard. and he laid aside his ibis ways, and b

BOOK OF ENOCH

ng will seize them, up to the ends of the earth. 1.6] and the high mountains will be shaken; and the high hills will be laid low and will melt like wax in a flame. 1.7] and the earth will sink, and everything that is on the earth will be destroyed, and there will be judgment upon all, and upon all the righteous. 1.8] but for the righteous: he will make peace, and he will keep safe the chosen, and mercy will be upon them. they will all belong to god, and will prosper and be blessed, and the light of god will shine on them. 1.9] and behold! he comes with ten thousand holy ones; to execute judgment upon them and to destroy the impious, and to contend with all flesh concerning everything that the sinners and the impious have done and wrought against him. 2) god's laws 2.1] contemplate all the

plete their tasks. 5.4] but you have not persevered in, nor observed, the law of the lord. but you have transgressed and have spoken proud and hard words with your unclean mouth against his majesty. you hard of heart! you will not have peace! 5.5] and because of this you will curse your days, and the years of your life you will destroy. and the eternal curse will increase and you will not receive mercy. 5.6] in those days, you will transform your name into an eternal curse to all the righteous. and they will curse you sinners forever. 5.7] for the chosen; there will be light, joy, and peace, and they will inherit the earth. but for you, the impious, there will be a curse. 5.8] when wisdom is given to the chosen they will all live, and will not again do wrong, either through forgetfulness

men, and have done as the sons of men do and have taken wives for themselves, and have become completely corrupt on the earth. 12.5] they will have on earth, neither peace, nor forgiveness of sin, for they will not rejoice in their sons. 12.6] the slaughter of their beloved ones they will see; and over the destruction of their sons they will lament and petition forever. but they will have neither mercy nor peace. 13.1] and enoch went and said to azazel "you will not have peace. a severe sentence has come out against you that you should be bound. 13.2] and you will have neither rest nor mercy, nor the granting of any petitions, because of the wrong which you have taught, and because of all the works of blasphemy and wrong and sin which you have shown to the sons of men" 13.3] and then i wen

and say hard things about his glory. here they will gather them together, and here will be their place of judgment. 27.3] and in the last days there will be the spectacle of the righteous judgment upon them, in front of the righteous, forever. for here, the merciful will bless the lord of glory the eternal king. 27.4] and in the days of the judgment on them they will bless him, on account of his mercy, according as he has assigned to them their lot" 27.5] then i myself blessed the lord of glory, i addressed him, and i remembered his majesty, as was fitting. 28.1] and from there, i went towards the east, to the middle of the mountain of the wilderness, and i saw only desert. 28.2] but it was full of trees from this seed and water gushed out over it from above. 28.3] the torrent, which flow

8.6] and from then on no one will be able to seek the lord of spirits for their life will be at an end. 39.1] and it will come to pass in these days that the chosen and holy children will come down from the high heavens and their offspring will become one with the sons of men. 39.2] in those days enoch received books of indignation and anger and books of tumult and confusion. and there will be no mercy for them, says the lord of spirits. 39.3] and at that time clouds and a storm wind carried me off from the face of the earth and set me down at the end of heaven. 39.4] and there i saw another vision; the dwelling of the righteous and the resting-places of the holy. 39.5] there my eyes saw their dwelling with the angels, and their resting places with the holy ones, and they were petitioning

the earth and set me down at the end of heaven. 39.4] and there i saw another vision; the dwelling of the righteous and the resting-places of the holy. 39.5] there my eyes saw their dwelling with the angels, and their resting places with the holy ones, and they were petitioning and supplicating and praying, on behalf of the sons of men; and righteousness, like water, flowed in front of them, and mercy like dew on the ground. thus it is among them forever and ever. 39.6] and in those days my eyes saw the place of the chosen ones of righteousness and faith; and there will be righteousness in their days, and the righteous and chosen will be without number, in front of him, forever and ever. 39.7] and i saw their dwelling, under the wings of the lord of spirits, and all the righteous and chos

CASE PAUL F THE BOOK OF TOKENS

ization is not yet at hand. comment on beth* beth, pronounced bayth. transcribed as" b. the number 2. meaning: house. the transparent intelligence. the ten "lights" are the ten sephiroth, represented by the circles on the diagram of the tree of life used as a frontispiece in this volume. their names are; 1. kether, the crown, or primal will; 2. chokmah, wisdom; 3. binah, understanding; 4. chesed, mercy; 5. geburah, strength, or severity; 6. tiphareth, beauty; 7. netzach, victory; 8. hod, splendor; 9. yesod, foundation; 10. malkuth, kingdom. the second, fourth and seventh sephiroth form the pillar of mercy, named after the fourth sephirah. opposed to them, yet their complements, are the third, fifth and eighth sephiroth, which form the pillar of severity, named after the fifth sephirah. the

g escapeth it, and all things appear unto it in their true aspect. it is written "the eyes of the lord are in every place, beholding the evil and the good; and because i, the dweller in the house of the supernal will, see all things as they really are, my vision hath no taint of false judgment. seeing, i understand, and because nothing is hid from me, therefore am i merciful. 5 but the path of my mercy is a way concealed from the profane, because they have not attained unto my perfect vision. easier to follow is the flight of an eagle, for my way soareth high above the comprehension of the mind of man [53] t h e b o o k of t o k e n s as it is written "lo, he goeth by me, and i see him not; he passeth on also, and i perceive him not. yet is the secret of that way hidden in thy bosom, o isr

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 father, so doth heh, though the wise call it "the mother, wherewith creation took place" conceal that same paternal yod, since heh in its plentitude is the number ten. therefore the letter heh belongeth to my paternal mercy, since in the number four, which appertaineth unto chesed, mercy, is the number ten concealed, even as it is hidden in the word "window. and in that exhaustless mercy [56] heh lie hid the riches of the kingdom, for the decad is the kingdom, and the decad is hidden in chesed. io regard me, therefore, as the paternal yod which imparteth life to the whole creatiou. not made with hands, but bego

nt on heh* h h e h, pronounced hay. transcribed as "h. the number 5. meaning: window. the constituting intelligence. the first two paragraphs of this meditation state the fundamental premise upon which is based the qabalistic practice of meditation. the third paragraph establishes the correspondence between heh, the window, and daleth, the door, as being of the same nature as that between chesed, mercy, and binah, understanding. the fourth paragraph is an elaboration of the qabalistic attribution of the sense of sight to the letter heh. in this paragraph are two examples of gematria, both in the phrase "my way soareth high. in hebrew, dawaw, d a h, means" to fly, to soar, and gawiah, g b h, means "high" or "soaring. the numeral value of each word is 10, which is also the value of the lette

of the letter teth. this is the oil which riseth like a serpent, the oil which thy father jacob poured upon the stone in the house of strength. 4 verily, he who knoweth the secret of that stone, knoweth also the secret of the serpent, and in him shall be fulfilled the saying "when israel was a child, then i loved him, and called my son out of egypt" and he who knoweth this shall be a measurer of mercy, and all his works shall be rooted in the strength of my law [93] comment on teth* t e t h, pronounced tayth. transcribed as" t. the number 9. meaning: serpent. the intelligence of the secret of all spiritual activities. 1 the ancient form of the letter teth was a crude picture of a tally, in the form of a circle enclosing a cross. mispawr, m s p r "number, arawfel, o r p l "darkness, and mi

in truth a recollection of that which seemeth to belong to the past. my hand holdeth the whole circle of being and for me time is not [100] yod 5 i am the link between chesed and tiphareth, combining the waters of substance with the air of life. i measure and bound the ruach which hath its place in the path of mediating influence, because i am the intelligence of will which carrieth the water of mercy into the sphere of beauty. 6 i am ten, yet from me proceedeth the twenty, for i am ten ineffable and ten manifested in creation. therefore is yod both ten and twenty. and the ten made manifest are also seven, and these are the elohim. these seven bring forth ten again, for the heptad which is below the supernal triad completeth itself in the kingdom of the bride. for tenfold is my self-utter

COLLIER IRENE CHINESE MYTHOLOGY

ao, or the way, a nature force. later, it evolved into a religious system involving many gods, goddesses, spirits, ghosts, demons, magical powers, and the quest for immortality. 7 preface in a.d. 67 buddhism was introduced to china from india. it contributed two powerful religious and mythical figures: the buddha, a real, historical person who later became a divinity, and kuan yin, the goddess of mercy. it also introduced the concept of reincarnation, the idea that a person may be reborn into another life. myths might contain elements and characters from all of these sources, and for this book we have chosen stories that reflect their influences. many of the ancient myths are from the fabled era of the ten legendary kings, a time before the dawn of history. thereafter, the historical perio

already calculated that the earth was a sphere by the first century a.d, long before gong the water god s first appearance in classical history texts.2 43 gong the water god pummeled the world with incessant bouts of rain and floods. the deluges battered homes into piles of rubbish, and they toppled ancient trees. great mountains crumbled and crashed into the swelling muddy rivers. gong showed no mercy as thousands of people and animals perished on the soggy, bloated earth. the other gods avoided gong because his fury was so intense. they watched silently as their moats, villages, and temples were destroyed, one by one. finally, zurong, the fire god, decided that gong had gone too far. zurong was irritated by the other gods cowardice, and he did not approve of his successor s plans to resh

named san zang. sometime during the tang dynasty (a.d. 618 906, san zang took a pilgrimage to india which lasted seventeen years. he risked his life many times for the purpose of bringing back the buddhist scriptures to china. the fictionalized account of his travels, totaling eighty-one adventures, forms the greater part of the novel.1 another important buddhist figure, kuan yin, the goddess of mercy, appears in the story as a guide to san zang and his pilgrim followers. she is very powerful and can break the chains of prisoners, remove venom from snakes, and deprive lightning of its power. 2 although the travelers are guided by the goddess kuan yin, they must use their own cunning to outwit the demons and dangers they encounter. the previous chapter depicts monkey s taoist powers. in th

t appreciate his words. instead, the buddha knew that the people must come to india to fetch the scriptures themselves. furthermore, he wanted the chinese emperor to finance the journey and urge his subjects to help the pilgrims all along their way. the chinese people would value the buddha s scriptures, if they were involved in helping to obtain them. the buddha summoned kuan yin, the goddess of mercy, to his home in india. she agreed with the buddha that the journey to fetch the scriptures was necessary. people on earth desperately needed more spiritual guidance. however, because she recognized that the road chinese mythology 112 between india and china was a dangerous one, kuan yin offered to travel it first, on foot, to map the route between the buddha s home in india to the emperor s

throwing down yarrow-plant sticks. 120 glossary jade a precious stone that is highly prized for its luster and hardness. journey to the west one of the most popular chinese novels about a journey to india to fetch the buddhist scriptures and bring them back to china. this story involves a monkey, a pig, a monster, a horse, and a holy monk. they are guided on their way by kuan yin, the goddess of mercy. li a chinese measurement equal to about one third of a mile. octagon an eight-sided figure. phoenix a mythical bird of peace, resembling a peacock. pinyin a system of converting chinese words into english. this system is currently favored by chinese scholars. the q is pronounced like ch, the x is pronounced like sh, and zh is pronounced like j. p pa a chinese lute, or musical instrument. qu

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

english settlement in north america was established at jamestown, virginia (named after elizabeth the 'virgin queen, in 1607. many members of the francis bacon family were among the early settlers. from that point on, the native culture of north america was doomed, as was that of south and central america once the spanish and portuguese arrived. the way the native peoples were slaughtered without mercy and their cultures destroyed without respect or compassion was one of the most appalling episodes in all of human history. thousands of settlers sailed west from europe to escape religious persecution after the brotherhood-engineered reformation divided the christian church into protestants and catholics. this created division and conflict and weakened the power of the pope. but when the per

the surplus in this country when the pressure of too many people and too few resources increases beyond endurance" he asked. quoted in "global 2000, blueprint for genocide, a special report by executive intelligence review, new york. my copy was distributed by contact network international, a.b. gorredijk, the netherlands chapter 8 the secret government ith the war at an end, the world was at the mercy of the global elite. europe was devastated, physically, emotionally, mentally, spiritually and economically- as it was planned to be. the enormity of the deceit may be hard to comprehend as you survey those endless rows of white gravestones in the war cemeteries of france, but those young men and women did not die for freedom in its true sense. they died to satisfy the elite agenda for globa

is with other un operations. the same old names which keep coming up everywhere attended the june 1994 bilderberg meeting in finland. among the invited high and mighty was peter d. sutherland (tc, comm 300, the director general of gatt, the general agreement on tariff and trade, which is an elite front to bring down trade barriers and put all 156. and the truth shall set you free countries at the mercy of the elite-controlled world economic system. sutherland was a perfect choice for the job as a former member of the commission of the european community. he was a bilderberger before he became head of world trade. his successor as the top man at the world trade organisation, the italian, renato ruggiero, is also a bilderberger. another regular bilderberger, the netherlands prime minister, r

italy for jimmy carter and united nations advisor to president bill clinton. look how those demanding a new world order of centralised global political and economic control are also those who want population control- eugenics. this is the thinking behind the club of rome and the global 2000 report, which are so often quoted by the environmental movement! wars have been used blatantly and without mercy to enforce population control in non-white countries. two of the main us military commanders in vietnam were maxwell taylor and william westmoreland, both members of the population crisis committee-draper fund and committed to population control. the genocide by pol pot in cambodia was one of the most obvious examples of the culling of a non-white population. millions died as an estimated 32

e of the 1990s it can perhaps be seen to have wider implications. it created dependency and control while destroying opportunities for self-reliance and independence outside the elite-controlled system. now that dependency has been created, the welfare state is being dismantled and what is left is being handed over to 'privatisation- the elite bankers in other words. this is leaving people at the mercy of some very unpleasant people and organisations. should the underclass react violently to this, the elite have another opportunity to introduce harsher laws under problem-reaction-solution. dr little said in her submission to the nolan inquiry, that the intentions set out by the young harold wilson in oxford were transmitted to moscow and by the end of 1941 a double agent in the kremlin had

ted states, and the french revolution. when you look at how far the elite plan has been allowed to progress, it is a sobering thought. and one which i trust will activate the determination within each of us to regain control of our own destiny. this we can and will do, but the bottom line is knowing that the manipulation exists, how it works, and to what end. without that knowledge, we are at the mercy of the manipulators, because a calculated long-term strategy will go on being presented as singular events unconnected with each other. for those who still believe that the plan for a world government, central bank, currency, and army, together with a microchipped population linked to a global computer, is a conspiracy 'theory, i will end this section with a summary of just how far along tha

DAVID ICKE THE BIGGEST SECRET

chieve another vital part ofthe reptilian agenda: the suppression of the female energy, the intuitive connection tohigher levels of our multidimensional consciousness. once you suppress your feminineenergy, your intuition, you switch off your higher consciousness and become dominatedby your lower consciousness. you are isolated from your highest expression of love,wisdom and knowledge, and at the mercy of the manipulated information bombardingyour eyes and ears. this is why the brotherhood have sought to create a world in whichthe male energy has called the shots, on the surface at least. the state of being we knowas macho man is a person disconnected from his female energy and therefore deeplyimbalanced. note that there is no mention of women in constantines nicene creed. it112says that g

rs in those countries go to work through their financial, mediaand secret society operations to ensure that it happens. in this way, the world can be runby a very few people in the city of london and other brotherhood centres like paris,bonn, brussels, washington, new york, switzerland and the v atican. its a simple andbrilliantly organised structure, ruled from the top with a rod of iron, and no mercy isshown to anyone who does not do exactly as they are told. thats why it has worked soefficiently for so long. add to that the fact that the truth of what is going on is so bizarrethat most people will not believe it and you have the perfect situation for ongoing,unchallenged control.until now. sources1from the ashes of angels, p 12.133chapter sevenknights of the sunover thousands of years

hospitals under the supervision of staff loyal to the brotherhood and theirsatanic ritual offshoots.42 other children from non-satanic families are taken away at birthand the parents are told their child has died when in fact they are taken away to besacrificed or to be used in the mind control projects i will discuss in the next chapter. lowincome parents, and those addicted to drugs, are at the mercy of the freemasons andsatanists operating among the social services hierarchy and judges. their children areoften taken away from them for satanic ritual or mind control projects. so called crackbabies are apparently sought after for mind control operations, as are twins. i know oftwins who were crack babies in denver, colorado, a major satanic centre. they were firsttaken from their parents

DEMONIC BIBLE

e east is a house of virgins singing praises amongst the flames of the first glory, wherein the lord hath opened his mouth and they are become 28 living dwellings in whom the strength of men rejoyceth and they are appareled with ornaments of brightness such as work wonders on all creatures whose kingdoms and continuance are as the third and fourth strong towers and places of comfort, the seats of mercy and continuance. o you servants of mercy, move, appear, sing praises unto the creator, and be mighty amongst us. for to this remembrance is given power and our strength waxeth strong in our comforter (lavey) the east is a house of harlots singing praises among the flames of the first glory wherein the dark lord hath opened his mouth; and they are become as living dwellings in whom the streng

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

r. chaos magick is not viewed to be the norm in western magickal traditions. charm: any object, sacred or profane, with or without appropriate symbols, charged or consecrated toward a specific end. usually, in the form of an amulet (q.v) or a talisman (q.v. chela: the eastern term for a student of spiritual and occult matters who learns mainly by imitating the guru, or teacher. chesed: in hebrew "mercy. pronounced "heh-sehd. the fourth (4th) sephirah (q.v) on the tree of life (q.v. chiah: our true will, in hebrew. corresponds to the second sephirah on the tree of life (q.v. chiron: the newest planet of the terran solar system to be discovered (1977 c.e, lying between the orbits of saturn (q.v) and uranus (q.v. in astrology (q.v, the planet named after the most noble of the centaurs who ser

farming was done, i.e. in towns or cities. usually divided into two major classifications according to don tyson, theurgy (q.v) which literally means "god work" in greek and it's opposite, goety (see goetia. higher self: according to don tyson, that which you really are, as opposed to what you think you are. the truest identity of the individual stripped of all transitory veils. hode: in hebrew "mercy. the eighth sephirah (q.v) on the tree of life (q.v. hounfor: distinguished from the peristyle, or ritual enclosure of voudoun (q.v, hounfor is a more general term that means all the physical area, ritual equipment, and persons under the immediate authority of the houngan, or priest. as such, it is equivalent to the christian parish. it may also be used in a more restricted sense to mean the

used to support a structure. pillar, middle: the central column on the tree of life (q.v. also a ritual designed to help move the body's energy throughout the "middle pillar" of the spine. similar to laya yoga (q.v. pillar, of mildness: the central column on the tree of life (q.v. it is composed of the first, sixth, ninth, and tenth sephiroth (q.v. also known as the middle pillar (q.v. pillar, of mercy: the right hand column on the tree of life (q.v. it is composed of the second, fourth, and seventh sephiroth (q.v, and is said to be masculine in nature. pillar, of severity: the left hand column on the tree of life (q.v. it is composed of the third, fifth and eighth sephiroth (q.v, and is said to be feminine in nature. pisces "the fish" in astrology (q.v, the twelfth sign of the zodiac (q.v

DION FORTUNE MYSTICAL QABALA

of the night of time. 10. we have, then, kether differentiating into an active male potency, chokmah, and a passive female potency, binah, and these are placed at the head of the two side columns formed by the vertical alignment of the sephiroth in their spacing on the tree of life. of these two columns, the left-hand one under binah is called severity; the right-hand one under chokmah is called mercy; the middle one under kether is called mildness, and it is said to be the column of equilibrium. these two side columns are the two pillars that stand at the entrance to king solomon's temple and are represented in all lodges of the mysteries, the candidate himself, when he stands between them, is the middle pillar of equilibrium. 11. here we meet with the idea put forth by mme blavatsky, th

ion and regeneration, the key to the manifestation of all things through the differentiation into pairs of opposites and their union in a third. 20. thus doth the tree unfold its secrets to the qabalists, 21. the second triangle upon the tree of life is formed of the sephiroth chesed, geburah, and tiphareth. chesed is formed by the overflowing of binah, and is situated in the right-hand pillar of mercy, immediately below chokmah; the angle of the lightning flash, which is used to indicate the course of the emanations upon the tree, slopes downwards to the right across the glyph, from binab at the head of the pillar of severity to chesed, which occupies the middle section of the pillar of mercy. then the flash turns and goes horizontally across the glyph back again to the pillar of severity

o speak upon it from the point of view of practical mysticism; for i know from my own experience the difficulties of getting hold of the qabalistic system, so intricate, abstract, and voluminous, and yet so comprehensive and satisfactory when once it is mastered. 22. before we can consider the second triangle of the tree as a unit, we must know the meaning of its component sephiroth. chesed means mercy or love; it is also called gedulah, greatness or magnificence, and to it is assigned the sphere of the planet jupiter. geburah means strength; it is ako called pachad, fear; to it is assigned the sphere of th planet mars. tiphareth means beauty, and to it is assigned the sphere of the sun. when the gods of the various pagan pantheons are being correlated with the spheres on the tree, it will

e that bath seen me hath seen the father" all the human mind can know of kether is its reflection in tiphareth, the christ-centre, the sphere of the son. paroketh is the veil of the temple which was rent asunder at the crucifixion. 25. we now come in our brief preliminary survey to the third triangle composed of the sephiroth netzach, hod, and yesod. netzach is the basal sephirah of the pillar of mercy, hod is the basal sephirah of the pillar of severity, and yesod is upon the middle pillar of mildness or equilibrium, in direct alignment with kether and tiphareth. thus the third triangle is an exact replica of the second triangle upon a lower arc. 26. the meaning of netzach is victory, and to it is assigned the sphere of the planet venus; the meaning of hod is glory, and to it is assigned

e also of value because they enable the decimal system of the tree to be equated with the three, four, and sevenfold systems. 3. the primary conformation of the tree is into three pillars. it will be observed by reference to the diagrams that the sephiroth readily lend themselves to this threefold vertical division, for they are arranged in three columns. these are called the right-hand pillar of mercy, the left-hand pillar of severity, and the middle pillar of mildness or equilibrium (see diagram i. 4. before proceeding any further we must make clear the significance of the right and left sides of the tree. as we look at the tree in the diagram we see binah, geburah, and hod upon the left side, and chokmah, chesed) and netzach upon the right side; this is the way we view the tree when we

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

DION FORTUNE PSYCHIC SELF DEFENSE

human soul. a non-human is a pet animal, not a fellow-creature. that, frankly, is the only possible ground upon which they can be approached. if we expect no more of them than we should of a pet bird, if we manage them as we should manage a kitten, we have got as near to the solution of the problem as we are ever likely to get until the dark angel mercifully restores them to their own kingdom; a mercy seldom long delayed, for non-humans do not make old bones. human beings may also come into touch with elemental beings by themselves venturing into the spheres of elemental life. such contacts need not necessarily be harmful to either kingdom provided those who enter into them know what they are about. in fact, such associations are frequently entered into by occultists in the course of thei

DONALDTYSON CORONZON

laughter, and i laugh when i will slay. and they have thought that i could not smile, but i smile upon whom i would seduce. o inviolable one, that canst not be tempted. if thou canst command me by the power of the most high, know that i did indeed tempt thee, and it repenteth me. i bow myself humbly before the great and terrible names whereby thou hast conjured and constrained me. but thy name is mercy, and i cry aloud for pardon. let me come and put my head beneath thy feet, that i may serve thee. for if thou commandest me to obedience in the holy names, i cannot swerve therefrom, for their first whispering is greater than the noise of all my temptests. bid me therefore come unto thee upon my hands and knees that i may adore thee, and partake of thy forgiveness. is not thy mercy infinite

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

tell his history.[3] after saying that his parents were greeks who worshipped poseidon, he states that when he was dying already the avenging angels came about him with iron knives and goads as sharp as spears, which they thrust into his sides, while they gnashed their teeth at him; when he opened his eyes, he saw death in all its manifold forms round about him; and at that moment angels without mercy came and dragged his wretched soul from his body, and tying it to the form of a black horse they bore it away to amenta. next, he was delivered over to merciless tormentors, who tortured him in a place where there were multitudes of savage beasts; and, when he had been cast into the place of outer darkness, he saw a ditch more than two hundred feet deep filled with reptiles, each of which ha

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

r dogma, 9 that there were primitively two modes of making it, or at least two very different formulas to distinguish it. one reserved for the priests and initiated; the other granted to neophytes and the profane. thus, for example, said "to thee" then he added "belong" and continued while carrying his hand to his breast "the kingdom; then to his left shoulder "justice" to the right shoulder "and mercy" next he joined the two hands adding "in the generating cycles" tibi sunt malchut et geburah et chesed per oeonas. 10 the sign of the cross which is absolutely and magnificently kabalistic, which the profanations of gnosticism have caused (he church militant and official to completely lose. this sign, made in this way, should precede and terminate the conjuration of the four. in order to con

the tetragram, the angel and lion! michael, gabriel, raphael, anael. the water floweth by the spirit of eloim. the earth remaineth by adam jot-havah. the firmament was made by iahuvehu-zebaoth. judgment is made by fire in the strength of michael. 9. dogme et rituel de la haute magie. two volumes. paris: g. balliere, 1856. 10. thine art, malchut (the kingdom, and gebura (the power, and hesed (the mercy, forever. 11. a hebrew prophet says "he that consulteth spirits will not so t- the first motion you make to do that, i'll shoot you dead- low twelve "by their deeds ye shall know them" a series of striking and truthful incidents illustrative of the fidelity of free masons to one. another in times of distress and danger by edward s. ellis, a.m. p, m. trenton (n. j) lodge, no. 5 f& a. m. new y

ELLIS LOW TWELVE 1907

ire of me? at first blush it would seem that i should go back to the apache camp with my conductor, thus restoring the situation to what it was at first. but did equity demand the sacrifice? were we dealing with a civilized enemy, there could be only one answer; but if i voluntarily placed myself in the power of the merciless low twelve 75 apaches, it would be suicide on my part. not an instant's mercy would be shown me. lieutenant smith was the first to speak "i repeat, mr. jennings, that i am extremely sorry for this. you will report my words to geronimo, and assure him that if at any time in the future one of his chiefs or warriors falls into our hands, he shall be immediately returned to him. that is the most i can say, for in no circumstances will i permit lieutenant chichester to go

he captain handed the weapons to his captor, but had hardly done so when he received a blow in the back, which knocked him forward several paces. turning his head to learn the cause, he saw that a soldier had ridden up with *referring to this incident, captain bliss in a letter to the writer says "i suppose shepherd, to whom i surrendered, did not dream how near death he was. if he had refused me mercy, i would have run him at once through the body, and we should have died together" in dire extremity< for god's sake do not kill a prisoner! then surrender" i do surrender" a lively time 1 57 his horse on a trot and stabbed him with his sabre. the captain grimly says that the reason the weapon did not pass entirely through his body was that the soldier "in his ignorance of the proper use of t

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

seven noted below denote the measures (middoth) or attributes that are visible in the works of god. but modern jews, in opposition to the tripersonalists, consider the whole as attributes. the higher three denote the heavens, and the succeeding ones the seven planets or worlds, to each of which a presiding angel is assigned. 4. el, strength, power, and light, through which flows grace, goodness, mercy, piety, and munificence to the angel zadkiel, and passing through the sphere of jupiter, fashions the images of all bodies, bestowing clemency, benevolence and justice on all. 5. elohi, the upholder of the sword and left hand of god. its influence penetrates the angel geburah (or gamaliel) and descends through the sphere of mars. it imparts fortitude in times of war and affliction. 6. tsebao

ng of the skin had preceded, by a few seconds, the lights surrounding the head and hands which had appeared about two hours before my observation. the colouring of the skin and the lights ceased about two hours later at the moment of the habitual vomiting. the second case was similar to the first, except that, save monthly headaches, nothing indicated nervous trouble. dr. o donnell of the chicago mercy hospital controlled and confirmed dr. kilner s experiments; they were, according to a note by psychic researcher harry price in psychic research (june 1930, also revived by dr. drysdale anderson in west africa. he detected a distinct band like a wreath of tobacco smoke. this smoky aura appeared to envelope the body and stream out of the tips of the fingers like white elastic bands. modern sc

n spirit drawings: a personal narrative (1858, nor from their descriptions, but what has been to us an incentive to a better and holier life. the phenomenon is even recorded in the bible: then david gave to solomon his son the pattern of the porch, and of the houses thereof, and of the treasuries thereof, and of the upper chambers thereof, and of the inner parlors thereof, and of the place of the mercy seat and the pattern of all that he had by the spirit, of the courts of the house of the lord, and of all the chambers round about it, of the treasuries of the house of god, and of the treasuries of the dedicated things. all this, said david, the lord made me understand in writing by his hand upon me, even all the works of this pattern (chron. 28. modern psychic artists include the brazilian

h had for their object the magical control of nature; in times of storm, disaster, and eclipse they were especially active. they also took the part of witch doctors. victims of disease were supposed to be possessed of devouring demons. in thompson s translation: loudly roaring above, gibbering below, they are the bitter venom of the gods. knowing no care, they grind the land like corn; knowing no mercy, they rage against mankind, they spill their blood like rain, devouring their flesh and sucking their veins. the ashipu priests bore the responsibility to drive out the demon. before doing so, the demon had to be identified. once the priest did so, he had to bring it under his influence. he accomplished this by reciting its history and detailing its characteristics. the secret of the magicia

istics of the dog, bull, and ass, represents the exclusive responsibility of matter and the expiation of bodily sins in the body. the hands are human, to exhibit the sanctity of labor; they make the sign of esotericism above and below, to impress mystery on initiates, and they point at two lunar crescents, the upper being white and the lower black, to explain the correspondences of good and evil, mercy and justice. the lower part of the body is veiled, portraying the mysteries of universal generation, which is expressed solely by the symbol of the caduceus. the belly of the goat is scaled, and should be colored green, the semicircle above should be blue; the plumage, reaching to the breast, should be of various hues. the goat has female breasts, and thus its only characteristics are those

f the papal states. masonry was of course anathema to the roman church; and upon attempting to found a lodge in the eternal city itself, he was arrested on september 27, 1789, by order of the holy inquisition and imprisoned in the castle of saint angelo. his examination occupied his inquisitors for no less than eighteen months, and he was sentenced to death on april 7, 1791. he was recommended to mercy, however, and the pope commuted his sentence to perpetual imprisonment in the castle of saint angelo. on one occasion he made a desperate attempt to escape. requesting the services of a confessor, he attempted to strangle the brother sent to him, but the burly priest, in whose habit he had intended to disguise himself, proved too strong and quickly overpowered him. afterward he was imprisone

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

r the evocation of spirits belonging to religions issued from judaism, the following kabalistic invocation of solomon should be used, either in hebrew, or in any other tongue with which the spirit in question is known to have been familiar: powers of the kingdom, be ye under my left foot and in my right hand! glory and eternity, take me by the two shoulders, and direct me in the paths of victory! mercy and justice, be ye the equilibrium and splendour of my life! intelligence and wisdom, crown me! spirits of malchuth, lead me betwixt the two pillars upon which rests the whole edifice of the temple! angels of netsah and hod, strengthen me upon the cubic stone of jesod! o gedulael! o geburael! o tiphereth! binael, be thou my love! ruach hochmael, be thou my light! be that which thou art and t

ir encyclopedia of occultism& parapsychology. 5th ed. obsession and possession 1131 work. and although they bore down with all their might, still could they not restrain her, and torn away from the restraining hands, she freed herself without any appearance of being at all ruffle. the people, seeing and hearing such a horrible sight, one so monstrous, hideous and terrifying cried out, jesus, have mercy on us! some hid themselves, not daring to look; others, recognising the wild cruelty of such excessive and incredible torment, wept bitterly, reiterating piteously, jesus, have mercy on us! the reverend father then gave permission to those who wished to touch and handle the patient, disfigured, bent, and deformed, and with the rigidity of death. chief among these were the would-be reformers

s affairs proved of great value to the society. in may 1975, he became honorary secretary and treasurer. two years later he resigned as honorary secretary, but continued as treasurer for another year. he retired in 1978, when he was elected an honorary associate. he returned to service on the executive committee for further short periods as needed. he died in london on august 7, 1987. phillimore, mercy (d. 1975) pioneer british journalist and organizer in the field of spiritualism and psychical research. she became a member of the staff of the london spiritualist alliance (since 1955 known as the college of psychic studies) in 1913, and she stayed with the organization for the next 39 years. she retired in 1952. as secretary, she came in contact with such leading mediums as eileen garrett

nd linguist who also explored parapsychological subjects. she was born on february 14, 1909, in munich, germany. she attended the padagogisches institut, munich (m.ed, 1945, incarnate word college, san antonio, texas (b.a, 1951, and st. louis university, st. louis, missouri (m.a, 1955. she taught at the padagogisches institut (1947.60) before moving to detroit, michigan and assuming a position at mercy college. she was a member of the parapsychological association, the author of the german controversy on st. augustine s illumination theory (1960, and has studied such parapsychological subjects as telepathy, clairvoyance, psychokinesis and theories of survival. schwartz, emanual k(ing (1912.1973) psychologist who wrote on parapsychology. he was born on june 11, 1912, in new york city. he st

dal party towards stranraer, is frequently seen sailing at full speed before the gale, the bride and bridegroom clinging to the rigging as though in terror of immediate death by drowning. nor is this the only solway phantom, for that treacherous seaway once witnessed the foundering of two scandinavian pirate vessels, which are said to rise periodically from the water, the crew of each calling for mercy. religion has played a prominent part in some stories of specter ships. at boulogne, france, for example, there is a tradition to the effect that on one occasion in the middle ages, the townspeople wanted to build a church, for they were without any public place of worship. they were anxious to choose a site god would approve, but found it difficult to come to a decision, as everyone concern

itt, county waterford, a statue of the virgin mary in a grotto on the main waterford to kilkenny road was reported to have been seen moving. some people claimed the statue breathed and the hands moved from center to right. a local publican and his wife stated the statue shimmered. thousands of pilgrims visited the grotto. in waterford, two young boys stated a statue of the virgin mary outside the mercy convent school moved its eyes, which were full of tears, and spoke of pope john paul ii being assassinated. hundreds of people kept vigil around the statue. at mooncoin, county waterford, several youths stated they saw a statue move, and a girl said she saw a tear fall from the right encyclopedia of occultism& parapsychology. 5th ed. statues, moving 1487 eye of the statue and the left eye op

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

ry. amherst, ny: prometheus books. karmic board all living entities must pass before the karmic board before they can be incarnated on earth. each entity receives its assignment, and at the end of that assignment (bodily death) the entity appears before the board once more, this time to have its performance reviewed. the karmic board dispenses justice to this system of worlds, adjudicating karma, mercy and judgment on behalf of every lifestream( lords of karma, n.d. members of the karmic board include the great divine director, the goddess of liberty, ascended lady master nada, cyclopea (elohim of the fifth ray, pallas athena 140 karen a japanese print depicting a kappa (victoria and albert museum, london/art resource, ny (goddess of truth, portia (goddess of justice, and kuan yin (goddess

y and judgment on behalf of every lifestream( lords of karma, n.d. members of the karmic board include the great divine director, the goddess of liberty, ascended lady master nada, cyclopea (elohim of the fifth ray, pallas athena 140 karen a japanese print depicting a kappa (victoria and albert museum, london/art resource, ny (goddess of truth, portia (goddess of justice, and kuan yin (goddess of mercy. further reading lords of karma, n.d. http//www.ascensionresearch. org/karma.html kazik in september 1953, albert k. bender of bridgeport, connecticut, suddenly shut down his international flying saucer bureau (ifsb, confiding to a few close friends that three men in black had threatened him and given him the frightening answer to the ufo mystery. though bender would provide few details, he

FAUST

rning, him shall ye see. angels [soaring in the higher atmosphere, bearing faust s immortal part. lo! rescued is this noble one from evil machination; who e er aspiring, struggles on, for him there is salvation" and if to him celestial love its favouring grace has given, the blessed host comes from above and welcomes him to heaven. the younger angels. roses sainted women spended, penitent through mercy glorious, helped to make the fight victorious, that the lofty work be ended, that be won this spirit-treasure. demons shrank in sore displeasure, devils fled the roses flinging. not with wonted hell-pangs stinging, love-pangs brought them to disaster even the old satan-master by sharp pain was penetrated. shout with you! it s consummated! the more perfected angels. still earthly rests remain

et thee and with holy bliss of love bears them up to meet thee. all invincible we feel when supreme thou willest, swiftly tempered is our zeal when its glow thou stillest. virgin, pure in fairest sense, mother sweet, supernal, chosen queen of our defence, peer of gods eternal! little clouds circle around her splendour: penitent women, of natures tender, ether respiring, at her knees pleading, her mercy needing. o thou of immaculate ray, from thee tis not taken that those lightly led astray come with trust unshaken. rapt away, to weakness prone, it is hard to save them. who by their own strength alone rend the lusts that slave them? whose foot does not slip awhile on steep, slippery places? whom befool not glance and smile, flattery s breath and phrases? the mater gloriosa soars into view

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

e tree of life. hence, the flavor of the respective sefirah (sphere) colors each rabbi s remarks and questions. like the sefer yetzirah, the zohar has its own distinct set of names for the sefiroth, most of which come from the sefer hashmoth, and are later echoed in the torah and ketuvim (writings. those names may be described as various qualities of the divine, such as wisdom, beauty, glory, and mercy. the zoharic names for the sefiroth are the most commonly known and used among all types of qabalists. the body of the five volumes of the zohar emanates from a core of three extraordinary texts. the innermost layer and heart of the zohar is a small text called the sifra detzniyutha (book of that which is concealed. this book contains the single greatest exposition on the negatively existent

inner court is most clearly seen in the three-dimensional, double pyramid trees of the sefer yetzirah and the merkabah literature. in the sefer yetzirah, the four sefiroth of the inner court are called spirit of living elohim, air, water, and fire; and alternately, depth of first, or simply first (depth of) last (depth of) good, and (depth of) evil. in the zohar, they are the sefiroth knowledge, mercy, power, and beauty. each set of these four sefiroth corresponds respectively with the three mother letters alef a, mem m, and shin s, and the letter tav t of the holy temple. in the flat forms of the tree, the sefirah mercy/water moves into the column of the right and sefirah power/fire moves into the column of the left (see figure 3.5 on page 89. the four sefiroth of the inner court are als

is is not correct. when sefirah knowledge/first falls and becomes sefirah kingdom, it takes the gate of the beyt b with it, which thereby connects kingdom only to the sefirah foundation/ below. no other gates connect to kingdom in the fallen tree. the reader might also take note that the composite tree shows gates connecting sefirah power/fire with sefirah wisdom/east (gate of samael, and sefirah mercy/water with sefirah understanding/north (a gate on the way of the saint. these gates are not usually seen in tree diagrams. 2 f #5 composite tree' 8: h" 2: 2 2:e 8% hvhy, 6' 7 the single most important name of small face in the hebrew religion is yhvh hvhy. it is with this name that most mystical qabalistic meditation and magical rituals are performed. the four letters yod y heh h vav v heh h

year, and sarah shall have a son. 32 and the lord hvhy, through the form of this man, also goes on shortly thereafter to describe the fate of sodom and gemorrah. it then says that the other two men went on from there while' 8: h" 2: 2 2:e 8% abraham remained standing before and conversing with the lord hvhy in the form of the third man. at the end of the conversation, in which abraham pleads for mercy for sodom, it says: when the lord hvhy had finished speaking to abraham, he departed. 33 the shemite qabalistic tradition teaches that the lord hvhy as the celestial messiah has a four-fold nature and function. all four aspects are mentioned and alluded to in numerous ways and places in the tanakh, the peshitta, and the qur an. in the qabalah, the four aspects of celestial messiah are descri

obstructing progress into the three supernal sefiroth. as with black magicians, the gate of the ayin i between sefiroth understanding/north and crown/above short-circuits wizards through the abyss into the negatively existent roots, thereby preventing very powerful wizards from gaining access to atziluth and disrupting the creation. there is no wall of fire in the gate linking sefiroth :2% e= i2 mercy/water and understanding/north on the way of the saint. on this path, the gate of the heh h from sefirah wisdom/east gives access to sefirah crown/above, so movement into the supernal sefiroth and atziluth is smoothly accomplished. the tree of the saint is keyed to the name hvhy; the tree of the wizard is keyed to the name olam(,lvi. 2 f 3# way of the wizard and way of the saint< in distincti

7 8f; the second sefirah is called strength or power. the experience in this sefirah is the dream state of most humans. the action of the other sefiroth on power is given as seals. in sefirah power% 8 a! 69/ 9 a< a) 9) f) a( 1) 8 6/ 9& a 6( c& 6% 8 a! 9 a< a 4 @6 9 1 "6 1% 1" f) a 0" 6: 6) 8 6& 3 1 e 1& 8 !9 1) 1$ 1) c$ 1 8 /1 :2 h' 8 :2" 2" f "1" 2: e2 2" 30" 2= 7 ef; the third sefirah is called mercy. the experience in this sefirah, which is in the navel region, is the dream state of most humans. the action of the other sefiroth on mercy is given as angels with seven trumpets. in sefirah mercy" 2" 2c2 7 e; the fourth sefirah is called thanksgiving. the experience in this sefirah, which is in the heart region, is beyond the usual experience of humans, appearing as deep sleep to most of th

FOCUS OF LIFE

and small desires. this is the new atavism i would teach: demand of god equality-usurp! the mighty are righteous for their morals are arbitrary. live beyond thought in courageous originality. these hopes and fears are somnism, there is little reality. repent not, but strive to sin in thine own way, light-heartedly: without selfreproach. one becomes the thing itself or its creature. judge without mercy, all this weakness is thy self-abuse. experience is by contract. the great experience: seduce thyself to pleasure. there is only one sin-suffering. there is only on virtue-the will to self-pleasure. the greatest- the greatest non-morally. the origin of morality is obedience to the earliest form of government. in youth, all things have to obey their parents. o, my aged ikkah, loose this the n

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

at primum habitaculum cum decima.1 this compares with the meanings of the sephiroth as given by scholem2 as follows: pico unity intellect reason superior concupiscence superior irascibility free-will that through which all converts to superiors that through which all converts to inferiors mixtures, etc. the power of the first ketlier: the supreme hokhmah: wisdom binah: intelligence hesod: love or mercy gevurah: power and wrath rahimin: compassion netsch: eternity hod: majesty yesod: basis malkuth: kingdom or glory pico, p. 113: scholem, major trends, p. 209. 101 pico della mirandola and cabalist magic pico's meanings are, as can be seen, mostly the same, and he shows understanding of the circular arrangement, or movement, of the sephiroth through which the last connects with the first. it

h all laws are ordained) by proposing certain rewards to welldoers and threatening criminals with certain punishments.1 and in a later passage, jupiter orders judgment to enquire into the behaviour of these "grammarians who in our times flourish all over europe. let him see what success they have, and what customs they arouse and provoke in others as to that which concerns the acts of justice and mercy, and the conservation and increase of the public good; let him enquire whether through their doctrine and rule academies, universities, temples, hospitals, colleges, schools and places of discipline and art are raised; or whether, where these are to be found, they are not the same and endowed with the same faculties as they were before the advent of these men and their appearance among the p

, that is to say stating on what grounds bruno was finally condemned. this processo is lost for ever, having formed part of a mass of archives which were transported to paris by the order of napoleon, where they were eventually sold as pulp to a cardboard factory.2 at the end of the venetian trial, bruno fully recanted all the heresies of which he was accused and threw himself in penitence on the mercy of the judges.3 he had, however, by law to be sent to rome where the case dragged on. in 1599 an effort was made to clarify the situation by the famous jesuit, robert bellarmine, who, assisted by tragagliolo, drew up eight heretical propositions taken from his works which bruno was required to abjure, and he said that he was prepared to do so.4 but later in that year he withdrew all his retr

FREEMASON BLUEBOOK

hall be no more. yet, 0 lord i have compassion on the children of thy creation; administer them comfort in time of trouble, and save them with an everlasting salvation. amen. or this form may be used: o god, in whose hand our breath is, we bow in thy presence with a sense of the frailty and uncertainty of this mortal life. it is appointed unto man once to die. but we thank thee, that in thy great mercy thou hast made known to us the life beyond the grave, so that all may look hopefully forward beyond the shadows that now surround us. help us so to perform the duties assigned to us here, that when we shall depart this life, we may die in hope of a blissful immortality, and thy name shall have the praise forever. amen. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (30 o

ected to preside over this lodge, and now kneeling before thee. fill his heart with thy fear, that his tongue and actions may pronounce thy glory. make him steadfast in thy service; grant him firmness of mind; animate his heart and strengthen his endeavors. may he teach thy judgments and thy laws, and be a true and faithful servant. bless him, o lord, and bless the work of his hands. accept us in mercy. hear thou our prayer. forgive our transgressions; and, finally, receive us into the celestial i dge above, where thou forever reignes amen. response.so mote it be. ins. officer to master elect, still kneeling. you will repeat after me your official obligation: i solemnly promise, upon the honor of a mason, that in the office of master of_ lodge, i will, according to the best of my maine mas

refuge and strength, a very present help in trouble. most humbly do we seek thy blessing in this our time of need. may thy consolation be sufficient in our trouble, and thy peace comfort us in our sorrow. in thy keeping we leave our brother, assured that in the larger life of the spirit upon which he has entered thou wilt do for him more abundantly than we can ask or think. remember in thy great mercy his sorrowing relatives and friends. give to them thy peace which passeth all understanding that they may be comforted. may they not sorrow as those who have no hope, but with spiritual vision see beyond the grave the glories of the eternal life to which thou hast called their loved one. teach us anew the brevity of this earthly life, even at its longest. help us to live as becometh immortal

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

gain called into the arena of life to perform a mission for the benefit and welfare of his brethren, the sons of seth; he was peculiarly fitted for this work because at heart he was unselfish as shown by the request which he made at the time when jehovah appeared to him in a dream and asked what he would have as a gift when he ascended the throne. solomon then said unto god "thou hast shown great mercy unto david my father and hath made me to reign in his stead now; now, o lord, let thy promise unto david my father be established, for thou hast made me king over a people like the dust of the earth in multitude. give me now wisdom and knowledge, that i may go out and come in before this people, for who can judge thy people that is so great" and god said to solomon "because this was in thine

FULLER J F C SECRET WISDOM OF THE QABALAH

ed by three [i.e. ayin, ain soph, and ain soph aur the expression; and kether, binah 'hokmah the impression, so also all the lamps that receive their light from the holy ancient are triadic. 11 the second triad is called the moral or sensuous world; it is the world soul which emanates from the world spirit (spiritus mundi. it consists of the positive or male principle 'hesed, which means grace or mercy, also called gedulah (magnificence; and the negative or female principle pahad (punishment, also called geburah (severity) and din (judgment. these two unite in the sixth sephirah, tiphereth (beauty, the highest manifestation of ethical life- the ideal. the third triad is called the physical or material world and consists of the male or positive sephirah netzah (triumph or victory, and the f

sephiroth which constitute the intellectual world, and it closely relates it to many mysteries. thus, in ydw shaddai (almighty, the name of the deity before he revealed himself as yhvh, the shin comes first; in messiah (hywm) and the exoteric jesus (ovwy) it comes second; in the esoteric yeheshuah (hvwhy) it comes in the middle; and in serpent (whk) it comes last. in yeheshuah it is the letter of mercy, for it is the central equilibrating fire; in all the others it is the letter of wrath, for it is out of equilibrium, and particularly so in shaddai and the serpent. in actual conception these three sephiroth form a trinity in unity of knowledge, that which knows and that by which it is known; they unite in themselves everything and are themselves united to the no-thing (4) dsc 'hesed, grace

or it is the central equilibrating fire; in all the others it is the letter of wrath, for it is out of equilibrium, and particularly so in shaddai and the serpent. in actual conception these three sephiroth form a trinity in unity of knowledge, that which knows and that by which it is known; they unite in themselves everything and are themselves united to the no-thing (4) dsc 'hesed, grace, love, mercy, or compassion. from 'hokmah emanate six sephiroth, secret wisdom of the qabalah page 29 which, as we have explained, symbolize the dimensions of matter 'hesed is the right arm of macrocosmos; it endows the world with feeling and sentiment (5) dhp, pahad, rigour, punishment, fear, or severity. this sephirah is the left arm of macrocosmos. it is feminine and passive, as 'hesed is masculine an

iv on page 31) and vertically by three trunks or pillars (see plate iv on page 32. the central pillar- known as harmony, or mildness, or sometimes as the perfect pillar, consisting of kether, tiphereth, yesod, and malkuth- is the tree of life as mentioned in the book of genesis. the right-hand pillar- that of 'hokmah 'hesed, and netza'h- is active, male, and positive, and is called the pillar of mercy, whilst that of binah, pahad, and hod is passive, female, and negative, and is called the pillar of justice. these two pillars constitute the tree of the knowledge of good and evil, because they are made up of unbalanced forces which can only find equilibrium in the central trunk or pillar. secret wisdom of the qabalah page 30 plate 4: the four planes of the tree of life secret wisdom of the

33 plate 5: the zodiacal secret wisdom of the qabalah page 34 (3) yetzirah or the yetziratic world, the world of formation- the ten sephiroth of which represent the angels or intelligences of the stars and planets. the zohar says: for the servants [sephiroth] that serve the holy, blessed be he! it made the throne [the briatic world, and four supports [pillar of mildness] and six steps [pillars of mercy and justice] to the throne, together ten. the whole is like a cup of blessing (see diagram 2) diagram 2: the qabalistic chalice secret wisdom of the qabalah page 35 that which is in the ten words, like the thorah which is given in ten words; and as the universe, which is the maaseh beraishith, which has been created by ten sayings. the holy, blessed be he! affixed to the throne legions to se

end, the infinity of the good and the infinity of the evil. 7 and again: twenty-two basal letters; they are placed together in a ring, as a wall with two hundred and thirty-one gates. the ring may be put in rotation forwards or backwards and its token is this: nothing excels gno= ong= pleasure) in good, and nothing excels ogn= ngo= plague) in evil. 8 in man good and evil represent the pillars of mercy and severity (or justice, whilst free will represents the central pillar of mildness. this mystery of good, will, and evil is the foundation of the symbolical temple of solomon. myer writes: the widow's son, hiram abiff of tyre, cast for the qabalistic temple of king solomon two high pillars or pylons of bronze; their capitals were pomegranates and lily work. the lily, most likely the lotus

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

n to be identical with that performed in mexico among the aztecs. after the lips and bosom of the infant had been sprinkled with water, the lord was implored to "permit the holy drops to wash away the sin that was given to it before the foundation of the world, so that the child might be born anew" among the petitions which are offered to the deity is the following "impart to us, out of thy great mercy, thy gifts which we are not worthy to receive through our own merit" in their moral code appear these maxims "keep peace with all; bear injuries with humility; god who sees, will avenge you "he who looks too curiously on a woman, commits adultery with his eyes"[141 [141] quoted by prescott from sahagun. conquest of mexico, book i, chap 3. chapter xiv. christianity a continuation of paganism

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

ion.howhis audience reacted isnotrecorded,buttheassociation clearly liked and admired him; somuchso that in 1938 it was suggestedthathemightbecome editoroflightin succession to george lethemwhowas in ill-health.theimmediate reason forthesuggestion was, however, somewhat bizarre, as waitenotedatthetime:thecouncil of the spliritualist] allliance] knows of no-one to succeed [letheml and phyllis [le. mercy phillimore, secretary of the association] was asked to see a certain mediumthroughwhomstainton-moses is said to communicate.he-i-advisedthat i should be consulted. butiknowless of likely people. if the advice really came from s.m, was it intended to seewhetheriwould serve? this is amootpoint. wasitsubconsciously in themindof phyllis? she at leastthoughtof me once in connectionwiththe editors

waite recognized the importanceofdavis'sworkand felt it desirablethatthere should be a digest of'theessentialparts of his doctrine, philosophy and testimony to worl? of spirits and natural law therein'(harmonialphilosophy,p. xi) he didnotfindthepreparationofthebooka congenial task. his personal antipathy to'theseership and writingsofdavis' were clear to others as heworkedonthebookthroughout1916. mercy phillimore recalledthat56a.e.waite-magicianofmanyparts_ he usedtocome fairly often to our library to borrow and consult the davis books. this was atourold rooms in st martin's lane.thedavis books were housed in a room on the top shelf close to the ceiling. he usually came late in the afternoon. the room was lighted by low255 hanging, shaded lamps. he would climb dangerously to the top of a n

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

e receptionofthe candidate.'hierophant:'myplace is on thethroneof the east, symbolizing the rising sun. i rule and govern the hall and its membersofevery grade, according to the lawsofthe order, as he whose image i am governs all who work for the hidden knowledge. my robe is red becauseofuncreated fire. i bear the sceptre and the bannerofthe east. i am the expounderofmysteries. i am power, light, mercy and wisdom.fraterstolistes,i direct you to purify the hall and the members with water.'thestolistes passes to e, faces hierophont, makes a cross with cup and sprinkles thrice.heproceeds in succession to s.w. and n, facing each point, when he repeats cross and sprinkling. he completes circle by returning to e, where he faces hierophant, uplifts cup and says:sto/istes:'i purify with water.'hes

hildofearth, thrice cleansed with waterandconse255crated with fire, you may approach thegateofthe east.'thekeruxleads sunward to thehierophantand raiseshood255winkofcandidate.hierophant:'youcannotpass by me, saidtheguardianoftheeast, until you havelearnedmy name.'hegemon(replying for candidate 'your name is light dawning indarkness.'hierophant:'unbalancedforceisthesquandering oflife;unba255lanced mercy isthepassingofthe will; unbalanced severity isthebarrennessofthemind. you have known me; pass onward now to the cubical altarofcreated things.'thekeruxreplaces hoodwinkandleads the procession tothealtar.thehierophantleaves histhroneandpasses betweenthepillars with sceptre in his righthandandthebanneroftheeastin his left.hestops (a) between the pillars, or (b) halfway between theseandthealtar

taff of the kerux.tothe east of the cubical altar are the pillars which are referred by our secret tradition to seth, hermes and solomon.theybear certain hieroglyphical texts from the xviith and cxxvth chapters of the ritual of the dead.theyare the door-postsofthe gateway of the hidden wisdom, they are the emblemsofeternal equilibrium,ofthe dual powersofday and night, love and hatred, severityand mercy, fixed and volatile, work and rest, the subtle force of the loadstone, with its dual polarity, and the eternal outpouring and inpouring of the heart of god.thelamps that burn with a veiled light upon their summits point out that the path of the hidden knowledge is the straight and narrow way between them, unlike the path of nature, which is a continual undulation, the coiling and uncoilingof

GILBERT THE MAGICAL MASON

des of mystic initiation which he had himself collected. after some years of tuition and elementary practice these initiates set to work and built, or caused to be built for themselves, a temple or lodge house, or home; they calledit'domussanctispiritus',the house of the divine spirit. here they settled and this was their abode, study and laboratory; from thence they issued forth intumon deeds of mercy and of healing, and of teaching, and of observation. from this first circle there were formed other circles in succession, the elders teaching the juniors, and so was the secret knowledge both*i.e. helena petrovna blavatskychristian rosenkreuz17preserved and extended. c.r. lived to a very advanced age, 106 years, and dying at last was buried, as had been arranged by him and the members of hi

ine overshadowing each human soul. this yod heh vau heh, the incommunicable name, being the origin of the common godname;jehovah, but to the kabalist was not the jealous god of the jewish nation,buta glyph of the divine creative forces which emanate from the highest god ideal, yet unmanifested and certainly not individualised. as to the tenets of the order then.thefamabegins with a tribute to the mercy and goodness of the wise and merciful god, by which a more perfect knowledge of two subjects is obtained- jesus christ and nature, note these two- as of equal importance. god is then thanked for the raising of some men who are able to bring arts to perfection; and then finally that man might understand his own nobleness and worth, and why he is called microcosmos- that is, i take it, man's u

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

finds recorded every event of the past; there he sees engraved by natural law the record of all the history of the world; there all may be seen, and the only limit to the discovery of the past is the limit of the self development of the power to see. shortly then, spiritual wisdom is the true high magic, which has at times in the world's history shone out for a moment.thelaws of nature are at the mercy of the man who has enough power of will, strength of body, purity of mind, and nascent spirituality. the adept uses these laws at his discretion, because he has learned what they are, how they work, and by what means they regulate the universe. the world is moved by a single vital energy, which may be commanded by him who overcomes.theadept can control the life in plant and animal. he can al

conception of godhead has nothing, or next to nothing, in common with the god of genesis or part of the old testament.thesupreme being of the kabalah is found to be demonstrated after two manners; at one time the inconceivable eternal power proce255 eding by successive emanations into a more and more conceiv255 able existence; formulating his attributes into conceptions of wisdom, beauty, power, mercy and governance; exhibiting these attributes first in a supernal universality beyond the ken of all spirits, angels and men, the world of atziluth; then formulating a reflection of the same exalted essences on the plane of the pure spirits also inconceivable to man, the world of briah; again is the reflection repeated, and the divine essence in its group of exalted attributes is cognisable by

ute of immanent manifested godhead. the devout rabbi bows his head and adores the sublime conception.theconscious god having arisen in his energy, there follow immediately two further emanations, the trio subsiding into the symbol of a radiant triangle.chokmah,wisdom, is the name of the second sephira;binah,understanding, is the third sephira- the supernal triad is demonstrated. then followchesed,mercy; and its contrastgeburah,severity; and the reflected triangle is completed by the sixth sephiratiphereth,beauty: considered as a triangle of reflection with the apex below. the third triangle may be considered as a second reflection with the apex below; it is formed of the seventh, eighth, and ninth sephirothnetsach,victory; hod, splendour; andyesod,foundation. finally, all these ideals are

GILBERT THE SORCERER AND HIS APPRENTICE

e tetragrammaton when spelt at lengthinthe four worlds. thus: inatziloth=72(sic)10.10.5+6.10.6+10.5+4.6.10inbriah'n'=6315+13+15+20inyetzirahnm"1"1=456+13+6+20inassiah1"11"1"-mm=5210+12+10+2014. asinthe holy place the symbolism of the 22 letters was given, so in the holy of holies the symbolism of the 10 sephiroth or numbers was displayed by means of thearkand the kerubim. the ark was malkuth. the mercy seat yesod. the kerubim were netzach and hod. metatron and' sandalphon were the two pillars betwixt which was the glory of tiphereth, revealing the supernal triad. is. in the kabalah of the nine chambers the letters are classed together according to the similarity of their numbers. thus in one chamber are placed gimel, lamed and shin, whose numbers are similar, 3, 30, 300 and so on. the firs

en watches the weighing of its actions in earth life against a figure oftruthinthe mystical scales ,of ma by anubis. tl).oth, ibis-headed, records the judgement and the devourer stands readytoseizeifthe soul has ledaneviuife.passing through this ordeal, the soul is then introduced into the presence of osiris by horus. osiris sits in his shrine upon a throne, with the crook and scourge. symbols.of mercy and severity, in, his hands; behind him are isis and nephthys, the goddesses()f nature and perfection, and before him are the four genii ofthedead, upon the lotus flower, the emblem of the metempsychosis.thusthe whole of the symbols upon the pillers.represerit the advance and purification of the soul, and its uniting with osiris the redeemer inthatgolden dawn of an infinite light, wherein th

ly seen in the spanish tarot.thefigure, like an inverted m on its front, is all that remains of the egyptian twin serpents which originally decorated it.itrepresents the waters of creation in the first chapter of genesis.itis the symbol of the power which receives and modifies.theace of swords isasword surmounted by a crown, from which depend on either side an olive and a palm branch, symbolic of mercy and severity; around it are six hebrew yods, recalling the six days of the mosaic creation.itis the symbol of that justice which maintains the world in order, the equilibrium of mercy and severity. the ace of pentacles represents eternal synthesis, the great whole of the visible universe, the realisation of counterbalanced power.the22 trumps are the hieroglyphic symbols of the occult meaning

avishness.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 whenputto the test.7. thechariot.triumph, victory, overcoming obstacles; r. overthrown, conquered by obstacles at the last moment.8.themis,or justice.equilibrium, balance, justice; r.62thesorcerer and his apprenti

wheel, holding a drawn sword between its lion's claws.12. the devil.throned on a cube above the universe is a goat-headed, satyr-like figure, bearing on its brow the pentagram, apex upward, so as to make it a symbol of light. with one hand it points upwards to the symbol of the moon in increase, with the other downwards to that of the moon in decrease, thus symbolising the eternal equilibrium of mercy and justice; the first two fingers and thumb of each hand are extended as in giving the sign of benediction. one arm is feminine, the other masculine. the torch of intelligence is placed between its horns, as the magical light of the universal equilibrium. the caduceus which holds the place of the generative organs signifies the eternity of life; the belly is covered with scales to represent

GLOBAL FREEMASONRY

gion of the ignorant, the arrogance of satan, prayer in the qur'an, the theory of evolution, the importance of conscience in the qur'an, the day of resurrection, never forget, disregarded judgements of the qur'an, human characters in the society of ignorance, the importance of patience in the qur'an, general information from the qur'an, the mature faith, before you regret, our messengers say, the mercy of believers, the fear of allah, jesus will return, beauties presented by the qur'an for life, a bouquet of the beauties of allah 1-2-3-4, the iniquity called "mockery" the mystery of the test, the true wisdom according to the qur'an, the struggle against the religion of irreligion, the school of yusuf, the alliance of the good, slanders spread against muslims throughout history, the importa

and many times you global freemasonry ge delivered them according to your mercies, and testified against them, that you might bring them back to your law. yet they acted proudly, and did not heed your commandments, but sinned against your judgments, which if a man does, he shall live by them. and they shrugged their shoulders, stiffened their necks, and would not hear..nevertheless in your great mercy you did not utterly consume them nor forsake them; for you [are] god, gracious and merciful. now therefore, our god, the great, the mighty, and awesome god..you [are] just in all that has befallen us; for you have dealt faithfully, but we have done wickedly. neither our kings nor our princes, our priests nor our fathers, have kept your law, nor heeded your commandments and your testimonies

GNOSTIC HANDBOOK

se outside) and the power of light. in the gnostic traditions there are many descriptions of this battle and what it entails. within the modern esoteric traditions this battle is posited in terms of a force called the" dweller on the threshold. the dweller guards the crossroad between the world of the archons and the treasury of light and as the gnostic approaches this doorway attacks him without mercy, only those truly on the path survive. some gnostic systems image this process as a cosmic trek through the planets where at each planet the soul needs special passwords and gestures to gain" right of passage. for others this battle is seen in terms of an internal quest. for st.john of the cross this process was part of the ascent of mount carmel where the soul would meet its maker. along th

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

form the supernals, they are seen as somehow separate from the rest of the tree and are divided from the lower seven centres by the abyss or barrier. while they are perfect and static in nature (at least in the world of atziluth, the lower seven centres are mixed and offer amalgams of light and darkness. fig 23 fig 24 gnostic theurgy page 93 the fourth centre is chesed or gedulah. it is known as mercy and is considered male and positive in action. in traditional texts it is known as receptive intelligence. some descriptions of it include love, majesty and magnificence. the fifth centre is geburah. it is known as severity or radical intelligence. while it is seen as feminine, it has characteristics not of passiveness but of strength and force. it is martial in tone. the sixth centre is tip

he world and the treasury of light. in the gnostic traditions there are many descriptions of this battle and what it entails. within the modern esoteric traditions this battle is posited in terms of a force called the "dweller on the threshold. the dweller guards the crossroad between the world of the archons and the treasury of light and as the gnostic approaches this doorway attacks him without mercy, only those truly on the path survive. some gnostic systems consider this process as a cosmic trek through the planets, where at each planet the soul needs special passwords and gestures to gain a "rite of passage. for others, this battle is seen in terms of an internal quest. for st.john of the cross, this process was part of the ascent of mount carmel, where the soul would meet its maker

iling against the world and reproduction. they encouraged homosexuality as an alternative to family life and this is how the term bogar or bugger came into the slang vocabulary of the world. they taught that not only matter, but the church and all earthly institutions were of the demiurge and encouraged a pacifistic and simple life in response. as a result they were hunted down and killed without mercy. the cathars the name cathars comes from the greek word katharos, which literally means the purified, it is more regularly translated as the pure ones. it is the title given to a range of movements which existed between the third and eleventh centuries in armenia, assyria, asia minor, the balkans and europe. within western europe these early gnostics appeared in northern france and the low c

GOLDEN DAWN RITUALS ENOCHALL

ince, associated with mars of luna (46. butmon: mouth. butmona: mouth/ of his mouth. butmoni: their mouths. butmoni parm zumvi cnila: from their mouths run seas of blood. butmoni: mouth/ from their mouths. bvtmono: prince, associated with saturn of mars (16. bynepor: king, associated with jupiter (22. c: of/ on/ with/ of/ unto/ o/ oh. c no quod: unto his servants. c no quol rit: o you servants of mercy. c no quol: o you servants. c noqodi: with their ministers. ca ca com: flourish. ca: another/ as/ therefore. 14 caa: cacodemon of fire angle of air tablet. caac: subservient angel of fire angle of air tablet. cab: cacodemon of earth angle of air tablet/ rod. caba: govern (v (normally taba. cabalpt: cbalpt, divine name. cac: cacodemon of earth angle of water tablet, counterpart of the angel a

ed with sol. id: always. idalam: demonic name (reversal of maladi) commanding cacodemons of earth of water. idalugame: i dlugam, is given. idap: subservient angel of fire angle of water tablet. idir: subservient angel of water angle of air tablet. idlugam: is given. idoigo: a title of god "he that sits on the holy throne" divine name of six letters, ruling air of air. ieh: geh, thou art. iehusoz: mercy/ his mercies. ih: angel (filius lucis, associated with luna, name jupiter heptagram. ihirlaael: name of luna (names not pronounceable by man. iipo: subservient angel of earth angle of water tablet, also known as iippo. iisonon: branches. ilacza: llacza, divine name. iladav: demonic name (reversal of vadali) commanding cacodemons of water of fire. ilaoielvn: name of mercury (names not pronoun

counterpart of the angel iaba. oiad: god/ of god/ just. oiap: the same. oiiit: kerubic angel of earth angle of air tablet. oiip: subservient angel of earth angle of water tablet. oiot: subservient angel of fire angle of air tablet. oip: three lettered holy name of god ruling the element of fire. 44 oirv: subservient angel of water angle of water tablet. oisalman: this house. oiveae: stars. okada: mercy. ol: i/ myself/ i made you/ in yea 24th part/ 24th part. ol oanio yor: in yea 24th part of a moment roar. olaad: commanding name of earth angle of water tablet. olacza: llacza, divine name. olalore: ollor, man. olani od obza: for two times and a half. olani: twice/ two times. olapireta: olpirt, light. olcordziz: i made man. olg: cacodemon of water angle of earth tablet. olgota: obgota, divin

orxa: subservient angel of earth angle of earth tablet. os londoh: twelve kingdoms. os: twelve. osa: cacodemon of fire angle of water tablet. osci: subservient angel of air angle of fire tablet. osf: discord. ost: cacodemon of air angle of fire tablet. ota: acodemon of air angle of fire tablet. otahila: set/ i have set/ seat/ seats (cf. thil. othil: i have set/ seat (v/ set (v. othil rit: seat of mercy. otn: cacodemon of fire angle of air tablet. otoc: subservient angel of air angle of water tablet. otoi: subservient angel of fire angle of air tablet, also known as otroi. otroi: angel, also known as otoi. ottt: subservient angel of air angle of air tablet. 47 oua: cacodemon of fire angle of water tablet. oucho/ ovcho: confound/ let it confound. ouoaresa: centre. ovoars: to the centre/ unto

rgan: subservient angel of earth angle of fire tablet, also known as rgoan. rhr: cacodemon of water angle of air tablet. 53 ria: cacodemon of air angle of air tablet. ridi: subservient angel of water angle of air tablet. rii: name of the twenty-ninth aethyr. rinmps: demonic name (reversal of spmnir) commanding cacodemons of fire of earth. rior: widow. ripir: no place (cf. pi. ripson: heaven. rit: mercy (cf. iehusoz. rizn: subservient angel of air angle of earth tablet. rlemu: angel also known as rlmu. rlmu: subservient angel of water angle of earth tablet, also known as rlemu. rlodnr: furnace/ crucible/ mercury. rmlaon: demonic name (reversal of noalmr) commanding cacodemons of air of fire. rmno: subservient angel of air angle of earth tablet. rms: cacodemon of fire angle of earth tablet

GOLDEN DAWN RITUALS J

ourselves a devoted servant to our sacred order and fraternity. hnyb: through deep understanding of the inner mysteries, we become aware of our need to maintain a strict veil between the "truly initiated" and those beginning the path. dsj: here we see the importance of becoming the benevolent king to those in the lower grades, while at the same time, maintaining the hierarchy of our order in that mercy will abound and not lead to strife and schism as in the past. hrwbg: let the adept be strict and stern in protecting his personal magical secrecy and the secrecy of our knowledge. even if portions are printed in books, there is no excuse for a loose tongue. it does not benefit oneself or humankind to throw "pearls before swine" trapt: be as christ. be osiris. live in the world, not of the wo

GOLDEN DAWN RITUALS T

vgear become 8 living dwellings in whom the strength of man chirlan od zonac luciftian rejoiceth and they are apparelled with ornaments of brightness cors ta vaul zirn tol hami sobol ondoh od such as work wonders on all creatures. whose kingdoms and miam chis ta d od es v-ma-dea od continuance are as the third and fourth, strong towers and pi-bliar othil rit od miam places of comfort, the seat of mercy and continuance. c-noqol rit zacar zamran oe-crimi qaada. 0 ye servants of mercy move, appear, sing praises unto the creator! od o-micaolz aaiom bagle papnor and be mighty amongst us! for to this remembrance i dlugam lonshi od vmplif v-ge-gi bigliad! is given power, and our strength waxeth strong in our comforter! nof m the eighth key bazm elo i ta piripson oln nazavabh the mid-day, the firs

GOLDEN DAWN RITUALS T3

ar become 8 living dwellings in whom the strength of man chirlan od zonac luciftian 12 rejoiceth and they are apparelled with ornaments of brightness cors ta vaul zirn tol hami sobol ondoh od such as work wonders on all creatures. whose kingdoms and miam chis ta d od es v-ma-dea od continuance are as the third and fourth, strong towers and pi-bliar othil rit od miam places of comfort, the seat of mercy and continuance. c-noqol rit zacar zamran oe-crimi qaada. 0 ye servants of mercy move, appear, sing praises unto the creator! od o-micaolz aaiom bagle papnor and be mighty amongst us! for to this remembrance i dlugam lonshi od vmplif v-ge-gi bigliad! is given power, and our strength waxeth strong in our comforter! nof m the eighth key bazm elo i ta piripson oln nazavabh the mid-day, the firs

GOLDEN DAWN RITUALS U7

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

unto this sephira. the beams of hrwbg and trapt meet in dwh and thence arises in dwh a brilliant pure and flashing orange tawny. and the sphere of its operation is that of bkwk, the stellar light, bestowing elegance, swiftness, and scientific knowledge and art, and constancy of speech. and it ruleth the sphere of the action of the planet b. and twabx \yhla is also a god of hosts and of armies, of mercy and of agreement, of praise and honor, ruling the universe in wisdom and harmony. and its archangel is lakym, the prince of splendor and of wisdom, and the name of the order of angels is \yhla ynb, or sons of the gods, who are also called the order of archangels. the beams of dsj and hrwbg meet in dwsy and thence ariseth in dwsy a brilliant deep violet-purple or puce, and thus is the third t

GOLDEN DAWN RITUALS VENUSZAM16

prodigality of spirit which are the characteristics of nogah so that in the enhancement of my true spiritual nature i may continually aspire unto thy glory and grace. grant unto me the power and help of thy great archangel haniel who is the righteousness of thy sphere. haniel command, i beseech thee, to my assistance thy gods, the elohim, that they may bind into this talisman the magnificence and mercy of nogah and all the powers of netzach. elohim, o yelesser gods of nogah, assist me in this my invocation of haniel haniel, thou great angel of nogah ruling therein by the virtue of yhvh tzboath, ab, whose name thou must obey, and in the name of haniel, your most potent archangel, i command ye to send hither thine intelligence, hagiel, that he may concentrate and bind into this talismanic bo

GOLDEN DAWN RITUALS Z1

qually in black and white or plain black squares of approved pattern. the key to the formation of the tunic and nemyss is the crux ansata, for the nemyss makes the oval, and the arms and body of the tunic, the cross. the symbolism of the temple the bases of the two pillars are respectively in jxn and dwh; the white pillar being in jxn and the black pillar in dwh. they represent the two pillars of mercy and severity. the bases are cubical and black to represent the l element in twklm. the columns are respectively black and white to represent the manifestation of the eternal balance of the scales of justice. upon them should be represented in counterchanged color any appropriate egyptian designs, emblematic of the soul. 5 the scarlet tetrahedronal capitals represent the o of test and trial

rer of the pathway unto the divine. upon the left breast is a cross, usually the calvary form, red to represent the energy of the lower will, purified and subjected to that which is the higher, and thus, is the office of hegemon especially that of the reconciler. the mitre-headed sceptre is the distinctive ensign of office of hegemon. on the tree of life, it represents the forces of the pillar of mercy. it should be of scarlet with gold bands and pommel. the bands represent the places of the sephiroth dsj and jxn, the shaft being formed by the paths w and k, the grip by which it is wielded being the path q, while the pommel is twklm. the mitre is gold with red mountings, and each point 11 terminates in a ball. the mitre is charged with a red calvary cross of six squares. this mitre represe

s, and each point 11 terminates in a ball. the mitre is charged with a red calvary cross of six squares. this mitre represents the wisdom of hmkj as a duplicated aspect of rtk, attracted by the symbol of self sacrifice. the sceptre is wielded by the forces of flux and reflux, shown by the grip being referred to the path q, and it represents the attraction into the universe of the forces of divine mercy. the sephiroth and paths are marked only as bands, and owing to its meaning, should be carried by the hegemon in all conducting of the candidate as representing to the latter the attraction of the forces of his higher self. it is called "the sceptre of wisdom" the lamen is explained in part in the grade of philosophus thus "the peculiar emblem of the hegemon is the calvary cross of six squar

in the place of the threshold" is the name of hegemon, and she is the goddess thma-ae-st having the following coptic forms: thma-ae-st- this is as in regards to the middle pillar and the influence from rtk. thma-aesh- this is more fiery as in regards to her influence with respect to the pillar of severity. thmaa-ett- this is more fluidic as in regard to her influence with respect to the pillar of mercy. she is the wielder of the sceptre of dual wisdom from hmkj, and therefore, is the mitre head split in two and not closed, to indicate the dual manifestation of wisdom and truth, even as the hall of the neophyte is called "the hall of the dual manifestation of the goddess of truth" the three inferior officers do not wear mantles but only lamens suspended from black collars. the designs are i

is the word of this grade of neophyte. he is the younger brother of horus, hoor-po-kratt-l st. 5. the stations of isis and nephthys are respectively at the places of the pillars in jxn and dwh, and these great goddesses are not otherwise shown in the grade, save in connection with the praemonstrator and imperator, as operating through the hierophant, seeing that isis corresponds to the pillar of mercy and nephthys to that of severity. therefore, the positions of the pillars or obelisks are but, as it were, the places of their feet. the station of aroueris: the invisible station of aroueris (horus the elder) is beside the hierophant as though representing the power of osiris to the outer order. for while the hierophant is an adeptus, he is shown only as lord of the paths of the portal so t

GOLDEN DAWN RITUALS Z2

ing to project the speaking conscious self to the place of the hierophant (in this case, to the throne of the east. then, let him slowly mentally formulate before him the eidolon of a great angel torch-bearer, standing before him as if to lead and light the way. l. following it, let the aspirant circumambulate, and pass to the south, then let him halt, and aspire with his whole will, first to the mercy side of the divine ideal, and then to the severity thereof. let him then imagine himself as standing between two great pillars of o and cloud, whose bases indeed are buried in black ever rolling clouds of darkness, which symbolizes the chaos of the world of hycu, but whose summits are lost in glorious light undying, penetrating unto the white glory of the throne of the ancient of days. m. no

GOLDEN DAWN RITUALS Z3

in his turn, is but the watcher of the gods. after the kerux comes the hegemon, the translator of the higher self, leadng the candidate. then comes the goddesses of the scales of the balance, the stolistes and the dadouchos. they move once around; the formation in darkness of the hnyb angle of the white triangle of the three supernals. the hierophant knocks once as they pass him in affirmation of mercy, the hiereus in affirmation of severity. the invisible assessors each give the sign of the enterer as the candidate passes on his way. at the second passing by the hierophant, the knock affirms the commencement of the angle of hmkj. the kerux bars the candidate s approach to the west to mark that the natural man cannot obtain the understanding of even the son of osiris unless by purification

know the name. if the formula of horus be not with the candidate, that of osiris cannot be grasped, but to the candidate, the power of horus as yet can only appear as a terrible and incomprehensible force, the force of the avenger of the gods, hence, the speech of the hegemon for him. the candidate cannot as yet comprehend that before mildness can be exercised rightly, the forces of severity and mercy must be known and wielded. to accomplish this, the greatest courage and energy is required and not hysterical weakness and absence of resolution in action. hence, in the answer of the hiereus is an affirmation of the necessity of courage and of the danger of fear. he gives one knock to seal the vibration of that force imaged in the candidate s sphere of sensation. 6 the next barring and cons

GOLDEN DAWN RITUALS ZAM11

ghest aspiration of his soul, to the glory of thy name. amen" step 9 stand up and walk your spirit form to the altar facing east. visualize your spirit form covered in divine white brilliance and move to the east. take on the god form of osiris/hwchy, making it strong and well defined. walk toward your spirit form and say "i come in the power of light, i come in the light of wisdom, i come in the mercy of light, the light hath healing in its wings. i tell thee that as the light can manifest from the darkness, so shall by the rose of red and cross of gold the light descend upon you. long has thou dwelt in the darkness, quit the night and seek the day. khabs am pekht. konx om pax. light in extension. iao! let the divine light descend" step 10 walk forth and enter the double, feeling as one g

GOLDEN DAWN RITUALS ZAM12

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 wisdom of light! i come in the mercy of light! the light hath healing in its wings (all assume sign of osiris risen) chief adept (goes to the east and forms a cross "blessed be thou lord of the universe, for thy glory flows out to the ends of the universe rejoicing (drops arms to the side then extends the arms forward as in a greeting with palm upwards "we invite you all, you glorious beings of the great eastern quadrangle, ye

GOLDEN DAWN RITUALS ZAM14

nd we invoke thee. look thou with favor upon this pilgrim who is now before thee, and grant thine aid unto the highest aspirations of his/her soul, to the glory of the ineffable name" 5 step 19 slowly walk to the altar, visualising the brilliance descend upon the image of the deceased in the place of the neophyte. step 20 "i come in the power of light. i come in the light of wisdom. i come in the mercy of light, the light hath healing in its wings_(his/her name, i tell thee that as the light can manifest from the darkness, so by these rites shall the light descend unto thee. long hast thou dwelt in the darkness. quit the darkness and seek the light" step 21 return to the pillars, and visualize the descent of the brilliance above. step 22 "i am the resurrection and the life. whosoever belie

GOLDEN DAWN RITUALS ZAM16

ty of spirit which are the characteristics of qdx so that in the enhancement of my true spiritual nature i may continually aspire unto thy glory and grace. grant unto me the power and help of thy great archangel layqdx who is the righteousness of thy sphere. layqdx, command, i beseech thee, to my assistance thy brilliant ones, the \ylmcj, that they may bind into this talisman the magnificence and mercy of qdx and all the powers of dsj \ylmcj, o ye brilliant ones of k, assist me in this my invocation of layjs. layjs, thou great angel of qdx ruling therein by the virtue of la, ab, whose name thou must obey, and in the name of layqdx, your most potent archangel, i command ye to send hither thine intelligence, layphy, that he may concentrate and bind into this talisman his life and power. in t

rse" step 23 reveil the talisman, pass to the altar, place it on the white triangle, and stand east, facing west, with the left hand on talisman, and the sword held over it with the right hand. retrace all the sigils etc. say: 8 "thou intelligence of qdx named layphy, i invoke thee in the divine name of la. o thou, who art the father of all things, source of the mighty waters, thou whose heart is mercy and whose being is love, lift me up, i beseech thee, and manifest through me thy power and grace and thy generosity of spirit. grant unto me the mighty power and help of the archangel layqdx who rules over the divine realm dsj, that he may command to my assistance the choir of angels, those brilliant ones, the \ylmcj, that they may consecrate with power this talisman which lieth before thee

GOLDEN DAWN RITUALS ZAM17

heir places. may the blessings of hwchy, hcwhy be with you now and forever more, and let there be peace between me and you. i now declare this temple and rite duly closed" step 34 knock/ bellorfama fraternitatis of the meritorious order of the rosy cross 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 seeing the only wise and merciful god in these latter days hath poured out so richly his mercy and goodness to mankind, whereby we do attain more and more to the perfect knowledge of his son jesus christ and of nature, that justly we may boast of the happy time wherein there is not only discovered unto us the half part of the world, which was hitherto unknown and hidden, but he hath also made manifest unto us many wonderful and never-heretofore seen works and creatures of nature, and

GOLDEN DAWN RITUALS ZAM18

invoke thee. look thou with favor upon this pilgrim who is now before thee, and grant thine aid unto the highest aspirations of his/her soul, to the glory of the ineffable name" 5 step 15 slowly walk to the altar, visualizing the brilliance descend upon the image of the shell in the place of the neophyte behind the altar "i come in the power of light. i come in the light of wisdom. i come in the mercy of light, the light hath healing in its wings (state earthly name, i tell thee that as the light can manifest from the darkness, so by these rites shall the light descend unto thee. long hast thou dwelt in the darkness. quit the darkness and seek the light" step 16 standing between the pillars facing west in the sign of osiris with arms crossed upon your breast, all say "nefer-neter-wed-neh

GOLDEN DAWN RITUALS ZAM20

nter of the supernal splendor" step 23 stop in the north, form the pillars, and aspire. pass east, say "after the formless and the void and the darkness, cometh the knowledge of the light. so in the place of the guardian of the gate of the east, i draw thee into my heart, o vision of the rising sun. thou dwellest in the place of the balance of the forces where alone is perfect justice. unbalanced mercy is but weakness, and unbalanced severity is cruelty and oppression. therefore, in the name of the motionless heart, i pass on unto that great altar whereon is sacrificed the body of my higher genius" step 24 pass to the cauldron on the altar. stand east of altar, facing west, and as you read, place the four elements of rose, wine, bread and salt, and incense from the censer, into the burning

GOLDEN DAWN RITUALS ZAM21

subjects of the golden dawn in the outer and all those deemed helpless by a merciful adept of light (all adepts step out of the god forms and form a line behind chief adept at the altar of the universe) 1. chief adept 2. magus of fire 3. magus of water 4. third adept 5. fourth adept 6. all others 7. second adept all "i am frater/soror_ of the r.r. et a.c, loyal adept and subject unto the infinite mercy and power of light (cuts self "in the name of the vast and mighty one, in the name of all the gods who symbolically stand guard around this temple and order, in the name of elohim gibor, the mighty and terrible one, i shed this blood as a symbol of the blood that must not be shed by those who would interpose against my will and service to divine light (returns to position (when all have fini

hee sole wise, sole merciful one, be thou praised and glorified for ever and ever. thou alone art lord, thou alone art holy, thou alone art king of all that is seen and unseen. enflame us with strength and persistence to do thy will, for thy will is our true will. teach us to reflect your light in thy honor and glory. protect and preserve this sacred brotherhood of the rose and cross, through thy mercy oh lord. amen (all rise) chief adept "let us now adore the lord of the universe. holy art thou" chief adept "let us now close the vortex" chief adept "magus of water, will you now perform the l.b.r.p (done) chief adept "magus of fire, will you now perform the b.r.h (done) chief adept (moves to behind the cubical altar of the universe "i now release any spirits that may have been imprisoned b

GOLDEN DAWN RITUALS ZAM22

mor dial hctga, spirits of l give unto me the substance of your realm that it may be mine forever. bind it unto this creature of talismans which i have created (make the invoking circle) in the name of iczhchal, great king of the north, spirits of l, concentrate unto this creature of talismans the substance of your realm, that the all-potent forces may descend and rest upon it, even the grace and mercy of cmc. creature of talismans, i have bound unto thee the element of enduring stability, so pass thou on. make the 1=10 grade sign. step 13 take up the talisman, and pass between the pillars. place it on the ground between them, and strongly formulate around it a sphere of sensation. say: creature of talismans, so that the power of ra may manifest through thee, i give thy body the life of sp

GOLDEN DAWN RITUALS ZAM3

p 12 feeling surrounded and empowered by the divine white brilliance and filled with the rose colored glow of trapt of atziluth, let the adept now astrally look at the luna 5 far below him and the earth below luna. let him descend to the sphere of dwsy and unto the heaven of levanah. while doing this, recite the following "i come in the power of light, i come in the light of wisdom, i come in the mercy of light, the light hath healing in its wings" step 13 upon reaching the heaven of levanah, let the adept stand in the sign of the enterer, projecting the healing light to the golden wand of the chief adept, who having purified himself and risen unto his higher genius, will be receiving the light through the gold wand of trapt and projecting it unto the healing petitions surrounded by the fo

GOLDEN DAWN RITUALS ZAM8

tal of letters in all the names, combined, equal fifty. this directly relates to the number of gates of understanding in the qabalah (i= 10, h= 5, 10 x 5= 50, 50= n. djp and means "fear" in hebrew. this is expressed in the passage "the lord is the beginning of wisdom" hlwdg relates to dsj. its definition in hebrew is magnificence. this alludes to god's magnificence, and it is an expression of his mercy and love. a more esoteric definition of dsj is "love" three basic classes now sum up the sephiroth, including tud. the three classes are the triangle, the square, and the pentagram. 4 draw a line connecting the sephiroth. in actuality, we will draw twenty-two lines. in this diagram, we do not connect the sephiroth in the usual manner as in the minutum mundum diagram. rather, likes are connec

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ffiti had been carved into the limestone by generations of tourists.19 the complete ascent of the pyramid had taken us about half an hour and it was now just after 5 a.m, the time of morning worship. almost in unison, the voices of a thousand and one muezzins rang out from the balconies of the minarets of cairo, calling the faithful to prayer and reaffirming the greatness, the indivisibility, the mercy and the compassion of god. behind me, to the south-west, the top 22 courses of khafre s pyramid, still clad with their original facing stones, seemed to float like an iceberg on the ocean of moonlight. knowing that we could not stay long in this bewitching place, i sat down and gazed around at the heavens. over to the west, across limitless desert sands, regulus had now set beneath the horiz

beginning of creation. 34 but i am also aware that such scoffers in the last days 35 are those who for one reason or another are deaf to the testimony of our forgotten ancestors. as we have seen, this testimony appears to be trying to tell us that a hideous calamity has indeed descended upon mankind from time to time, that on each occasion it has afflicted us suddenly, without warning and without mercy, like a thief in the night, and that it will certainly recur at some point in the future, obliging us unless we are well prepared to begin again like orphaned children in complete ignorance of our true heritage. walking in the last days hopi indian reservation, may 1994: across the high plains of arizona, for days and days and days, a desolate wind had been blowing. as we drove across those

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

who sing praises among the flames of the first glory. there the lord opened his mouth, and they became 28 living dwellings wherein the strength of man rejoices.they are clothed with ornaments of brightness, and they work wonders on all creatures. their kingdoms and continuance are like the third and fourth; strong towers and places of confort, the seats of merey and continuance. o you servants of mercy, move and appear! sing praises to the creator, and be mighty among us, so that this remembrance will give power, and our strength will grow strong in our comforter. step 4. vibrate the following names of power: bataivah (bah-tah-ee-vah-heh) habioro (hah-bee-oh-roh) aaozaif (ahah- oh-zodah ee-feh) htnorda (heh-tehnoh- rah-dah) ahaozapi (aha-oh-zodahpee) avtotar (ah-veh-toh-tah rah) hipotga (h

g in a clear pool of fresh water. aleister crowley, liber vii the enochian word iao, pronounced ee-ah-oh, is comprised of the first three letters of the words, iadnah ath olorat which means "the highest work is man" the entire phrase adds up to 326, the number for the word yarry which means "fate" or "providence" in the sense of karma. also 326= 163x2, where 163 is the number for rit which means "mercy" aiq bkr reduces 326 to 2, the number for duality. this phrase also adds up to 314 (the t can be either 9 or 3, the number for the formula kal. the formulas of kal and lao are therefore closely related. the letters of iao add up to 96, the number for both qaaobza "creation of duality" and elzap-talho "the way of the cup" where cup must be taken in its magi-cal sense. also 96= 48x2, where 48

ou gain experience and purify your lower nature, the''beast'within you will grow and mature until in lil, the first aethyr, it will be as a young child. when crowley entered vti he encountered the angel of the aethyr who said "taotzem is the name by which i am blasphemed" the name taotzem adds gematrically to 163, the number for the king of air, bataivah, but more especial ly for rit which means "mercy" bl ind mercy is a blasphemy for what actually lies beyond the human condition because here there is neither grace nor guilt. an alternate gematric number for this name is 145, the number for maof- fas "not to be measured" and noib "affirmation" the angel of vti thus expresses those positive psychic forces that become degraded by labels or names and thus are better to remain nameless. the na

aning "the east" the traditional location of the rising sun. but the word ors means "darkness" and therefore the entire square is a play on the concept of the moon being itself a kind of sun, a dark sun or sun of the night. babalon. this square adds up to a total of 1183, the number for ka-kakom-zorge meaning "to make love to flourish" also 1183=169x7, where 169 is the number for rit which means "mercy" and pir "bright."aiq bkr reduces 1183 to 4, the number for definition through memory. babalon is the feminine current encountered in the aethyrs, adna-odo impl ies opening up to the concept of 253 obedience; baha [l]-noq [01 is "the cry of a faithful ser- vant" ananael means "the secret wisdom" lonsa-mi suggests the power or energy that lies latent in everyone; odo-emna can mean "to open yo

e franslaedt se forces of the 0 earth i am like you; a precipitation of events. 254 hkoma. this square sums up to 1227 and embodies the forces of the watchtower of water. it can be translated as: 0 water, you are my very blood; your name is like my own. exarp. this square sums up to 1488 and embodies the forces of the watchtower of air. it can be translated as: 0 air, you come to me with the same mercy that you have for all divided beings. 255 bitom. this square sums up to 786 and embodies the forces of the watchtower of fire. it can be translated as: 0 fire, your truth consumes me, like jaws of fiery flame. note. the gematric values of each of the four magick squares of the watchtowers is reduced by aiq bkr to 3, the number for manifestation. 256 how to use the magick squares if thou shal

a blue invoking pentagram and hexagram of water. part 4. air. face the watchtower of air in the east with your dagger in your right hand and your tal isman of exarp in your left hand. fix your mind on the watchtower of air and say, exarp-xfa-io-aai-ti-rit-ol-poilp (etz-ar-pet-etzefah- ee-oh-ah-ah-ee-tee-ree-teh-oh-let-poh-eelet- pet) behold, air: where that which is within is turned outward with mercy and with discrimination. trace a yellow invoking pentagram and hexagram of air. part 5. fire. face the watchtower of fire in the south with your wand in your right hand and your talisman of bitom in y our l e f t hand. f i x y our mind on the watchtower of fire and say, bitom-ia ial-t-iadp-oad-pr-mlprg (bee-tot-metee-ah-eeah- leh-teh-ee-ah-deh-peh oh-ah-dehpar-em-el-par-get) behold, fire: wh

GREY W G CONDENSATION OF KABBALAH

tself, 2. a masculine outgoing consciousness, 3. a receptive feminine consciousness. this seemed to be the process-principles of creation. the right-left-centre, yes-no and maybe, positive-negative and neutral combination that everything appears to consist of. combining the lot, the kabbalists pushed them a stage further and saw another positive state of generous outpouring they called chesed, or mercy-benevolence. realising that a countercurb had to be applied as a control to make any energy effective, they again combined all the previous spheres, and conceived a fifth state or sphere called gevurah, or severity, the economy of existence which applies a brake to the acceleration of initial energy. having thus got things under control, a central resultant came into being as the sphere of t

e of each. from top to bottom, these are: 0 ayn sof aur. no visible image. 1 keter, crown or summit. a bearded head of an ancient and crowned king seen in right profile. this was because it is said: he is all right. in him there is no left hand path. 2 chochmah, wisdom. a wise looking elder holding a book of the law. 3 binah, understanding. a throned matriarch, expressing comprehension. 4 chesed, mercy. a cheerfully benevolent uncrowned but throned king. 5 gevurah, severity. an armed warrior, usually in a chariot. 6 tiferet, beauty. three related figures which are really the same divine king at different stages. first a young naked child (incarnation, second a crucified body (sacrifice, third a crowned and robed priest-king (transformation. the birth, death and resurrection of sacred kings

arded as the proper mate of mankind symbolised by the shechinah or visible signs of the presence of god on earth, personified as an attractive female. there are colour-associations with the spheres of the tree. again there is a simple up and down and side to side logic to this. the left hand pillar is black, and called the pillar of severity, the right hand one beingwhite and termed the pillar of mercy, while themiddle pillar is gold (or yellow) and called the pillar of mildness. this illustrates the golden rule of life- 7 between extremities always choose the middle way. from top to bottom of the tree the first sphere is just a brilliance beyond being plainwhite. at sphere 2, we have very light grey, and at sphere 3, very dark grey. no colour above the abyss at all since the three spheres

illiance beyond being plainwhite. at sphere 2, we have very light grey, and at sphere 3, very dark grey. no colour above the abyss at all since the three spheres there are called the supernals. see figure 6. below the abyss colours appear and the visible spectrum is shown by the lowest (red) being on the left, the highest (blue) on the right, and the centre (yellow) being in the middle. sphere 4, mercy is blue, sphere 5 red, and the central sixth sphere bright yellow, or sun coloured. sphere 7 is green (mixture of 4 and 6) while sphere 8 is orange (mixture of 6 and 5. the ninth sphere is a pale moon-coloured semi-yellow, with a very faint touch of orange and green mixed. at the tenth sphere comes a complete change to the tree-colours of the four seasons. light green for leaves at spring, d

. humanly by the supply of unfertilised ova or eggs in the female (here male and female forces meet, mate and fertilise. in a perfect condition of creation this would result in a state of beautiful harmony as at sphere 6, but since the object is a material world, this is pushed out of place by the act, and the gap between god and man becomes the great abyss, across which the lifestream goes to) 4 mercy or generosity. origination governed by god-aspect el (the one. creatively by archangel tzadkiel (righteous of god. formatively by the angel order of the chashmalim (brilliant ones. expressively by the planet tzedek (jupiter, traditional giver of good things. humanly the development of male chromosomes in the foetus. 5 severity or economy. origination governed by the god-aspect elohim gibur (

. this allowed them to lift their lives all of the time towards the ultimate objective, the godhead. see table 1. table 1: paths of the tree with tarot associations path numbers connecting sefirot tarot card 1- 2 1- 3 1- 6 2- 3 2- 4 2- 6 3- 5 3- 6 4- 5 4- 6 4- 7 5- 6 5- 8 6- 7 6- 8 6- 9 7- 8 7- 9 7- 10 8- 9 8- 10 9- 10 crown- wisdom crown- understanding crown- beauty wisdom- understanding wisdom- mercy wisdom- beauty understanding- severity understanding- beauty mercy- severity mercy- beauty mercy- victory severity- beauty severity- glory beauty- victory beauty- glory beauty- foundation victory- glory victory- foundation victory- kingdom glory- foundation glory- kingdom foundation- kingdom hierophant hermit star judgment emperor temperance death hanged man justice strength empress blasted

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

es of mary, and what has any other poetry to put by the side of them? to the kindly heathen traits is superadded for us that sense of superior sanctity which encompasses this lady. herbs and flowers are named after mary, her images are carried about, and, quite in accordance with the heathen worship, installed on forest trees. she is a divine mother, she is a spinning-wife, she appears as maid of mercy (vierge secourable) to whosoever calls upon her. to the country folk in italy, mary stands well in the foreground of their religion; the madonnas of several churches in naples are looked upon as so many different divine beings, and even as rivals, and a santa venere by their side gives no offence. three marys together (p. 416, note) resemble the three norns and three fays; mary cai'ries ston

lives of our forefathers with fear, it ministered some comfort also. 1 agricola's sprichw. 623. praetorius's wiinscbelr. 372. abrali. a s. clara's judas 1, 4. ettner's ung. apoth. p. 132. musiius's volksm. 4, 65. e. chambers's fireside stories p. 12, wliich prove the legend rife iu various parts of scotland. chapter xxxvi. sicknesses. by the anger of the gods diseases are decreed, yet also their mercy reveals healing remedies to man. all deities can be healers, they seem to give their names to the herbs and flowers whose healing virtues they make known. with the greeks it is chiefly apollo and his sister artemis from whom this knowledge is derived; our wuotan, where he touches apollo rather than hermes, represents him in the capacity of healer too (p. 149; with artemis and athena skilled

gue has snatched away all the people' she was banished at last by songs being sung about her: when she heard herself called by her name, she withdrew from the land, and never came back. the request to be carried across is exactly like those of the goddess berhta and beings of elf kind. of the lithuanian oiltiue, plague or death-goddess, i should like to know fuller accounts. she massacres without mercy' kad tawe giltiue pasmaugtu (plague choke thee! ms a familiar imprecation (mielcke sub v. doualeitis 141. the plague is also named magila [si. mogila, a grave, or simply diewe (goddess, and they say in cursing 'imma ji magilos, imma ji diewai' from polish lithuania, adam mickiewicz^ reports as follows on the morowa dziewica, plague-maiden: kiedy zaraza litw ma uderzyc, j6j przyjscie wieszcza

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

sea and the winds, would of itself arrive at the land of death that was not to be reached under tinman guidance? here it is the corpse that is transported, in other legends merely the soul when released from the body: it is over again the distinction we noticed above, p. 827. in the nialss. cap. 1 60, old flosi, weary of life, is even said to have taken a battered boat, and thrown himself on the mercy of the sea-waves: bar a skip ok let i haf, ok hefir til]?ess skips aldri spurt siftan/ never heard of since. the greeks believed that charon ferried the souls in a narrow two- oared boat over the styx, acheron or cocytus to the kingdom of hades. for this he charged a fare, ra iropofjuia, therefore they placed an obolos (the danaka) in the mouth of the dead. 2 this custom of putting a small c

GRIMOIRE OF TURIEL

invisible, do swear and promise, and plighting faith and troth unto thee in the presence, by, and before the great lord of heaven and the whole company of heaven, by all the holy names of god, do swear and bind myself unto thee, by all the contents of god s sacred writ, by the incarnation, death and passion, resurrection, and glorious ascension of jesus christ, by all the holy sacraments, by the mercy of god, by the glory and eyes of heaven, by the forgiveness of sin, and hope of eternal salvation, by the great day of doom, by all the angels and archangels, seraphim, cherubim, dominations, thrones, principalities, powers, and virtues, patriarchs, prophets, saints, martyrs, innocents, and all others of the blessed and glorious company of heaven, and by al! the sacred powers and virtues abo

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

rly and duly notifying all who may sponsor or support your attainment of your definite views and principles toward humanity at large, that they may not expect or depend upon your submission to principles of a lesser degree. 23. judge not, unless you are so placed that those to be judged come legally and formally before you as an accredited servant of the multitude. then in sympathy understand, in mercy comprehend, in leniency estimate, and with love be fair. for the law of compensation will make adequate demands, and the god of all is alone a truly competent judge of all facts. 24. repeat no slander, tell no tales, and support no reports that injure or condemn unless accompanied by more than the same degree of constructive criticism and comment, and only after you have completely investiga

the object of our petition since we are doing all that is possible in fulfilling the requisites imposed. and so, having achieved our feeling of confidence and knowing that our prayer will be fulfilled, we express our thanks for the fulfillment, for spiritually it is already granted under these circumstances. from the foregoing it may not be apparent why prayer is so often unanswered. god, in his mercy, refuses to answer our entreaties knowing how great the penalties for us would be could he and would he abrogate his own laws to grant our prayers, however agonizing the need from our human point of view. but that prayer is answered which meets the requirements and standard of the creator, because it is a prayer which, when granted, will add to the general betterment, not only of the individ

HAMIL THE ROSICRUCIAN SEER

apable of sustaining life for a lengthened period, which he then did. but that in some measure can be attributed to the development of his intellectual faculties.therace of man will never become perfect. for while man is flesh, there is iniquity. good training may make him better than his fellow-men; but no sort of government or education can make him perfect, as he must be if loving kindness and mercy were thoroughly practised by him. without religion, no education could make a man wise170therosicrucianseerand the salvation of maniscomplete. for the redemption, salvation, and happiness of the very worst of all, the saviour died upon the cross. he was the essence of thefather,-thespirit of thefather,-onewithhimself,-sentby him on earth amongst men in their own form, to enlighten them accor

word.thebody was sacrificed for their sins, and the spirit again returned to be oneasbefore. proposition6-'menare saved by the favour of god, through faith in jesus christ; and those dying out of his favour and faith are heirs of eternal death by inheritance from the original progenitors of the race, and remain to all eternity in the torments of hell.'c.a.-asall men are born sinful; it is by the mercy of god that they are saved. he showeth that mercy to those that seek it. but through the intercession of his son he also showeth his loving kindness to those who sin more; and although they cannot be saved, as those who are righteous, by their own merits, they are not consigned to everlasting punishment. they are punished for a length of time that seems to them, while in that state, a punish

the irremediable evils into which you may otherwise be led by acorrespondencewithrobertowen163however shortitmay be, let it be earnest, straightforward, and something that will compel them to answer 'select anything that i have given you, and use it in the way that you think best. when they have once been roused to attention, i will deal with them.'doso; and, guided by truth, reason, justice, and mercy, on a christian errand, you cannot do wrong. and remember that the intentions, as well as the actions, are indeliably written in the book of life. if the purpose should fail, the intention remains unsullied 'thesociety here alluded to by the c. a. is'theassociation of the friends of progress at cincinnatti, ohio' who are the authors of the pamphlet you kindly favoured me with. i have therefo

and that belief is riot monstrous or absurd.6.-cannotany infant be trained to love goodness, wisdom, and union with hisfellowsover the world, and to have pure charity and sincere love for every one of them? c.a.-itis not in man's nature to do this. good training may make him better than hisfellows;but no sort of government or education can make him perfect, as he must be if loving255 kindness and mercy were thoroughly practised by him.7.-cannotevery one be trained, educated, and have his or her character so formed from birth, that they shall have the greatest pleasure through lifeinactively contributing to the happiness of their fellow-men and of god's creation, to the utmost of their power? c.a.-yes;that may be their great object through life.8.-cannotnew and universal conditions be now d

thjan.,1857-3.45p.m.indweljersof theworldofspirits143the authorof"lachiavo del cabinetto 'yes, i knew him in my life 'i always understood that romish priests who underwent the purifying by fire were first strangled at the stake''therewere some instancesofit,butit was not a rule. it is left to the optionofthe supreme judge the modeofexecution.ifhe had a purpose to effect he might do so,butnot from mercy, for that was never a partofhis nature. but whenever the tortureof"thenails" was inflicted it was perfect evidence that the extreme would be gone into, and, insteadofthe fire being kindled after i was bound, it was made first, and i was thenputin, and if necessary, an iron framework would have been thrown over me 'surely the men who could inflict with fiendish pleasure such torments upon the

crifices to his gods, and yet he's gone on before me,1saw him leave this place andgoon before me whilst i remain.1have seen murderers leave it 'i have often conversed with cagliostro in my mirrors. although a spirit, he held materialistic views. his appearances at first were very painful,buthe has progressed onwards to happiness, and1hope itwillbe the same with you ere long; but you must pray for mercy''1may be forgiven by mercy,ifnot by justice''didyou ever know guiseppe francisco borri, the milanese,lndwellersof theworldofspirits141mingle with or be near, for i shun their presence with as much abhorrence as i look with pleasure to the light which comes from those i trust may help me. they assure me that the more free i can keep my mind from the thoughts of earth, from the memory of the p

HANDBOOK OF EGYPTIAN MYTHOLOGY

rth chamber with the lion-dwarf bes. on a magical stela, isis tells her son horus that a sow and a dwarf were the protectors of his infant body. by the ptolemaic period, taweret had the title lady of the birth house. even great goddesses such as hathor, mut, and isis sometimes took the grotesque form of the great one when they acted as saviors of the innocent. the guilty, however, could expect no mercy from hippopotamus goddesses. the female monster ammut who devoured the souls of those who failed the judgment of osiris was a mixture of hippopotamus, lion, and crocodile. in the 142 handbook of egyptian mythology hippopotamus constellation shown in egyptian sky maps, taweret and other ferocious deities eternally stand guard over seth s evil bull form. this stellar role may lie behind plutar

HEAVEN HELL

with a homestead in sekhet-hetep. there is no mention of any repentance on ani's part for wrong done; indeed, he says definitely "there is no sin in my body. i have not uttered wittingly that which is untrue, and i have committed no act having a double motive [in my mind" as he was troubled by no remembrance of sin, his conscience was clear, and he expected to receive his reward, not as an act of mercy on the part of the gods, but as an act of justice. thus it would seem that repentance played no part in the religion of the primitive inhabitants of egypt, and that a man atoned for his misdeeds by the giving of offerings, by sacrifice, and by worship. on the other hand, nebseni is made to say to the god of sekhet-hetep "let me be rewarded with thy fields, o hetep; but do thou according to t

HELENA BLAVATSKY NIGHTMARE TALES

ce, cruel face, the balls of his eyes become bloodshot and rollwith fury. and as he bends forward with fierce stare, his whole appearance- his matted locks hanging overthe frowning brow, his big-boned body with strong sinews, and the two large hands resting on the shieldplaced upon the right knee- justifies the remark made in hardly audible whisper by a grey-headed soldierto his neighbour "little mercy shall the holy prophetess receive at the hands of clovis" the captive, who stands between two burgundian warriors, facing the ex-prince of the salians, now king ofall the franks, is an old woman with silver-white dishevelled hair, hanging over her skeleton-like shoulders.in spite of her great age, her tall figure is erect; and the inspired black eyes look proudly and fearlessly intothe cruel

little worth living. he has to safeguard you against involuntary repetitions of visions of the samecharacter. unless you consent to it of your own free will, however, you will have to be left in the power offorces which will harass and persecute you to the verge of insanity. know that the development of 'longvision [clairvoyance- which is accomplished at will only by those for whom the mother of mercy, thegreat kwan-on, has no secrets- must, in the case of the beginner, be pursued with help of the air dzins(elemental spirits) whose nature is soulless, and hence wicked. know also that, while the arihat 'thedestroyer of the enemy' who has subjected and made of these creatures his servants, has nothing to fear; hewho has no power over them becomes their slave. nay, laugh not in your great pr

wer;and for the time being that seer is no longer himself. he partakes of the nature of his 'guide' the dali-dzin,which directs his inner sight, keeps his soul in durance vile, making of him, while the state lasts, a creaturelike itself. bereft of his divine light, man is but a soulless being; hence during the time of such connection, hewill feel no human emotions, neither pity nor fear, love nor mercy "hold" i involuntarily exclaimed, as the words vividly brought back to my recollections the indifferencewith which i had witnessed my sister's despair and sudden loss of reason in my "hallucination "hold .but no; it is still worse madness in me to heed or find any sense in your ridiculous tale! but if you knew it tobe so dangerous why have advised the experiment at all- i added mockingly "it

aced from the soul until purified by a new rebirthwithal, feel not dejected, but be of good cheer in your affliction, since it has led you to acquire trueknowledge, and to accept many a truth you would have otherwise rejected with contempt. and of thispriceless knowledge, acquired through suffering and personal efforts- no daij-dzin can ever deprive you.fare thee well, then, and may the mother of mercy, the great queen of heaven, afford you comfort andprotection" we parted, and since then i have led the life of an anchorite, in constant solitude and study. though stilloccasionally afflicted, i do not regret the years i have passed under the instruction of the yamabooshis, butfeel gratified for the knowledge received. of the priest tamoora hideyeri i think always with sincereaffection and r

HELENA BLAVATSKY THE KEY TO THEOSOPHY

sonal god, how can we believe that he endows man with anything? but granting, for the sake of argument, a god who takes upon himself the risk of creating a new soul for every new-born baby, all that can be said is that such a god can hardly be regarded as himself endowed with any wisdom or prevision. certain other difficulties and the impossibility of reconciling this with the claims made for the mercy, justice, equity and omniscience of that god, are so many deadly reefs on which this theological dogma is daily and hourly broken. page 38 the key to theosophy- hp blavatsky.txt q. what do you mean? what difficulties? a. i am thinking of an unanswerable argument offered once in my presence by a singhalese buddhist priest, a famous preacher, to a christian missionary-one in no way ignorant or

cept the cruel and unphilosophical belief in eternal reward or eternal punishment. we say with horace: let rules be fixed that may our rage contain, and punish faults with a proportioned pain; but do not flay him who deserves alone a whipping for the fault that he has done. this is a rule for all men, and a just one. have we to believe that god, of whom you make the embodiment of wisdom, love and mercy, is less entitled to these attributes than mortal man? q. have you any other reasons for rejecting this dogma? a. our chief reason for it lies in the fact of reincarnation. as already stated, we reject the idea of a new soul created for every newly-born babe. we believe that every human being is the bearer, or vehicle, of an ego coeval with every other ego; because all egos are of the same e

atter, cannot receive punishment in a world of pure subjectivity. we believe in no hell or paradise as localities; in no objective hellfires and worms that never die, nor in any jerusalem with streets paved with sapphires and diamonds. what we believe in is a postmortem state or mental condition, such as we are in during a vivid dream. we believe in an immutable law of absolute love, justice, and mercy. and believing in it, we say: whatever the sin and dire results of the original karmic transgression of the now incarnated egos no man (or the outer material and periodical form of the spiritual entity) can be held, with any degree of justice, responsible for the consequences of his birth. he does not ask to be born, nor can he choose the parents that will give him life. in every respect he

rite to say how very happy they are! is such a state of knowledge consistent with bliss? then bliss stands in such a case for the greatest curse, and orthodox damnation must be a relief in comparison to it! q. but how does your theory avoid this? how can you reconcile the theory of soul's omniscience with its blindness to that which is taking place on earth? a. because such is the law of love and mercy. during every devachanic period the ego, omniscient as it is per se, clothes itself, so to say, with the reflection of the "personality" that was. i have just told you that the ideal efflorescence of all the abstract, therefore undying and eternal qualities or attributes, such as love and mercy, the love of the good, the true and the beautiful, that ever spoke in the heart of the living "per

s germs, hanging in the atmosphere of the terrestrial plane, ready to come to life, as so many avenging fiends, to attach themselves to the new personality of the ego when it reincarnates. q. this really passes my comprehension, and is very difficult to understand. a. not once that you have assimilated all the details. for then you will see that for logic, consistency, profound philosophy, divine mercy and equity, this doctrine of reincarnation has not its equal on earth. it is a belief in a perpetual progress for each incarnating ego, or divine soul, in an evolution from the outward into the inward, from the material to the spiritual, arriving at the end of each stage at absolute unity with the divine principle. from strength to strength, from the beauty and perfection of one plane to the

nished for all the sins of both flesh and mind! it is the soul, the immaterial breath of god and his alleged creation, which, by some most amazing intellectual jugglery, is doomed to burn in a material hell without ever being consumed, while the "angel" escapes scot-free, after folding his white pinions and wetting them with a few tears. aye, these are our "ministering spirits" the "messengers of mercy" who are sent, bishop mant tells us: to fulfill good for salvation's heirs, for us they still grieve when we sin, rejoice when we repent yet it becomes evident that if all the bishops the world over were asked to define once for all what they mean by soul and its functions, they would be as unable to do so as to show us any shadow of logic in the orthodox belief -ooo- the doctrine is taught

HEPTAMERON

festinate imperat vobis adonay, saday, rex regum, el, aty, titeip, azia, hyn, jen, minosel, achadan: vay, vaa, ey, haa, eye, exe, el, el, el, hy, hau, hau, hau, va, va, va, va. a prayer to god, to be said in the four parts of the world, in the circle. a morule, taneha, latisten, rabur, taneha, latisten. escha, aladia, alpha& omega, leyste, oriston, adonay: o my most merciful heavenly father, have mercy upon me, although a sinner; make appear the arm of thy power in me this day (although thy unworthy child) against these obstinate and pernicious spirits, that i by thy will may be made a contemplator of thy divine works, and may be illustrated with all wisdom, and alwaies worship and glorifie thy name. i humbly implore and beseech thee, that these spirits which i call by thy judgement, may b

HP LOVECRAFT A DARK LORE

mber yuggoth, and more distant shaggai, and the ultimate void of the black planets. the long, winging flight through the void. cannot cross the universe of light. re-created by the thoughts caught in the shining trapezohedron. send it through the horrible abysses of radiance. my name is blake- robert harrison blake of 620 east knapp street, milwaukee, wisconsin. i am on this planet. azathoth have mercy- the lightning no longer flashes- horrible- i can see everything with a monstrous sense that is not sight- light is dark and dark is light. those people on the hill. guard. candles and charms. their priests. sense of distance gone -far is near and near is far. no light- no glass- see that steeple- that tower- window- can hear- roderick usher- am mad or going mad- the thing is stirring and fu

ue, where his occupation had kept him for considerable periods during the preceding decade. the widowed rhoby harris never recovered from the shock of her husband's death, and the passing of her firstborn elkanah two years later was the final blow to her reason. in 1768 she fell victim to a mild form of insanity, and was thereafter confined to the upper part of the house, her elder maiden sister, mercy dexter, having moved in to take charge of the family. mercy was a plain, raw-boned woman of great strength, but her health visibly declined from the time of her advent. she was greatly devoted to her unfortunate sister, and had an especial affection for her only surviving nephew william, who from a sturdy infant had become a sickly, spindling lad. in this year the servant mehitabel died, and

as greatly devoted to her unfortunate sister, and had an especial affection for her only surviving nephew william, who from a sturdy infant had become a sickly, spindling lad. in this year the servant mehitabel died, and the other servant, pre served smith, left without coherent explanation- or at least, with only some wild tales and a complaint that he disliked the smell of the place. for a time mercy could secure no more help, since the seven deaths and case of madness, all occurring within five years' space, had begun to set in motion the body of fireside rumour which later became so bizarre. ultimately, however, she obtained new servants from out of town; ann white, a morose woman from that part of north kingstown now set off as the township of exeter, and a capable boston man named ze

curring within five years' space, had begun to set in motion the body of fireside rumour which later became so bizarre. ultimately, however, she obtained new servants from out of town; ann white, a morose woman from that part of north kingstown now set off as the township of exeter, and a capable boston man named zenas low. it was ann white who first gave definite shape to the sinister idle talk. mercy should have known better than to hire anyone from the nooseneck hill country, for that remote bit of backwoods was then, as now, a seat of the most uncomfortable superstitions. as lately as 1892 an exeter community exhumed a dead body and ceremoniously burnt its heart in order to prevent certain alleged visitations injurious to the public health and peace, and one may imagine the point of vi

emote bit of backwoods was then, as now, a seat of the most uncomfortable superstitions. as lately as 1892 an exeter community exhumed a dead body and ceremoniously burnt its heart in order to prevent certain alleged visitations injurious to the public health and peace, and one may imagine the point of view of the same section in 1768. ann's tongue was perniciously active, and within a few months mercy discharged her, filling her place with a faithful and amiable amazon from newport, maria robbins. meanwhile poor rhoby harris, in her madness, gave voice to dreams and imaginings of the most hideous sort. at times her screams became insupportable, and for long periods she would utter shrieking horrors which necessitated her son's temporary residence with his cousin, peleg harris, in presbyte

ins. meanwhile poor rhoby harris, in her madness, gave voice to dreams and imaginings of the most hideous sort. at times her screams became insupportable, and for long periods she would utter shrieking horrors which necessitated her son's temporary residence with his cousin, peleg harris, in presbyterian lane near the new college building. the boy would seem to improve after these visits, and had mercy been as wise as she was well-meaning, she would have let him live permanently with peleg. just what mrs. harris cried out in her fits of violence, tradition hesitates to say; or rather, presents such extravagant accounts that they nullify themselves through sheer absurdity. certainly it sounds absurd to hear that a woman educated only in the rudiments of french often shouted for hours in a c

HP LOVECRAFT THE MUSIC OF ERICH ZANN

de which his viol and bow lay carelessly on the floor. he sat for some time inactive, nodding oddly, but having a paradoxical suggestion of intense and frightened listening. subsequently he seemed to be satisfied, and crossing to a chair by the table wrote a brief note, handed it to me, and returned to the table, where he began to write rapidly and incessantly. the note implored me in the name of mercy, and for the sake of my own curiosity, to wait where i was while he prepared a full account in german of all the marvels and terrors which beset him. i waited, and the dumb man s pencil flew. it was perhaps an hour later, while i still waited and while the old musician s feverishly written sheets still continued to pile up, that i saw zann start as from the hint of a horrible shock. unmistak

IRISH WITCHCRAFT AND DEMONOLOGY

ributed to the devils "playing the ape, and counterfeiting the works of the lord" he states that one sunday, in the midst of public worship, p. 93 "one of my charge, being a dull and ignorant person, made a noise and stretching of her body. incontinent i was assisted to rebuke that lying spirit that disturbed the worship of god, charging the same not to disturb the congregation; and through god's mercy we met with no more of that work" thus modestly our writer sets down what happened in his autobiography; but the account of the incident spread far and wide, and at length came to the ears of archbishop usher, who, on his next meeting with mr. blair, warmly congratulated him on the successful exorcism he had practised. 1 if the period treated of in this chapter, viz. from the commencement of

itation from lord conway to come to ragley to cure his wife of perpetual headaches. he stayed at ragley about three weeks, and while there he entertained his hosts with the story of florence newton and her doings; although he did not succeed in curing lady conway, yet many persons in the neighbourhood benefited by his treatment. the form of words he always used was "god almighty heal thee for his mercy's sake; and if the patient professed to receive any benefit he bade them give god the praise. he took no fees, and rejected cases which were manifestly incurable. in modern times the p. 129 cures have been reasonably attributed to animal magnetism. he was buried beside his father at affane, co. waterford. 1 some of his contemporaries had a very poor opinion of him; increase mather, writing i

she consent, she said, without this leave that i should pray for her [however against her will i pray'd with her, which if it were a fault it was in excess of pity. when i had done she thanked me with many good words, but i was no sooner out of her sight than she took a stone, a long and slender stone, and with her finger and spittle fell to tormenting it; though whom or what she meant i had the mercy never to understand] at her execution she said the afflicted children should not be relieved by her death, for others besides she had a hand in their affliction" p. 187 mrs. glover was hanged, but in accordance with her dying words the young goodwins experienced no relief from their torments, or, as cotton mather characteristically puts it "the three children continued in their furnace, as b

h i am not us'd anywhere to be treated withal. she would knock at my study door, affirming that some one below would be glad to see me, tho' there was none that ask'd for me. and when i chid her for telling what was false, her answer was that mrs. mather is always glad to see you! once when lying in a fit, as he that was praying was alluding to the words of the canaanitess, and saying, lord, have mercy on a daughter vext with a devil, there came a big, but low, p. 191 voice from her, in which the spectators did not see her mouth to move, there's two or three of us" finally after three days of fasting and prayer the children were completely cured, but the storm thus raised was not easily allayed. the old woman seems, like many another of her years and sex, to have been of a choleric and cro

ISIS UNVEILED

lar. he only suggestion of something approaching hell in the bible is gehenna or hinnom, a valley near jerusalem, where was situated tophet, a place where a fire was perpetually kept for sanitary purposes. the prophet jeremiah informs us that the israehtes used to sacrifice their children to moloch-hercules on that spot; and later we find christians quietly replacing this divinity by their god of mercy whose wrath will not be appeased, unless the church sacrifices to him her unbaptized children and sinning sons on the altar of 'eternal danmation! whence then did the divines learn so well the conditions of hdl, as 16. ckipt. dc, il p. 233. 17. mallet: northern antiquttitt, p. ms. digitizecoy google 12 kis unveiled actually to divide its tonnoits into two idiida, tbe poena damni and poena m

lt may not be favorable to the latter. even at that early period, vhm the new religion had hardly outlined its contradictory dogmas; when the diampiods of the bloodthirsty cyril knew not thetoselves whether mary was to become' the mother of god' or rank as a 'demon' ia company with isis; when the memory of the meek and lowly jesus still lingered lovingly in every christian heart, and his words of mercy and charity still vibrated in the air, even then the christians were outdoing the pagans in every kind of ferocity and religious intolerance. and if we look still farther back, and seek for examples of true chrimtum, in ages when buddhism had hardly superseded brfthmanism in india, and the name of jesus was only to he pronounced three centuries later, what do we find? which of the holy pilla

te work on aorceiy, magic, and the power of various 'demons' to use an expressioii of eliphas l^vi" his book offers a most remarkable collection of "bloody and hideouii facts; acts of revolting superstition, arrests, and executions of stupid ferocity 'bum everybody' the inquisition seemed to say 'god will easily sort out his own' poor fools, hysterical women, and idiots were roasted alive without mercy for the crime of 'majpc' but at the same time how many great culprits escaped this imjust and sanguinary jtuticel this is what bodin makes us fully appreciate" catherine the pious christian who has so well deserved in the eyes of the church of christ for the atrocious and never-to-be-forgotten mas* sacre of st. barthtdomew's day the queen catherine kept in her service an apostate jacobin pri

tence on which he stopped, by clasping the book. at another time the same devil ap- peared under the shape of a monk. he grinned so horribly that dominic, in order to get rid of him, ordered the devil-monkey to take the candle and hold it for him until he had done reading. the poor imp did so, and held it until it was consumed to the very end of the wick; and notwithstanding his pitiful cries for mercy the saint compelled him to hold it till his fingers were burned to the bones! enough! the approbation with which this book was received by the 154. see the dediiu and fao, de, ch. xxriii. digitizecoy google the indecency of 'the golden legend' 79 church, and the peculiar sanctity attribated to it, is sufficient to show the^ estimation in wtuch veracity was held by its patrons. we may add, in

ways of making it, or at least two very different fonnulae to ex- press its meaning one reserved for priests and initiates; the other given to neophytes and the profane. thus for example the iniiiaie, carrying his band to his forehead, said: to thee; then he added, belong; and continued while carrying his hand to the breast the kingdom; then, to the left shoulder justux; to the right shoulder and mercy. then he joined the two hands, adding: throughout the generaiing cydes' tibi sunt mauchuth, et gdrwah et 'besed per aeonas' a sign of the cross, id>soluiely and magnificently kabalistic, which the profanations of gnos- ticism made the militant and official church completely lose^ 168. see art magic, art. on peter d'abaoo. 1b9. somm ritual, pp. 429-433; see la magia au xlxmt tikle, pp. 142-3

old garment, for that which is put in to fill it up taketh tiom the garment, and the rent is made worse. neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new botuea, and both are preserved" in what particular does the jealous, wrathful, revengeful grod of israel resemble the unknown deity, the god of mercy preached by jesus; hie father who is in heaven, and the father of all humanit^p this father alone is the god of spirit and purity, and to compare him with the subordinate and capricious sinaitic deity is an error. did jesus ever pronounce the name of jehovah? did he ever identify hia father with this severe and cruel judge; his god of mercy, love, and justice, with tlie jewish genius of reta

JASMUHEEN THE FOOD OF GODS

y subconscious realities that bring hungers seeking to be fed. divine nutrition: the madonna frequency& the food of gods with jasmuheen 30 rarely do we do absorb enough of the food of gods to dwell in the level of the super-mind, except when we are being selfless, and have tuned ourselves to the channel of kindness and compassion; for the higher emotional spectrums that we have built within us of mercy, compassion, kindness, altruism, unconditional love etc. walk hand in hand with the higher aspects of our thinking on the mental plane. these are the thoughts that say to us, why we are here? can we live in harmony? can we co-exist in peace? can we all get along? and when we sincerely want to know, the intelligent universe that surrounds us gives us the food we need to actualize it all and g

view of these energies. when researching the history of the goddess and the roles she has played throughout time in nurturing our world, we can identify a few common traits which you will recognize below as we share some of their legends and gifts. first we have: the divine mother. creator and sustainer of all life. the source of divine nutrition. source of pure, unconditional love. the source of mercy and compassion. goddess of one, mother of all gods and goddesses and humanity. the cosmic glue behind creation. the source of grace and joy the divine mother radiates through: the high priestess. directly representing the goddess on earth, the high priestess ensures fertility and ongoing creation. the high priestess is the great goddess herself and is seen universally as kwan yin (asia, isis

reat goddess herself and is seen universally as kwan yin (asia, isis (egypt, athena (greece) and rhiannon (celts. divine nutrition: the madonna frequency& the food of gods with jasmuheen 79. all wise, all knowing she gives and takes life and reminds us of our innate inner wisdom and of the divine spark within and asks us to radiantly manifest this into the world. the high priestess embodies love, mercy and compassion. then we have: the triple goddess. the original trinity, symbolizes the 3 faces of the great goddess. stage 1: the virgin as strong and self defined. stage 2: the mother as the nurturing source of all nourishment and. stage 3: the crone representing death and transformation. the role of the triple goddess is to remind us of our sacredness regardless of our age for all stages a

he patron of useful and elegant arts. artemis. mistress of animals and all wild untamed things, symbolizes female independence, healing goddess, values solitude. demeter. ancient greek mother goddess of persephone. giver of fruitfulness and abundance. blesses us with coming joy, abundant life and hope. other goddesses who have made an impact through time are. kwan yin. chinese goddess of infinite mercy and compassion. said t0 be born from buddha s tears for the suffering of the world. protects women and children and works with the healers of the world. mother mary. the creator goddess known as stella maris and associated with heaven and sea. mary reminds us to be gentle and compassionate to our selves and to all others. divine nutrition: the madonna frequency& the food of gods with jasmuhe

being molded that is ageless, self sustaining and self regenerating. imagine a holographic image of the perfect you, beaming out from this template. complete, whole, healthy, happy and fulfilled. ageless, radiant, self sustained. instruct your dow: i ask my dow to now cross the lines of time and gather all the learning from all my emotional experiences through all time, all the love, compassion, mercy, wisdom, honor, empathy, joy, wisdom, and power that i need to create an emotionally balanced, strong and healthy template now. instruct your dow as you hold the image of your body youthing: i ask that my bio-body template be age (25, 35, 45. think of what you would like and, while holding the image of this new template in your mind, chant 3 times, bio- body 25, bio-body 25, bio-body 25 or w

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

stian cross, the schismatics contended (1st) that christ, alive upon 64 the rosicrucians. the cross, humbled himself, usque ad inferni tremenda tormenta, even unto the dreadful torments of hell (paget s catech. latin (2d) endured for a time those torments, qualis reprobi in ternum sensuri sunt, which the reprobates shall everlastingly suffer in hell (pisc. in luc. xii. 10) even despaired of god's mercy, finding god, at this time, non patrem sed tyrannum, not a father, but a tyrant: and overcame despair by despair; death by death; hell by hell; and satan by satan (ferus in matth. 27: suffered actually all the torments of hell for our redemption, and descended into the heaviest that hell could yield; endured the torments of hell, the second death, abjection from god, and was made a curse; th

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

ing and rabbi a[kiva ben] joseph translations mentioned in ponce s note are, in fact, one and the same. further, stenring s tabulation of the 32 paths is already based on waite and westcott. ponce missed kalisch altogether. the note quoted is typical of ponce: he ll make a pretty good point, only to undermine it with a serious error. ponce, more generally, is yet another example of someone at the mercy of unreliable translators and commentators (as were mathers, westcott, waite, etc) 20073 20 robert saks [on ponce: his treatment of german hasidism is superficial and misses the point on such a basic matter as its concept of the words of prayers as keys, though gematria, to the unity of all creation. it is hard to excuse his claim that moses cordovero wrote lechah dodi, his use of pereks as

KETAB E SIYAH

to and judge in our favour? what charge can we bring against the traitor 8 that his treachery and lies shall have no answer that by cunning rhetoric shall acquit him though his hands and heart be stained with guilt? his clever tongue that is our ruin shall surely thwart our every prosecution. worse yet, though his guilt be proved and the perversity of his soul laid bare our father in his infinite mercy and love for his most unworthy son might forgive him of his unrepented crimes and in forgiveness be again betrayed by the double falseness of the deceiver. how can we win in this most dire hour and see justice done against the treasoner? michael you are wise and have shown that you have insight into many things. what charge, then, are we to bring that all will get their deserved ends and rig

t he is most judicious and wrongs none by even a rice-husk. it may be that he is most merciful, 28 forgiving those who repent of their trespass. yet who has put such questions to the test. none of the elohim would dare challenge his authority nor make argument with his dictates. how then shall we learn if his commands be just? against which meter do you measure his justice and how do you test his mercy. we have only his teaching as surety for both. yet more than this do i perceive. for full fifty aeons has our father ruled his kingdom in heaven and upon earth with a mandate yet unchallenged and still he rules that same sovereignty that we built for him five myriad millennia before and all those years nought has come to pass to exceed the boundaries set down by the sword and mortar so long

h michael has offered you is, with the passing of aeons, nothing but ruin and decay, doomed to die, eclipsed by a greater glory. i offer you a part in that glory! though now it be but an embryo the day shall come when your feebler kin, having not the courage nor the vision to leave the decadent corpse of heaven and fight for the cause i offer you, shall come, like beggars, to you, beseeching your mercy as the prize which, by treachery, they win today turns to sand and dust, passing forever from the records of time, becoming a forgotten dream of young and noble empires that, at this moment, would seem to be naught but the wild fancy of dreams. it is this most illustrious conclusion that i hold out in my hand, more brilliant and more permanent than aught which now you hold, and those with st

akes, like dogs that would slaver at his feet, waiting for scraps to come to them. he roared like a lion, maddened by wounds upon all sides, not able to flee or face the jackals that are all about it. this was his speech "my false children, my beloved, you that i cherish and nurture, guiding you with my teachings, holding out my rod to instruct you and keep you from all evil. by my perfection and mercy, i have put life into you and favoured you above all others, bringing you closest to my unity and filling your souls with faith and virtue that flow from me in abundace as i sit upon my throne, the cosmic hub. do not let your pride deceive you, leading you from this seat of supremacy and amongst the thorny woods of blasphemy. do you not see, having become blind like the giants that you overc

uous and triumphant "i shall never yield to you, adonai yahweh, old fool! no longer are we the elohim, that you would call your children. you are not worthy to be our father. your power is forever shattered and your kingdom shall fall to dust. this i have prophesied and thus it shall be. ruin is now your destiny and you have no power to prevent this. i fear not your empty wrath nor would beg your mercy. your arrogant deceit rings hollow and your words are more worthless than dust. heaven is falling down around you and you would cower behind your delusions, seeing magnificence in your aged mind when all about you is decay. i will never kneel to you because to do so would be degrading, like going on one's knees before a wretch, for wretch you are, adonai yahweh, and i value nothing of yours

n to and judge in our favour? what charge can we bring against the traitor that his treachery and lies shall have no answer that by cunning rhetoric shall acquit him though his hands and heart be stained with guilt? his clever tongue that is our ruin shall surely thwart our every prosecution. worse yet, though his guilt be proved and the perversity of his soul laid bare our father in his infinite mercy and love for his most unworthy son might forgive him of his unrepented crimes and in forgiveness be again betrayed by the double falseness of the deceiver. how can we win in this most dire hour and see justice done against the treasoner? michael you are wise and have shown that you have insight into many things. what charge, then, are we to bring that all will get their deserved ends and rig

KNOWLEDGE LECTURE THREE

m. it represents air, as the mediator between fire above and water below. this symbol has another meaning on the tree of life. the upper part and wings touch chokmah and binah. the knob touches kether. these are the three supernals. the seven lower sephiroth are embraced by the twin serpents whose heads rest upon chesed and geburah the moon on the tree of life in the moon s increase the pillar of mercy is embraced. in its decrease the pillar of severity is embraced. at the full moon it reflects the sun of tiphare tii- second knowledge lecture (zelator) the names and alchemical symbols of the three principles of nature are: sulphur f mercury h salt g the metals attributed to the planets in alchemy are' lead! gold& tin$ copper or brass% iron# quicksilver (mercury" silver the following terms

LAITMAN M BASIC CONCEPTS IN KABBALAH

orld. to explain this, let s imagine the following situation: a rich man meets his poor friend, whom he has not seen for a long time. he brings him to his house, gives him food, drink, and clothes, day after day. one day, intending to please his friend, the rich man asks him what else he can do for him. the poor man's reply is: i wish only one thing: to receive everything you are giving me out of mercy, as a reward for my own labor. you can fulfill all my desires except this one! we see how the giver is unable to rid the receiver of shame. on the contrary, the more favors the poor man receives, the greater his shame. the universe, our small planet, and human society (our workplace) were created to save us from this feeling. our work is to return to the creator with corrected desires and to

LAITMAN M FROM CHAOS TO HARMONY

es to do so. it should be pointed out that even though the book of zohar was written before the people went into exile, it states that this book will be discovered only at the end of the exile. that is, its arrival will bring with it the end of the spiritual exile: because israel is destined to taste from the tree of life, which is this book of zohar, in which they will come out of the exile with mercy (the book of zohar, parashat naso, item 90. the zohar also writes that toward the end of a 6,000 year period allotted to the correction of the ego, the book will be revealed to all of humanity: when it is near the days of the messiah, even infants in the world are destined to find the secrets of the wisdom, and to know in them the ends and the calculations of redemption. and at that time it

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

prise that ethics of the fathers states "against your will do you live" nature created us, and we are forced to exist with the qualities that were imposed upon us. it is as if we were only semi-intelligent beings: intelligent only to the degree that we are aware that our actions are determined by our inherent characteristics and qualities, and that we cannot go against- 15- them. if we are at the mercy of nature, then there is no predicting where this wild, unreasonable nature can lead us. our natures are responsible for constantly causing conflicts between individuals and entire nations, who, like wild animals, are engaged in a vicious struggle of the instincts. yet, subconsciously, we cannot accept a comparison of ourselves with primitive beasts. if, however, the divine force that create

d its protestations" this work on ourselves is called "to bestow for the sake of bestowing" that is, a purely altruistic act, represented by the right line. we give all, simply because we desire to give. the pleasure we receive from such work emanates from our resemblance to the creator, since one only gives- 182- attaining the worlds beyond like the creator. this is called "the light of faith or mercy" or ohr hassadim. if one attempts to behave in this manner, then the creator opens to this person the feeling of his infinite grandeur and power. faith gives way to knowledge; the body begins to feel the importance of the creator and is ready to do everything for his sake, because it has now perceived the importance of the great one and his acquiescence to receive anything from us. this is a

ur organ of perception of the spiritual light, we perceive the light of the creator in different ways. in view of this, though there exists only one light, we assign different names to it, based on our own perceptions of it and its effect on us. light that brings correction there are two kinds of light of the creator: the light of knowledge, reason, and wisdom (called ohr hochma, and the light of mercy, confidence, and unity (called ohr hassadim. in turn, ohr hochma comes in two types according to its action upon us. at first, when the light arrives, we discover our own evil. then, when we have discovered the evil, and realize that we should not use egoism, this same light imparts strength towards those egoistic wishes, so that we can work (take pleasure) with them, but not for our own sak

light "there is none else but him" everything that transpires is his desire, and all creations carry out his will. the only difference is that there is a small group of people who carry out his will because they so wish. the experience of unification of the creator with the created is only possible when there exists a congruence of desires "a blessing" is defined as an outpouring of the light of mercy (ohr hassadim) from above, which is possible only when we are engaged in altruistic acts. it is said by the kabbalists "the needs of your people are great, but their wisdom is slight" the needs are great precisely because the wisdom is slight. rabbi yehuda ashlag said "our state can be likened to the state of the king s son, who was placed by his father in a palace filled with all kinds of t

o possess a small precious stone, one must exert a great effort, because it is very hard to find. in such a case, real efforts are made, and a reward is received. transformation of our nature- 377- 30 fear of the creator the light of the creator fills all of creation. although we swim inside this light, we cannot perceive it. the pleasures that we feel are but tiny rays, which, with the creator s mercy, reach us; since without any pleasure we would end our existence. we feel these rays as forces that attract us to certain objects, into which the rays enter. the objects themselves are of no consequence, which becomes evident to us when, at some point, we stop being interested in things that once posed a great attraction to us. the reason for receiving only the small amount of light, rather

ion that it is the fear of the creator that prompts us to act and think in a new fashion. thus, there is no one to turn to for support and understanding, except the creator. since the creator is one and is our only support, we are also considered to be unique, and not part of the masses among which we were born and raised. since we can find no support in the masses and are solely dependent on the mercy of the creator, we become worthy of receiving the light of the creator, which serves to guide us along our path. every beginner comes across one common question: who decides the direction of one s path, the person or the creator? in other words, who chooses whom: does a person choose the creator, or does the creator choose the person? from one point of view, one must say that it is the creat

LAITMAN M THE KABBALAH EXPERIENCE

t is a long process, but it depends on us; we can speed it up only when we are wise enough to understand that we have to search for the solutions above. but what does this mean? the answer is, whatever the problem, we mustn t lose contact with the creator! it is written: even when a sharp sword is placed upon one s neck v one should not deny oneself of t h e k a b b a l a h e x p e r i e n c e 50 mercy. even under unbearable pain you can feel perfection, if you only maintain spiritual contact with the creator despite the pain. it may appear to others that you are suffering unbearable pain, but you can feel instead completeness and delight if you create a spiritual contact with the creator, despite the pain. the body could burn and you would feel nothing. it all depends on the tightness of

hout trying to do what we can, we cannot achieve true lowness in the required measure. therefore, we must toil in purification and holiness, as our sages say: whatsoever thy hand attaineth to do by thy strength, that do. understand this, for it is most profound. t h e s t u d y o f k a b b a l a h 111 i have not revealed that truth to you in order to weaken your heart, and you must not give up on mercy. although you cannot yet see a thing, when the work is done, then is the time for prayer. and until that point, believe in our sages who said, you toiled but haven t found, do not believe. and when the work is done, your prayer will be complete and the lord will respond generously, as our sages said, you labored and found, believe. before this, you are not worthy of the prayer, and the lord

r i t ua l fa i t h? q: faith should replace all the senses, as though the entire reality were laid before one s eyes, despite the absence of the sensation of the creator and his guidance. is this not blind faith? a: you mustn t believe blindly in the creator, since faith is acquired only through the screen, which is the sensation of the creator. there is faith that is the light of bina, light of mercy, and there is whole faith, which is called the light of mercy with the illumination of hochma. the latter is the one we want to attain. then the vessel/soul--man--is in its perfect state at the end of correction, after it has returned to its root, the creator. i n c r e a s i n g t h e i m p o r t a n c e q: how can you intensify the importance of the purpose of life and the greatness of the

xternal appearance may seem negative to us. we wish for the corrections to appear before us in a positive manner, as something good. but if we pray to feel the providence of the creator only as good, then it is an egoistic approach for me. instead, we should pray and ask for the correction of our attributes, so that we can feel the deeds of the creator positively, as they were sent to us, as good mercy. this way, we will be corrected before there is a need for the creator to send us an unpleasant form of correction. a c u r s e q: what is a curse? a: kabbalah is man s personal way to attain the creator. therefore, there is no worse situation than the sensation of detachment from the creator. thus, a state of lack of thoughts of the creator is regarded as a curse. but evil thoughts (thought

temple? the time has come. a: what will you get if you find the ark, or build a new one? and if you do build the temple, what will you do in it and with it? will you display it to tourists? it may become good business, but nothing more than that. we need to first reach the spiritual level of this temple. the first temple was of light of hochma (wisdom, the second temple was the light of hassadim (mercy, but the third temple has to be of light of yechida, the highest of all. the temple is built or destroyed according to how people in it match its spiritual level. hence, in order to build the temple we first need to reach the state of the end of correction. this is what you have to worry about both for yourself and for others. t h e e r a o f t h e s e c r e t s o f t h e t o r a h q: sooner

esiastes 3, 19. q: what does man ultimately risk? a: a person risks the thing that is most precious to him: what he feels, what he possesses, his very life. there is no total absence! but everything he has vanishes. as a matter of fact, there is no risk in anything because everything is in the hands of the benevolent creator. but we feel it like that unless we attain spiritual faith: the light of mercy. w h at a r e d e l i g h t a n d p l e a s u r e? q: is the word, pleasure, that kabbalists use in their books really about delight and pleasure as we understand it, or does it have a different meaning altogether, and they only call it that for convenience? a: the purpose of creation is to delight the creatures. the complete creator can only delight the creatures with completeness. the crea

LAITMAN M THE PATH OF KABBALAH

comes out of their hands, for there is no one to restrain them. i am speaking briefly here, for i do not want them in my thoughts, for you know the rule that one is where one s thoughts are, but because i know your fondness for the truth, i am compelled to bring to my mind the coarseness that hasn t a screen, which are broken vessels that are as yet not on the path of correction, and may god have mercy. let me give you a short example so that you understand the above: it is known that each and every degree has a middle part that consists of both. between the still and the vegetative there is the coral; between the vegetative and the animate there are the stones of the field, which are animals that are connected to the earth by their navels and receive their nourishment from it, and between

u s q u e s t i o n s& a n s w e r s q: why do all the meetings with the creator occur on mountains (mt. olives, mt. moriah) etc? a: the word, moriah comes from the word, mora (fear; the word, har (mountain) comes from the word, hirhurim (contemplations) of mora, which is a screen for the gar of every degree. sinai comes from the word, sina'a (hatred, because there is concealment of the light of mercy. mt. olives is malchut, the point of this world, the end of all the worlds. every place where malchut ends without touching the point of this world is called mt. olives. q: is there any connection between the spiritual mt. olives and the physical one? pa r t t wo: p h a s e s o f s p i r i t ua l e v o l u t i o n 135 a: there is no connection between the spiritual mt. olives and the physica

butes along with the desire to bestow. once t h e pa t h o f k a b b a l a h 162 the light fills up the vessel in the first phase, the vessel feels that it wants to be like the creator. and because this is an entirely new desire, it is an entirely new observation, named behina bet (second phase. behina bet is a desire to give. the pleasure it feels at resembling the creator is called the light of mercy. thus we see that behina aleph is opposite to behina bet because the desire of behina aleph is the will to receive, whereas that of behina bet is the will to bestow. the light in behina aleph is a light of wisdom, and that of behina bet is a light of mercy. when the will to receive in behina aleph begins to enjoy the light that fills it, it immediately feels that the light is the giver of th

l to receive cannot remain without the light of wisdom, because the light of wisdom is its livelihood. therefore, this will to receive must take in a little bit of the light of wisdom. thus, this new desire, called behina gimel (third phase) consists of two desires: a desire to resemble the light. a desire to receive a small amount of light of wisdom. the vessel now feels two lights: the light of mercy in the will to bestow, and the light of wisdom in the will to receive. when behina gimel receives light, it finds that between the light of wisdom and the light of life, the former is more consistent with its nature. it then decides to receive this light fully. thus an independent desire to receive the light of wisdom, and the very desire with which the creator wants to fill the creature is

peh (mouth. after the decision in the rosh has been made, the vessel receives the light into the part called toch (inside, interior. this is the part of the vessel where the reception is actually made (the sensation of the pleasure inside the will to receive. the light of wisdom (the pleasure) is then received with the intention to delight the creator. that intent is called ohr hassadim (light of mercy. pa r t t h r e e: t h e s t ru c t u r e o f t h e u p p e r wo r l d s 169 in kabbalistic terms it would sound like this: direct light clothes the returning light, and the light of wisdom clothes the light of mercy. the vessel can receive only a small portion of the light that stems from the creator because the screen doesn t have sufficient strength to receive all of it. that is why a par

0= gimel: 3= tet: 9= samech: 60= shin: 300= dalet: 4= yod: 10= ayin: 70= tav: 400= hey: 5= chaf: 20/ peh: 80/ vav: 6= lamed: 30= tzadik: 90/ thus, summing up the value of the letters of the name havayah spelled this way yod-vav-dalet (10+6+4+ hey-yod (10+5+ vav-yod-vav (6+10+6+ hey-yod (10+5= 72, or pronounced in letters: ab" hence partzuf hochma is called ab" a partzuf that receives the light of mercy (hassadim) is called sag) yod-vav-dalet (10+6+4+ hey-yod (10+5+ vav-aleph-vav (6+1+6+ hey-yod (10+5= 63, or pronounced in letters: sag" all the degrees in all the worlds are given these names. thus, in order to know the name of each degree we need only know the name for each type of light. then, when we read the torah, we will understand which spiritual degrees, actions and places it talks a

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ll times the honour of a brother as his own, then indeed would there be, right in the heart of humanity, such a brotherhood as would bring the completion of the h.t. almost within range of our earthly vision. such a standard of fidelity amongst m.m. fs would in time lead humanity to so high a level of goodwill that not only would men cease from injuring one another, but even inaction in a deed of mercy would become action in a deadly sin. this, and nothing else, is the true meaning of the f c p c of f c, to uphold which the m.m. is pledged. it is no light matter to enter the first portal and become a freemason; it is an even more serious undertaking to take the o c of a m.m. and swear to be faithful unto death. let every m.m. ponder this well and re-affirm to himself, by all that he holds

cy. 810. this is indeed a prodigious privilege which has been conferred upon us, and it involves a correspondingly weighty responsibility. none of us; i am sure, would intentionally use our power wrongly; there is no danger of that; but there is the possibility that through ignorance we may fail to make sufficient use of these new talents of ours. we were told long ago that ginaction in a deed of mercy may become action in a deadly sin h. since the great ones have entrusted us with powers so portentous it behoves us to try to understand them fully, to study their working, so that we may learn how to use them to the best advantage, how to do with them what our masters intend us to do. 811. a second point is that, having received a great accession of strength from our connection with the ang

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

il at charleston in 1801, eight further degrees were added to the 25 to make the total of 33. it is supposed that these were drawn from continental sources. most of them were previously worked under a grand chapter of prince masons in ireland. they received the approval of the h.o.a.t.f. these are: 23 chief of the tabernacle 24 prince of the tabernacle 25 knight of the brazen serpent 26 prince of mercy 27 sovereign commander of the temple 29 grand scottish knight of st. andrew 31 grand inquisitor commander 33 sovereign grand inspector-general appendix ii table of principal masonic events from 1717 note the history of freemasonry, and more especially of its higher degrees and what are called the side degrees, during the eighteenth and nineteenth centuries is so extraordinarily confused and

LEFT HAND PATH AND RIGHT HAND PATH

leister crowley, who maintained that his religion, thelema, was, despite appearances, not of the left-hand path. it is not known whether she borrowed these terms from tantra or from a different source; some have suggested that she, or perhaps crowley, borrowed the terms from the kabbalah, which speaks of the left hand pillar of serverity, the middle pillar of balance, and the right hand pillar of mercy. while this usage of the terms is still current in some occult circles, many occultists now see the left-hand path as encompassing all modern occult practices, while the right- hand path is considered to encompass traditional religions, such as christianity, though most christians would disagree with such a classification. new religious movements which describe themselves as followers of the

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

e, in his poem the possessed in les fleurs du mal (1861) he exclaims, there is no fiber in my trembling body that does not cry, dear beelzebub, i adore you! perhaps baudelaire s most familiar satanic piece is his litanies of satan, which, as the title suggests, reads like a litany. to cite a few lines: o thou, of angels loveliest, most wise, o god betrayed by fate, deprived of praise! satan, have mercy on my long distress! o prince of exile, who was dispossessed, who ever rises stronger when oppressed, satan, have mercy on my long distress! o thou who knowest all, hell s sovereign, known healer of mankind s afflictions satan, have mercy on my long distress! at least one satanist group, the brotherhood of the ram, incorporated it into their regular rituals. it can also sometimes be found on

iginally a punk performer, was partially responsible for the influence of aleister crowley on the goth subculture through her friendship with temple of psychick youth founder genesis p-orridge. it remained for bauhaus, however, to define gothic music, which was booming in the early 1980s. this explosion in turn gave birth to new gothic groups, such as the misfits, dark theater, and the sisters of mercy. by the end of the decade, the subculture had spread across the industrialized world. specialized magazines emerged and non- goth groups such as kiss and iron maiden produced albums with gothic themes. siouxie sioux, lead singer/songwriter with the legendary goth group siouxie and the banshees, 1980 (lynn goldsmith/corbis) grimoire 99 although many young people were weekend goths, the core o

n slaying, however,hinduism does not posit any master devil or any other conception of absolute evil. instead, 114 hinduism demons play an essential role in the overall harmony of the cosmos, providing an important counterpoint to the gods. thus, for example, in the story of krishna s defeat of the serpent demon kaliya, krishna is in the process of killing the giant snake when kaliya begs him for mercy: i am not capable of honoring nor of praising you, overlord of the gods, but please take pity on me, o god whose sole thought is compassion! the race of snakes into which i was born is a cruel one; this is its proper nature. but i am not at fault in this matter. for it is you who pour forth and absorb the whole world; classes, forms and natures have all been assigned by you, the creator (dim

song, which turns to less apocalyptic, more prosaic matters. cross road blues has a clearer story line,with the singer again in desperate flight, caught at a crossroads, praying anxiously and trying without success to flag a ride. night falls, and the song ends with the singer s frightened cry, i believe i m sinkin down. the only supernatural reference is to the lord, whom the singer implores for mercy. the devil appears nowhere in the lyrics. students of johnson s music, however, argue that the crossroads image is a coded allusion to the place where the fabled encounter with satan took place. as evidence that johnson himself promoted the myth, this does not amount to much. skeptical blues writer gayle dean wardlow points out that hell hound on my trail was almost certainly a song johnson

be acted by the devil to engage in some early and bloody action, for the extinction of a plantation so contrary to his interests, as that of new-england was (mather 1820, 552) later in the same paragraph, mather refers to the indian nations as constituting the kingdom of satan. that this association between indians and satan is more than mere hyperbole is evident in his account of the exorcism of mercy short. the devil who tormented this young woman turned out to be a short, dark man of an indian colour. short also described her tormentor s companions as french canadiens [i.e, catholics] and indian sagamores people who, according to mather s account, colluded with new england witches for the purpose of ruining new england. perhaps because short had only recently been returned from being he

works. in other words, in mather s mind, all of the colony s external and internal enemies worked together, and all were minions of satan. for the puritans, the greatest possible harm that could be effected by witches was spiritual rather than physical death. in the cases examined by cotton mather, the infernal assault on the young women under his care was understood (as we saw in the instance of mercy short) in terms of a captivity to spectres, and his interest in their troubles understood as efforts to rescue them from hell. mather had a high opinion of the efficacy of his efforts. in one place in his diary, for example, he recounted that he cried unto the lord. for the deliverance of a young woman, whom the powers of hell had now seized upon. and behold! without any further noise, the p

LIBER 777

nes, 7 planes, 7 palaces, etc. etc.8 table of correspondences table i 2 i. key scale. ii* hebrew names of numbers and letters. iii. english of col. ii. iv* consciousness of the adept. v* god-names in assiah. 0 wa [ws ya rwa [ws ya ain ain soph ain soph aur nothing no limit limitless l.v.x. 1* rtk kether crown* awh hyha 2* hmkj chokmah wisdom hy 3* hnyb binah understanding \yhla hwhy 4* dsj chesed mercy la 5* hrwbg geburah strength rwbg \yhla 6* trapt tiphareth beauty tudw hwla hwhy 7 jxn netzach victory twabx hwhy 8 dwh hod splendour twaxb \yhla 9* dwsy yesod foundation yj la ydc 10* rwklm malkuth kingdom ]lm ynda 11 [la aleph ox hwhy 12 tib beth house (8) hgwbza 13 lmg gimel camel (81 \yla (9) hd 14 tld daleth door (7) aha 15 hh h window 16 ww vau nail 17 yz zain sword 18 tyj cheth fence

LIBER AASH

t forcefulness; let him rise next swollen and straining; let him dash back the hood from his head and fix his basilisk eye upon the sigil of the demon. then let him sway the force of him to and from like a satyr in silence, until the word burst from his throat. 14. then let him not fall exhausted, although the might have been ten thousandfold the human; but that which floodeth him is the infinite mercy of the genitor-genetrix of the universe, whereof he is the vessel. 15. nor do thou deceive thyself. it is easy to tell the live force from the dead matter. it is no easier to tell the live snake from the dead snake. 16. also concerning vows. be obstinate, and be not obstinate. understand that the yielding of the yoni is one with the lengthening of the lingam. thou art both these; and thy vow

LIBER ALEPH

ah! m liber aleph vel cxi 104 gw de fratribus nigris filiis iniquitatis (of the black brothers, sons of iniquity) f the black brothers, o my son, will i write these things following. i have told thee already concerning change, how it is the law, because every change is an act of love under will. so then he that is adept exempt, whether in our holy order or another, may not remain in the pillar of mercy, because it is not balanced, but is unstable. therefore is the choice given unto him, whether he will destroy his temple, and give up his life, extending it to universal life, or whether he will make a fortress about that temple, and abide therein, in the false sphere of daath, which is in the abyss. and to the adepts of our holy order this choice is terrible; by cause that they must abandon

LIBER ARARITA

he any equal, or any son, or any companion. nothing shall stand before his face. 1. even for five hundred and eleven times nightly for one and forty days did i cry aloud unto the lord the affirmation of his unity. 2. also did i glorify his wisdom, whereby he made the worlds. 3. yea, i praised him for his intelligible essence, whereby the universe became light. 4. i did thank him for his manifold mercy; i did worship his magnificence and majesty. 5. i trembled before his might. 6. i delighted in the harmony and beauty of his essence. 7. in his victory i pursued his enemies; yea i drave them down the steep; i thundered after them into the utmost abyss; yea, therein i partook of the glory of my lord. 8. his splendour shone upon me; i adored his adorable splendour. 9. i rested myself, admirin

LIBER CCCXXXV ADONIS

e crag-set columns! for the breeze that fans their flagging caryatides! for the gemmed vestibule, the porch of pearl, the bowers of rest, the silences that furl their wings upon mine amethystine chamber whose lions shone with emerald and amber! liber cccxxxv 28 o for the throne whereon my father fs awe, lofty and lone, lets liberty love law! all justice wrought, its sword the healer fs knife! all mercy, not less logical than life! alas! i wait a widowed suppliant betrayed to fate, blind trampling elephant. i wait and mourn. will not the dust disclose the unicorn, the unicorn that goes about the gardens of these halls of spring, first of the wardens that defend the king? first flower of spring, first maiden of the morn, wilt thou not bring me to the unicorn [the unicorn passes over. he has

LIBER CCXLII AHA

of the way. then springs the statue from the clay, and all god fs doubted fatherhood is seen to be supremely good. live within the sane sweet sun! leave the shadow-world alone! olympas. there is a crown for every one; for every one there is a throne! marsyas. that crown is silence. sealed and sure! that throne is knowledge perfect pure. below that throne adoring stand virtues in a blissful band; mercy, majesty and power, beauty and harmony and strength, triumph and splendour, starry shower of flames that flake their lily length, a necklet of pure light, far-flung liber ccxlii 24 down to the base, from which is hung a pearl, the universe, whose sight is one globed jewel of delight. fallen no more! a bowered bride blushing to be satisfied! olympas. all this, of once the eye unclose? marsyas

LIBER CHANOKH

east is a house of virgins singing praises among the flames of first glory wherein the lord hath opened his mouth; and they are become as 28 living dwellings in whom the strength of man rejoiceth; and they are apparelled with ornaments of brightness, such as work wonders on all creatures. whose kingdoms and continuance are as the third and fourth strong towers and places of comfort, the seats of mercy and continuance. o ye servants of mercy, move! appear! sing praises unto the creator; and be mighty among us. for that to this remembrance is given power, and our strength waxeth strong in our comforter! the angle of c of d in the tablet of d the queen of the thrones of air. the eighth key bazodemelo i ta pi-ripesonu olanu na-zodavabebe ox. casaremeji varanu cahisa vaugeji asa berameji balat

LIBER CORDIS CINCTI SERPENTE

nt, answered him and said: 53. i sailed over the sky of nu in the car called millions-of- years, and i saw not any creature upon seb that was equal to me. the venom of my fang is the inheritance of my father, and of my father fs father; and how shall i give it unto thee? live thou and thy children as i and my fathers have lived, even unto an hundred millions of generations, and it may be that the mercy of the mighty ones may bestow upon thy children a drop of the poison of eld. 54. then the humming-bird was afflicted in his spirit, and he flew unto the flowers, and it was as if naught had been spoken between them. yet in a little while a serpent struck him that he died. 55. but an ibis that meditated upon the bank of nile the beautiful god listened and heard. and he laid aside his ibis way

LIBER CXCVII STORY OF SIR PALAMEDES

irst and final test if thou or i be he. take heed. he backed his horse, covered his breast, drove his spurs home, and rode upon that knight. his lance-head fairly struck the barred strength of his morion, and rolled the stranger in the muck .now, by god.s death. quoth palamede, his sword at work .i will not leave so much of thee as god might feed his sparrows with. as i believe the sweet christ.s mercy shall avail, so will i not have aught for thee; since every bone of thee may rail against me, crying treachery. thou hast lied. i am the chosen knight to slay the questing beast for men; i am the loyal son of light, sir palamede the saracen! thou wast the subtlest fiend that yet hath crossed my path. to say thee nay i dare not, but my sword is wet with thy knave fs blood, and with thy clay l

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

om kether. this man performs great magic; very strong medicine. he really does find gold on the midden and skeletons in pretty girls. in abiegnus the sacred mountain of the rosicrucians the postulant finds but a coffin in the central shrine; yet that coffin contains christian rosencreutz who is dead and is alive for evermore and hath the keys of hell and of death. ay! your tiphereth man, child of mercy and justice, looks deeper than the skin! but he seems a ridiculous object enough both to the malkuth man and to the kether man. still, he fs the most interesting man there is; and we all must pass through that stage before we get our heads really clear, the kether-vision above the clouds that encircle the mountain abiegnus. ix running and returning, like the cherubim, we may now resume our a

LIBER GRADUUM MONTIS ABIEGNI

erpent, answered him and said: i sailed over the sky of nu in the car called millions-of- years, and i saw not any creature upon seb that was equal to me. the venom of my fang is the inheritance of my father, and of my father fs father; and how shall i give it unto thee? live thou and thy children as i and my fathers have lived, even unto an hundred millions of generations, and it may be that the mercy of the mighty ones may bestow upon thy children a drop of the poison of eld. then the humming-bird was afflicted in his spirit, and he flew unto the flowers, and it was as if naught had been spoken between them. yet in a little while a serpent struck him that he died. but an ibis that meditated upon the bank of nile the beautiful god listened and heard. and he laid aside his ibis ways, and b

LIBER LIBRAE

iscipline the emotions and the reason, nourish the higher aspirations. 11. do good unto others for its own sake, not for reward, not for gratitude from them, not for sympathy. if thou art generous, thou wilt not long for thine ears to be tickled by expressions of gratitude. 12. remember that unbalanced force is evil; that unbalanced severity is but cruelty and oppression; but that also unbalanced mercy is but weakness which would allow and abet evil. act passionately; think rationally; be thyself. 13. true ritual is as much action as word; it is will. svb figvra xxx 3 14. remember that this earth is but an atom in the universe, and that thou thyself art but an atom thereon, and that even couldst thou become the god of this earth whereon thou crawlest and grovellest, that thou wouldest, eve

LIBER LVII

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

m gibor, and lha, elah, and the angelic name \yprc, seraphim (isaiah vi, 6. this sephira is also called djp, pachad, fear. the number 6. and from these two issued the uniting sephirah, trapt, tiphereth, beauty or mildness,18 represented by the divine name todw hwla, eloah va-daath, and the angelic names \ynanc, shinanim (psalm lxviii, 18) or \yklm, melekim, kings. thus by the union of justice and mercy we obtain beauty and clemency, and the second trinity of the sephiroth is complete. this sephira, or .path. or .numeration..for by these latter appellations the emanations are sometimes called.together with the fourth, fifth, seventh, eighth, and ninth sephiroth, is spoken of as ypna ryoz, zauir anpin, the lesser contenance, or microprosopus, by way of antithesis to macroprosopus, or the vas

and middle. now, these three are represented thus: the supernal, or highest, but the crown, kether; the middle by the king, and the inferior by the queen; which will be the greatest trinity. and the earthly correlatives of these will be the primum mobile, the sun and the moon. here we at once find alchemical symbolism. the sephiroth are further divided into three pillars. the right-hand pillar of mercy, consisting of the second, fourth, and seventh emanations; the left-hand pillar of judgement, consisting of the third, fifth, and eighth; and the middle pillar of mildness, consisting of the first, sixths, ninth, and tenth emanations. in their totality and unity the ten sephiroth represent the archetypal man, wmdq \da, adam qadmon, the protogonos. in looking at the sephiroth constituting the

with the shells. 24. number of the elders;41 and= 72 3. 72 is the .divided name. 26. hwhy. jehovah as the dyad expanded, the jealous and terrible god, the lesser countenance. the god of nature, fecund, cruel, beautiful, relentless. 28. mystic number of netzach, jk .power. 31. al .not; and la .god. in this part i(.nature as it is) the number is rather forbidding. for al is the god-name of chesed, mercy; and so the number seems to deny that name. 32. number of sephiroth and paths, 10+ 22. hence is completion of perfection. finality; things as they are in their totality. hwhyha, the combined hyha and hwhy, macroprosopus and microprosopus, is here. if we supposed the 3 female letters h to conceal the 3 mothers a, m, c, we obtain the number 358, messiach, q.v. note 32= 25, the divine will 41 [

ee, and a mystic number of venus. 50. the number of the gates of binah, whose name is death (50= n= by tarot .death. 51. a, pain. an, failure \wda, the country of the demon kings. there is much in the qabalah about these kings and their dukes; it never meant much to me. but 51 is 1 short of 52. 52. amya, the fertilised mother, the phallus (y) thrust into ama. also b, the son. note 52= 13 4, being mercy and the influence of the father. 60. samekh, which in full spells 60 2= 120 (q.v, just as yod, 10, in full spells 10 2= 20. in general, the tens are .solidifications. of the ideas of the units which they multiply. thus 50 is death, the force of change in its final and most earthy aspect. samekh is .temperance. in the tarot: the 6 has little evil possible to it; the worst name one can call 60

5, the most spiritual form of force, just as 10 5 was its most material form. note sh .keep silence. and lkyh, the palace; as if it were said .silence is the house of adonai. 34 liber lviii 67. hnyb the great mother. note 6+ 7= 13, uniting the ideas of binah and kether. a number of the aspiration.42 70. the sanhedrim and the precepts of the law. the divine 7 in its most material aspect. 72. dsj, mercy. the number of the shemhamphorasch, as if affirming god as merciful. for details of shemhamphorasch, see 777 and other classical books of reference. note especially y+ hy+ why+ hwhy= 72.43 73. hmkj, wisdom. also lmg, gimel, the path uniting kether and tiphereth. but gimel .the priestess of the silver star. is the female hierophant, the moon; and chokmah is the logos, or male initiator. see l

LIBER LXVII THE SWORD OF SONG

nds the test? one-third a century.s life of pain. he lives, he dies, he lives again, and rises to eternal rest of bliss with saints.an endless reign! leaving the world to centuries torn by every agony and scorn, and every wickedness and shame taking their refuge in his name. no yogi shot his chandra56 so. will christ return? what ho? what ho! what? what .he meditates above still with his sire for mercy, love. and other trifles! far enough that father.s purpose from such stuff! you see, when i was young, they said .whate.er you ponder in your head, or make the rest of scripture mean, you can.t evade john iii. 16 .for god so loved the world, that he gave his only begotten son, that whosoever believeth in him should not perish, but have everlasting life. 340 345 350 355 360 365 370 375 former

y tongue 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, a thirst for these; a harp-resounding heaven for those! and though you claim salvation sure for all the heathen68.there again new christians give the lie to plain scripture, those words which must endure (the vedas say the same) and though his mercy widens ever so, i never met a man (this shocks, what i now press, so heterdox, anglican, roman, methodist, peculiar person.all the list. i never met a man who called himself a christian, but appalled shrank when i dared suggest the hope god.s mercy could expand its scope, extend, or bend, or spread, or straighten so far as to encompass satan or even poor iscariot. yet god created (did he not

spirations are bearing fruit attains to the third step, right speech, sammav ca. speaking only the truth in all things, never speaking harshly or unkindly, in his speech realising the love and pity that is in his heart.that man has attained to stage the third .and because of the great power of a man.s thoughts and words to change his being, because by thinking of the pitiful our acts grow full of mercy, therefore is stage the fourth called right conduct. to him who has gained this fourth stage, his intense as-piration, his right understanding, his care-fully guarded speech.perhaps for many years of self-control.have at last borne outward fruit, till all his acts are loving, and pure, and done without hope of gain, he has attained the fourth step, called sammakammanto .and when, growing yet

LIBER SEPTEM REGUM SANCTORUM

has one speech given by the hierophant who is mentioned nowhere else. 2 (note: this ceremony can be adapted for working by two officers, the hegemon assuming each time a different coloured cloak& the appropriate god-form. but it is most desirable that the full complement of nine should assist) hail unto thee, osiris, triumphant, lord of amennta, lord of enenet! hail unto thee, all glorious sun of mercy& justice, upon whose head is the golden crown of light that is invisible to men! hail unto thee, hail unto thee, sole light in our darkness! hail unto thee through whom alone.)5 may attain unto the brotherhood immortal. deign to guide this aspirant in the straight path& let him not fall into the way of those who err (there is no answer. let us arise& seek osiris (they come to the first thron

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

t of the household to eat the meat; they are to cast the bones onto the skins, which he has spread out nearby. while they are eating, thjalfi, the farmer fs son, cuts one of the bones with his knife to get at the marrow. the next morning thor waves his hammer over the piles of skin and bones, and the goats arise whole, but one is lame. thor goes into a rage, and in their terror the humans beg for mercy. seeing their fear, thor relents, and in compensation he takes thjalfi and roskva, and they have been his servants ever since. although most of the attention paid to this story has focused on the revival of the goats, i believe that a far more important aspect is the relationship between humans and gods. because of a failure to carry out a ritual properly, the god is angry, and the humans ri

in compensation he takes thjalfi and roskva, and they have been his servants ever since. although most of the attention paid to this story has focused on the revival of the goats, i believe that a far more important aspect is the relationship between humans and gods. because of a failure to carry out a ritual properly, the god is angry, and the humans rightly fear his wrath. but when they beg for mercy he grants it, and the result is a closer relationship between the humans and the gods. thjalfi accompanies thor on the next leg of the journey, which is to the land of the giants, and he carries thor fs pack. when utgarda-loki calls for demonstrations of skill or ability, thjalfi, gthe swiftest of all humans, h proposes a footrace. he loses three heats to utgarda-loki fs retainer hugi, and a

MACNULTY W KIRK KABBALAH AND FREEMASONRY

d in the 1807 edition. in his version of the introductory essay harper, following dermott's example, makes a distinction between what he calls "the royal art" and operative masonry. harper's introduction starts with adam and "the fall" and to that event it traces. the origin of the sciences. first arose divinity, whereby was pointed out to fallen man, the ways and will of god, the omnipotence and mercy of an offended creator; then law, as directing us to distribute justice to our neighbour, and relieve those who are oppressed or suffer wrong. the royal art was beyond all doubt coeval with the above sciences,"32 we should note the parallel between this statement and the traditional kabbalistic teaching which says that immediately after "the fall" the lord sent the archangel raziel (whose na

the great seal of the united states of america. in the same manner. the blazing star, shown in the heavens, represents the deity as it is, in all its glory, as it wills itself into existence. the chequered pavement represents the deity as it is perceived to be at the opposite pole of consciousness, here on earth in ordinary life. the light and dark squares represent paired opposites, a mixture of mercy and justice, reward and punishment, vengeance and loving kindness. they also represent the human experience of life, light and dark, good and evil, easy and difficult. but that is only how it is perceived. the squares are not the symbol; the pavement is the symbol. the light and dark squares fit together with exact nicety to form the pavement, a single thing, a unity. the whole is surrounded

d the square of the master in the triad of the spirit. i have included the master here because he is introduced as a step in the staircase; at this point, however, we will give our attention to the senior warden and the middle chamber which i have equated with the human soul. kabbalistically, the soul, bounded by of the truth of tiferet, the judgment, discipline and constraint of gevurah, and the mercy, expansiveness and generosity of hesed, is the seat of morality. consider the working tools of the fellow craft (in dark blue).67 unlike the tools of the previous degree, which were tools of action, these are tools of testing. each tool tests against an absolute criterion; two of these criteria are opposite to each other; the third defines the relationship between the other two. this sounds

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

he pyramid. he then ordered his men to dig at that spot and great was their rejoicing when the treasure was discovered, the workmen being deeply impressed by the wisdom of the antediluvian monarch who had carefully estimated their wages and thoughtfully caused the exact amount to be buried for their benefit! the caliph then returned to the city of his fathers and the great pyramid was left to the mercy of succeeding generations. in the ninth century the sun's rays striking the highly polished surfaces of the original casing stones caused each side of the pyramid to appear as click to enlarge oedipus and the sphinx. from levi's les myst res de la kaballe. the egyptian sphinx is closely related to the greek legend of oedipus, who first solved the famous riddle propounded by the mysterious cr

"this constellation was called the 'lamb of god' he was also called the 'savior' and was said to save mankind from their sins. he was always honored with the appellation of 'dominus' or 'lord' he was called the 'lamb of god which taketh away the sins of the world' the devotees addressing him in their litany, constantly repeated the words 'o lamb of god, that taketh away the sin of the world, have mercy upon us. grant us thy peace' therefore, the lamb of god is a title given to the sun, who is said to be reborn every year in the northern hemisphere in the sign of the ram, although, due to the existing discrepancy between the signs of the zodiac and the actual star groups, it actually rises in the sign of pisces. the summer solstice is regarded as occurring in cancer (the crab, which the egy

e (e) a flat plate or table upon which the pythia sat; and (4) a cone-shaped cover over the table, which completely concealed the priestess and from beneath which her voice sounded forth in weird and hollow tones, attempts have been made to relate the delphian tripod with the jewish ark of the covenant. the frame of three legs was likened to the ark of the covenant; the flat plate or table to the mercy seat; and the cone-shaped covering to the tent of the tabernacle itself. this entire conception differs widely from that popularly accepted, but discloses a valuable analogy between jewish and greek symbolism. p. 62 an automaton which moved when certain stones in the floor of the vault were stepped upon by an intruder. at that time the rosicrucian controversy was at its height, so it was dec

hey denote the zodiacal signs of cancer and capricorn, which were formerly placed in the chamber of initiation to represent birth and death--the extremes of physical life. they accordingly signify the summer and the winter solstices, now known to freemasons under the comparatively modern appellation of the "two st. johns" in the mysterious sephirothic tree of the jews, these two pillars symbolize mercy and severity. standing before the gate of king solomon's temple, these columns had the same symbolic import as the obelisks before the sanctuaries of egypt. when interpreted qabbalistically, the names of the two pillars mean "in strength shall click to enlarge moses receiving the tables of the law. from an old bible. moses maimonides, the great jewish philosopher of the twelfth century, in d

to know why i had invoked him. his coming so amazed me that i scarcely knew what to say, but finally asked him if he would serve me in my magical investigations. he replied that if certain conditions were agreed upon he would. the conditions were that i should make a pact with him. this i did not desire to do, but as in my ignorance i had not protected myself with a circle and was actually at the mercy of the spirit, i did not dare to refuse his request and resigned myself to the inevitable, considering it wisest to turn my mantle according to the wind "i then told him that if he would be serviceable to me according to my desires and needs for a certain length of time, i would sign myself over to him. after the pact had been arranged, this mighty spirit, whose name was asteroth, introduced

: from ain soph came a 1, the first crown, and the name of the first power of god was eheieh, which means i am [that i am. from a 1 came a 2, the first wisdom, and the name of the second power of god was jehovah, which means essence of being. from a 2 came a 3, the first understanding, and the name of the third power of god was jehovah elohim, which means god of gods. from a 3 came a 4, the first mercy, and the name of the fourth power of god was el, which means god the creator. from a 4 came a 5, the first severity, and the name of the fifth power of god was elohim gibor, which means god the potent. from a 5 came a 6, the first beauty, and the name of the sixth power of god was eloah vadaath, which means god the strong. from a 6 came a 7, the first victory, and the name of the seventh pow

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

no advantage over me, and may not be able to reproach me at the last day; that he may not be able to say that i have concealed my sins, and that i be not then accused in the presence of the lord; but, on the contrary, that on my account there may be joy in heaven, as over the just who have confessed their sins in thy presence. o most almighty and all powerful father, grant through thine unbounded mercy that i may both see and know all the spirits which i invoke, so that by their means i may see my will and desire accomplished, by the sovereign grandeur, and by thine ineffable and eternal glory, thou who art and who wilt be for ever the pure and ineffable father of all. the confession having been finished with great humility, and with the inward feeling of the heart, the master will recite

by the sovereign grandeur, and by thine ineffable and eternal glory, thou who art and who wilt be for ever the pure and ineffable father of all. the confession having been finished with great humility, and with the inward feeling of the heart, the master will recite the following prayer: prayer. o lord all powerful, eternal god and father of all creatures, shed upon me the divine influence of thy mercy, for i am thy creature. i beseech thee to defend me from mine enemies, and to confirm in me true and steadfast faith. o lord, i commit my body and my soul unto thee, seeing i put my trust in none beside thee; it is on thee alone that i rely; o lord my god aid me; o lord hear me in the day and hour wherein i shall invoke thee. i pray thee by thy mercy not to put me in oblivion, nor to remove

e 24 chapter v. prayer and conjurations. prayer. o lord god, holy father, almighty and merciful one, who hast created all things, who knowest all things and can do all things, from whom nothing is hidden, to whom nothing is impossible; thou who knowest that we perform not these ceremonies to tempt thy power, but that we may penetrate into the knowledge of hidden things; we pray thee by thy sacred mercy to cause and to permit, that we may arrive at this understanding of secret things, of whatever nature they may be by thine aid, o most holy adonai, whose kingdom and power shall have no end unto the ages of the ages. amen. the prayer being finished, let the exorcist lay his hand upon the pentacles, while one of the disciples shall hold open before him the book wherein are written the prayers

t they are unwilling to come: then let him commence afresh to invoke them after the following manner, and let the exorcist be assured that even were they bound with chains of iron, and with fire, they could not refrain from coming to accomplish his will. the conjuration. o ye spirits, ye i conjure by the power, wisdom, and virtue of the spirit of god, by the uncreate divine knowledge, by the vast mercy of god, by the strength of god, by the greatness of god, by the unity of god; and by the holy name of god eheieh, which is the root, trunk, source, and origin of all the other divine names, whence they all draw their life and their virtue, which adam having invoked, he acquired the knowledge of all created things. i conjure ye by the indivisible name iod, which marketh and expresseth the sim

nvoked, he deserved to escape from the hands of cain his brother. book one page 25 i conjure ye by the name tetragrammaton elohim, which expresseth and signifieth the grandeur of so lofty a majesty, that noah having pronounced it, saved himself, and protected himself with his whole household from the waters of the deluge. i conjure ye by the name of god el strong and wonderful, which denoteth the mercy and goodness of his majesty divine, which abraham having invoked, he was found worthy to come forth from the ur of the chaldeans. i conjure ye by the most powerful name of elohim gibor, which showeth forth the strength of god, of a god all powerful, who punisheth the crimes of the wicked, who seeketh out and chastiseth the iniquities of the fathers upon the children unto the third and fourth

hy to bear the name of israel, which signifieth vanquisher of god; and he was delivered from the fury of esau his brother. i conjure ye by the most potent name of el. adonai tzabaoth, which is the god of armies, ruling in the heavens, which joseph invoked and was found worthy to escape from the hands of his brethren. i conjure ye by the most potent name of elohim tzabaoth, which expresseth piety, mercy, splendour, and knowledge of god, which moses invoked, and he was found worthy to deliver the people israel from egypt, and from the servitude of pharaoh. i conjure ye by the most potent name of shaddai, which signifieth doing good unto all; which moses invoked, and having struck the sea, it divided into two parts in the midst, on the right hand and on the left. i conjure ye by the most holy

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

conjuration once in the morning, and twice in the evening: the conjuration. o lord god almighty, be propitious unto me a miserable sinner, for i am not worthy to raise mine eyes unto heaven, because of the iniquity of my sins and the multitude of my faults. o pitying and merciful father, who wouldest not the death of a sinner but rather that he should turn from his wickedness and live, o god have mercy upon me and pardon all my sins; for i unworthy entreat thee, o father of all creatures, thou who art full of mercy and of compassion, by thy great goodness, that thou deign to grant unto me power to see and know these spirits which i desire to behold and to make to appear before me and to accomplish my will. through thee who art conqueror, and who art blessed unto the ages of the ages. amen

thou shalt fashion the reed into the shape of a knife, and upon it thou shalt write these names: agla, adonai, elohi (see figure 87, through whom be the work of this knife accomplished. then thou shalt say: o god, who drewest moses, thy well-beloved and thine elect, from among the reeds on the marshy banks of the nile, and from the waters, he being yet but a child, grant unto me through thy great mercy and compassion that this reed may receive power and virtue to effect that which i desire through thy holy name and the names of thy holy angels. amen. this being done, thou shalt commence with this knife to flay the animal, whether it be virgin or unborn, saying: the key of solomon page 114 zohar, zio, talma, adonai, shaddai, tetragrammaton, and ye holy angels of god; be present, and grant p

nd thou fearest that thou wilt fail, do this: write at the beginning the name ehieh asher ehieh (figure 91, and at the end the name ain soph (figure 92; between these names write what thou wishest, and if thou hast anything especial to do bear the said written names upon the wrapper in silk, and thou shalt say over them: most wise and most high creator of all things, i pray thee for thy grace and mercy that thou mayest grant such virtue and power unto these holy names, that thou mayest keep these characters from all deceit and error, through thee, o most holy adonai. amen. after having repeated this thou shalt write the requisite characters, and thou shalt not fail, but shall attain thy desired end. the consecration of the book make a book, containing sixteen pages, from virgin parchment

to activity and energy of thought. they have for adversaries the satariel, or concealers, the demons of absurdity, of intellectual inertia, and of mystery. the chief of the satariel is lucifuge, called falsely and by anti-phrase lucifer (as the eumenides, who are the furies, are called in greek the gracious ones. the fourth number is four. the fourth sephira is gedulah or chesed, magnificence or mercy. the key of solomon page 124 the spirits of gedulah are the chaschmalim, or the lucid ones. their empire is that of beneficence; they correspond to the imagination. they have for adversaries the gamchicoth or the disturbers of souls. the chief or guide of these demons is ashtaroth or astarte, the impure venus of the syrians, whom they represent with the head of an ass or of a bull, and the b

nd by their diverse combinations thou shalt make the genii and angels speak. here endeth the fragment of the key of solomon. book two page 127 the qabalistical invocation of solomon. given by eliphaz levi in "rituel de la haute magie" chapter xiii. powers of the kingdom, be beneath my left foot, and within my right hand. glory and eternity touch my shoulders, and guide me in the paths of victory. mercy and justice be ye the equilibrium and splendor of my life. understanding and wisdom give unto me the crown. spirits of malkuth conduct me between the two columns whereon is supported the whole edifice of the temple. angels of netzach and of hod strengthen me upon the cubical stone of yesod. o gedulahel! o geburahel! o tiphereth! binahel, be thou my love! ruach chokmahel, be thou my light! be

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

me in this crystal stone to the sight of mine eyes, speaking with a voice intelligible to apprehension, declaring& accomplishing all my desires that i shall ask or require of you, both herein& whatsoever truth or thing also that is just& lawful before the presence of almighty god the giver of all good gifts, unto whom i beg that he would be graciously pleased to bestow upon me, o thou servant of mercy samael, be thou therefore friendly unto me& do for me, as the servant of the most high god, so far as god shall give you power to perform, whereunto i move you both in power& presence to appear, that i may sing with thee his holy angel o-napa-ta-man halle-le-la-jah, amen. but before you call any of the dukes, you are to invocate the chief governing angel that governs the hour of the day or n

MEANING OF MASONRY

the faculty, by using which (when we have found it) we can never err. it is a point within the circle of our own nature and, living as we do in this physical world, the circle of our existence is bounded by two grand parallel lines" one representing moses; the other king solomon" that is to say, law and wisdom; the divine ordinances regulating the universe on the one hand; the divine "wisdom and mercy that follow us all the days of our life" on the other. very truly then the mason who keeps himself thus circumscribed cannot err. masonry, then, is a system of religious philosophy in that it provides us with a doctrine of the universe and of our place in it. it indicates whence we are come and whither we may return. it has two purposes. its first purpose is to show that man has fallen away

ation; so that after the royal arch there really remains nothing more to be said, although what has been said is of course capable of elaboration. the completeness of regeneration theoretically postulated in those four stages is marked, it should be observed, by the very significant expression used in connection with a royal arch chapter, which is interpreted as meaning" my people having obtained mercy" which in its further analysis signifies that all the parts and faculties" people) of the candidate's organism have at last, and as the result of his previous discipline and ordeals, become sublimated and integrated in a new quality and higher order of life than that previously enjoyed in virtue of his merely temporal nature. in a word, he has become regenerated. he has achieved the miracle

m of the errors of his ways, and entices him to live from that higher level. that loftier element is expressed by the word "zerubabel; it is the apex and focus point of his spirituality as distinguished from his ordinary carnal intelligence; the summit of all his faculties, the" prince" of his" people" those same faculties or" people" are referred to in the word meaning" my people having obtained mercy (or become regenerate, and in the text" the people that sat in darkness have seen a great light" 2" haggai the prophet" as has been shown before, the spiritual principle differentiates into a passive and an active aspect" haggai" represents the passive aspect and signifies at once the blissful and self-contemplative nature of the spirit. it is called" the prophet" because of the power of ins

MICHAEL FORD WITCHMOON

ute magie by eliphas levi, he describes his famous baphomet image as the following "the goat on the frontispiece carries the sign of the pentagram on the forehead, with one point at the top, a symbol of light, his two hands forming the sign of hermetism, the one pointing up to the white moon of chesed, the other pointing down to the black one of geburah. this sign expresses the perfect harmony of mercy with justice. his one arm is female, the other male like the ones of the androgen of khunrath, the attributes of which we had to unite with those of our goat because he is one and the same symbol. the flame of intelligence shining between his horns is the magic light of the universal balance, the image of the soul elevated above matter, as the flame, whilst being tied to matter, shines above

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

other of marc, besides cannutius c. flavius, clodius bithynicus, and the principal magis-trates and council for perugia, together with 300 senators and knights, were immolated as human sacri-fices, upon the altar of julius, erected for the occasion. the greater part of the abominable auto da fewas executed in the presence of augustus himself, whose only reply to those who implored andshrieked for mercy was, you must die (p. 42)appendix b: book abstracts248atlantis, alien visitation, and genetic manipulation the worship of augustus, son of god, was officially incorporated into the religion of empire; every cityof the empire had an augustal flamen, every house an augustal shrine; succeeding emperors sacrificedthemselves to augustus, and irreverence to this deity was visited with the severest

of medical personnel, including officially approved health practitioners. 1939 psychiatrists in nazi germany begin murdering mental patients at brandenburg, one of the sixkilling institutions used for the euthanasia program. german policy expands to include euthanasia onasylum patients. 1939 henry moray builds a laboratory in salt lake. 1939 nazi administration gives permission to doctors to give mercy death to the deformed and men-tally ill. 1939 league of nations suspended. 1939 scientists in berlin prepare for the first sample of nerve gas sarin. 1939 otto hahn and fritz strassman achieve nuclear fission in germany. 1939 jersey oil renews its agreement with i.g. farben in holland. 1939 hitler sets up the reich committee for scientific research of heredity and severe constitutionaldiseas

MORALS AND DOGMA

er architect. 13--royal arch of solomon. 14--perfect elu. 15--knight of the east. 16--prince of jerusalem. 17--knight of the east and west. 18--knight rose croix. 19--pontiff. 20--master of the symbolic lodge. 21--noachite or prussian knight. 22--knight of the royal axe or prince of libanus. 23--chief of the tabernacle. 24--prince of the tabernacle. 25--knight of the brazen serpent. 26--prince of mercy. 27--knight commander of the temple. 28--knight of the sun or prince adept. 29--scottish knight of st. andrew. 30--knight kadosh. 31--inspector inquisitor 32--master of the royal secret. morals and dogma. lodge of perfection. morals and dogma [illustration] i. apprentice. the twelve-inch rule and the common gavel. force, unregulated or ill-regulated, is not only wasted in the void, like that

d the people be really free. harmony in this, as in all the divine, the material, and the human, is the result of equilibrium, of the sympathy and opposite action of contraries; a single wisdom above them holding the beam of the scales. to reconcile the moral law, human responsibility, free-will, with the absolute power of god; and the existence of evil with his absolute wisdom, and goodness, and mercy--these are the great enigmas of the sphynx. you entered the lodge between two columns. they represent the two which stood in the porch of the temple, on each side of the great eastern gateway. these pillars, of bronze, four fingers breadth in thickness, were, according to the most authentic account--that in the first and that in the second book of kings, confirmed in jeremiah--eighteen cubit

on at the summer and winter solstices. but the tropics are not perpendicular lines, and the idea is merely fanciful. if the parallel lines ever belonged to the ancient symbol, they had some more recondite and more _fruitful_ meaning. they probably had the same meaning as the twin columns jachin and boaz. that meaning is not for the apprentice. the adept may find it in the kabalah. the justice and mercy of god are in equilibrium, and the result is harmony, because a single and perfect wisdom presides over both. the holy scriptures are an entirely modern addition to the symbol, like the terrestrial and celestial globes on the columns of the portico. thus the ancient symbol has been denaturalized by incongruous additions, like that of isis weeping over the broken column containing the remains

on kings; to those times when the peasants were robbed and slaughtered by their own lords and princes, like sheep; when the lord claimed the first-fruits of the peasant's marriage-bed; when the captured city was given up to merciless rape and massacre; when the state-prisons groaned with innocent victims, and the church blessed the banners of pitiless murderers, and sang te deums for the crowning mercy of the eve of st. bartholomew. we might turn over the pages, to a later chapter--that of the reign of the fifteenth louis, when young girls, hardly more than children, were kidnapped to serve his lusts; when _lettres de cachet_ filled the bastile with persons accused of no crime, with husbands who were in the way of the pleasures of lascivious wives and of villains wearing orders of nobility

t up _seven_ days _seven_ times the leper was sprinkled with the blood of a slain bird; and _seven_ days afterwards he must remain abroad out of his tent _seven_ times, in purifying the leper, the priest was to sprinkle the consecrated oil; and _seven_ times to sprinkle with the blood of the sacrificed bird the house to be purified _seven_ times the blood of the slain bullock was sprinkled on the mercy-seat; and _seven_ times on the altar. the _seventh_ year was a sabbath of rest; and at the end of _seven_ times _seven_ years came the great year of jubilee _seven_ days the people ate unleavened bread, in the month of abib _seven_ weeks were counted from the time of first putting the sickle to the wheat. the feast of the tabernacles lasted _seven_ days. israel was in the hand of midian _sev

the people, and plot to deceive and betray them by means of their ignorance and simplicity; to prate of purity, and peculate; of honor, and basely abandon a sinking cause; of disinterestedness, and sell one's vote for place and power, are hypocrisies as common as they are infamous and disgraceful. to steal the livery of the court of god to serve the devil withal; to pretend to believe in a god of mercy and a redeemer of love, and persecute those of a different faith; to devour widows houses, and for a pretence make long prayers; to preach continence, and wallow in lust; to inculcate humility, and in pride surpass lucifer; to pay tithe, and omit the weightier matters of the law, judgment, mercy and faith; to strain at a gnat, and swallow a camel; to make clean the outside of the cup and pla

MOTTA MARCELO THE COMMENTARIES OF AL

hovah acquired several of the markedly homosexual characteristics of sin. the god of the jews is a homosexual's concept of maleness: harsh, violent, revengeful, merciless. there are no equilibrating qualities. it is geburah at its worst. it must come as a surprise to those who do not know their qabalah that this image of the male is incomplete. as a matter of fact, geburah is female. it is chesed mercy which is male. the qualities that homosexuals attribute to masculinity are nothing but psychological transference. women, who are much more qualified to judge, like men to be gentle and considerate. they want men to be strong, and hard, and even harsh, of course-but they want to feel an underlying basis of qualities which homosexuals are inclined to attribute to the female. in jewish theolog

ike. and when the trouble begins, we aristocrats of freedom, from the castle or the cottage, the tower or the tenement, shall have the slave mob against us. still deeper, there is a meaning in this verse applicable to the process of personal initiation. by "the people" we may understand the many-headed and mutable mob which swarms in the slums of our own minds. most men are almost entirely at the mercy of a mass of loud and violent emotions, without discipline or even organization. they sway with the mood of the moment. they lack purpose, foresight and intelligence. they are moved by ignorant and irrational instincts, many of which affront the law of self-preservation itself with suicidal stupidity (this is the product of atavism, those instincts having been perfectly good at another time

up, the sword and the disk. the god is then, of course, a form of adonai: see lxv, v, 14-16, 65. he is this as ra-hoor-khu. the mass of the phoenix liber 44 is t he fullest possible expression of how the lord of the aeon is the "strength, force, vigour of your arms" in the classification of the elements of the hindus, heru-ra-ha stands for akasha, hadit for the sixth and nuit for the seventh. 18. mercy let be off: damn them who pity! kill and torture; spare not; be upon them! what has been the net result of our fine 'christian' phrases? in the good old days there was some sort of natural selection; brains and stamina were necessary to survival. the race, as such, consequently improved. but we thought we knew oh! so much better, and we had "christ's law" and other slush. so the unfit crowde

messiah who not only committed the unpardonable crime of being gentile, but also tried to pass himself for irish, pooh poohed the ten commandments, and described the bible as by "several anonymous authors" however, what neither crowley nor the jews realized was that this verse of al has nothing to do with pogroms, enforced sterilization, or such other modern versions of doing-in- the -amalekites. mercy let be off: let chesed, mercy, be under control of tiphareth and binah (off= 6+6+6= 18=3x6 "damn them who pity" pity is, as we have already explained, unnecessary; it is also misleading, harmful and disorderly. those who preach this diseased outlook of their fellowmen are vain, arrogant, and fundamentally selfish. the healthy man never worries about his health; the virtuous man never worries

v, i, 57-58; v, 61-63; vii, vii, 36-48. these quotes should give an idea of how the lord of the aeon goes about setting back the right pegs into the right holes. why must chesed be under control of tiphareth and binah? because chesed is the last, or first, sephira below the abyss; and the temptation to call itself the alpha and the omega is great. it not only is the first sephira on the pillar of mercy, it also is mercy by name and mercy is a quality that has been called "good" regardless of whether it is equilibrated by its opposite geburah or not. chesed is the origin of all disorder, because it is not directly connected with that influence which should be its governor and ruler binah. chesed is "above"tiphareth, and will try to give itself airs, forgetting that not only is tiphareth per

ed into the abyss, on the slim chance of getting to binah, and without even knowing whether he will get there, he must resign himself to receive her influence through geburah and through tiphareth, which are technically his "inferiors" in the hierarchy. therefore, what ra-hoor-khuit is saying is, let the adept exempt take the oath of the abyss! for, as it is written "unbalanced force is iniquity: mercy untempered by severity is but weakness that would permit abuse, and tolerate the manifestation of evil. again, see liber vii, vii, 36-39. 19. that stele they shall call the abomination of desolation; count well its name& it shall be to you as 718. the reference appears to be to the old prophecies of 'daniel' and 'john. the first qabalistic allusion is yet (an xiv) undiscovered. an xvii. i th

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

s desired to make her his wife. rejoicing at the brilliant destiny which awaited her beautiful daughter, the fond mother at once obeyed the command, and sent her to aulis. when the maiden arrived at her destination, and discovered, to her horror, the dreadful fate which awaited her, she threw herself in an agony of grief at her father's feet, and with sobs and tears entreated him to page 103 have mercy on her, and to spare her young life. but alas! her doom was sealed, and her now repentant and [95]heart-broken father was powerless to avert it. the unfortunate victim was bound to the altar, and already the fatal knife was raised to deal the death-blow, when suddenly iphigenia disappeared from view, and in her place on the altar, lay a beautiful deer ready to be sacrificed. it was artemis h

conveyed to trachin, where deianeira, on beholding the terrible suffering of which she was the innocent cause, was overcome with grief and remorse, and hanged herself in despair. the dying hero called his son hyllus to his side, and desired him to make iole his wife, and then ordering his followers to erect a funeral pyre, he mounted it and implored the by-standers to set fire to it, and thus in mercy to terminate his insufferable torments. but no one had the courage to obey him, until at last his friend and companion philoctetes, yielding to his piteous appeal, lighted the pile, and received in return the bow and arrows of the hero. page 288 soon flames on flames ascended, and amidst vivid flashes of lightning, accompanied by awful peals of thunder, pallas-athene descended in a cloud, an

PHILIP NEIL MYTHS LEGENDS EXPLAINED

punishment. the gods ea and enlil agreed so, despite the pleas of shamash the sun god (to whom the heroes had sacrificed the bull s heart, enkidu was marked for death. he fell ill, forewarned of death by a dream in which he was seized by a black bird and taken down to the house of dust the palace of erishkegal, the queen of darkness. gilgamesh triumphant gilgamesh defeated humbaba, who begged for mercy with tears in his eyes and promised to be his servant. gilgamesh almost agreed, but enkidu said he was not to be trusted and persuaded gilgamesh to kill him. humbaba this lionlike figure may represent humbaba, a forest giant with a countenance. like a lion, fiery breath, and terrible jaws. when he roared, it was like a storm, and his eyes blazed with the power of death. at the suggestion of

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

in arich binah comprehension hitbonenut contemplation& analysis da at concentration abba& imma (father& mother) the world of tohu chaos the world of tikkun rectification the worlds of akudim, nekudim& brudim the three lines of the sefirot of yosher the inner keter of atzilut inclusion& subdivision the enclothement of arich anpin into abba& imma (from desire to thought) the thirteen attributes of mercy influence from the two mazalot notzer& v nakeh the "arms" of arich anpin become enclothed in abba& imma intellect influenced by netzach, hod& yesod of arich anpin the three levels of the intellect of abba& imma chaba"d of abba& imma chaga"t of abba& imma nehi"y of abba& imma the unification of nehi"y of abba& imma orot v kelim lights& vessels the names the function of the vessels the power t

ing nor is he his emotions, nor his actions. will is an effect, not a cause. there must be an inner identity of the one who is willing in order for will to be. this inner identity is, likewise, the thinker who thinks the thoughts, the feeler who feels the feelings and the actor who acts the acts. for, all these faculties; pleasure, will, insight, analyses, focus of attention, kindness, sternness, mercy etc, are effects rather than causes. when we strip away all these faculties, we find that there is the simple singular quintessential self of the person who is above and beyond the sum total of all his faculties, and that this quintessential self is not made up of any of these qualities. let us examine the power of desire. desire cannot exist on its own. for desire to exist, there must be so

is called the seven lower sefirot, and corresponds to the emotions (midot. they are: chesed (kindness, which is the quality of giving and revealing to others. gevurah (might, which is the diametric opposite of chesed. this is the quality of withholding and concealing from others. tiferet (beauty, which represents the merging of the qualities of chesed and gevurah which brings about the quality of mercy. netzach (conquest, which is the quality of overcoming all obstacles. hod (majesty, which is the quality of grandeur and splendor. yesod (foundation, which is the desire and ability to influence others. malchut (kingdom, which corresponds to speech and action. it is called malchut (kingdom, because for a king, speech is regarded as an action. what a king decrees with his mouth, happens. malc

s also called "the first circle (igul harishon. this first circle is the primal desire for pleasure and desire (keter. the next circles are the primal desires for wisdom and understanding (chochmah& binah. next is the circle of chesed, which is the primal desire for kindness and love. it is followed by the circle of gevurah, which is the primal desire for might. following is the primal desire for mercy (tiferet. then, is the primal desire to triumph (netzach. this is followed by the primal desire for honor and splendor (hod, after which is the primal desire to be influential (yesod. the final, innermost circle is the primal desire for action or communication (malchut. these ten constitute the sefirot of primal desire. each of these sefirot includes ten particular sefirot etc. however, the

ion above. when the worlds of tohu and tikkun are referred to in such a way, nekudim is regarded to be a level within tohu. the three lines of the sefirot of yosher with the above in mind, the division of the ten sefirot of yosher and their inclusion and connection with each other may be understood. the sefirot of tikkun are divided into three lines of expression. these are kindness, judgment and mercy (chesed, din, rachamim. the quality of kindness is represented as a line to the right, the quality of judgment as a line to the left and the quality of mercy as a line in the middle, between the other two lines. the three sefirot chochmah, chesed and netzach make up the right line, the sefirot binah, gevurah and hod make up the left line, and the sefirot da at, tiferet and yesod make up the

fically in da at that the two conceptually opposite qualities of chesed and gevurah become connected, leaning toward kindness in one manner and toward judgment in another, even in regard to the same case. likewise, it is the quality of tiferet, which is the next quality of the middle line, which tips the scales between heartfelt kindness and heartfelt sternness. this is because tiferet represents mercy. however, mercy is only applicable after the quality of judgment has concluded that the person is guilty. through tiferet, even though there was a guilty verdict, mercy releases him. just as chesed is the quality of avraham and gevurah is the quality of yitzchak, so is the mercy of tiferet the quality of yaakov, as will be explained later. the quality of yesod, which is the next level of the

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

rst. the forces of good then have to receive their beneficence via the forces of evil. this is the condition of exile. he was the keter of evil. this is why he was known as the king of sheshach,8 for the numerical value of sheshach is the same as that of keter. sheshach in at-bash is bavel, babylonia. sheshach: shin-shin-kaf= 300+ 300+ 20= 620. keter: kaf-taf-reish= 20+ 400+ 200= 620. g-d, in his mercy, confounded his plan and ruined his intentions, and the statue fell on its face, for it was overcome by chananiah, misha fel, and azariah. they were saved from the fiery furnace just as our father abraham had been saved. similarly, g-d humbled nimrod before our father abraham, and he was saved from the fiery furnace. when abraham became known as a crusader against idolatry, nimrod had him th

x 8= 248. abraham: alef-beit-reish-hei-mem= 1+ 2 +200+ 5+ 40= 248. to wit: it is known that the first rectification of the thirteen rectifications of the beard [of arich anpin] is called kel, this being the mystical significance of the verse: gg-d [kel, merciful, gracious c h6 and of the verse: gwho is a g-d [kel] like you c, h7 as we have explained in our exposition on the thirteen attributes of mercy recited in the weekday morning prayers.8 as we have explained previously, g-d fs thirteen attributes of mercy listed in exodus 34:6 are identified in kabbalah with the thirteen rectifications of the beard of arich anpin. this [attribute] corresponds to the two upper corners of the beard [i.e, the sideburns, one to the right and one to the left. thus, we have [so far] two names kel. it is als

rashat chayei sarah (2) 108 abraham: alef-beit-reish-hei-mem= 1+ 2+ 200+ 5+ 40= 248. the name kel is associated with chesed. thus, the face of arich anpin, the source of the five states of chesed, embodies this name. these [8 names] constitute the first of the 13 rectifications of the beard, which is [the name] kel. the 13 rectifications, or parts, of the beard, correspond to the 13 attributes of mercy,4 as we have explained previously. the first of the 13 attributes of mercy is simply the name kel, signifying g-d fs lovingkindness. as you know, it possesses 3 worlds,5 each of which is called kel. the vessels of tohu collapsed beginning with the sefirah of da fat. the first of the 13 attributes of mercy rectifies the fallen sefirot of da fat, chesed, and gevurah. these three manifestations

09 however, these two names kel situated on the face are derived from the two names havayah situated on the face, one to the right and one to the left. they are spelled out with the letter yud. this is the significance of the two names havayah that precede the 13 rectifications of the beard, as it is written, gg-d, g-d, is a merciful and gracious g-d c. h in the verse listing the 13 attributes of mercy, g-d precedes his proclamation of these attributes by saying his name havayah twice. gand g-d passed before him, and said, ehavayah, havayah, is a g-d [kel] who is merciful and gracious c. h but these two names havayah [each] possess a front and a back. each back is manifest as a regressive iteration, as we know. as we have seen previously, the withdrawal of the divine beneficence channeled

npin) since the full array is not present. of these thirteen [parts of the beard of arich anpin, two are referred to as a mazal, in that divine beneficence flows downward through them. these are the attributes of gstoring kindness h and gand acquits. h as we have mentioned previously, the thirteen tufts of the beard of arich anpin are synonymous with the thirteen attributes, or aspects, of divine mercy: exodus 34 beard 1 mighty sideburns 2 merciful mustache 3 and gracious the lack of hair in the middle of the mustache 4 long- the hair under the lower lip 5 suffering the lack of hair in the middle of the hair under the lower lip 6 abundant in kindness the hair of the jaw bone 7 and truth the lack of hair on the cheeks 8 storing kindness the upper layer of the beard 9 to thousands the short

f the navel [of arich anpin, for they impart beneficence to z feir anpin and nukva, which exist from the level of the navel and downward. the word for gstoring [kindness] h [notzer, nun-tzadik-reish] may be permuted to spell the word for gwill h [ratzon, reish-tzadik-vav-nun. there is an implied vav in between the nun and the tzadik of notzer. this affords an association between this attribute of mercy and arich anpin, the partzuf of will. the arizal on parashat toldot 122 this is because binah is termed gwill, h and it is the attribute of chesed. for this reason the high priest was robed in eight vestments. in general, the beard of the high priest is associated with binah, the eighth sefirah. the eighth attribute is gstoring chesed, h and we have just noted that gstoring h is a permutatio

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

and spiritual exercises is this one: glory be to thee, father of the undying. for thy glory flows out rejoicing to the ends of the earth. perhaps one of the most important of these passages to be memorized, and which is unequivocally at the core of all the qabalistic teaching in the order is the excerpt from the neophyte ritual: unbalanced power is the ebbing away of life. introduction unbalanced mercy is weakness and the fading out of the will. unbalanced severity is cruelty and the barrenness of mind. a whole textbook could be elaborated on this one simple piece of teaching. since the order system is replete with such choice gems, it is clear that volumes would be required to elaborate the beauty and full meaning of its teaching. still another dynamic passage which could be incorporated

aborated on this one simple piece of teaching. since the order system is replete with such choice gems, it is clear that volumes would be required to elaborate the beauty and full meaning of its teaching. still another dynamic passage which could be incorporated into one's daily practice of the middle pillar technique: i come in the power of the light. i come in the light of wisdom. i come in the mercy of the light. the light hath healing in its wings! all of these are beautiful and their eloquence lingers with deep feeling in my memory. in one's private spiritual work, a place could be found for many of them. as one progresses in the path of light, they take on more significance and radiance, tending to evoke higher states of consciousness. i should like to add a little more to the genera

gative and positive qualities of two of the supemals with the addition of a third factor, a resultant which acts as a reconciling principle. in passing, i should add that planetary attributions are given to these sephiroth as expressing the type of their operation kether is spirit, chokmah refers to the zodiac, and binah is attributed to saturn <26> the fourth sephirah is chesed, meaning grace or mercy; also gedulah is its other name, meaning greatness, and to it is referred the astrological quality called jupiter. its concept is one of construction, expansion and solidification. geburah is the fifth enumeration, power of might, and it is a symbol of creative power and force. its planetary attribution is mars, its quality being that destructive force which demolishes all forms and ideas wh

l consciousness until it comes to a complete realisation of its own divine root, and that universal pure essence of mind which ultimately it is. it may be convenient for the reader if i tabulate the names of the sephiroth with the grades employed in the golden dawn, together with a few important attributions <30>1. kether. the crown. spirit. 2. chokmah. wisdom. 3. binah. understanding. 4. chesed. mercy. 5. geburah. might. 6. tiphareth. harmony. 7. netzach. victory. fire. 8. hod. splendour. water. 9. yesod. foundation. air. ipsissmus@=m magus= magister templi= adeptus exemptus= adeptus major= m adeptus minor@=m philosophus@=0 practicus= theoricus= pj 10. malkuth. kingdom. earth zelator=!id in the consideration of the grades, i shall not discuss any others than those existing between zelator

on of self-sacrifice, which alone makes possible the descent of the light within our hearts and minds. thus when the hierophant leaves the throne of the east, he represents that higher self inaction, and as osiris marks the active descent of the supernal splendour. for he says, as he leaves the dais with wand uplifted "i come in the power of the light. i come in the light of wisdom. i come in the mercy of the light. the light hath healing inits wings <46> and having brought the light to the aspirant, he returns to his throne, as though that divine genius of whom he is the symbol awaited the deliberate willing return of the aspirant himself to the everlasting abode of the light. 28 the golden dawn even in the communication of the usual claptrap of secret societies, the signs and grips, all

certain manner they form the tree of life. hebrew zetters are holy symbols. they should be carefully drawn and square <102> the sephiroth are: 1. kether k- t h- r 2; chokmah c h- k- m- h 3. binah b-i-n-h 4. chesed ch-s-d 5. geburah g- b- u- r- h 6. tipareth th-ph-a-r-th 7. netzach n- t s- c h 8. hod h- 0- d 9. yesod y-s-0-d 10. mdkuthm-l-k-u-th -the crown in2 -wisdom hb2n -understanding ii f '3 -mercy f bn -severity illl33 -beauty n l n -victory nu -gby llil -the foundation tlbt -tie kingdom n12% 52 the golden dawn: volume i book one the dagesh or pointing which represents the vowel sounds in modem hebrew script is not given. it was a later invention to standardize pronunciation and is described in hebrew grammars <103> the hebrew alphabet- letter power value final name meaning h a 1 alep

RELIGIOUS TENANTS OF THE YEZIDI

dust. and i am he that shook the rock and made it tremble, and sweet water flowed therefrom on every side. and i am he that brought down an authentic verity- a book whereby i will guide the prudent ones. and i am he that enacted a powerful law, and its promulgation was my gift. and i am he that brought from the fountain water limpid and sweeter than all waters; and i am he that disclosed it in my mercy, and in my might i called it the white [fountain] and i am he to whom the lord of heaven said: thou art the ruler and governor of the universe. and i am he who manifested some of my wonders, and some of my virtues are seen in the things that exist. and i am he to whom the flinty mountains bow, they are under me, and ask to do my pleasure. and i am he before whose majesty the wild beasts wept

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

ill reach its mark. all naturequivers and shrinks from the coming blast. all forms terrestrial possessing life, shudder at thecoming winter of their being. darkness again begins to brood over the waters. but let not theshadows of despair overtake the soul.as ye have sown, so shall ye reap, with a firm reliance on the just acts of the past, hope on, and havefaith in an omnipotent redemption and on mercy. the arrow of sagittarius is brilliant with flamingstars of hope.conductor and companions proceed to 3rd ancient. lights of 1st herald and guard, of c. graduallyextinguished.3rd ancient, 12th sign:behold the 'gate of the gods. the exit of life. where we return to the dust as we were: the verydoor of capricornus, lighting the soul in its flight by fifty-one stars, as it wings its way to thate

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

ppresses cain by reason of his moral superiority; cain to get free immortalizes his brother by slaying him and becomes the victim of his own crime. cain could not suffer the life of abel, and the blood of abel suffers not the sleep of cain. in the gospel the type of cain is replaced by that of the prodigal son, whom his father forgives freely because he returns after having endured much. there is mercy and there is justice in god; to the just he dispenses justice and to sinners mercy. in the soul of the world, which is the universal agent, there is a current of love and a current of wrath. this ambient and all-penetrating fluid; this ray loosened from the sun's splendour and fixed by the weight of the atmosphere and the power of central attraction; this body of the holy spirit, which we te

in physics, and is consequent on the apparent opposition of two forces, argued from physical to metaphysical equilibrium, and maintained that in god, that is, in the first living and active cause, there must be recognized two properties which are necessary one to another stability and motion, necessity and liberty, rational order and volitional autonomy, justice and love, whence also severity and mercy. and these two attributes were personified, so to speak, by the kabalistic jews under the names of geburah and chesed. above geburah and chesed abides the supreme crown, the equilibrating power, principle of the world or equilibrated kingdom, which we find mentioned under the name of malkuth in the occult and kabalistic versicle of the paternoster to which we have already referred. but gebur

rst notions of this simple and impressive theology to the very idea of numbers, and qualified the figure of the first decade after the following manner: 1. kether- the crown, the equilibrating power. 2. chokmah.-wisdom, equilibrated in its unchangeable order by the initiative 46 the doctrine of transcendental magic of intelligence. 3. binah.-active intelligence, equilibrated by wisdom. 4. chesed.-mercy, which is wisdom in its secondary conception, ever benevolent because it is strong. 5. geburah.-severity, necessitated by wisdom itself, and by goodwill. to permit evil is to hinder good. 6. tiphereth.-beauty, the luminous conception of equilibrium in forms, intermediary between the crown and the kingdom, mediating principle between creator and creation a sublime conception of poetry and its

g unity. 3 g no bound hath he who doth the whole contain, 4 o but, all preceding, fills life's vast domain. 5 x sole worthy worship, he, the only lord, 6 n doth his true doctrine to clean hearts accord. 7 z but since faith's works a single pontiff need, 8 k one law have we, and at one altar plead; 9 t eternal god for aye their base upholds. 10 v heaven and man's day alike his rule enfolds. 11[ in mercy rich, in retribution strong, 12 s his people's king he will upraise ere long. 13 a the tomb gives entrance to the promised land, death only ends; life's vistas still expand. these doctrines sacred, pure and steadfast shine; and thus we close our number's scale divine. 14 i good angels all things temper and assuage, 15 y while evil spirits burst with wrath and rage. 16 r god doth the lightnin

uage, 15 y while evil spirits burst with wrath and rage. 16 r god doth the lightning rule, the flame subdue. 17 q his word controls both vesper and her dew. 18, he makes the moon our watchman through the night, 19 f and by his sun renews the world in light. 20 w when dust to dust returns, his breath can call 20 or e life from the tomb which is the fate of all. 21 21 or b his crown illuminates the mercy seat, 22 and glorifies the cherubs at his feet. by the help of this purely dogmatic explanation we shall already understand the kabalistic alphabet of the tarot. thus, figure i, entitled the juggler, represents the active principle in the economy of divine and human autotelia. figure ii, vulgarly called pope joan, represents dogmatic unity based upon numbers, and is the personification of th

. by referring each number to its corresponding sephira, we may then read them off as follows: xnxv four signs present the name of every name. 1 kether. the four aces. four brilliant beams adorn his crown of flame. 2 chokmah. the four twos. four rivers ever from his wisdom flow. 3 binah. the four threes. four proofs of his intelligence we know. 4 chesed. the four fours. four benefactions from his mercy come. 5 geburah. the four fives. four times four sins avenged his justice sum. 6 tiphereth. the four sixes. four rays unclouded make his beauty known. 50 the doctrine of transcendental magic 7 netsah. the four sevens. four times his conquest shall in song be shown. 8 hod. the four eights. four times he triumphs on the timeless plane. 9 jesod. the four nines. foundations four his great white

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

nrepelled by shadow, there would be no visible forms. if the first angels had not encountered the depths of darkness, the child-birth of god would have been incomplete, and there could have been no separation between the created and essential light. never would intelligence have known the goodness of god if it had never lost him. never would god's infinite love have shone forth in the joys of his mercy had the prodigal son of heaven remained in the house of his father. when all was light, there was light nowhere; it filled the breast of god, who was labouring to bring it forth. and when he said: elet there be light! f he permitted the darkness to repel the light, and the universe issued from chaos. the negation of the angel who at birth refused slavery constituted the equilibrium of the wo

was characterized by two entirely different formulae, one reserved for priests and initiates, the other imparted to neophytes and the profane. for example, the initiate said raising his hand to his forehead, gfor thine, h then added gis, h and continuing as he brought down his hand to his breast, gthe kingdom, h then to the left shoulder, gthe justice, h afterwards to the right shoulder, gand the mercy h. then clasping his hands, he added, gin the generating ages. h tibi sunt malkuth et geburah et chesed per aeonas. a sign of the cross which is absolutely and magnificently kabalistic, which the profanations of gnosticism have lost completely to the official and militant church. this sign, made after this manner, should precede and terminate the conjuration of the four. to overcome and subj

nt, consecrated to mars (5) works of love, favoured by venus (6) works of ambition and intrigue, under the influence of jupiter (7) works of malediction and death, under the patronage of saturn. in theological symbolism, the sun represents the word of truth; the moon, religion 44 the ritual of transcendental magic itself; mercury, the interpretation and science of mysteries; mars, justice; venus, mercy and love; jupiter, the risen and glorious saviour; saturn, god the father, or the jehovah of moses. in the human body, the sun is analogous to the heart, the moon to the brain, jupiter to the right hand, saturn to the left, mars to the left foot, venus to the right, mercury to the generative organs, whence an androgyne figure is sometimes attributed to this planet. in the human face, the sun

or the evocation of spirits belonging to religions issued from judaism, the following kabalistic invocation of solomon should be used, either in hebrew or in any other tongue with which the spirit in question is known to have been familiar: powers of the kingdom, be ye under my left foot and in my right hand! glory and eternity, take me by the two shoulders, and direct me in the paths of victory! mercy and justice, be ye the equilibrium and splendour of my life! intelligence and wisdom, crown me! spirits of malkuth, lead me betwixt the two pillars upon which rests the whole edifice of the temple! angels of netsah and hod, establish me upon the cubic stone of yesod! o gedulael! o geburael! o tiphereth! binael, be ye my love! ruach hochmael, be thou my light! be that which thou are and thou

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

t the heart of the institutions and persons it appears to defend. it would be difficult to conceive without reading it his vast mass of sanguinary and hideous histories, acts of revolting superstition, sentences and executions of stupid ferocity. gburn all! h the inquisitors seemed to cry. ggod will distinguish his own! h poor fools, hysterical women and idiots were accordingly sacrificed without mercy for the crime of magic, while, at the same time, great criminals eluded this infamous and sanguinary justice. bodin gives us to understand as much by recounting such anecdotes as that which he connects with the death of charles ix. it is an almost unknown abomination, and one which has not, so far as we are aware, tempted the skill of any romancer, even at periods of the most feverish and de

ROBERT KIRK WALKER BETWEEN WORLDS

own the law, by which a star should run within fixed limits through the part of heaven entrusted to it. he afterwards placed beneath this the airy heavens, shining with the lunary body, which throughout their high places abound in troops of spirits who sympathize or rejoice with us as things go well or ill. they are accustomed to carry the prayers of men through the air and to beseech god to have mercy on them, and to bring back intimations of god's will, either in dreams or by voice or by other signs, through doing which they become wise. the space below the moon abounds in evil demons, who are skilled to cheat and deceive and tempt us; often they assume a body made of air and appear to us and many things often follow. they even hold intercourse with women and make them pregnant, generati

RUBY TABLET OF SET

emnation of the use of force for religious conversion, and (5 "the two realms [spiritual grace and political power] concept, which licenses unchristian acts if commanded by secular authority. to these essentially lutheran points calvin adds a strong element of church coercion of the individual and intolerance of alternative religions "god makes plain that the false prophet is to be stoned without mercy. we are to crush beneath our heel all affections of nature when his honor is involved" luther and calvin believed that mankind is totally depraved. that even "good works" fall short of god's standards of righteousness. the reason for ethical behavior is that a righteous man will automatically incline towards such behavior, not because it is logically or ethically justified in itself. salvati

have taught the way? as to the rest, what need of any too great precision? what knows with the intellect enough to decide on all these high subjects for his fellows? let each follow the light as he sees it- there is enough for all; as that at last we may see "all things turned into light- meet, joyous light" these, then, are all my words, except to add, with an ancient coptic scribe "o lord, have mercy on the soul of the sinner who wrote this" bibliography. burkitt, f.c, 1932. church& gnosis. cambridge. kingsland, william, 1937. the gnosis or ancient wisdom in the christian scriptures. london. krause, martin, 1977. gnosis and gnosticism. leiden. lea, thomas, 1919. the apostolic gnosis. oxford: b. h. blackwell, broad street. macgregor, geddes, 1979. gnosis. wheaton, illinois. mead, g. r. s

deem not too eagerly to catch the promises; fear not to undergo the curses. ye, even ye, know not this meaning all. 17. fear not at all; fear neither men nor fates, nor gods, nor anything. money fear not, nor laughter of the folk folly, nor any other power in heaven or upon the earth or under the earth. nu is your refuge as hadit your light; and i am the strength, force, vigour, of your arms. 18. mercy let be off: damn them who pity. kill and torture; spare not; be upon them. 19. that stele they shall call the abomination of desolation; count well its name& it shall be to you as 718. after many failures, crowley set down "stele" in greek, which "to him" was 52. he then subtracted 52 from 718 and got 666. 20. why? because of the fall of because, that he is not there again. in his 1912 comme

s him as the great one of the great ones. xeper ir xem. musings of a first degree consider the rock. it cannot think. it cannot act. it has no ability to produce any independent action of its own in any sense. its only claim to importance is the mere fact that it exists. this rock may be acted upon by outside forces, worn down by waves, moved by earthquakes. but by itself, it is completely at the mercy of the natural order. if it is a jewel, it is only our perception of it which gives it value. alone, it is just a rock. consider the tree. it has a rudimentary nervous system which allows it to respond to stimuli. it absorbs moisture and nutrients from the soil in order to survive. through its roots, it seeks out the most fertile soil and the most abundant water supply. it grows toward the s

uld learn your secret even if the knowledge damns us [sakhmet] this is the oath: i will master my rage and use it only when it is needed. this is the sign of the oath [priest zimmer flexes his left hand like a claw, then relaxes it, drawing the hand back to himself. the other initiates do likewise as a sign of taking the oath] this is the secret of the lion: you can make the world your plaything- mercy and justice lie within your talons [magus flowers walks to the next station. adept gyori lights the candles, and priest rigby speaks] i am fenris, whose howls shake the world tree. i am fenris, who swallowed the hand of tyr and one day will swallow your sun. i am the wolf whose packs persist despite the evil of men. if you would hear my secret, you must swear a terrible oath [magus flowers]

y, a period devoted to purely mental creation.(43) card sephirah titles and symbols 1 kether the primal glory. the primordial point. completion of the great work. 2 chokmah crown of creation. the supernal father. 3 binah understanding. fountain of primordial wisdom. creator of faith. ama, the dark sterile mother. aima, the bright fertile mother. khorsia, the throne. marah, the great sea. 4 chesed mercy. love. majesty. 5 geburah strength. severity. justice. fear. 6 tiphareth beauty. melekh, the king. adam, the son. the man. 7 netzach victory. occult intelligence. firmness. 8 hod glory. splendour. 9 yesod the foundation. 10 malkuth the kingdom. the gate. malkah, the queen. kallah, the bride. the virgin. five of wands: geburah is strength and severity, the destroyer. geburah is the active dau

SALMANRUSHDIE THESATANICVERSES

the first sacrifice. she used that word: sacrifice. she looked straight into jalandri's eyes and pronounced his death sentence "you first. apostate traitor bastard" she ordered the crew to prepare for take-off, she wasn't going to risk a storming of the plane after the execution, and with the point of her gun she pushed jalandri towards the open door at the front, while he screamed and begged for mercy "she's got sharp eyes" gibreel said to chamcha "he's a cut-sird" jalandri had become the first target because of his decision to give up the turban and cut his hair, which made him a traitor to his faith, a shorn sirdarji _cut-sird. a seven--letter condemnation; no appeal. jalandri had fallen to his knees, stains were spreading on the seat of his trousers, she was dragging him to the door by

rent copy of the imported indian fanzine _cin -blitz. doors opened; temporary beings popped out, looking puzzled and alarmed. mishal sufyan emerged from her room with yards of midriff showing between shortie tank-top and 501s. from the office he maintained across the hall, hanif johnson emerged in the incongruity of a sharp three--piece suit, was hit by the midriff and covered his face "lord have mercy" he prayed. mishal ignored him and yelled after her mother "what's up? who's alive "shameless from somewhere" hind shouted back along the passage "cover your nakedness "fuck off" mishal muttered under her breath, fixing mutinous eyes on hanif johnson "what about the michelins sticking out between her sari and her choli, i want to know" down at the other end of the passage, hind could be seen

es submission seem today_ yes, something like that, after all this time it was scarcely surprising _an idea that runs away_ that was the end anyhow. mahound, any new idea is asked two questions. when it's weak: will it compromise? we know the answer to that one. and now, mahound, on your return to jahilia, time for the second question: how do you behave when you win? when your enemies are at your mercy and your power has become absolute: what then? we have all changed: all of us except hind. who seems, from what this drunkard says, more like a woman of yathrib than jahilia. no wonder the two of you didn't hit it off: she wouldn't be your mother or your child. as he drifted towards sleep, baa! surveyed his own uselessness, his failed art. now that he had abdicated all public platforms, his

t of beam falling towards him. he crosses his arms in feeble self- defence. the beam pins him to the floor, breaking both his arms. his chest is full of pain. the world recedes. breathing is hard. he can't speak. he is the man of a thousand voices, and there isn't one left. gibreel farishta, holding azraeel, enters the shaandaar caf. o o o _what happens when you win _when your enemies are at your mercy: how will you act then? compromise is the temptation of the weak; this is the test for the strong "spoono" gibreel nods at the fallen man "you really fooled me, mister; seriously, you're quite a guy- and chamcha, seeing what's in gibreel's eyes, cannot deny the knowledge he sees there "wha" he begins, and gives up _what are you going to do_ fire is falling all around them now: a sizzle of go

e, had reached the edge of the underwater shelf. almost all together, making no visible attempt to save themselves, they dropped beneath the water's surface. in moments, every one of the ayesha pilgrims had sunk out of sight. none of them reappeared. not a single gasping head or thrashing arm. saeed, osman, srinivas, the sarpanch, and even fat mrs. qureishi ran into the water, shrieking "god have mercy; come on, everybody, help" human beings in danger of drowning struggle against the water. it is against human nature simply to walk forwards meekly until the sea swallows you up. but ayesha, mishal akhtar and the villagers of titlipur subsided below sea-level; and were never seen again. mrs. qureishi was pulled to shore by policemen, her face blue, her lungs full of water, and needed the kis

gift for the melodramatic, self-pitying gesture, and to eat his lunch off a surface which packed such an emotional wallop- with, no doubt, many profound sighs between the large mouthfuls- would be right in character. was he going to camp up his death, too, saladin wondered. what a grandstand play for sympathy the old bastard could make now! anyone in the vicinity of a dying man was utterly at his mercy. punches delivered from a deathbed left bruises that never faded. his stepmother emerged from the dying man's marbled mansion to greet chamcha without a hint of rancour "salahuddin. good you came. it will lift his spirit, and now it is his spirit that he must fight with, because his body is more or less kaput" she was perhaps six or seven years younger than saladin's mother would have been

SATANGEL

e of humanity in seeking the ultimate unity with god. as such they are closer to humanity, and more prone to corruption. in occult lore many are considered to be double agents, appearing both as angels and as devils. to the black magician or witch they are thus powerful allies. 4th choir: dominions also called dominations, lords, kuriotetes, and in hebrew lore hamshallim. considerd as channels of mercy residing in the second heaven, and according to dionysus regulate the angel s duties. its ruling lords are zadkiel, hashmal (hasmal/chasmal, the fire speaking angel, yahriel and muriel. 5th choir: virtues known also as malakim, the dunamis, tarshishim, brilliant ones or shining ones. they are said to bestow miracles and blessings, and are most often associated with heroes and those who fight

en built on hills and mounds, michael s mounts. these were previously the focal points in earlier times of the dragon power running through the earth. gabri-el jibril, an alternative version of the name, dictated the koran to mohammed and is considered the angel of truth. gabri-el is described as possessing 140 pairs of wings and in judeo-christian lore is the angel of annunciation, resurrection, mercy, revelation and death. the root of the name gabri-el lies in the sumerian word gbr, meaning gubernator or governer. the name may also be translated as divine husband, and in luke 1:26 it is gabriel who places the child within the womb of mary. the ruler of the cherubim and the governor of eden, said to sit on the left side of god, some theologians have made a case for gabri-el being female

5the strength of man 1noas 2ni 3paradial 4casarmg 5vgear 1rejoiceth 2and 3they are apparelled with 4ornaments of brightness 1chirlan 2od 3zonac 4luciftian 1such as work 2wonders on all creatures. 3whose kingdoms 4and 1cors ta vaul 2zirn tol hami 3sobol ondoh 4od 1continuance 2are as 3the third 4and fourth, 5strong towers 6and 1miam 2chis ta 3d 4od es 5v-ma-dea 5od 1places of comfort, 2the seat of mercy 3and continuance. 1pi-bliar 2othil rit 3od miam 1o ye servants of mercy 2move, 3appear, 4sing praises 5unto the creator! 1c-noqol rit 2zacar 3zamran 4oe-crimi 5qaada. 1and be mighty 2amongst us! 3for to 4this remembrance 1od o-micaolz 2aaiom 3bagle 4papnor 1is given power, 2and our strength 3waxeth strong 4in our comforter! 1i dlugam lonshi 2od vmplif 3v-ge-gi 4bigliad the eighth key 1the mi

SATANIC APHORISMS

ever had, as he has kept it in business all these years! the eleven satanic rules of the earth by anton szandor lavey 1967 1. do not give opinions or advice unless you are asked. 2. do not tell your troubles to others unless you are sure they want to hear them. 3. when in another's lair, show him respect or else do not go there. 4. if a guest in your lair annoys you, treat him cruelly and without mercy. 5. do not make sexual advances unless you are given the mating signal. 6. do not take that which does not belong to you unless it is a burden to the other person and he cries out to be relieved. 7. acknowledge the power of magic if you have employed it successfully to obtain your desires. if you deny the power of magic after having called upon it with success, you will lose all you have obt

SATANIC BIBLE

only one way to deal with them: cut them out, to the very core, just as cancers. exterminate them root and branch. annihilate them, or they will us! the book of satan iii 1 "love one another" it has been said is the supreme law, but what power made it so? upon what rational authority does the gospel of love rest? why should i not hate mine enemies- if i "love" them does that not place me at their mercy? 2. is it natural for enemies to do good unto each other- and what is good? 3. can the torn and bloody victim "love" the blood-splashed jaws that rend him limb from limb? 4. are we not all predatory animals by instinct? if humans ceased wholly from preying upon each other, could they continue to exist? 5. is not "lust and carnal desire" a more truthful term to describe "love" when applied to

SATANIC RITUALS

tz bringt das gleichgewicht, ist beharrlich ohne barmherzigkeit. das niedrige gesetz verbleibt als schlussel und der schimmernde trapezoid ist die t r! from prisms wrought within the twilit grotto i speak through angles mirrored with thoughts senescent and supreme. o learn the law, my brothers of the night-the great law and the lesser law. the great law brings the balance and doth persist without mercy. the lesser law abideth as the key, and the shining trapezoid is the door! o mein bruder, studiere gut den stein des fluges, unerkkannt f r jene ohne ihn, innen warten die grell schimmernden antlitze der jagdhunde die welt zu entflammen! sind die winkel klein und ruhig oder gigantisch in ihrer br llenden gewaltt tigkeit, es ist in der weise, die wir so gut kennen. an dieser grimmigen, grauen

SCHEM HA MEPHORESH

left; and as they contain 72 letters, there will be 72 columns of three letters each. then each column will give a word of three letters, and there will be 72 names of three letters each, which are the shem ha mephoresch or 72 names of the deity, expounding the powers of the name yhvh. from these names 72 names of angels are formed by the addition of, in some cases, the suffice yh which signifies mercy and beneficence, or in others of the suffice al which signifies severity and judgment. or as it is said: and the name is in him, etc. these 72 angels rule over the 72 quinances or sets of 50 of the zodiac, and therefore each decanate or set of 100 of a sign has 2 quinances, and each sign has 3 decanates, which are again allotted to the planets in regular order. this is the formation as given

ruler as shown in the great altar diagram of the 4-7 grade. behold, i am against thee, pharoah, king of egypt, the great dragon thai lieth in the midst of the rivers. and the first of the sons of jacob who goeth down is joseph whose two tribes, ephraim and manasseh, balance each other in chesed and geburah. that is to say, that there first comes down into the desolated earth the combined power of mercy and severity. and ephraim, the kerubic sign of the ox, is the natural ruler of earth in malkuth, under the power of h final of the holy name, the bride, eve, and the queen. and the schem ha-mephoresch, the 72, are found in the number of the family of jacob s sons is 70; and jacob and joseph equals 72. but the then ruling pharoah, corresponds more to hadar amongst the edomite kings, as repres

o help me make haste. 3rd angel name: satiel sign: leo planet: jupiter degree: 10 15 meaning: refuge, fortress, confidence psalm 9 1:2: i will say unto tetragrammaton, my refuge and fortress, my god, i will be confident in him. 4th angel name: nghelamiah sign: leo planet: jupiter degree: 15 20 meaning: concealed, saving psalm 6:5: return 0 tetragrammaton, deliver my soul, 6 save me because of thy mercy. 5th angel name: mahasiah sign: leo planet: mars degree: 20 25 meaning: seeking safety from trouble. psalm 34:5: 1 sought tetragrammaton, and he answered me and out of all my fears he delivered me. names and meanings of the 72 verses 7- 8 6th angel name: lelahel sign: leo planet: mars degree: 25 30 meaning: praiseworthy, declaring. psalm 9:12: sing psalms unto tetragrammaton who inhabiteth

d meanings of the 72 verses 7- 8 6th angel name: lelahel sign: leo planet: mars degree: 25 30 meaning: praiseworthy, declaring. psalm 9:12: sing psalms unto tetragrammaton who inhabiteth, shew forth among the nations his deeds. 7th angel name: akaiah sign: virgo planet: sun degree: 0-5 meaning: long suffering psalm: 103:8: merciful and gracious is tetragrammaton, long 7 suffering and plentiful of mercy. 8th angel name: kehethel sign: virgo planet: sun degree: 5 10 meaning: adorable. psalm 95:6: come ye, we will bow down and bend before tetragrammaton who hath made us. 9th angel name: hazeyael sign: virgo planet: venus degree: 10 15 meaning: merciful psalm 25:6: remember thy tender mercies, 0 tetragrammaton, and thy mercies, for from of old they were. 10th angel name: eldiah sign: virgo pla

adorable. psalm 95:6: come ye, we will bow down and bend before tetragrammaton who hath made us. 9th angel name: hazeyael sign: virgo planet: venus degree: 10 15 meaning: merciful psalm 25:6: remember thy tender mercies, 0 tetragrammaton, and thy mercies, for from of old they were. 10th angel name: eldiah sign: virgo planet: venus degree: 15 20 meaning: profitable psalm 33:22: there shall be thy mercy, 0 tetragrammaton, upon us, as we have hoped in thee. 11th angel 8 name: leviah sign: virgo planet: mercury degree: 20 25 meaning: meet to be exalted. psalm 18:47: liveth tetragrammaton, and blessed by my rock, and there shall arise the god of my salvation. 12th angel name: hihaiah sign: virgo planet: mercury degree: 25 30 meaning: refuge psalm 10:1: why 0 tetragrammaton, wilt thou stand afa

t hand. psalm 121:5: tetragrammaton keepeth thee. tetragrammaton is thy shadow upon thy right hand. 23rd angel name: malahel sign: scorpio planet: venus degree: 20 25 meaning: turning away evil. 12 psalm 121:8: tetragrammaton will keep thy going out and thy coming in from now until ever. 24th angel name: hahauiah sign: scorpio planet: venus degree: 25 30 meaning: goodness in himself. trust in thy mercy. psalm 33:18: from tetragrammaton is a blessing uponthose that fear him, and those who trust in him. 25th angel name: nethhiah sign: sagittarius planet: mercury degree: 0 5 meaning: wide in extent, the enlarger, wonderful. psalm 9:1: i will give thanks unto tetragrammaton with all my heart, will tell of all thy wondrous works. 26th angel name: heeiah sign: sagittarius planet: mercury degree:

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

living god and was the vital link between humanity and the rest of the gods. a major difference in outlook, however, marked the two religions. in mesopotamia the forces of nature were more chaotic, more likely to cause catastrophes, such as disastrous flooding. as a result, the gods were seen as unpredictable beings of extraordinary power who had to be kept content by priests. people were at the mercy of the gods, so the job of humanity was to carry out their wills and make them happy. in egypt, where nature was less destructive, the gods were seen as kind and generous and generally well-disposed toward humanity. egyptians believed that their gods had created egypt as a sort of refuge of good and order in a world filled with chaos and disorder. both religions were polytheistic, meaning th

were accustomed to worshipping many gods. it was difficult for them to accept a belief system that did not have this feature. the mahayana school responded to this need by saying that the buddha was both a man and a godlike being, who used his enlightenment to help others. many other deities (gods) and bodhisattvas populate the mahayana faith, including kuan yin, the bodhisattva of compassion and mercy, and wenshu, the bodhisattva of wisdom. mahayana buddhism is most commonly practiced in nepal, vietnam, korea, china, japan, tibet, and mongolia. it is followed by 56 percent of all buddhists, or about 185 million people. the third major school of buddhism, vajrayana, or diamond vehicle, is a sub-school of mahayana. it is sometimes called the tantric branch. vajrayana developed during the fi

that can be performed when a woman is about to give birth. usually the husband will recite certain sutras and prayers, including the angulimala paritta, named after the buddhist saint, angulimala, who took special care of women in childbirth. this prayer states, sister, since i was born, i (intuitively) know that i have not intentionally deprived any kuan yin is the bodhisattva of compassion and mercy in mahayana buddhism, a branch of buddhism popular in nepal, vietnam, korea, china, japan, tibet, and mongolia. dean conger/ corbis. world religions: almanac 111 buddhism living being of life. by this truth may there be well-being for you, wellbeing for the unborn child! after the birth of a child in theravada countries, the parents take the child to the local temple to be given a name. then

emphasis on the personal experience of god led to the multiplication of many protestant sects. most differed from roman catholicism primarily through the ways they ran their churches, but a few introduced important new ideas into their theologies. for instance, calvin taught that humans are so wicked they can do nothing to bring about their own salvation and must depend solely on god s grace and mercy. this idea opposed the theological idea that salvation could be earned through good works. this theological, or religious, idea called predestination, or the idea that world religions: almanac 133 christianity god sets aside some people to be saved and others not to be, is central to calvinism, the religion founded by calvin. the anabaptists, a group with its origins in germany and switzerla

sins; the resurrection of the body; and life everlasting. for christians, death is a passage to eternal life. just before death, if possible, ministers or priests will give a final sacrament to the believer. this is called the anointing (touching with oil) of the sick. the priest or minister touches the dying person with holy oil and says, through this holy anointing may the lord in his love and mercy help you with the grace of the holy spirit. amen. may the lord who frees you from sin save you and raise you up. amen. catholics also confess their sins to the priest so that they can go to heaven without waiting in purgatory. after death, all christian traditions follow a similar routine. there is a public announcement of the death, the body is prepared, there are funeral services at a chur

bi. in kenya, it has the names akuj, asis, mulungu, mungu, ngai, and nyasaye. in nigeria, the supreme god is called ondo, chuku, hinegba, olo du`mare, olorun, osowo, owo, and shoko. the supreme god shares many characteristics with the god of islam, christianity, and judaism. god is seen as the creator of all things who sustains (maintains, provides for, and protects creation with both justice and mercy. god rules over the universe. he (or she) is allknowing and all-powerful. african indigenous religions believe that it is not possible for human beings to know god directly. god is often seen as a parent: in some instances, a father; in others, a mother. in contrast to the major monotheistic (believing in one god) religions, african indigenous religions tend to believe that god, after creati

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

estless movement of the working days move them through all spheres, and even if they take a look at god's wonders, they only look upon the surface and every eye looks upon that which is shown through its own desire. god made man to live in an eternal sabbath, he should not work, but let god work in him, he should not take with his own hands, but only receive what god bestowed plentifully upon his mercy. but man left the sabbath, and wanted to work himself, raised his hand against the law to take in his own desire what he should not have taken. therefore, god let him fall, and since he had despised the quiet, he had to feel painfully the restlessness. in such restlessness of life all children of man still extend their hands, trying to grasp their pleasures. and as is their understanding and

in it rad. rubeam and albam. now you proceed with constancy and arbor artis appears to you, with its blossoms it announces now lapidem philosophorum. over all, the crown of the glory, ruling over all treasures. be diligent, peaceful, constant and pious, pray that god may help thee. and if thou attain, never forget the poor. then thou wilt praise god with the legion of the angels, now and forever. mercy- choice light, strength, joy in the recognition of god's virtue and hymn of praise. darkness, evil-doing, fear in godlessness, sin and vice. come ye to the mercy-seat. go ye to the pit of fire mars: fear, heat, therein consists the sensibilities. mercury: bitter, drawing and moving out of the harsh quality, which causes a sting within, and remains in that spirit, the existence of mobility. s

un: fire or life, half in darkness, half in light, is the setting alight and the goal of separation. moon: the being, made of of the forenemaed six spiritual qualities, in which they lie bodily and in readiness, as in their coffer. jupiter: is the power from the life of light, in it is fulfilled god's word of the cognition, sound, call and tone. venus: light, love, fire, which burns in the oil of mercy, in which consists the heavenly life. the first and dark principium. god the father, being called a consuming fire. the other principium of light, being god's son, is one with the eternal world of light. the principium of the fire belongs to the world of the four elements, being an offspring of the first two, and is the third principle. whenever the first three qualities of the first dark pr

SEPHER HA BAHIR

nger, as it is written (leviticus 10:2 "and fire went out from before god, and it consumed them and killed them" he said: there is no difficulty. one case is speaking of when israel does the will of god, while the other is speaking of when they do not do his will. when israel does not do his will, then the fire comes close [to destroy and punish. but when they do god's will, then the attribute of mercy encompasses and surrounds it, as it is written (micah 7:18 "he lifts up sin and passes over rebellion" 35. what is this like? a king wanted to punish and whip his slaves. one of his governors stood up and asked the reason for this punishment. when the king described the offence, the governor said "your slaves never did such a thing. i will be their bondsman until you investigate it more thor

open mem. it is thus written (psalm 85:12 "truth sprouts up from the earth, and the righteousness looks down from heaven" 38. rabbi amorai sat and expounded: what is the meaning of the verse (psalm 87:2 "god loves the gates of zion more than all the dwellings of jacob "the gates of zion" are the "openings of the world" a gate is nothing other than an opening. we thus say "open for us the gates of mercy" god said: i love the "gates of zion" when they are open. why? because they are on the side of evil. but when israel does good before god and are worthy that good be opened for them, then god loves them "more than all the dwellings of jacob["the dwellings of jacob] are all peace, as it is written (genesis 25:27 "jacob was a simple the bahir 11 man, dwelling in tents. 39. this is like two men

isdom is inside him. this is what helps him and draws him near. if not, it repels him, and not only that, but it also punishes him. it is thus written (leviticus 26:28, i will chastise you, also i. 66. and rabbi rahumai said: what is the meaning of the verse (leviticus 26:28 [i will chastise you] also i? god said, i will chastise you. the congregation of israel said, do not think that i will seek mercy for you, but i will chastise you. not only will i render judgement, but i will also chastise you. 67. what is the meaning of (leviticus 26:28 [i will chastise you, also i, seven for your sins? the congregation of israel said: i will chastise you, also i and also those regarding which it is written (psalm 119:164, seven each day i praised you. they joined her and replied: also us seven. even

ugh among us is the one who reverses itself, the one who oversees good and merit, we too will reverse ourselves and chastise. why? because of your sins. but if you return to me, then i will return to you. it is thus written (malachi 3:7, return to me, and i will return to you. the scripture does not say, i will bring you back to me. instead it says, i will return to you with you. we will all seek mercy from the king. what does the king say [he says (jeremiah 3:22, return you backsliding children, i will heal your backslidings [he also says (ezekiel 18:30, return and bring back. what is the meaning of the verse, return and bring back? come back and ask those seven to return with you. the scripture therefore says, and bring back those regarding which it is written, seven for your sin. 68. th

shall be like the sun before me. 76. what is the meaning of the verse (habakkuk 3:2, in the midst of years make it known? he said: i know that you are the holy god, as it is written (exodus 15:11, who is like you, mighty in holiness? holiness is in you and you are in holiness. nevertheless, in the midst of years make it known. what is the meaning of make it known [this means] that you should have mercy. it is thus written (exodus 2:25, and god saw the children of israel, and god knew. the bahir 20 what is the meaning of, and god knew? what is this like? a king had a beautiful wife, and had children from her. he loved them and raised them, but they went out to bad ways. he then hated both them and their mother. the mother went to them and said, my children! why do you do this: why do you ma

ree. it is thus written, god is king, god was king, god will be king forever and ever. it is also written (numbers 6:24-26, may god bless you may god shine upon you may god lift the bahir 33 it is furthermore written (exodus 34:6, god (yhvh, god (yhvh. the third one includes the rest of god s attributes. what are they [as the verse continues, god, merciful and gracious the thirteen attributes [of mercy. 128 [the kedushah is the verse (isaiah 6:3, holy holy holy is the lord of hosts, the whole earth is filled with his glory] what is the meaning of holy holy holy [and why is it] foollowed by, the lord of hosts, the whole earth is filled with his glory? the [first] holy is the highest crown. the [second] holy is the root of the tree. the [third] holy is attached and unified in them all [this

SEPHER YETZIRAH WESTCOTT

he kindled them with fire, he moved them with spirit, distributed them with seven, and sent them forth with twelve. notes to the thirty-two paths of wisdom 1. the highest crown is kether, the first sephira, the first emanation from the ain suph aur, the limit-less light. 2. binah, or understanding, is the third sephira. 3. chokmah, wisdom, is the second sephira. 4. gedulah is a synonym of chesed, mercy, the fourth sephira. 5. metatron, the intelligence of the first sephira, and the reputed guide of moses. 6. this word is from chzch, a seer, seership. chazuth is a vision. 7. this word means "scintillating flame" the "thirty-two paths of wisdom" refer to the ten sephiroth and the twenty-two letters, each supplying a type of divine power and attributes. in my introduction to the kabalah will

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

ny and all darkness. you are learning not only for yourself but for those whom you will eventually advise. admittedly, you must learn to conquer yourself and overcome your fears and limitation, but are you losing anything? no. are you gaining something? yes. is it worth the effort? yes. think of all this as mental martial arts. what is the duly earned reward? a knowledgeable adept is never at the mercy of anyone or anything. ever. however, with the knowledge, comes the responsib ility. what responsibility? the responsibility to pass along your knowledge to those who need it, and to aid and assist when and where possible so they too can grow in stature. i know that there are those among you who don't give a fig whether anyone else learns the keys of wisdom or not. however, the force, or luc

SIFRA DETZNIYUTHA

(li, lit. upon)25-face of the deep, and the spirit of elohim hovers al-face of the waters.26 thirteen depend from the thirteen of the splendor of splendors.27 six thousand years depend on the first ones.28 the seventh above them is that one which alone is powerful,29 and the whole was desolate for twelve hours,30 as it is written, 4..was unformed and empty. the thirteenth raises up these through mercy, and they are renewed as before for thus it is written..it created. and thereafter it is written..it was. for surely it had been. and at the end of the unformed and confused and dark the lord hvhy alone shall be exalted in the day of that.31 the engravings of all engravings appears as a long serpent,32 and extends this way and that. the tail is in the head. the head goes around to the should

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

to his unspeakable astonishment the prince was suddenly seized from behind "treason" he cried "treason among my own men! what means this "place him in his carriage! if he resist, his blood be on his own head" said zanoni, calmly. he approached the men who had detained the coachman "you are outnumbered and outwitted" said he "join your lord; you are three men, we six, armed to the teeth. thank our mercy that we spare your lives. go" the men gave way, dismayed. the driver remounted "cut the traces of their carriage and the bridles of their horses" said zanoni, as he entered the vehicle containing viola, which now drove on rapidly, leaving the discomfited ravisher in a state of rage and stupor impossible to describe "allow me to explain this mystery to you" said zanoni "i discovered the plot

to gain my bread, for clara was still at my heart with her sweet eyes; so, limiting my rogueries to the theft of a beggar's rags, which i compensated by leaving him my galley attire instead, i begged my way to the town where i left clara. it was a clear winter's day when i approached the outskirts of the town. i had no fear of detection, for my beard and hair were as good as a mask. oh, mother of mercy! there came across my way a funeral procession! there, now you know it; i can tell you no more. she had died, perhaps of love, more likely of shame. can you guess how i spent that night? i stole a pickaxe from a mason's shed, and all alone and unseen, under the frosty heavens, i dug the fresh mould from the grave; i lifted the coffin, i wrenched the lid, i saw her again again! decay had not

spirit, in which what seemed unfeminine was yet, if i may so say, still womanly, did not recoil, it rather captivated glyndon. he answered readily, briefly, and freely "fillide, yes" oh "yes" forsooth, clarence glyndon! every light nature answers "yes" lightly to such a question from lips so rosy! have a care, have a care! why the deuce, mejnour, do you leave your pupil of four-and-twenty to the mercy of these wild cats-a-mountain! preach fast, and abstinence, and sublime renunciation of the cheats of the senses! very well in you, sir, heaven knows how many ages old; but at four-and-twenty, your hierophant would have kept you out of fillide's way, or you would have had small taste for the cabala. and so they stood, and talked, and vowed, and whispered, till the girl's mother made some noi

and throwing her arms around him "but i henceforth will have no life but in thine. and in this love so pure, so holy, thy terror shall fade away "no, no" exclaimed glyndon, starting from her "the worst revelation is to come. since thou hast been here, since i have sternly and resolutely refrained from every haunt, every scene in which this preternatural enemy troubled me not, i i have oh, heaven! mercy mercy! there it stands, there, by thy side, there, there" and he fell to the ground insensible. chapter 5.v. doch wunderbar ergriff mich's diese nacht; die glieder schienen schon in todes macht. uhland (this night it fearfully seized on me; my limbs appeared already in the power of death) a fever, attended with delirium, for several days deprived glyndon of consciousness; and when, by adela'

od of danton chokes thee) said garnier de l'aube, when on the fatal 9th of thermidor, robespierre gasped feebly forth "pour la derniere fois, president des assassins, je te demande la parole (for the last time, president of assassins, i demand to speak) if, after that last sacrifice, essential, perhaps, to his safety, robespierre had proclaimed the close of the reign of terror, and acted upon the mercy which danton had begun to preach, he might have lived and died a monarch. but the prisons continued to reek, the glaive to fall; and robespierre perceived not that his mobs were glutted to satiety with death, and the strongest excitement a chief could give would be a return from devils into men. we are transported to a room in the house of citizen dupleix, the menuisier, in the month of july

right right 'frappons! il n'y a que les morts qui ne revient pas" chapter 7.ii. la haine, dans ces lieux, n'a qu'un glaive assassin. elle marche dans l'ombre. la harpe "jeanne de naples" act iv. sc. 1 (hate, in these regions, has but the sword of the assassin. she moves in the shade) while such the designs and fears of maximilien robespierre, common danger, common hatred, whatever was yet left of mercy or of virtue in the agents of the revolution, served to unite strange opposites in hostility to the universal death-dealer. there was, indeed, an actual conspiracy at work against him among men little less bespattered than himself with innocent blood. but that conspiracy would have been idle of itself, despite the abilities of tallien and barras (the only men whom it comprised, worthy, by fo

SPENSER THE CULT OF THE ALL SEEING EYE 1960

er that thou wilt keep the united states in thy holy protection, that thou wilt incline the hearts of the citizens to cultivate a spirit of subordination and obedience to government; and entertain a brotherly affection and love for one another and for their fellow citizens of the united states at large. and finally that thou wilt most graciously be pleased to dispose us all to do justice, to love mercy and to demean ourselves with that charity -30- humility and pacific temper of mind which were the characteristics of the divine author of our blessed religion, and without a humble imitation of whose example in these things we can never hope to be a happy nation. grant our supplication, we beseech thee, through jesus christ our lord. amen [emphasis supplied] washington's prayer was adapted f

SZYMANSKI GREG SEARCHING FOR THE ILLUMINATI DEEP WITHIN THE BOWELS OF THE VATICAN

al causes. i cannot live like this any longer but there is now way out. i am a trapped soul, destined to burn in the depths of hell for all the wrongs i have witnessed and have done nothing in my life to stop" said maria, as she stood up from table and began walking away. as she left, i still remember her final words "i have had all the riches in the world, but i feel so empty and alone. dio have mercy on me" after maria died, i began searching harder and harder to connect the dots of the vatican's involvement in the illuminati, as well as the bank scandal, the pope's 1978 mysterious death and other stories related to marcinkus, calvi, financier licio gelli known as the head of the p-2 lodge. although i could never pinpoint or verify the secret vatican ceremonies, enough information surfac

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

hat this sign alludes to "the wonder and admiration of our ancient brethren who were present to view the interior of that magnificent edifice (solomon's temple) which king solomon had erected, and was about to dedicate to the service of the supreme being."2 the arms raised with the palms of the hands facing forward is a supplicatory gesture, meaning passive acceptance, surrender, or an appeal for mercy. caesar, in 178 codex magica his gaelic wars, noted the use of this sign by gaelic women, who apparently were signaling subjection to, or acceptance of, their roman conquerors. a single hand raised with palm outward represents a hand to heaven acknowledging the gifts or help received from extraterrestrial sources. it can also mean invocation, the calling down of powers or energy from the hea

THE BOOK OF THE ELDER KINGS GOLDEN DAWN

nvisible illuminati of the world, whose golden age of illumination is come. 3. thus we say unto thee, fasten thy soul unto our voice of sublime mystery: let all who have ears to hear, listen to the vast symphony of our holy words of illumination; yea, listen to the vast symphony of our holy words of illumination. 4. we come in the power of the light! we come in the light of wisdom! we come in the mercy of the light! the light hath liberty in its wings! 5. we are the unseen liberty of the great unfathomable mystery of the universe: we are the ineffable and boundless freedom in the secret sanctuary of the mystic beyond! 6. in the heavenly palace of our heart shalt thou smell our spirit of perfume, as though a thousand and one different perfumes were ignited therein. 7. but hear thou our maje

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rom the bondage of karmic law, thereby allowing each individual to make the most of each incarnation. edgar cayce (1877 1945, the famous sleeping prophet of virginia beach, was a solid baptist and a sunday school teacher, but while in a trance, he gave past-life readings to thousands of men and women. cayce believed that each soul enters the material plane not by chance, but through grace and the mercy of a loving father-god. as to whether the soul is developed or retarded during these various incarnations is left to the free will of the individuals as they live through the errors incumbent in the life process or rise above them in their journey toward oneness. rudolf steiner (1861 1925) was the head of the german theosophical society until 1912, when he broke away to form his anthroposoph

ess of the entity s basic teaching that all reality is created by thought and emotions. specifically, what a person thinks and feels forms his or her surrounding reality. this process of reality-building is not static, however. it is dynamic. therefore, reality is constantly changing, and it follows that a conscious awareness of this process can change any reality for the better. no one is at the mercy of past events. an individual cannot blame his or her parents, church, schooling, or any other person or event for making him or her the way he or she is. in ignorance, one may have made oneself unhappy, but with conscious awareness that person can make himself or herself a happy, productive individual. because individuals create their own reality, they can therefore change it. seth s belief

resist satan s power. in 1244 montsegur, the last center of albigensian resistance, fell, and hundreds of cathars were burned at the stake. the headquarters of the inquisition was now established in the once highly cultured albigensian city of toulouse, and the few cathars who had managed to escape death during the bloody decades of the crusade that had been launched against them were now at the mercy of the relentless witch and heretic hunters. m delving deeper baigent, michael, leigh, richard, and lincoln, henry. holy blood, holy grail. new york: dell publishing co, 1983. clifton, charles s. encyclopedia of heresies and heretics. new york: barnes& noble, 1992. delaforge, gaetan. the templar tradition. putney, vt: threshold books, 1987. lea, henry charles. the inquisition of the middle a

estified at his master s trial when the marshal of france was accused of having slain as many as 800 children. rather than be put to the question by the court, de rais chose to confess every sordid and gory deed. such a confession would spare him the ordeals by torture awaiting those who protested their innocence. because of his high position in the court of france, gilles de rais was granted the mercy of being strangled before being burned. the tribunal conveniently looked the other way after his execution, however, and the de rais family was permitted to remove his corpse after it had been given only a cursory singeing. the mass murderer of hundreds of innocent children was interred in a catholic ceremony in a carmelite churchyard. antonio francisco prelati and the other professing satan

of cancer, and, in the words of an ardent follower, returned to the next level. applewhite, now do, carried on their mission of informing humans that salvation hovered overhead in a spaceship. sometime in 1993, there were signs that the group was active under the new name of the total overcomers, and still under the leadership of applewhite, who now warned earthlings that their planet was at the mercy of alien star gods, the luciferians, who had fallen away from the father s kingdom many thousands of years ago. in 1995, renaming the group heaven s gate, applewhite and his most devoted disciples moved to san diego and established a computer business, higher source, which specialized in designing computer websites. in october 1996, the group, which had seemingly chosen to live quietly and a

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

ten turned up on the opposite end of the scale with rather thick boundaries. hartmann speculates that boundary thickness may reflect a basic organizational pattern of the brain one that is genetically determined or established early in life. the general openness of thin-boundaried people may predispose them to creativity, but it also binds them to a childlike vulnerability that leaves them at the mercy of the night creatures that go bump in the darkness. nightmares, then, just might be the price that some otherwise healthy and untroubled people pay for their sensitivity and creativity. the nightmare may work out the vulnerability, hartmann states, especially if the sufferer learns to maneuver the frightening dream from a place of vulnerability to a place of control. t h e g a l e e n c y c

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

quickly annihilated. in 1818, a force of 1,000 regular troops under the command of general d foctavio were sent into the mountains to arrest annunchiarico and to destroy his band of outlaws. the superstitious recruits were so fearful of the mighty jupiter that they permitted annunchiarico to enter their camp at night and to place a dagger at the throat of their general. annunchiarico decreed his mercy, but warned the general and the 1,000 men that if they ever dared again to violate his mountains, his thunderbolts would be certain to kill them all. general d foctavio and his troops were gone at first light the next morning. when the authorities realized that any army conscripted from southern italy would hold annunchiarico in the same kind of superstitious awe as the local populace, they

ough rev. parris and the other preachers fulminated from the pulpits about the dangers of seeking occult knowledge, the girls of salem ignored such warnings in favor of having a thrilling pastime that could help them through a long, cold winter. then came the fateful afternoon when ann putnam, a fragile, highly strung 12-yearold, joined the circle in the company of the putnams f maid, 19-year-old mercy lewis. ann was much more widely read than the other girls and was blessed with a quick wit, a high t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 104 magic and sorcery salem village witchcraft trials in the 1690s (the library of congress) intelligence, and a lively imagination. she soon became tituba fs most avid and apt pupil. together with her lit

discovery. as the days passed, little betty seemed distracted from her chores, subject to sudden fits of weeping, often noted to be staring blankly at the wall. shortly thereafter, abigail went far beyond weeping and blank stares. she got down on all fours and began barking like a dog or braying like a donkey. mary walcott and susanna sheldon fell into convulsions. ann putnam and the family maid, mercy lewis, also began to suffer seizures. something evil seemed to have come to salem. about four years previously in the north end of boston, four children in the john godwin family had fallen into such fits, babbling blasphemies, ignoring the prayers of the clergy. it took the famous preacher cotton mather (1663.1728) to quiet the work of an alleged witch, an irish washerwoman named glover, an

humans soon learned that the fertility of the soil was dependent upon the favor of the sun, as well as that of the rains, both of which were bestowed from the heavens. on the other hand were the adverse effects of lightning, wind, and hail, as well as floods. these phenomena were quite mysterious, as well as wonderful or dreadful, as the case might be. then, as now, people felt themselves at the mercy of these powers; and, since these good and bad energies all seemed to originate in the skies above, it was most logical that they should come to regard the heavens as the seat of the great gods. from this conviction evolved a theory of complete accord between phenomena observed in the heavens and occurrences observed on earth. there is no doubt that the ancients held the celestial bodies in

THE GOD OF THE WITCHES

d of the witcheschapter v. religious and magical ceremonies51alsace one of the magistrates said that burning was too good for witches, and condemned them to be torn inpieces with red-hot pincers. this is, as far as i know, the only occasion when the christian clergy pleaded formercy for the culprits; they were so far successful that the sentence was mitigated to beheading with thesword, for which mercy the condemned thanked the magistrate with tears of gratitude.the belief in the dogma of the dying god is the reason why it is so often recorded against witches as aheinous sin that they pretended to be christian while all the time they were "devil-worshippers. thefundamental difference between the two religions is that the christian believes that god died once for all,whereas the more primit

ght greatly to desire to be out ofthis world, where there was nothing but misery, in order to go into everlasting glory; and that so doing, assoon as their souls were separated from their bodies, they would meet again in glory with god in paradise.henriet and poitou thanked gilles, saying that the death of this world was very pleasant because of the greatdesire and confidence that they had in the mercy of god and of going to paradise with their master. gillesthen knelt and prayed, commending. himself to st. james and st. michael, especially imploring st. michaelto receive and present his soul to god. then true to his promise to set an example to his servants he went tohis death before them, they encouraging him to die as a brave and valiant knight in the love of god. he washanged; and when

THE KEY TO THE MYSTERIES

l acquainted with the analogies of nature. it is certain that in diluting beyond measure, or in coagulating suddenly, the plastic medium of a subject, it is possible to loose the body from the soul. it is sometimes sufficient to arouse a violent anger, or an overmastering fear in anyone, to kill him suddenly. the habitual use of magnetism usually puts the subject who abandons himself to it at the mercy of the magnetizer. when communication is well-established, and the magnetizer can produce at will slumber, insensibility, catalepsy, and so on, it will only require a little further effort to bring on death. we have been told as an actual fact a story whose authenticity we will not altogether guarantee. we are about to repeat it because it may be true. certain persons who doubted both religi

ook into paradise "no, i cannot climb there; the great night pushes me back, i always fall back "very well then, look into hell" here the sleep-waker became convulsively agitated "no, no" she cried sobbing "i will not! i shall be giddy; i should fall! oh, hold me back! hold me back "no, descend "where do you want me to descend "into hell "but it is horrible! no! no! i will not go there "go there "mercy "go there. it is my will" the features of the sleep-waker become terrible to behold; her hair stands on end; her wide-opened eyes show only the white; her breast heaves, and a sort of death-rattle escapes from her throat "go there. it is my will" repeats the magnetizer "i am there" says the unhappy girl between her teeth, falling back exhausted. then she no longer answers; her head hangs hea

great arcanum, g. a "the two points on the right represent force, as those on the left symbolize love, and the four letters should be read from right to left, beginning by the right-hand upper corner, and going thence to the lefthand lower corner, and so for the others, making the cross of st. andrew "the suppression of the two left-hand points expresses the negation of the cross, the negation of mercy and of love "the affirmation of the absolute reign of force, and its eternal antagonism, from above to beneath, and from beneath to above "the glorification of tyranny and of revolt "the hieroglyphic sign of the unclean rite, with which, rightly or wrongly, the templars were reproached; it is the sign of disorder and of eternal despair" such, then, are the first revelations of the hidden sci

illed for dogmas, this time quite frankly and really absurd. they then sacrificed both their reason and their life to their belief? oh, for heretics, it is evident that the devil was responsible. poor folk, who took the devil for god, and god for the devil! why have 204 they not been undeceived by making them recognize the true god by the charity, the knowledge, the justice, and above all, by the mercy of his ministers? the necromancers who cause the devil to appear after a fatiguing and almost impossible series of the most revolting evocations, are only children by the side of that st. anthony of the legend who drew them from hell by thousands, and dragged them everywhere after him, like orpheus, who attracted to him oaks, rocks and the most savage animals. callot alone, initiated by the

THE MAGICIAN S KABBALAH

attribution to the "wheel" atu of the tarot. mem, subtitled "death" in this scheme indicates that chockmah is the first and last sephiroth that can be known, due to kether having no other reference outside itself. as religion, heh refers to the perfect path of yod flowing down the tree as the tao from chockmah, or the "strait and narrow way. in the "derivation of the channels, cheth is the god of mercy; kaph, god the immutable; mem, god the arcane; and heh, god of god. another explanation gives: ch: allocated to chesed, produces the animals k: the description assigned to kaph by papus is worth quoting in full "designates the first heaven, corresponding to the name of god yod expressed in one letter, that is the primary cause which sets all that is mobile in movement..govern[s] the sky of t

cendent experience, not on belief or hope- substance and evidence must be experienced first, and hence with faith "we understand [i.e. binah] that the worlds were framed by the word of god [i.e. chockmah, so that things which are seen were made of things which do not appear (hebrews 11.3. chapter seven; chesed, the unicorn at the waystation chesed, the fourth sephirah, is most often translated as mercy, or loving kindness. the translations include: mercy, grace, piety, beauty, good-will, favour, benefit, love, kindness, charity, righteousness, benevolence, to do good, to show oneself kind, to insult, reproach. thus, in general it signifies the "giving forth" aspect of the universe or the "merciful king" aspect of god. chesed is also called gdvlh (gedulah, meaning greatness or magnificance

ation. in formulating this principle, chesed is reflected in yesod, the foundation, by images (chesed= chsd= 72, which can be broken down as 7+ 2= 9, the number of yesod. the images then drive our actions (malkuth, powered by the dynamic desire of netzach, receiving its influence direct from chesed itself. chesed is the grand driving force of the universe, and is often received as "love, grace or mercy in mystical experience. the experience of rapture (from the latin, rapere, meaning to 'carry away) is appropriate to chesed, and is again denoted by the solitary "hermit" tarot card which connects chesed to the tiphareth (awareness) of the contemplative. thus the myths of rape by the gods, for example leda and zeus as a swan (the bird of kether) depict the various ways in which our awareness

egative aspect is said to be blind fanaticism, which is often the result of a fear of that which is considered different to one's own beliefs. when the seven sins are allocated to the tree, the sin of geburah is said to be that of anger. it is also connected, in a more positive sense, with discipline and energy. obviously, these aspects are counterbalanced by those of chesed "loving kindness" or "mercy, on the opposite side of the tree, across the path marked by the "strength" card of the tarot. indeed, that card can be taken to depict the harmonised relationship between geburah, symbolised by the red lion, and chesed, symbolised by the peaceful lady, whose own demeanour in sufficient to placate the beast. it should be noted that geburah is passive to chesed, and that as dion fortune state

is the work of the adept grades in the initiatory system to learn to balance these states both within and without, to ensure that tiphareth, the pivotal point of the tree, is maintained in a dynamic equilibrium. the zohar puts it that the "left arm draws the immensity of space in rigour, and that geburah is associated with the "repentance of god" and the archangel samael. it also points out that mercy and severity are united in tiphareth. the sepher yetzirah states "the fifth path is called the radical intelligence, because it is more similar than any other to the supreme unity and emanates from the depths of the primordial wisdom" it is the conciliatory force, restricting and directing the expansion of chesed. the link with kether is in its role in defining the process of zimzum as din

inflicted from without or within, only changes behaviour and not cause. working for reward, again whether self-reward or peer-reward goes against the dictum of working "without lust of result" which is central to success. as already noted, the "trick" of working the two sephiroth is, as one should expect from the system, pictured on the tarot card connecting the two, which is strength. the woman (mercy) rests her hand upon the head of the lion (severity) without conflict. the key represents an act of tikkun "restoration and reintegration, or restoring elements to their appropriate role in the creative process. sturzaker states that geburah is the "centre of the dark night of the soul, which relates to the progress between tiphareth and binah, and the crossing of the abyss. dion fortune ter

THE MARTINIST OPERATIVE GENERAL RITUAL

shall raise thee to me. thou shalt be separated from the infidels and those who follow thee shall be raised above the infidels, until the day of the judgement (iv.48. modern hinduism, in its order of ramakrishna, knows a meditation on the 'lord jesus' on the same level as those on krishna and shiva6. the buddhists can find in him one of the bodhisattvas, very likely that of avalokitecvara, ie- of mercy. the theosophists on the other hand see there the logos of our solar system, and finally, the kabbalists see there one of the names of the messiah. it is not without reason that the rationalistic, or rather atheistic magism ignores, no doubt deliberately, the all-powerful name of the repairer, as called by the martinist tradition of the eighteenth century. however, let us not forget that thi

at ruled over thee to this day, but on the contrary, that thou mayest become an exorcised blade, poignard (or sword) of justice in the hand of man of desire reconciled with his creator. let us pray. eternal god, almighty sanctifier, in whose hands resides all victory, thou who gave david marvellous power to vanquish the rebellious goliath, i appeal to thy goodness in a humble prayer, deign in thy mercy to bless this poniard (this sword) and to consecrate it for my victorious fight against the perverse spirits. o god almighty, grant thy faithful servant to use it victoriously for the defense of himself and his family, his brothers, against all enemies- visible and invisible. by ieshouah, our lord, amen. sanctifying the ink for drawing the operational cloth: o lord, my power is in thy name

y servant prostrated before thee. grant me the calm, fervour and sincerity necessary for the feelings which i want to convey to thee. o ineffable father, be favourable to me and to all those for whom i am going to supplicate thee, for all my brothers in the order, for my parents, for my friends, for my enemies, for the living as well as for the dead and also for all thy creatures. hear, o lord of mercy, my prayer. grant me, o my god, the ability to pray to thee efficiently. i submit myself here to thy holy care. take pity of me and may thy will be done. amen. i conjure you, my patrons, spirits freed from the chains of matter and who are enjoying the fruits of your virtues and whose names i have the good fortune to bear, i conjure you by the same name which you have been invoking yourselves

conjure you, my patrons, spirits freed from the chains of matter and who are enjoying the fruits of your virtues and whose names i have the good fortune to bear, i conjure you by the same name which you have been invoking yourselves with such fervour, confidence and success. i conjure you to contribute towards my eternal salvation, by your holy intercession, by your protection nigh the father of mercy, nigh the son redeemer, nigh the holy ghost preserver. secure for me and for my brothers the grace of the divinity, its favours and clemency with which you have been rewarded for the combats you fought when still in this sojourn- in which i still remain. do so that through your salutary assistance i shall live and die like you, in peace, joy, and holiness. 20 amen. i conjure thee my guardian

with which you have been rewarded for the combats you fought when still in this sojourn- in which i still remain. do so that through your salutary assistance i shall live and die like you, in peace, joy, and holiness. 20 amen. i conjure thee my guardian, thou pure spirit commissioned by the eternal to look after me for the reconciliation of my spiritual being. i conjure thee by the name of god of mercy to come to the aid of my soul always whenever it will be in danger of yielding to the evil, whenever it calls thee by its sighs, desires and its meditations, whenever it becomes hungry and thirsty for counsel, learning or understanding. help me then, o my guardian, to obtain the help and protection of the patrons whom i have just invoked, as well as the submission of the spirits who still re

ains silent for a while and then throws rather a large quantity of incense into the censer. he will now pray for the diffusion of the martinist doctrine over the whole world: deign, o almighty and eternal god, thou who deigned to reveal thine glory to all nations and who made our masters profit from a revelation essential to our common salvation- deign then, o lord, to perpetuate the works of thy mercy so that the message of our masters may finally diffuse over the whole earth with its aim of universal reintegration of all created beings into their first estate, virtues and powers, both spiritual and divine: that it may penetrate all men of good will; and that they may persevere in our traditions and works with an ardent and firm faith, as well as in the confession of thy holy name. by ies

THE MIDDLE PILLAR

al release, then may he move fornard on the upward path with joy and equanimity. introduction to the second edition xxvii so it is that, at a time when the planet seems to be rocking beneath our feet, i derive great pleasure from writing an introduction to a new edition of the middle pillar. it is that pillar which stands dependable and relatively changeless as the sphinx, between the extremes of mercy and severity, the two outer pillars of the qabalah's tree of life.6 equally important, it also provides basic principles of magic whch can speed the student on his way to blessed release from the necessity of the accursed wheel. once he has gained this new understanding, the student, it is to be hoped, will gradually but steadily progress until he has completed the great work. in so doing, n

the implication of these two pillars. now one of the most important ideas communicated to the student of magic, in his ceremonial initiation when he is led from one station to another, is that an extreme leaning either to one or the other of the opposites is a very dangerous t h g. it is unwise to swing to opposite poles of life's pendulum "unbalanced power is the ebbing away of life. unbalanced mercy is but weakness and the fading out of the will. unbalanced severity is cruelty and the barrenness of mind' were we to change the terminology of the speech, instead of the word "mercy" we might substitute "emotion" or "generosity" or "love; for "severity" we may substitute "power "the rational side of us" or "justice" or "tyranny" either of these qualities when carried to an extreme, unmodifi

s when all theological argument and intellectual quibbling are eliminated, into some such relationship as father, mother, and son. osiris, isis, and horus are an excellent example. this is true also of the christian system where, upon careful consideration we find the holy ghost defined as a feminine aspect of godhead.11 and in the hebrew qabalah we have the trinity on the tree of life of chesed("mercy, gevurahl2("might) and tiphareth("equilibrium" or "beauty. co-relating this latter triad with traditional symbolism, chesed is masculine, referred to jupiter, a paternal wisdom symbol. gevurah, feminine, is attributed to mars, indicative of great power. one alchemical aphorism expresses this duality in the words "man is peace and woman is power" bearing all these in mind, we conclude that as

te and devastating to the psyche, it is not impossible that we should find a cancer-the symptom par excellence of the death-wish, the so-called suicide complex indicative of a division in the psyche's integrity. moreover, we could proceed a step further. we might enquire as to whether the affliction were on the right or left, remembering the qabalistic definition of the left pillar as the side of mercy, and that on the right as the pillar of severity.23 "unbalanced mercy is weakness and the fading out of the will. unbalanced severity is cruelty and the barrenness of mind."24 enquiry might elicit the fact that an afflicted left kidney was symptomatic of one who had been afraid to taste life to the full. or on the other hand, out of sheer compensation, had lived, so completely as to have ove

illness: selected psychoanalytic writing (intl. universities press, 1977. 21. any mental or emotional disorder, arising from no apparent organic lesion or change and involving symptoms such as insecurity, anxiety, depression, and irrational fears. 22. chronic inflammation of the kidneys. 23. this is unnecessarily confusing. regardie's definition of the pillars here (the left pillar as the side of mercy and the right pillar as the side of severity) only applies to the alignment of the tree of life as it is reflected onto the human body in magical workings, not as it is seen in diagrams of the tree. these pillars are almost always described as they are seen in the diagram. that is, the lefthand pillar (binah, geburah, and hod) is known as the pillar of severity and the right-hand pillar (aok

only applies to the alignment of the tree of life as it is reflected onto the human body in magical workings, not as it is seen in diagrams of the tree. these pillars are almost always described as they are seen in the diagram. that is, the lefthand pillar (binah, geburah, and hod) is known as the pillar of severity and the right-hand pillar (aokmah, chesed, and netzach) is known as the pillar of mercy. the two pillars retain these these traditional titles whether one is looking at or backing into the tree. 24. from the neophyte ritual. regardie, the golden dawn, 125. 25. from the neophyte ritual. regardie, the complete golden dawn system of magic, volume six, 13. 26. in psychology, repression refers to the unconscious exclusion of painful impulses, desires, or fears from the conscious min

THE NECRONOMICON SIMON VERSION

he foul places of death and eternal thirst, which may be reached through the gate of ganzir, which was built in ur, in the days before babylon was. know, too, that i have spoken with all manner of spirit and daemon, whose names are no longer known in the societies of man, or were never known. and the seals of some of these are writ herein; yet others i must take with me when i leave you. anu have mercy on my soul! i have seen the unknown lands, that no map has ever charted. i have lived in the deserts and the wastelands, and spoken with demons and the souls of slaughtered men, and of women who have dies in childbirth, victims of the she-fiend lammashta. i have traveled beneath the seas, in search of the palace of our master, and found the stone of monuments of vanquished civilisations, and

er over the place where i was, surrounding the floating rock, of which they did not exhibit the least fright. i could see clearly now that the three carvings on the stone monument were glowing a flame red colour, as though the rock were on fire. the figures were murmuring together in prayer or invocation, of which only a few words could be heard, and these in some unknown tongue; though, anu have mercy on my soul, these rituals are not unknown to me any longer. the figures, whose faces i could not see or recognise, began to make wild passes in the air with knives that glinted cold and sharp in the mountain night. from beneath the floating rock, out of the very ground where it had sat, came rising the tail of a serpent. this serpent was surely larger than any i had ever seen. the thinnest s

wherefore i must with haste write this indeed, it appears as though i have failed in some regard as to the order of the rites, or to the formulae, or to the sacrifices, for now it appears as if the entire host of ereshkigal lies waiting, dreaming, drooling for my departure. i pray the gods that i am saved, and not perish as did the priest, abdul ben-martu, in jerusalem (the gods remember and have mercy upon him. my fate is no longer writ in the stars, for i have broken the chaldean covenant by seeking power over the zonei. i have set foot on the moon, and the moon no longer has power over me. the lines of my life have been oblitered by my wanderings in the waste, over the letters writ in the heavens by the gods. and even now i can hear the wolves howling in the mountains as they did that f

dingir gal keshsheba kanpa (this to be recited seven times in the circle of flour before the aga mass ssaratu when it is found that the worshippers of tiamat are raising powers against thee or thy neighbourhood. or, it may said when the great bear is suspended from his tail in the heavens, which is the time the baneful worshippers gather for their rites, and by which they mark their calendar. the mercy of anu be upon thee) the exorcism against the possessing spirit (this to be said when the body of possessed is distant, or when secrecy must be maintained. to be performed within thy circle, before the watcher) the wicked god the wicked demon the demon of the desert the demon of the mountain the demon of the sea the demon of the marsh the wicked genius the enormous larvae the wicked winds th

hat gate to the outside, for thou can never know the seasons of times of the ancient ones, even though thou can tell their seasons upon the earth by the rules i have already instructed thee to compute; for their times and seasons outside run uneven and strange to our minds, for are they not the computors of all time? did they not set time in its place? it were not enough that the elder gods (have mercy on thy servant) set the wanderers to mark their spaces, for such spaces as existed were the work of the ancient ones. were no sun to shine, were shammash never born, would not the years pass by, as quickly? seek ever to keep the outside gate closed and sealed, by the instructions i have given thee, by the seals and the names herein. seek ever to hold back the powers of the cults of the ancie

THE PATH OF KABBALAH

comes out of their hands, for there is no one to restrain them. i am speaking briefly here, for i do not want them in my thoughts, for you know the rule that one is where one s thoughts are, but because i know your fondness for the truth i am compelled to bring to my mind the coarseness that hasn t a screen, which are broken vessels that are as yet not on the path of correction, and may god have mercy. let me give you a short example so that you understand the above: it is known that each and every degree has a middle part that consists of both. between the still and the vegetative there is the coral; between the vegetative and the animate there are the 74 of 273 stones of the field, which are animals that are connected to the earth by their navel and receive their nourishment from it, an

life is taken from him. miscellaneous q: why are all the meetings with the creator performed on mountains (mt. olives, mt. moriah) etc? a: the word moriah comes from the word mora (fear; the word har (mountain) comes from the word hirhurim (contemplations) of mora, which is a screen for the gar of every degree. sinai comes from the word sinaa (hatred, because there is concealment of the light of mercy. it is hatred that the nations begin to feel toward israel after the reception of the torah. it is a screen for the vak of the degree because israel are the fewest of all peoples, meaning vak. mt. olives is malchut, the point of this world, the end of all the worlds. every place where malchut ends without touching the point of this world is called mt. olives. q: is there any connection betwe

ey its own attribute along 112 of 273 with the desire to bestow. it turns out, that once the light fills up the vessel in the first phase, it feels that it wants to be like the creator. and because this is an entirely new desire, it is an entirely new observation, named behina bet (second phase. behina bet is a desire to give. the pleasure it feels at resembling the creator is called the light of mercy. thus we see that behina aleph is opposite to behina bet in that the desire of behina aleph is the will to receive, whereas that of behina bet is the will to bestow. the light in behina aleph is a light of wisdom, and that of behina bet is a light of mercy. when the will to receive in behina aleph begins to enjoy the light that fills it, it immediately feels that the light is the giver of th

e will to receive cannot remain without the light of wisdom, because the light of wisdom is its livelihood. therefore she must take in a little bit of the light of wisdom. thus, this new desire, called behina gimel (third phase) consists of two desires- a desire to resemble the light- a desire to receive a small amount of light of wisdom. it turns out the vessel now feels two lights: the light of mercy in the will to bestow, and the light of wisdom in the will to receive. when behina gimel receives light, she feels that of the two lights, the light of wisdom, the light of life, is more consistent with her nature. she then decides to receive it fully. thus an independent desire for the reception of that light of wisdom, i.e. the very desire that the creator wants to fill the creature with

(mouth. after the decision in the rosh has been made, the vessel receives the light into the part called toch (inside, internality. this is the part of the vessel where the reception is actually made (the sensation of the pleasure inside the will to receive. the light of wisdom (the pleasure) is then received with the intention to delight the creator. that intent is called ohr hassadim (light of mercy. in kabbalistic terms it would sound like this: direct light clothes the returning light, and the light of wisdom clothes the light of mercy. the vessel can receive only a small portion of the light that stems from the creator because the screen doesn t have sufficient strength to receive all of it. that is why there is a part in it that is filled with pleasure and a part that remains empty

n (300 dalet (4 yod (10 ayin (70 tav (400 he (5 chaf (20 peh =80 vav (6 lamed (30 tzadi (90 thus, summing up the value of the letters of the name havayah spelt this way- yod vav dalet he yod vav yod vav hey yod- creates: yod vav dalet (10+6+4+ he yod (10+5+ vav yod vav (6+10+6+ hey yod (10+5= 72, or pronounced in letters: ab.(hence partzuf hochma is called ab( a partzuf that receives the light of mercy (hassadim) is called sag( yod vav dalet he yod vav aleph vav hey yod gives: yod vav dalet (10+6+4+ he yod (10+5+ vav aleph vav (6+1+6+ hey yod (10+5= 63, or pronounced in letters: sag( all the degrees in all the worlds are given these names. thus, in order to know the name of each degree we need only know the name for each type of light. then, when we read the torah, we will understand which

THE ROSICRUCIAN MANIFESTOS

iring contemplation of nature, to his honour and praise, and to the love, help, comfort and strengthening of our neighbors, and to the restoring of all the diseased. 3 fama fra t e rni t a t i s, o r, a di s c ov e r y o f t h e fra t e rni t y o f t h e mo s t l aud a b l e orde r o f t h e ro s y c r o s s. seeing the only wise and merciful god in these latter days hath poured out so richly his mercy and goodness to mankind, whereby we do attain more and more to the perfect knowledge of his son jesus christ and nature, that justly we may boast of the happy time, wherein there is not only discovered unto us the half part of the world, which was heretofore unknown& hidden, but he hath also made manifest unto us many wonderful, and neverheretofore seen, works and creatures of nature, and mo

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

gain a spiritual victory; whilst in gthe nameless quest h the knight, fearful of falling in the sensual slough, seeks, and loses his straight way in the spiritual desert. thus, as in the latter case, the striving against the desire of a pure love leads to an almost certain failure, so in the former, when sunk deep in the mud of an impure affection, even if released from its circling arms, worldly mercy is as cold to him who has plunged through the cytherean sea as a winter in gaul. thus ignorance has bound, fettered, and manacled love to the dingy fornices of the lupanar. once sink, and instead of extending a helping hand, your head is thrust for a second and third time beneath the waters of affliction by the hands of lechers and louts. the drama entitled gtannhauser h is (as the author st

e all evil, in his own image. and a god of terror; a vast foul nightmare, an impending devil; compact of darkness, infamy, and error. some bestial woman, beaten by her mates, in utter fear broke down the bar of reason; shrieked, crawled to die; delirium abates by some good chance her terror in its season, her ravings picture the cessation of such life as she had known: her mind conceives a god of mercy, happiness and love; reverses life and fact: and so believes *the temple of the holy ghost, vol. i, p. 179. this last line practically contains the fundamental basis of all religion. man finding that nature was but a thousand-headed hydra, for ever battling with him on the field of the world, fearing her awful powers and dim mysteries, reversed facts which were so unpalatable to him, and dri

er, few can deny; that it has been a power of good, few will deny, though not a few would like to; that it has been a dragonading power of harm few will assert, and still fewer are aware of; for it has ever been the craft of the christian church to pass off on her paramours her worn-out old body as that of untasted virginity. the catholic church, the harlot of the seven hills, comes in for sparse mercy. in tannhauser we find the head of this infallible and august body of swindlers mocked as a mountebank, and his power as a gbarren staff. h*1. in gascension day h the whole christian church as a lie, gabortion and iniquity, h*2. whose soldiers are no ardent warriors in triple steel, but loathly and disgusting worms,*3. who only show fight when cornered and not always then. gspeared wild cats

THE SECRET RITUALS OF THE OTO

in any other way than that of eclectic and syncretistic harmonizations; beware moreover of those who seek to spiritualize their false gods, for their heads are even as vain pigs bladders of poisonous miasma. but in your warfare honour brave antagonists; spare them, and bring them to initiation; while the hag and the eunuch and such are well nigh all who support orthodoxies must be shown the only mercy possible, that of swift destruction. for those calling themselves orthodox who are yet men, and women, have in truth no faith in these follies, but only profess them as convenient means of dominating the vulgar. such are already of us, although they know it not; such, albeit unconsciously, understand and live according to our law of thelema do what thou wilt. they are ripe for conversion; th

ne unveiled. behold the spirit of the lord is upon me and i prophesy. unless ye repent, then will the lord root out your order from its place. i the lord will laugh at your calamity; i will mock when your fear cometh. ye shall be the scorn of evil men and your reproach shall be in the mouths of women. in the great name of baphomet do i exhort you that ye turn swiftly to the lord if so be that the mercy of the lion and the serpent may be upon you in the name of meithras abraxas iao sabao. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c3.html (4 of 18 [12/28/2001 2:05:41 pm] the secret rituals of the o.t.o. go then, sir knights, rejoice in dame and squire, but let not your understanding be darkened, or your wisdom be baulked of its effect. in beauty beho

THE HOLY BIBLE KING JAMES VERSION

ey brought him forth, and set him without the city. 19:17 and it came to pass, when they had brought them forth abroad, that he said, escape for thy life; look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed. 19:18 and lot said unto them, oh, not so, my lord: 19:19 behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast shewed unto me in saving my life; and i cannot escape to the mountain, lest some evil take me, and i die: 19:20 behold now, this city is near to flee unto, and it is a little one: oh, let me escape thither([is] it not a little one) and my soul shall live. 19:21 and he said unto him, see, i have accepted thee concerning this thing also, that i will not overthrow this city, fo

for us to lodge in? 24:24 and she said unto him, i [am] the daughter of bethuel the son of milcah, which she bare unto nahor. 24:25 she said moreover unto him, we have both straw and provender enough, and room to lodge in. 24:26 and the man bowed down his head, and worshipped the lord. 24:27 and he said, blessed [be] the lord god of my master abraham, who hath not left destitute my master of his mercy and his truth: i [being] in the way, the lord led me to the house of my master s brethren. 24:28 and the damsel ran, and told [them of] her mother s house these things. 24:29 and rebekah had a brother, and his name [was] laban: and laban ran out unto the man, unto the well. 24:30 and it came to pass, when he saw the earring and bracelets upon his sister s hands, and when he heard the words o

ment with me, and fled out. 39:19 and it came to pass, when his master heard the words of his wife, which she spake unto him, saying, after this manner did thy servant to me; that his wrath was kindled. 39:20 and joseph s master took him, and put him into the prison, a place where the king s prisoners [were] bound: and he was there in the prison. 39:21 but the lord was with joseph, and shewed him mercy, and gave him favour in the sight of the keeper of the prison. 39:22 and the keeper of the prison committed to joseph s hand all the prisoners that [were] in the prison; and whatsoever they did there, he was the doer [of it] 39:23 the keeper of the prison looked not to any thing [that was] under his hand; because the lord was with him, and [that] which he did, the lord made [it] to prosper

land in your vessels, and carry down the man a present, a little balm, and a little honey, spices, and myrrh, nuts, and almonds: 43:12 and take double money in your hand; and the money that was brought again in the mouth of your sacks, carry [it] again in your hand; peradventure it [was] an oversight: 43:13 take also your brother, and arise, go again unto the man: 43:14 and god almighty give you mercy before the man, that he may send away your other brother, and benjamin. if i be bereaved [of my children] i am bereaved. 43:15 and the men took that present, and they took double money in their hand, and benjamin; and rose up, and went down to egypt, and stood before joseph. 43:16 and when joseph saw benjamin with them, he said to the ruler of his house, bring [these] men home, and slay, and

shall be satisfied upon them; i will draw my sword, my hand shall destroy them. 15:10 thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters. 15:11 who [is] like unto thee, o lord, among the gods? who [is] like thee, glorious in holiness, fearful [in] praises, doing wonders? 15:12 thou stretchedst out thy right hand, the earth swallowed them. 15:13 thou in thy mercy hast led forth the people [which] thou hast redeemed: thou hast guided [them] in thy strength unto thy holy habitation. 15:14 the people shall hear [and] be afraid: sorrow shall take hold on the inhabitants of palestina. 15:15 then the dukes of edom shall be amazed; the mighty men of moab, trembling shall take hold upon them; all the inhabitants of canaan shall melt away. 15:16 fear and drea

to thee any graven image, or any likeness [of any thing] that [is] in heaven above, or that [is] in the earth beneath, or that [is] in the water under the earth: 20:5 thou shalt not bow down thyself to them, nor serve them: for i the lord thy god [am] a jealous god, visiting the iniquity of the fathers upon the children unto the third and fourth [generation] of them that hate me; 20:6 and shewing mercy unto thousands of them that love me, and keep my commandments. 20:7 thou shalt not take the name of the lord thy god in vain; for the lord will not hold him guiltless that taketh his name in vain. 20:8 remember the sabbath day, to keep it holy. 20:9 six days shalt thou labour, and do all thy work: 20:10 but the seventh day [is] the sabbath of the lord thy god [in it] thou shalt not do any wo

TURNER ROBERT ARBETEL OF MAGICK

that they may not be what they are. which belongeth onely to the omnipotency of god, and is not communicable to the creature. seventhly, let us cleave fast to the gifts of god, and of his holy spirit, that we may know them, and diligently embrace them with our whole heart, and all our strength. aphorism 41. we come now to the nine last aphorismes of this whole tome; wherewith we will, the divine mercy assisting us, conclude this whole magical isagoge. therefore in the first place it is to be observed, what we understand by magitian in this work. him then we count to be a magitian, to whom by the grace of god. the spiritual essences do serve to manifest the knowledge of the whole universe& of the secrets of nature contained therein, whether they are visible or invisible. this description o

from the uttermost parts of the earth, by whom either he shall be infatuated and deceived, or brought to final destruction. this precept appeareth most plainly: for midas, when he would convert all things into gold, drew up such a spirit unto himself, which was able to perform this; and being deceived by him, he had been brought to death by famine, if his foolishness had not been corrected by the mercy of god. the same thing happened to a certain woman about franckford at odera, in our times, who would scrape together& devour mony of any thing. would that men would diligently weigh this precept, and not account the histories of midas, and the like, for fables; they would be much more diligent in moderating their thoughts and affections, neither would they be so perpetually vexed with the s

in psigiogagia. hermes, the spirits of the more sublime parts of the minde. god revealed himself to moses in the bush. the three wise men who came to seek christ at jerusalem, the angel of the lord was their leader. the angels of the lord directed daniel. therefore there is nothing whereof any one may glory; for it is not unto him that willeth, nor unto him that runneth; but to whom god will have mercy, or of some other spiritual fate. from 31 hence springeth all magick, and thither again it will revolve, whether it be good or evil. in this manner tages the first teacher of the magick of the romanes, gushed out of the earth. diana of the ephesians shewed her worship, as if it had been sent from heaven. so also apollo. and all the religion of the heathens is taken from the same spirits; nei

TYSON DONALD NEW MILLENNIUM MAGIC

uarter where the winds were supposed to make their home, appropriate to air. adam kadmon stands with the axis of the earth along his spine, circled by the moon and stars. on his brow is the angel, elemental air, symbol of his higher aspi- rations. the lion, fire, lies curled around his lower body, symbol of strength and generation. on his right hand sits the eagle, symbol of life-giving water, of mercy and love. at his left is the bull and in his left hand, the dry, hard clay of earth. in western magic, the beasts were considered too fierce and dangerous to be used as emblems of the elements. over a period of time a sublimation took place and the beasts were replaced by the four angels drawn from the lore of the kabbal- ah-michael, gabriel, raphael, and auriel. later still, psychologically

ws where the light of the sephiroth does not fall, and the outline of each is determined by the shape of the sephirah to which it corresponds. the magus can easily construct his or her own list of archdemons associated with the sephiroth once the rationale upon which such lists are based is under- stood. first, it is necessary to know the essential quality of each sephirah. for example, chesed is mercy and love. second, these qualities must be inverted or perverted. the opposite of the charity of chesed is envy or jealousy. the angels of chesed turn the other cheek-the demons of shadow chesed strike the cheek of their foe. third, it is necessary to completely understand the personality and func- tion of the individual demons who will be applied to the orders of the qlippoth and their corre

light. it is traditional to bathe, run fresh water and put consecrated salt into it, then bathe again while repeating a prayer of purification; finally the body should be anointed with consecrated oil. here is a cleansing prayer drawn from psalm 51. it has been edited to remove extraneous references that dilute its occult virtue. a portion of this prayer is used in many golden dawn rituals: have mercy upon me, 0 god, blot out my transgressions; wash me thoroughly from mine iniquity, and cleanse me from my sins; purge me with hyssop, and i shall be clean; wash me, and i shall be whiter than snow; create in me a clean heart, 0 god; and renew a right spirit within me. the angel of cleansing is tahariel. it can be useful to invoke this angel during the cleansing process as a tutelary spirit

d and recited from memory-it is not enough to read them from the page. here is an evocation from the key of solomon, which is generally known as the greater key to distinguish it from the lemegeton or lesser key of solomon. it is intended to serve only as a general guide: 0 ye spirit, ye i conjure by the power, wisdom, and virtue of the spirit of god, by the uncreate divine knowledge, by the vast mercy of god, by the strength of god, by the greatness of god, by the unity of god; and by the holy name of god eheieh, which is the root, trunk, source, and origin of all the other divine names, whence they all draw their life and their virtue. i conjure ye by the indivisible name yod, which marketh and expres- seth the simplicity and the unity of the nature divine. i conjure ye by the name ihvh(

and origin of all the other divine names, whence they all draw their life and their virtue. i conjure ye by the indivisible name yod, which marketh and expres- seth the simplicity and the unity of the nature divine. i conjure ye by the name ihvh("elohim, which expresseth and signifieth the grandeur of so lofty a majesty. i conjure ye by the name of god el strong and wonderful, which denoteth the mercy and goodness of his majesty divine. i conjure ye by the most powerful name of elohim gibor, which showeth forth the strength of god, of a god all powerful, who pun- isheth the crimes of the wicked, who seeketh out and chastiseth the inequities of the fathers upon the children. i conjure ye by the most holy name of eloah va-daath, which signifieth vanquisher of god. i conjure ye by the most p

ho pun- isheth the crimes of the wicked, who seeketh out and chastiseth the inequities of the fathers upon the children. i conjure ye by the most holy name of eloah va-daath, which signifieth vanquisher of god. i conjure ye by the most potent name of adonai tzabaoth, which is the god of armies, ruling in the heavens. i conjure ye by the most potent name of elohim tzabaoth, which expresseth piety, mercy, splendor, and knowledge of god. i conjure ye by the most potent name of shaddai, which signifi- eth doing good unto all; i conjure ye by the most holy name el chai, which is that of the living god. lastly, i conjure ye, ye rebellious spirit, by the most holy name of god adonai melekh, which joshua invoked, and stayed the course of the sun through the virtue of metatron, its principal image;

TYSON DONALD SOUL FLIGHT

do not propose to examine it in detail here, but i will list the ten sephiroth on the tree of life and show how they join various parts of the body with various astral levels. 1. kether above the crown of the head the crown-sphere of the primum mobile 2. chokrnah left side of the brain wisdom-sphere of fixed stars 3. binah right side of the brain understanding-sphere of saturn 4. chesed left arm mercy-sphere of jupiter 5. geburah right arm severity-sphere of mars 108 soul flight 6. tiphareth torso beauty-sphere of the sun 7. netzach left leg victory-sphere of venus 8. hod right leg glory-sphere of mercury 9. yesod genitals foundation-sphere of the moon 10. malkuth entire physical body kingdom-sphere of the four elements those familiar with the tree of life will notice that when applied to

rd of a white rose. he carries no weapon-his mere touch, or even his deliberate gaze through the opened visor of his helmet, is fatal. he never speaks, but only gestures with the skull of his face fixed in a permanent grin. it is prudent for the astral traveler to give his horse the right of way, and not to look at his face. those who meet him along the road at sunset sometimes weep, or plead for mercy, or fall to their knees. the strength of their limbs leaves them so that they cannot flee. he spurns their lifeless corpses beneath the hooves of his white steed as he rides slowly past, deaf to all entreaties. the land on either side of the road is barren and blighted, showing only brown stubble of dead grass and a few dying trees in the distance that grow along the bank of a poisonous rive

very head, and named by the kabalists the 'second glory" 3. binah (understanding) divine name: ihvh elohim (the lord god) archangelic name: tzaphqiel correspondence: saturn "the third path is the sanctifying intelligence, and is the foundation of primordial wisdom, which is called the creator of faith, and its roots are amn; and it is the parent of faith, from which doth faith emanate" 4. chesed (mercy) divine name: el (the mighty one) archangelic name: tzadqiel correspondence: jupiter "the fourth path is named the cohesive or receptacular intelligence; and is so called because it contains all the holy powers, and from it emanate all the spiritual virtues with the most exalted essences; they emanate one from the other by the power of the primordial emanation (the highest crown" 5. geburah

TYSON DONALD THE MAGICAL WORKBOOK

energize your heart-center. vibrate the following words "i come in the light of wisdom" 202 moving exercises cross your forearms upon your chest in the sign of osiris risen, with your hands flat and your fingertips at the fronts of your shoulders. continue to regard the candle. draw a deep breath and hold it four beats while energizing your heartcenter. vibrate the following words "i come in the mercy of the light" spread wide your arms so that your body forms a great cross, and stand in the sign of osiris slain once again. visualize that your arms have become white, feathered wings. regard the flame on the candle. draw a deep breath, hold it four beats while energizing your heart-center, then vibrate the following words 'the light hath healing in its wings" slowly raise your extended arm

s or lock your neck-keep your shoulders relaxed and stretch upward with your face. speak the cleansing prayer in a clear voice that vibrates within you and makes the astral temple resonate. as you speak the words of the prayer, visualize cooling streams of silvery water fall down from the heavens upon your upturned face and hands, and cascade along your arms and down the length of your body "have mercy upon me, 0 lord, blot out my transgressions. wash me thoroughly from my iniquities and cleanse me from my sins. asperge me with hyssop, and i shall be clean; wash me, and i shall be whiter than snow. create in me a clean heart, 0 lord, and renew a right spirit within me" feel the astral rain from the star penetrate through your skin to wash clean the interior of both your body and soul. feel

s and common concerns of the day and prepares it to concentrate solely on the work at hand. it is best to follow the cleansing prayer with the kabbalistic cross. the two are in harmony, since both are based on traditional judeo-christian texts. wiccans and other worshippers of the goddess will prefer to change the wording of the prayer slightly to reflect their beliefs. instead of the words "have mercy upon me, 0 lord they should use "have mercy upon me, 0 lady" or "0 goddess" instead of the words "create in me a clean heart, 0 lord" the words "create in me a clean heart, 0 lady" or "0 goddess" may be substituted. those who conceive the highest creative power in an abstract way may wish to use "0 light" or "0 source" in place of "0 lord" although the prayer originates in judeo-christian sc

ss of space with your astral sight. keep your shoulders relaxed and extend your neck. speak the cleansing prayer in a clear voice that vibrates within you and makes the astral temple resonate. as you speak the words of the prayer, visualize cooling streams of silvery water fall down from the star upon your upturned face and hands, and cascade along your arms and down the length of your body "have mercy upon me, 0 lord, blot out my transgressions. wash me thoroughly from my iniquities and cleanse me from my sins. asperge me with hyssop, and i shall be clean; wash me, and i shall be whiter than snow. create in me a clean heart, 0 lord, and renew a right spirit within me" feel the astral rain from the star penetrate through your skin and wash away all the detritus of your daily life, leaving

hold it four beats to energize your heart-center. vibrate the following words "i come in the light of wisdom" cross your forearms upon your chest in the sign of osiris risen, with your hands flat and your fingertips at the fronts of your shoulders. continue to regard the candle. draw a deep breath and hold it four beats while energizing your heartcenter. vibrate the following words "i come in the mercy of the light" spread wide your arms so that your body forms a great cross, and stand in the sign of osiris slain once again. visualize that your arms have become white, feathered wings. regard the flame on the candle. draw a deep breath, hold it four beats while energizing your heart-center, then vibrate the following words "the light hath healing in its wings" slowly raise your extended arm

etch upward with your face. speak the cleansing prayer in a clear voice that vibrates within you and makes the astral temple resonate. as you speak the words of the prayer, visualize cooling streams of silvery water shower down from this star and pass through the roof of your astral temple to fall upon your upturned face and hands and cascade along your arms and down the length of your body "have mercy upon me, 0 lord, blot out my transgressions. wash me thoroughly fiom my iniquities and cleanse me from my sins. asperge me with hyssop, and i shall be clean; wash me, and i shall be whiter than snow. create in me a clean heart, 0 lord, and renew a right spirit within me" feel the astral rain from the star penetrate through your skin and wash away all obstructions to your purpose. feel the co

TYSON DONALD THE POWER OF THE WORD

rchangels, angelic choirs, and heavenly spheres. late in their evolution, from the fourteenth century onward, they were ordered into a graphic pattern of connecting channels that is known as the sephirothic tree of the kabbalah. from highest to lowest these sephiroth are: 1. kether-the crown 2. chokmah-wisdom, the supernal father (abba) 3. binah-understanding, the supernal mother (aima) 4. chesed-mercy 5. geburah-severity 6. tiphareth-beauty, the son (messiah) 7. netzach-victory 8. hod-splendor 9. yesod-foundation 10. malkuth-the kingdom, the daughter tree of the sephiroth 10 tetragrammaton the holy name ihvh is specifically assigned to llphareth, the heart of the sephirothic tree. in a sense, the sixth sephirah is in itself the active process of creation. the three highest spheres, called

banners of the name. they must be seated in pairs, because every banner has two forms that appear the same but are distinguished by the placement of the first h and second h. these two sets of banners correspond to the twelve hours of the day and the twelve hours of the night. each beast has three pairs of wings. each pair represents the two angels associated with a particular banner, an angel of mercy on the right who protects and rewards and an angel of severity on the left who administers judgments. since the four beasts stand for the elements fire, air, water, and earth, it is clear that six angels of tetragrammaton administer to each element, three the hieroglyphic monad 61 that are merciful and kind and three that are severe in judgment. they are in pairs ruled by the three banners o

mutable, and fixed. each pair of angels is associated with one of the twelve signs of the zodiac, and by understanding the nature of the signs we can understand the nature of their angels and their allotted works. the merciful and severe angels of each sign may be invoked and banished by means of the sigils of the banners described in chapter v the invoking sigil of a banner invokes the angel of mercy that labors under that banner. this angel can then be banished by the banishing sigil. however, if the banishing sigil is used first, it acts to invoke the angel of severity set under that banner. the angel of severity can then be banished by means of the invoking sigil. in fact, the "invoking" sigil of the merciful angel is the banishing sigil of the severe angel, and the "banishing" sigil

ondon: routledge and kegan paul, 19551, pp. 132-6. in order to distinguish these two sets of angelic names, i have added the divine suffix al to the merciful angels and the suffix ih to the angels of judgment. the results are tabulated below. the position of the second h in each of the twenty-four permutations of ntragrammaton is indicated by boldface type: ihvh: aries (fire-cardinal) 1. angel of mercy: qthh+ al (kethahe1)-ihvh 2. angel of severity: hthq+ ih (hatakiah)-ihvh ihhv: sagittarius (fire-mutable) 3. angel of mercy: qtzh+ al (kazahe1)-ihhv 4. angel of severity: htzq+ ih (hazekiahkihhv ivhh: leo (fire-fixed) 5. angel of mercy: qli+ al (kelie1)-ivhh 6. angel of severity: ilq+ ih (ye1ekiah)-ivhh hvhi: cancer (water-cardinal) 7. angel of mercy: dvi+ al (davie1)-hvhi 8. angel of severi

sagittarius (fire-mutable) 3. angel of mercy: qtzh+ al (kazahe1)-ihhv 4. angel of severity: htzq+ ih (hazekiahkihhv ivhh: leo (fire-fixed) 5. angel of mercy: qli+ al (kelie1)-ivhh 6. angel of severity: ilq+ ih (ye1ekiah)-ivhh hvhi: cancer (water-cardinal) 7. angel of mercy: dvi+ al (davie1)-hvhi 8. angel of severity: ivd+ ih (yodiahbhvhi 64 tetragrammaton hvih: pisces (water-mutable) 9. angel of mercy: dmv+ al (demuelbhvih 10. angel of severity: vmd+ ih (vamediah)-hvih hhiv scorpio (water-fixed) 11. angel of mercy: dab+ al (dabaelbhhiv 12. angel of severity: bad+ ih (badiahbhhiv vhih: libra (air-cardinal) 13. angel of mercy: vah+ al (vahae1)-vhih 14. angel of severity: hav+ ih (haviahbvhih vhhi: gemini (air-mutable) 15. angel of mercy: vih+ al (vihaelbvhhi 16. angel of severity: hiv+ ih (

d+ ih (vamediah)-hvih hhiv scorpio (water-fixed) 11. angel of mercy: dab+ al (dabaelbhhiv 12. angel of severity: bad+ ih (badiahbhhiv vhih: libra (air-cardinal) 13. angel of mercy: vah+ al (vahae1)-vhih 14. angel of severity: hav+ ih (haviahbvhih vhhi: gemini (air-mutable) 15. angel of mercy: vih+ al (vihaelbvhhi 16. angel of severity: hiv+ ih (hiviahl-vhhi vihh: aquarius (air-fixed) 17. angel of mercy: viv+ al (vivaell-vihh 18. angel of severity: viv+ ih (viviahl-vihh hihv capricorn (earth-cardinal) 19. angel of mercy: shbv+ al (shabuell-hihv 20. angel of severity: vbsh+ ih (vabashiah)-hihv hivh: virgo (earth-mutable) 21. angel of mercy: shhv+ al (shahave1)-hivh 22. angel of severity: vhsh+ ih (vaheshiah)-hivh hhvi: taurus (earth-fixed) 23. angel of mercy: shia+ al (shiae1)-hhvi 24. angel

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

d spirits as well as of men. she meditated how she could make herself mistress both of heaven and earth, and finally she decided that she could only obtain the power she wanted if she possessed the knowledge of the secret name of ra, in which his very existence was bound up. ra guarded this name most jealously, for he knew that if he revealed it to any being he would henceforth be at that being's mercy. isis saw that it was impossible to make ra declare his name to her by ordinary methods, and she therefore thought out the following plan. it was well known in egypt and the sudan at a very early period that if a magician obtained some portion of a person's body, e.g, a hair, a paring of a nail, a fragment of skin, or a portion of some efflux from the body, spells could be used upon them whi

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

ur a. la papisa del tarot. la sabidur a oculta, la sacerdotisa. la segunda carta del tarot. la luna, primitivo jerogl fico es la boca del hombre. binah la inteligencia. planeta venus. tercera carta del tarot, la emperatriz. el s mbolo primitivo es una mano en actitud de coger. estos tres sephirotes son la corona sephir tica. 6 the other seven inferior sephiroth come in the following order: chesed mercy; jupiter, the divine i, atman, primeval hieroglyphic is represented by a breast. the fourth tarot card, the emperor. geburah severity; the fifth card of man, the pope or the hierophant of the tarot: mars, the warrior of aries. tiphereth beauty, venus of taurus, the love of the holy spirit, the causal body of the man, the sixth card of the tarot, the lover. netzach victory, justice of the arc

WESTERN MANDALAS OF TRANSFORMATION SR AL

reserve. strengthens capacity to carry out one's duties. constriction, limitation, equilibrium. use for grounding, stability, and making ideals concrete. higher intuition. patience. negative: hatred and discord. impatience and coldness. brooding, irksome, autocratic. jupiter: positive: good judgment, direction, honor- benevolent power, expansion, contentment. optimism. spirituality and devotion. mercy and generosity. negative: hypocrisy, pride, dogmatism. smugness and greed. exorbitant and self-righteous. mars: positive: dynamic action and energy. ambition, physical strength, courage. willpower, vitality, and anger (constructive. enthusiasm, resolution, self-assurance. efficient and valiant. negative: haste, aggression, hostility. anger (destructive, cruelty, resentment, manipulation. sel

chma, chema: sun, heat, fever 49: mvg: solve, dissolve 49: ilda: she bore 49: mt: the rod of aaron (crowley) ex. 7: 10 49: dmh: her blood 175: magic sum of kamea 175: qdmal, kadmael: spirit of venus 175: vipgov: and they met 175: lminhm: after their kind 175: mkplh: duplicity (crowley) 175: iniqh: suction 175: lmolh: on high("and the cherubims shall stretch forth their wings on high, covering the mercy seat" ex 25: 20) 175: ikin-bvoz, johkin-boaz: the two pillars 175: honn: the (shekinah) cloud (gen 13: 22) 1125: theosophic extension of kamea 1225: othiqa-dothiqim, authiqa-de-athiqin: the ancient of ancients 700: kprth: the mercy-seat 700: mystical number of sexuality in the zohar 700: nun final *700: chi ro living from that will, supported by its unfailing wisdom and understanding, mine i

WHO ARE THE DRACONIANS

ve. this is the nature of satan [formerly lucifer, who is the ultimate emotional/psychic/bioplasmic "vampire. having "consumed" his angelic followers, turning them into energy vampires as well. stealing the essence of life or the life force secondhand from everyone they can rather than go right to the source, even in light of the "alter" of calvary where the creator's perfect justice with perfect mercy joined and thus opening the way back to the creator's heart, for calvary is the very "heart" of the universe for those who are willing to received the "divine blood transfusion, but only once they have acknowledged their need. as for satan however, his vampirial nature and that of the dark spirits which he had assimilated went to work in the realm of eden to search for yet another "host" tha

the collective darkness of humanity, the only real way to defeat them is to first defeat the "enemy within. try whatever method of resistance you will, but i will tell you what has worked for me. like st. george the dragonslayer of old, i have taken up the sword, the shield, and the altar of the "cross. this symbol of the marriage/union of the creator's perfect justice with the creator's perfect mercy is, i have learned, a weapon that the forces of darkness can never overcome, and the one weapon that will defeat them in the end. reptilian humanoids [homo-subterreptus] case files "and there was war in heaven: michael and his angels fought against the dragon; and the dragon fought and his angels, and prevailed not; neither was their place found any more in heaven. and the great dragon was c

that time. i am told this addiction is quite common among satanists, and researchers into the reptilian question suggest that this is the substance the reptiles also want. it all fits (note: below is the reference to denver, colorado being a major satanic centre. i checked with encarta world atlas and littleton is only 16 km from denver "low income parents, and those addicted to drugs, are at the mercy of the freemasons and satanists operating among the social services hierarchy and judges. their children are often taken away from them for satanic ritual or mind control projects. so called 'crack' babies are apparently sought after for mind control operations, as are twins. i know of twins who were crack babies in denver, colorado, a major satanic centre. they were first taken from their p

WICCA WITCHCRAFT TODAY

torment. what do you want me to say? tell me and i will say it' if they try to make you tell of the brotherhood, do not, but if they try to make you speak of impossibilities, such as flying through the air, consorting with the devil, sacrificing children or eating man's flesh, say 'i had evil dreams, i was not myself, i was crazed' not all magistrates are bad. if there be an excuse they may show mercy. if you have confessed aught, deny it afterwards; say you babbled under the torture, you know not what you did or said. if you be condemned, fear not, the brotherhood is powerful, they may help you to escape if you are steadfast. if you betray aught- there is no help for you in this life, or in that which is to come. if you go steadfast to the pyre, drugs will reach you and you will feel nau

ll who refused this offer would burn in hell. there is an old story of a scots minister who preached 'and, dear brethren, after judgment day i will stand on the battlements of heaven by the richt han' o' the lord, and we will luk down on ye awrithing in the awfu' fiers o' hell. and ye shall scream in agony "o lord, lord, we didna ken" and the lord will luk doun on ye wi' his infinite goodness and mercy, and he will say unto ye "weel, ye ken the noo' we laugh today, but it was not a joke when people believed that it would happen. the heathens had no hell with which to scare people; they simply stated that the best heaven and the best reincarnation were for the rich and clever. while the respectable, hardworking folk of the towns disliked the men of the heaths and were shocked at their doing

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

own, his disciples came unto him: and he opened his mouth and taught them, saying, blessed are the poor in spirit: for their is the kingdom of heaven. blessed are they that mourn: for they shall be comforted. blessed are the meek: for they shall inherit the earth. blessed are they that hunger and thirst after righteousness: for they shall be filled. blessed are the merciful: for they shall obtain mercy. blessed are the pure in heart: for they shall see god. blessed are the peacemakers; for they shall be called the sons of god. blessed are they that have been persecuted for righteousness sake, for theirs is the kingdom of heaven. blessed are ye when men shall reproach you, and persecute you, and say all manner of evil against you falsely, for my sake. rejoice, and be exceeding glad: for gre

was used to, grew up with my nature, and let things come to completion with fate. i go under with the swirls and come out with the eddies, following along the way the water goes and never thinking about myself. that s how i can stay afloat. is god a taoist? by raymond m. smullyan in the tao is silent 1977 publ. by harper collins mortal: and therefore, o god, i pray thee, if thou hast one ounce of mercy for this thy suffering creature, absolve me of having to have free will! god: you reject the greatest gift i have given thee? mortal: how can you call that which was forced on me a gift? i have free will, but not of my own choice. i have never freely chosen to have free will. i have to have free will, whether i like it or not! god: why would you wish not to have free will? mortal: because fr

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

-swati, watery. sara refers to sri, lakhsmi, aphrodite, and all are related to water and luna, vach, sophia of the gnostics, and the ideal holy ghost, all feminine. 30. the 243 of abram becomes 248 by adding h, and sarai 510 becomes 505 by taking 5 off, putting h for y, and the total of the two names is unaltered, being 753; 248 is the number of the members of microprosopus and of rchm, rechem or mercy. before leaving this subject, a reference must be made to the magic squares, of the planets, etc. to each planet belongs a special unit and secondarily other numbers. thus the square of saturn has three compartments each way, and in each subdivision is a unit, 1 to 9, so arranged that the columns add up to 15 every way, the total being 45. the square of jupiter has a side of four divisions

these are chiah, neshamah, ruach and nephesh, which correspond to the symbolical worlds of atziluth, briah, yetzirah and assiah. there is an occult reference in the seven stars in the head of taurus called the pleiades, six present and one hidden said to be daughters of atlas, who, pursued by numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott orion, were changed by zeus in mercy into pigeons (peleia. the missing one is merope, who married the mortal sisyphus and hides herself for shame. seven was the number of the rabbis who left the greater holy assembly; ten had formed it, three had passed away from the sod, svd, mystery. see the greater holy assembly and lesser holy assembly, or the ha idra rabba quadisha and ha idra suta quadisha. 80. athanasius kircher the jesu

for the lyre, and the small intestines will make the small strings for the harp. in the sabbat, 152. 2, of the talmud, it is said that the soul of a man watches over his corpse for 7 days. compare this with the theosophic teaching that the linga sarira broods over the body for a week after death. rabbi nathan says that 7 good qualities avail at the judgment. wisdom, righteousness, good opinions, mercy, truth, grace and peace. seven epithets are applied to the earth in the hebrew tongue; aretz, adamah, numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott arequa, gia, tziah, yabeshah, cheled or thebel. the mystical river sambatyon flowed all the week, but was still on the 7th day, says rashi. hershon, talmudic miscellany, 154. the 7 catholic deadly sins are pride, cove

assive negativity ain, proceeds ain suph the limitless and then ain suph aur, boundless light, which concentrates in the first manifestation of the sephiroth, which is the crown, ktr, kether; from kether proceeds chkmh, chokmah, wisdom, an active masculine potency, and binh, binah, understanding, a passive feminine power. these three form the supernal triad. the fourth and fifth are chsd, chesed, mercy, active and male, and gbvrh, geburah, strength, passive and female. the sixth sephirah is the notable tpart, tiphareth, beauty, the central sun, the logos, the manifested son. this completes a second triangle, the reflection of the former. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott number seven is ntzch, netzach, victory, active and the eight is hvd, hod, sple

of our system. 97. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott but in some cases, even the whole of seven are unknown. we acknowledge but five senses in man, but there are two more awaiting perception by process of evolution. these ten sephiroth are not only viewed as triads from above below, but are also imaged in three columns entitled the pillars of severity and mercy, with the median of benignity or mildness. but this scheme is not for this treatise, nor can the sephirotic alliance with the planetary symbols, the angelic host, the divine names and the book of thoth, or tarot be here described. these subjects present a mine of wisdom concealed in the rituals of the kabalistic chabrath zereh aur bokher, from whose parent stem the rosicrucian fraternities a

sion of cyrus. 71. the number of the members of the sanhedrin. 72. 72 has a large number of mystic references to the 72 angels bearing the names of god derived from exodus xiv. 19, 20, 21 by the kabalists. there is an important set of 72 pentacles which, placed in pairs, forms a series of 36 talismans (see dr. rudd, the lemegeton, harleian mss. it is also the number of chesed (chsd) the sephirah, mercy. it is said that ptolemy, king of egypt, collected 72 hebrew rabbis and confined each in a separate room, and ordered each to write out the mosaic law, and that by the help of god, each wrote out the same words. megillah of the talmud, 9.1. this account is similar to that of josephus and aristaeus, but different to that of philo. hence the name septuagint. 73. the number of chokmah (chkmh, w

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

in a third that sustains thinking time/ hermeneutic suppositions 35 rather than obliterates dichotomy.236 the interrelationship of two discrete qualities yields the indifference that facilitates difference of identity (a+ b) as opposed to identity of difference (a= b. in the theosophic symbolism adopted by kabbalists, god is characterized as balancing two major attributes, the outpouring hand of mercy on the right and the constricting hand of judgment on the left, the masculine impulsion to overflow and the feminine capacity to receive. god s becoming, and the nature of being that may be adduced therefrom, is measured by this balance, a harmony that preserves opposites in their opposition. in the thirteenth century kabbalists were already employing the term hashwa ah, which, as gershom sc

f divine autogenesis, the initiating power that is the unconditioned and absolutely first beginning. 247 it is with regard to this issue that schelling s probable indebtedness to kabbalah, and especially to the teachings of luria, is perhaps most conspicuous. in language that resonates with kabbalistic symbolism, based in turn on an earlier aggadic motif regarding the primacy of judgment vis -vis mercy in the creation of the world,248 schelling states explicitly that in the godhead might precedes leniency, stringency precedes gentleness, and wrath precedes love.249 moreover, thinking time/ hermeneutic suppositions 37 in an even more precise analogue to the kabbalistic myth of simsum the primordial withdrawal of the infinite from itself into itself to create the space devoid of itself where

of the sefirot not outside time, it is the paradigmatic pattern of temporality, the order of time (seder zemannim) that gives shape to all that exists. it should be recalled that cordovero likewise a rms an apophatic approach with respect to ein sof that makes it impossible to speak about god in temporal terms: concerning him we cannot speak or form an image, or ascribe to him either judgment or mercy, rage or anger, change, boundary, or any attribute, neither before the emanation nor now after the emanation. 142 elsewhere cordovero states explicitly that temporal images used to describe the divine potencies must be construed figuratively because the divinity does not fall 78 chapter two beneath time. in the same context, however, he refers to tif eret and malkhut, respectively the sixth

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

, and she is the woman of valor, crown of her husband (prov 12:14. then binah rules and everything returns to binah, to the womb of their mother, and this is the secret of the destruction of this world [hurban ha-olam ha-zeh, which is governed by 90 chapter two means of binah, the supernal world. thus in the end of the sixth millennium all of them are rectified by means of the eighth king,206 the mercy that is revealed in the world, and afterwards in the seventh millennium all of them will return to their mother, and the earth will be destroyed for it will be restored to its mother. and this is the secret of sabbath, but sabbath does not return to her root, to binah, but rather binah illumines her, not by means of the six extremities, the six days of creation, and she is equivalent to her

ot with binah but with arikh anpin, literally the longfaced and metaphorically the long-suffering, the supreme manifestation of the godhead, keter, which is above time. the root of time is positioned in ze eir anpin, literally the short-faced and metaphorically the impatient, the lower gradation, which, in contrast to arikh anpin, is characterized by the opposition of left and right, judgment and mercy, female and male, night and day. we may deduce from this that temporality is inherently connected to a binary structure, the fluctuation from darkness to light, engendered in kabbalistic literature respectively as feminine and masculine, whereas the attribute linear circularity (a)temporal poetics 91 that is beyond polarity and the dimorphic interplay of gender, the moment/ place characteriz

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

liptic, a circle at the center of the zodiacal circle" and he also says "ft is demonstrated in the book called "t [the tarot manuscripts p.z] that when the 10 sephiroth in their grouping which is called the tree of life are projected in a sphere (kether coinciding with the north pole, malkuth coinciding with the south pole, the pillar of mildness with the axis, then the pillars of severity and of mercy are quadrupled, i.e. there are 5 pillars instead of 3 pillars (see figures 22& 23 `the same scheme is therefore applicable to the celestial heavens, and the mode of the governance of these tablets in the heavens is also set forth in the book [the tarot manuscripts ra. but as before and there is said, the rule of these 53 54 four tablets, terrestrial as well as in the heavens, is in the space

ures 22& 23 `the same scheme is therefore applicable to the celestial heavens, and the mode of the governance of these tablets in the heavens is also set forth in the book [the tarot manuscripts ra. but as before and there is said, the rule of these 53 54 four tablets, terrestrial as well as in the heavens, is in the spaces between the 4 pillars. that is between the double pillars of severity and mercy. in these vast spaces at the ends of the universe are these tablets placed as watch-towers, and therein is their dominion limited on either side by the sephirothie pillars, and having the great central cross of each tablet coinciding with one of the 4 tiphareth points in the celestial heavens. therefore even in the small squares unto which each tablet is divided, each represents a vast area

"who art prince of the seas. thy power is upon the waters. thou drowndest pharaoh and hast destroyed the wicked. thy name was known to moses. thou livedst in israel: who hast measured the waters, who was with king solomon, and also after that with scotus: but not known to him by thine true name: for he called thee mares. and since thou wast with none: except, when thou preservest me (through the mercy of god) from the power of the wicked: and wast with me in extremity. thou wast with me thoroughly. who if the egyptians hath been that name to me known: and me noted in record, to be noble and courteous obelison. whose nobel ministers 42 are of very great power and dignity and authority. as some of the measuring of the motions of the waters, and saltiness of the seas, in giving good success

temple, though i feel it may be too long-winded for some. the dee manuscripts insisted that a special ring be worn when doing crystal work and the like (see figure 106. the angelic entity known as michael says of it "after this sort the ring must be. note it. i will reveal thee this ring which was revealed since the death of solomon with whom i was present. i was present with him in strength and mercy. lo this is it. this is it wherewith all miracles and divine works and wonders were wrought by solomon. this is it which i have revealed unto thee. this is it which philosophies dreameth of. this it is which the angels scarce know. this it is, blessed be his name for ever and ever so shall it do at thy commandment. without this ring thou shalt do nothing- blessed be his name that encompasset

njecting him with a "booster" 185 appendix g the middle pillar exercise the thrust of this meditational exercise is to make your body correspond to the form of the tree of life, a microcosm of the macrocosm. the following is from the golden dawn's middle pillar exercise: 1. imagine yourself standing in the temple, facing west. the black pillar of severity will be on your right the white pillar of mercy on your left. you will make the middle pillar as you stand between them. 2. imagine now that the black pillar is reflected in your right side the white pillar in your left. 3. take a deep breath and raise your consciousness to your kether above your head and vibrate the name eheieh which means "i am" imagine the light flowing down through daath (at the nape of your neck) to tiphareth. 4. in

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

e the energy of this cosmic christ, which is doubly reinforced with the energy of resurrection and immortality. something necessary for us to equate with the osirian concept of the 5=6 energy. the first real fusion of energies within the 5=6 comes with the phrase "virgo, isis, mighty mother" this is issued by the chief adept which shows the framework it is derived from in chesed, the sephiroth of mercy. all the associations to chesed are now evoked from, and linked to, our personalized sphere of chesed within our bodies. the phrase "scorpio, apophis, destroyer" relates to the sephirah of geburah, and the strength and security that is associated with it through the second adept. so far, we have called on two extremes. to call down either would be asking for trouble, but the christ energy of

let there be caheristeosa lift up goholore lift up your voices farezodame likeness (in our) azazeiri. liveth for ever apis. liveth (he that) jadapila lord (the) enayo looking with gladness dorepehala m made (i) e-oeli manifold winds (the) ozodonugouu many (how many) irejila marble fidiai marrow (of the) raranann measure (i) hola-gi measured, are holgo men (more men (the row of) none-mo-lapevlare mercy, of rita mercies, his iehilsozod midst (in the) notahoa, zodomecla midday, the first. bazodmelo mighty ivfi-la-olazod mighty sounds kapaho, midali might (be) 0-mi-ca-ol-zod mightier micalapg mind (in the) mardnn millstones aniny minister qouodi moon (the) giraa moreover pilahe moss moira mouth (the) buti4nonn mouths (from their) butirnoui move &dicta move ye (i) zodacame mysteries kikale, ki

he beauty of tiphareth to the severity of geburah, and it may thus be said to denote the equilibrium between emotion and will. it represents as you see, a queen seated upon her throne, her foot resting upon a fox, her hand grasping a sword and a pair of scales. thus shall the soul, upheld by the firm will, tread under foot the desires of the flesh, and rule her kingdom by the light of the spirit. mercy and truth have met together. righteousness and peace have kissed each other, and in that embrace shall spring the perfected man, ready to face with tranquil mien, whatsoever the day may bring forth: life or death, joy or sorrow. the 21st key of the sepher yetzirah is known as the intelligence of conciliation, and it is so called because it receiveth the divine influences which flow into it f

e and fair and gracious.-1 assist me, i pray you, to open the secret door which leads from the grade of theoricus, by a path of temperance and prudence, to the hidden portal in tiphereth and the sanctuary of the second order. all rise. celebrant honourable prater kerux, lampbearer of the outer order, guardian of the gate of the wise, assure yourself that those present have received the offices of mercy which are conferred upon all who have opened the gate of satnech, and have traversed the middle path. the kerux comes up with the sun to the east of the altar and faces west. kerux truly honoured fratres et sorores, give me the sign of the portal. it is so done accordingly. kerux this is the answering sign (he gives it) the kerux, who carries his wand only, turns to the throne of the east. k

the doors are sealed: they open only from within for the descent of influences. the hegemon comes forward with his lamp as the sign off ire and light and the sign of the will raised to his forehead. he pauses at the eastern side of the tablets and places his lamp on the tablet of union. celebrant take up the lamp of the hegemon, who has led you through the grades of your progress as a minister of mercy and a high priest of redemption. raise it to your own forehead, to signify the lifting up of the will as an eternal sacrifice. the hegemon draws the philosophus round the table and places him between the pillars. celebrant you stand now symbolically at the door of samech, which is the threshold of the 25th path. honourable frater hegemon, let the philosophus cross the threshold, showing that

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