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BOOK OF BARUCH

e their god: for the which cause these plagues cleave unto us. 5 remember not the iniquities of our forefathers: but think upon thy power and thy name now at this time. 6 for thou art the lord our god, and thee, o lord, will we praise. 7 and for this cause thou hast put thy fear in our hearts, to the intent that we should call upon thy name, and praise thee in our captivity: for we have called to mind all the iniquity of our forefathers, that sinned before thee. 8 behold, we are yet this day in our captivity, where thou hast scattered us, for a reproach and a curse, and to be subject to payments, according to all the iniquities of our fathers, which departed from the lord our god. 9 hear, israel, the commandments of life: give ear to understand wisdom. 10 how happeneth it israel, that thou

the wrath that is come upon you from god: for thine enemy hath persecuted thee; but shortly thou shalt see his destruction, and shalt tread upon his neck. 26 my delicate ones have gone rough ways, and were taken away as a flock caught of the enemies. 27 be of good comfort, o my children, and cry unto god: for ye shall be remembered of him that brought these things upon you. 28 for as it was your mind to go astray from god: so, being returned, seek him ten times more. 29 for he that hath brought these plagues upon you shall bring you everlasting joy with your salvation. 30 take a good heart, o jerusalem: for he that gave thee that name will comfort thee. 31 miserable are they that afflicted thee, and rejoiced at thy fall. 32 miserable are the cities which thy children served: miserable is

0 0

nks) 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 come in the light of wisdom, i come in the mercy of light, the light hath healing in its

g to say (kerux brings forth the special solution and water) kerux "nature is harmonious in all her workings, and that which is above, is also that which is below. thus also, the truths which by material science we investigate are but special examples of the all pervading law of the universe. so, with the pure limpid fluid, is hidden the elements bearing the semblance of blood, even as within the mind and brain of the initiate lies concealed the divine secrets of hidden knowledge. yet if the 38 oath be forgotten and the solemn pledge be broken, then that which is secret shall be revealed, even as this pure fluid reveals the semblance of blood (mixes them together "let this remind thee forever, o neophyte, how easily by careless or unthinking word, thou mayest betray that thou hast sworn to

forgotten and the solemn pledge be broken, then that which is secret shall be revealed, even as this pure fluid reveals the semblance of blood (mixes them together "let this remind thee forever, o neophyte, how easily by careless or unthinking word, thou mayest betray that thou hast sworn to keep secret and mayest reveal that hidden knowledge imparted to thee, and planted in thy brain and in thy mind. and let the hue of blood remind thee, that if thou fail in the oath of secrecy and dedication, thy blood may be poured out and thy body be broken, for heavy is the penalty inacted by the guardians of hidden knowledge upon those who willfully betray their trust in word, action or inaction" hierophant "remember that your admission to this order gives you no right to initiate any other person o

lden dawn of an infinite light, wherein the soul is transfigured, knows all and can do all, for it has become joined unto eternal god is the veritable 'khabs-am pekht konx om pax light in extension' sign of the enterer the neophyte grade sign represents that of groping forward in search of truth. it represents bringing forward the light, and our search for our higher genius. stand and elevate the mind to the contemplation of kether. elevate the arms above the head as if you are touching kether, and take a short step with your left foot at the same time. bring the hands over the head forward as you are completing the step. thrust them out from the level of the eyes horizontally. your arms should be fully extended, fingers straight, palms downward, and your left foot forward. your hands shou

ingers and thumb, and drop your right hand to your side. imagine that a watery vapor now surrounds you and encloses you. more will be given on these two signs in higher grade levels, as they are used extensively in both magical and astral operations. make sure you are doing these signs at least twice a day with your daily rituals, as it is necessary to affix the symbolism deep in the subconscious mind for it to be effective. the special handshake greeting that is used to greet fellow fraters and sorors of the hermetic order of the golden dawn has several symbolic reminders that help reaffirm the bond and secrets shared by fellow members. when you greet a fellow member of the hermetic order of the golden dawn, stretch out your right hand as you would to shake someones hand. upon this joinin

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

vincebant, non puros liomines, sed scmidcos, id est anscs (which would be anseis) vocavere "what can be plainer? the norse lesir in like manner merge into the race of heroes, and at much the same distance from an elder dynasty of gods whom they have dethroned. and here the well-known statement of suetonius and hesychius^ that the etruscans called the gods assures or a:si, may fairly be called to mind, without actually maintaining the affinity of the etruscan or tyrrhenian race with the ancient german, striking as is the likeness between rvpf)t)v6
ts all the conceptions our ancestors had formed of deity and its dwellingplace; it was only the principal one. here and there a god may haunt a mountain-top, a cave of the rock, a river; but the grand general worship of the people has its seat in the grovc^ and nowhere could it have found a worthier (see suppl. at a time when rude beginnings were all that there was of the builder's art, the human mind must have been roused to a higher devotion by the sight of lofty trees under an open sky, than it could^ feel inside the stunted structures reared by unskilful liands. when long afterwards the architecture peculiar to the teutons reached its 1 to the lat. lucus would correspond a goth, liuhs, and this is confirmed by the ohg. wi, as. icdh. the en<,d. lea, ley has acquired the meaning of meado

ther thing seems to me to be connected with this, and therefore to be a relic of the heathen religion: the fact that our poets of the 13th century personify wunsch, and represent it as a mighty creative being. instances in proof of this are found chiefly in hartmann, eudolf and conrad: got erloubte dem wimscjie liber about him, god gave to wish in, full leave, daz er lib unde sin that he body and mind meistert nach sim werde. fashioned according to his worth, swa von ouch uf der erde of whatsoever upon earth, deheinem man ze loben geschiht, to any man, praiseworthy falls, desn gebrast im niht; thereof lacked him nought; der wicnsch hat in gemeistert so wish had him fashioned so, wodan. 139 daz er sin luas ze kinde vrs, wande er nihts an im vergaz: er hetn geschaffet, kunder, baz. greg. 109

ald. sog. 2, 25-6; conf. mlillers sagabibl. 3, 142. were it not for the name given him in the grimnismal, i should have supposed it was the intention of the christians to degrade the old god by mean clothing, or else that, wrapt in his mantle, he was trying to conceal himself from christians. have we a right here to bring in the pileati of jornandes? a saga in saxo, p. 12, tells prettily, how the mind old god takes up a proteg^ in his cloak, and carries him through the air, but hading, peeping through a hole in the garment, observes that the horse is stepping over the sea-waves. as for that heklumad'r of the hat with its rim turned up, he is our hakolberend at the head of the wild host, who can at once be turned into a gothic^ conf. tritas in the fountain, kulin in hofer 1, 290. ace. to th

sed. in a new procession a solemn' salve regina' was sung: et cum serenum tempus ante fuisset, tanta inundatio pluviae facta est, ut fere onines qui in processione aderant, hac illacque dispergerentur. with the lithuanians, the holy goddess (dievaite sventa) is a rain-goddess. heathendom probably addressed the petition for rain to the thundergod, instead of to elias and mary^ yet i cannot call to mind a single passage, even in on. legend, where thorr is said to have bestowed rain when it was ashed for; we are only told that he sends stormy weather when he is angry, olafs tryggv. saga 1, 302-6 (see suppl. but we may fairly take into account his general resemblance to zeus and jupiter (who are expressly vetto;,p)luvius, ii. 12, 25: ve zev; crwe^e, and the prevalence of votis imbrem vocare am

3 8 INITIATION CEREMONY

rises. hegemon and theoricus halt before him. hiero: axieros the first kabir spake to kasmillos the candidate and said i am the apex of the triangle of flame. i am the solar fire pouring forth its beams upon the lower world. life giving. light producing. by what symbol dost thou seek to pass by? heg: by the symbol of the pyramid of flame. hiero: hear thou the voice of axieros the first kabir. the mind of the father whirled forth in re-echoing roar, comprehending by invincible will ideas omniform, which flying forth from that one fountain issued; for the father alike was the will and the end; by which yet are they connected with the father, according to alternating life, through varying vehicles. but they were divided asunder, being by intellectual fire distributed unto other intellectuals

the abysses of earth; fire rending fire penetrating, tearing asunder the curtain of matter; fire constrained, fire tormenting, raging and whirling in lurid storm. by what sign dost thou seek to pass by? heg: by the symbol of the pyramid of flame. hiereus: hear thou the voice of axiokersos the second kabir: for not in matter did the fire which is the beyond first enclose his power in acts, but in mind; for the former of the fiery world is the mind of mind, who first sprang from mind, clothing the one fire with the other fire, binding them together so that he might mingle the fountainous craters while preserving unsullied the brilliance of his own fire. and thence a fiery whirlwind drawing down the brilliance of the flashing flame penetrating the abysses of the universe, for thence from dow

prompts theoricus and then returns to his. hiereus (for theoricus) by the symbol of the pyramid of flame. heg: hear thou the voice of axiokersa the third kabir. the father hath hastily withdrawn himself, but hath not shut up his own fire in his intellectual power. all things are sprung from that one fire. for all things did the father of all things perfect, and delivered them over unto the second mind, whom all races of men call first. the mind of the father riding on the subtle girders which glitter with the tracings of inflexible and relentless fire. the soul being a brilliant fire, by the power of the father remaineth immortal, and is mistress of life, and filleth up the many recesses of the bosom of the world. the channels being intermixed therein she performeth the works of incorrupti

ein continually lies a faithless depth, and hades wrapped in clouds, delighting in unintelligible images, precipitous, winding, a black ever rolling abyss ever espousing a body unluminous, formless and void. nature persuadeth us that there are pure demons, and that even the evil germs of matter may alike become useful and good. but these are mysteries which are evoked in the profound abyss of the mind. such a fire existeth extending through the rushings of air or even a fire formless whence comes the image of a voice or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire flashing courser of light, or also a child borne aloft on the shoulders of the celestial steed, fiery or clothed with gold, or naked or shooting with the bow shaft

4 7 INITIATION CEREMONY

erophant, then returns to his own seat. hiero: where the paternal monad is, the monad is enlarged and generateth two. and beside him is seated the duad, and both glittereth with intellectual sections, also to govern all things and to order everything not ordered. for in the whole universe shineth the triad, over which the monad ruleth. this order is the beginning of all sections. hiereus: for the mind of the father said, that all things should be cut into three whose will assented, and then all things were so divided. for the mind of the eternal father said into three, governing all things by mind. and there appeared in it the triad, virtue, and wisdom and multiscient truth. hiereus: thus floweth forth the form of the triad being preexistent- not the first essence, but that whereby all thi

and from it is formed the pass word of the grade which is koch (kaph, cheth) meaning power. it should be lettered separately when given. unto this grade and unto the sephira netzach, the 7th path of the sepher yetzirah is referred. it is called the recondite intelligence and it is so called because it is the refulgent splendor of all the intellectual virtues which are perceived by the eyes of the mind and by the contemplation of faith. the distinguishing badge of this grade, which you will now be entitled to wear, is the sash of a practicus, with the addition of a bright green cross above the violet cross and the numbers 4 and 7 within a circle and a square respectively left and right of its summit, and below the number 37, the numbers 27, 28 and 29 in bright green between narrow parallel

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

is no accident that the sioux medicine wheel and the celtic wheel of the year are so similar in formation and purpose, linking all life to the cycles of nature. so if we are to use magick in a positive way, we must remember that it brings responsibility along with benefits. magick and knowledge white witchcraft is essentially the process of drawing on ancient wisdom and powers via the collective mind that we as individuals can spontaneously but unconsciously access in our dreams and visions. in magick, we can use rituals and altered states of consciousness to access this cosmic memory bank at will and in doing so, some believe, draw on the accumulated powers of many generations, especially in healing magick. this cosmic consciousness- or great mind or akashic record, as theosophists call

old equipment in a large box or chest, so that you can keep them charged with positive energies for magical and healing work. some items, such as the pentacle (see page 189, you can make from clay, and herbs can be grown in pots or in gardens and chopped in a mortar and pestle. fresh herbs have more immediate energies than dried, though the latter are better in sachets and poppets. always bear in mind that the magick is in you, not in your tools, and a wand cut from a fallen hazel or willow branch in the right hands can be more magical that the most elaborate crystal-tipped one purchased from a new age store. spell casting spell casting is part of some, but by no means all, wiccan activities. most spells are carried out with the purpose of changing someone's life for the better or sending

you can gaze into a candle or scry into a bowl of water on the surface of which you have dripped coloured inks. try holding the different crystals that you place on your altar and allow impressions to pass through your fingertips, manifest as images, sounds or feelings. this psychic art is called psychometry and is one that will emerge spontaneously. you may, however, have a more specific aim in mind. for example, to improve your finances, place a pot of basil herbs, surrounded by golden coloured coins and light a green or golden prosperity candle while visualising golden coins showering upon you. if you have a friend who is sick, and wish to send healing thoughts to them, place a photograph of them on the altar, and surround it with pink flowers, pink rose quartz crystals and a circle of

of the moment and fill you with confidence, so they are magical objects because they are endowed with the power of good feeling. some practitioners keep a book, for example a book of poetry, a copy of the psalms, the works of shakespeare or the i ching. whenever you lack inspiration, close your eyes and open your book- the page will be chosen apparently at random but in fact your deep unconscious mind has chosen the most appropriate answer by a process akin to psychokinesis. occasionally, gently energise these personal artefacts by burning a candle scented with chamomile or lavender. the domestic altars of many lands were originally the family hearth and an unused hearth will serve well as an altar. they depended for their power on herbs and flowers gathered from the wayside in the days be

by simply reversing the casting process* thank the guardians and send the light of the elemental candles to whoever needs it* extinguish the elemental candles in reverse order of lighting. visualise the light fading and say, together with any present: let the circle be uncast but remain unbroken. merry meet and merry part and merry meet again* leave the altar candles to burn down. preparing your mind for magick as well as preparing the physical area for magick, you also need to prepare your mental state. it is universally agreed that we have two hemispheres of the brain -the left, logical, and the right, intuitive, side- and that generally in the everyday world the left brain predominates. this may be no bad thing; after all, buying golden sunflowers and oils pressed from fragrant herbs m

ABRAMELIN1

in which he had renounced his former creed. for of all hindrances to magical action, the very greatest and most fatal is unbelief, for it checks and stops the action of the will. even in the commonest natural operations we see this. no child could learn to walk, no student could assimilate the formulas of any science, were the impracticability and impossibility of so doing the first thing in his mind. wherefore it is that all adepts and great teachers of religion and of magic have invariably insisted on the necessity of faith. but though apparently more broad in view in admitting the excellence of every religion, unfortunately he shows the usual injustice to and jealousy of women which has distinguished men for so many ages, and which as far as i can see arises purely and simply from an i

celebrated evocation at which the great mediaeval sculptor, benvenuto cellini, is said to have assisted, also was in part worked by the aid of a child as seer. cagliostro3 also is said to have availed himself of the services of children in this particular. but for my part i cannot understand the imperative necessity of the employment of a child in the angelic evocation, if the operator be pure in mind, and has developed the clairvoyant faculty which is latent in every human being, and which is based on the utilisation of the thoughtvision. this thought-vision is exercised almost unconsciously by everyone in thinking of either a place, person, or thing, which they know well; immediately, coincident with the thought, the image springs before the mental sight; and it is hut the conscious and

ility of employing one's mother tongue both in prayer and evocation; his chief reason being the absolute necessity of comprehending utterly and thoroughly with the whole soul and heart, that which the lips are formulating. while fully admitting the necessity of this, i yet wish to state some reasons in favour of the employment of a language other than one's own. chief, and first, that it aids the mind to conceive the higher aspect of the operation; when a different language and one looked upon as sacred is employed, and the phrases in which do not therefore suggest matters of ordinary life. next, that hebrew, chaldee, egyptian, greek, latin, etc, if properly pronounced are more sonorous in vibration than most modern languages, and from that circumstance can suggest greater solemnity. also

ABRAMELIN2

on; and a sick man can neither be clean and pure, nor enjoy solitude; and in such a case it is better to cease. consider then the safety of your person, commencing this operation in a place of safety, whence neither enemies nor any disgrace can drive you out before the end because ye must finish where ye begin. but the first part of this chapter is the most important, and see that ye keep well in mind the necessity of observing the same, because as regardeth the other disadvantages, they may perhaps be remedied. and be ye sure that god doth aid all those who put their confidence in him and in his wisdom, and such as wish to live rightly, making use with honour of the deceitful world, which ye shall hold in abomination, and see that ye make no account of its opinion when ye shall be arrived

take this operation. thus also was it the custom in the true and ancient jewish law concerning the priesthood. also, he should not be less than twenty-five years of age (18) you shall not permit the familiar spirits to familiarise themselves too much with you, through your disputing and arguing with them; because they will propound so many affairs and things at once as to confound and trouble the mind (19) with the familiar spirits you should not make use of the symbols of the third book, unless it be those of the fifth chapter thereof;105 but if you desire anything, command them aloud to perform it. never commence many operations at once and in the same time, but when you have finished one then begin another, until you are perfect in the practice; for an apprentice artist doth not become

) every year you should make a commemoration of the signal benefit which the lord hath conferred upon you; at such time feasting, praying, and honouring your guardian angel that day with your whole strength (28) during the three days on which you constrain the spirits you shall fast, for this is essential, so that when you are working you may find yourself freer and more tranquil both in body and mind (29) note that the fasts are to be understood as commencing always from the first nocturnal star, and not otherwise (30) keep as an indubitable precept never to give this operation unto a monarch,111 because solomon was the first who abused it; and if you should do the contrary, both you and your successors would alike lose the grace hereof. the sacred magic 92 with regard to this command, i

e with you in such a manner that the spirits, having however been beforehand invoked by you, will understand what they are to do; but it is necessary to discover your intent unto them by words. for they be of such great intelligence, that from a single word or a single motive, they can draw the construction of the whole matter; and although they cannot penetrate into the inmost parts of the human mind, yet nevertheless by their astuteness and subtlety they be so adroit that they comprehend by perceptible signs the wish of the person in question. but when it is a grave and important matter, you should retire into a secret place apart, provided it be appropriate, for any place is good to invoke the spirits proper unto the operation. there give them their commission regarding that which you w

ath given (the florins) unto you to distribute unto them, that he would deign to come unto his assistance, and to grant unto him for ever such strength that he may never transgress his holy commandments. while in the performance of the operation, be certain that each person (undertaking the same) is subject unto very great temptations to prevarication, and in particular unto great disquietudes of mind, to force the abandonment of the operation. for the mortal enemy of man is grieved that he should make the acquisition of this sacred science, the which also he receiveth from god himself, who hath by this means closed the way against the demon, this being the only object and end of this sacred science. for the enchantments whereof the evil enchanters and sorcerers make employ, are in no way

ABRAMELIN3

en for more than two days. for this food although it be appreciable by the eyes, and by the mouth, doth not long nourish the body, which hath soon hunger again, seeing that this food gives no strength to the stomach. know also that none of these viands can remain visible for more than c e hours, the which period being passed, fresh ones will be requisite (e) this chapter naturally brings to one s mind the descriptions of the magic feasts in the arabian nights and elsewhere. no. b is a gnomon of j squares taken from a square of c f squares. iaiin means let there be wine. evidently therefore this square should be numbered d, instead of b. no. c consists of b a squares taken from a square of c f squares. basar means flesh. no. d consists of c b squares in the form of the roman capital letter

e first demand which thou shalt make unto the four spirits (who are) the supreme princes, and unto the eight sub-princes; thou shalt demand the most skilful of the spirits, of whom thou shalt make a register for convenience of the practice which i describe unto thee in this third book where also thou wilt find the symbols of many spirits. but seeing that the subjects of various erring humours (of mind) and other occasions which arise daily be diverse, each man will procure for himself those (spirits) which be of 8. this whole sentence is most confusedly worded in the original, and i have endeavoured to render it as literally as circumstances would allow. of abramelin the mage 214 his nature and genius and fit for that wherein thou wouldest employ them. and when thou shalt find an extreme r

nd orisons to render themselves more worthy to obtain through the grace of the lord a gift so great and so perfect. i further approve of thy possessing a bible in the vulgar language, and also the psalms of david, for thine own use. some person may here reply: i understand the latin, and i have no need of the common language. i answer him that when we pray we ought not in any way to embarrass the mind by having to interpret the psalms; for at such a moment we should be as much united as possible to god; and even the psalms being in the vulgar tongue when one readeth them they imprint themselves better on the memory; and this is the true manner of particular prayer, if the person praying be illiterate, for in saying the psalms in latin he would not know what he was asking of god. in these t

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 that which appertaineth unto a person of a great mind and so far above me.16 in teaching it even, i have far exceeded that which i should have done, in having given unto thee the two last symbols, but what will not paternal love and affection do? endeavour only to obey me and to follow out my precepts from point to point, according to the manner in which i have given them unto thee in writing; keeping alway the fear of god before 15. see the squ

ot paternal love and affection do? endeavour only to obey me and to follow out my precepts from point to point, according to the manner in which i have given them unto thee in writing; keeping alway the fear of god before 15. see the squares with the names of adam and uriel given at the end of the work. 16. this whole passage is awkwardly and obscurely worded in the french. by the person of great mind, i suppose 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

ADEPTUS MINOR INITIATION

him to face west. chief advances within reach of aspirant. third adept northwest. second adept southwest. they both join wands over his head and cruces a little lower. all "we receive thee as an adeptus minor in the sign of rectitude and selfsacrifice (still keeping wands joined over the lower cruces, chief touching base of brain, second adept left temple, third adept right temple) chief "be thy mind opened unto the higher (chief places crux against spine between shoulder blades. second adept against left breast, third adept against right breast) second "be thy heart a center of light (chief places crux at the base of the spine. second at left hip. third at the right hip) third "be thy body the temple of the rosy cross (aspirant is faced to east, and adepts return to former positions. cro

ALEE J BOOK OF AIWASS

f his guardian. the most direct method of acquiring knowledge and conversation of the holy guardian daemon is through the assumption of godform. let's examine this process; daemons or godforms behave as energy amplifiers/equalizers because they interact on a certain frequency or resonance unaffected by a cosmic buffer. at no time does the magician share consciousness with the deity he affixes his mind to. what the initiate is really doing is tuning his awareness to the godform's resonance. this creates a reverberation across all time lines in all of his physical forms! the group soul experiences singularity for less than a minute. the magician is temporarily awakened to his holy guardian daemon. he feels invincible, godlike. the gifts of the gods the assumption of the godform requires focu

mental masturbators. daemonic poseurs here's a surefire method to detect the veracity of a human claiming to possess a daemonic form; find a recent photo of the individual. stare him straight in the eyes and keep repeating this phrase to him, like a hypnotic command "you have the wisdom to tell a daemon from a mortal" do this for twenty minutes, then completely forget about it. put it out of your mind. go about your routine. within a week, you will discover; 1. if the person is a daemon, the hypnotic command bounces off them and returns to you ninefold. suddenly, you "know" for certain that person is a daemon. 2. if the person is not a daemon, he will absorb your suggestion. he may glance in the mirror, realize he is not a true daemon and suddenly stop calling himself one. 3. if nothing ha

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

e is nothing mysterious or oriental about anything, as everybody knows who has spent a little time intelligently in the continents of asia and africa. i propose to invoke the most remote and elusive of all gods to throw clear light upon the subject- the light of common sense (2) all phenomena of which we are aware take place in our own minds, and therefore the only thing we have to look at is the mind; which is a more constant quantity over all the species of humanity than is generally supposed. what appear to be radical differences, irreconcilable by argument, are usually found to be due to the obstinacy of habit produced by generations of systematic sectarian training (3) we must then begin the study of yoga by looking at the meaning of the word. it means union, from the same sanskrit ro

ual who studies and practises it from the less pleasing features of his life on this planet? i say hindustan, but i really mean anywhere on the earth; for research has shown that similar methods producing similar results are to be found in every country. the details vary, but the general structure is the same. because all bodies, and so all minds, have identical forms (6) yoga means union. in the mind of a pious person, the inferiority complex which accounts for his piety compels him to interpret this emancipation as union with the gaseous vertebrate whom he has invented and called god. on the cloudy vapour of his fears his imagination has thrown a vast distorted shadow of himself, and he is duly terrified; and the more he cringes before it, the more the spectre seems to stoop to crush him

an element combines with the object of its hunger we get not only the ecstatic production of light, heat, and so forth, but a more complex structure having few or none of the qualities of its elements, but capable of further combination into complexities of astonishing sublimity. all these combinations, these unions, are yoga (8) yoga means union. how are we to apply this word to the phenomena of mind? what is the first characteristic of everything in thought? how did it come to be a thought at all? only by making a distinction between it and the rest of the world. the first proposition, the type of all propositions, is: s is p. there must be two things- different things- whose relation forms knowledge. yoga is first of all the union of the subject and the object of consciousness: of the s

results of the union, that is of the yoga, of the seer and the seen, of subject and object in consciousness as the philosophical phrase goes. they have no material existence; they are only names given to the ecstatic results of this particular form of yoga (10) i think that nothing can be more helpful to the student of yoga than to get the above proposition firmly established in his subconscious mind. about nine-tenths of the trouble in understanding the subject is all this ballyhoo about yoga being mysterious and oriental. the principles of yoga, and the spiritual results of yoga, are demonstrated in every conscious and unconscious happening. this is that which is written in 'the book of the law- love is the law, love under will- for love is the instinct to unite, and the act of uniting

er, the individual is constantly being attacked by conflicting interests and necessities; his individuality is constantly being assailed by the impact of other people; and in a very large number of cases he is unable to stand up to the strain 'schizophrenia' which is a lovely word, and may or may not be found in your dictionary, is an exceedingly common complaint. it means the splitting up of the mind. in extreme cases we get the phenomena of multiple personality, jekyll and hyde, only more so. at the best, when a man says 'i' he refers only to a transitory phenomenon. his 'i' changes as he utters the word. but- philosophy apart- it is rarer and rarer to find a man with a mind of his own and a will of his own, even in this modified sense (18) i want you therefore to see the nature of the o

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

t in the opalescence of absinthe is some occult link with this mystery of the rainbow? for undoubtedly one does indefinably and subtly insinuate the drinker in the secret chamber of beauty, does kindle his thoughts to rapture, adjust his point of view to that of the artists, at least to that degree of which he is originally capable, weave for his fancy a gala dress of stuff as many-colored as the mind of aphrodite. oh beauty! long did i love thee, long did i pursue thee, thee elusive, thee intangible! and lo! thou enfoldest me by night and day in the arms of gracious, of luxurious, of shimmering silence. iii. the prohibitionist must always be a person of no moral character; for he cannot even conceive of the possibility of a man capable of resisting temptation. still more, he is so obsesse

of all the gardens of the world. it is as if the first diviner of absinthe had been indeed a magician intent upon a combination of sacred drugs which should cleanse, fortify and perfume the human soul. and it is no doubt that in the due employment of this liquor such effects are easy to obtain. a single glass seems to render the breathing freer, the spirit lighter, the heart more ardent, soul and mind alike more capable of executing the great task of doing that particular work in the world which the father may have sent them to perform. food itself loses its gross qualities in the presence of absinthe and becomes even as manna, operating the sacrament of nutrition without bodily disturbance. let then the pilgrim enter reverently the shrine, and drink his absinthe as a stirrup-cup; for in t

ALEISTER CROWLEY ACROSS THE GULF

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

then i took out the consecrated wand of khem that i had from my father; and i placed it in her hand. at that she wondered, for that wand is the sign of a great and holy initiation: so rare that (as they say) no woman but one has ever attained unto it. then she blessed herself that she had been permitted to look upon it, and prayed me to keep silence for a little while, for she had somewhat in her mind to do. and i lifted up the wand upon her in the nine-and-forty-fold benediction, and she received illumination thereof, and rejoiced. then i fell at her feet- for she was the high priestess- and kissed them reverently, and withdrew. then three days afterwards, as i learnt, she sent for a priestess who was skilled in certain deadly crafts and asked of her a poison. and she gave it, saying "let

he ceremonies of initiation into his mysteries. these were interpreted by wise men and translated into the language of the twilight and graven on stone and in the memories of men. page 41 gulf.txt yet was i even more intrigued in that great struggle to apprehend the course of things, as it is seen from the standpoint of destiny. sop that i might leave true and intelligible images to enlighten the mind of him (whether myself or another) that should come after me to celebrate the equinox of the gods at the end of the period of osiris. as now hath come to pass. thus then three-and-thirty years i lived in the temple of osiris a high priest; and i subdued all men under me. also i abolished the office of priestess, for had not isis failed to find that venerable phallus without which osiris must

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

ns which crowley had supervised: the a\ a\ and the o.t.o, the latter of which he was elected head in england, and the former which he founded himself. there are those who believe that crowley was somehow, magickally, responsible for the third reich, for two reasons: one, that the emergence of new world orders generally seems to instigate holocausts and, two, that he is said to have influenced the mind of adolf hitler. while it is almost certain that crowley and hitler never met, it is known that hitler belonged to several occult lodges in the early days after the first war; the symbol of one of these, the thule gesellschaft which preached a doctrine of aryan racial superiority, was the infamous swastika which hitler was later to adopt as the symbol of the forms, however, is evident in many

that they should both have become prophets and forerunners of a new aeon of man's history is equally, if not more, unbelievable. yet, with h.p. lovecraft and aleister crowley, the unbelievable was a commonplace of life. these two men, both acclaimed as geniuses by their followers and admirers, and who never actually met, stretched their legs across the world, and in the seven league boots of the mind they did meet, and on common soil. sumeria. sumeria is the name given to a once flourishing civilisation that existed in what is now known as iraq, in the area called by the greeks "mesopotamia" and by the arabs as, simply "the island" for it existed between two rivers, the tigris and the euphrates, which run down from the mountains to the persian gulf. this is the site of the fabled city of

the outside. since "the gods are forgetful, buy treading on their celestial spheres we are reminding them of their ancient obligations to us, their created ones. for, as it is said in one of man's most ancient of covenants, the emerald table "as above, so below. man's power to alter the nature of his environment must develop simultaneously with his ability to master his inner environment, his own mind his psyche, soul, spirit. perhaps, then, the lunar landing was the first collective initiation for humanity, which will bring it one step closer to a beneficial force that resides beyond the race of the "cruel celestial spirits, past the abyss of knowledge. yet, he must remember that the occult powers that accompany magickal attainment are ornamental only, indications of obstacles overcome on

e entrance to the temple of the lost, of the ancient of days, the ancient of the ancient ones, whose name i cannot write here. in my solitary ceremonies in the hills, worshipping with fire and sword, with water and dagger, and with the assistance of a strange grass that grows wild in certain parts of masshu, and with which i had unwittingly built my fire before the rock, that grass that gives the mind great power to travel tremendous distances into the heavens, as also into the hells, i received the formulae for the amulets and talismans which follow, which provide the priest with safe passage among the spheres wherein he may travel in search of the wisdom. but now, after one thousand-and-one moons of the journey, the maskim nip at my heels, the rabishu pull at my hair, lammashta opens her

ch the gates that lie beyond adar until they have seen the signs of the mad god and felt the fury of the hellish queen. and against the ancient ones, there is only defence. only a madman, indeed, such as i am called, can hope to have power over them that dwell in the outer spaces, for their power is unknown, and the number of the hordes uncounted, and each day they breed more horrors than a man's mind can conceive, the sight of which he can hardly bear. there was a time when the gate to the outside was open too long and i witnessed the horror that struck, of which words cannot speak, and of which writing can only confuse. the ancient one that had escaped into the inner world was forced back through the gate by a magician of great power, but only at a great loss to the villages and flocks o

ALEISTER CROWLEY BOOK OF LIES

lainest language. i said that i could not have done so because i did not know it. he went to the bookshelves; taking out a copy of the book of lies, he pointed to a passage in the despised chapter. it instantly flashed upon me. the entire symbolism not only of free masonry but of many other traditions blazed upon my spiritual vision. from that moment the o.t.o. assumed its proper importance in my mind. i understood that i held in my hands the key to the future progress of humanity" the commentary was written by crowley probably around 1921. the student will find it very helpful for the light it throws on many of its passages.(1) the ante primal triad which is not-god nothing is. nothing becomes. book of lies get any book for free on: www.abika.com 9 nothing is not. the first triad which is

ao-tzu counts as 0 (7) the legend of "christ" is only a corruption and perversion of other legends. especially of dionysus: compare the account of christ before herod/pilate in book of lies get any book for free on: www.abika.com 24 the gospels, and of dionysus before pentheus in "the baccae (8) o, the last letter of perdurabo, is naught [25] 8 kappa-epsilon-alpha-lambda-eta eta steeped horsehair mind is a disease of semen. all that a man is or may be is hidden therein. bodily functions are parts of the machine; silent, unless in dis-ease. but mind, never at ease, creaketh "i. this i persisteth not, posteth not through generations, changeth momently, finally is dead. therefore is man only himself when lost to himself in the charioting. book of lies get any book for free on: www.abika.com 2

r a snake is produced, and the snake is the hieroplyphic representation of semen, particularly in gnostic and egyptian emblems. the meaning of the chapter is quite clear; the whole race-consciousness, that which is omnipotent, omniscient, omnipresent, is hidden therein. therefore, except in the case of an adept, man only rises to a glimmer of the universal consciousness, while, in the orgasm, the mind is blotted out. book of lies get any book for free on: www.abika.com 26 [27] 9 kappa-epsilon-phi-alpha-eta theta the branks being is the noun; form is the adjective. matter is the noun; motion is the verb. wherefore hath being clothed itself with form? wherefore hath matter manifested itself in motion? answer not, o silent one! for there is no "wherefore, no "because. the name of that is not

int, however mobile, and postulate it a a point at rest, calculating the motions of all other points relatively to it. the penultimate paragraph shows the relations of the adept to mankind. their hate and contempt are necessary steps to his acquisition of sovereignty over them. the story of the gospel, and that of parsifal, will book of lies get any book for free on: www.abika.com 43 occur to the mind. note (11) this chapter must be read in connection with wagner's "parsifal [45] 18 kappa-epsilon-phi-alpha-lambda-eta iota-eta dewdrops verily, love is death, and death is life to come. man returneth not again; the stream floweth not uphill; the old life is no more; there is a new life that is not his. yet that life is of his very essence; it is more he than all that he calls he. in the silen

th wagner's "parsifal [45] 18 kappa-epsilon-phi-alpha-lambda-eta iota-eta dewdrops verily, love is death, and death is life to come. man returneth not again; the stream floweth not uphill; the old life is no more; there is a new life that is not his. yet that life is of his very essence; it is more he than all that he calls he. in the silence of a dewdrop is every tendency of his soul, and of his mind, and of his body; it is the quintessence and the elixir of his being. therein are the forces that made him and his father and his father's father before him. this is the dew of immortality. let this go free, even as it will; thou art not its book of lies get any book for free on: www.abika.com 44 master, but the vehicle of it [46] commentary( iota-eta) the 18th key of the tarot refers to the

ALEISTER CROWLEY CONCERNING DEATH

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

ALEISTER CROWLEY DUTY

seperateness from the whole, and creating a new base-line in the universe from which to measure it. 2 "as brothers fight ye "if he be a king thou canst not hurt him" to bring out saliently the differences between two points-of-view is useful to both in measuring the position of each in the whole. combat stimulates the virile or creative energy; and, like love, of which it is one form, excites the mind to an orgasm which duty get any book for free on: www.abika.com 5 enables it to transcend its rational dullness. 3. abstain from all interferences with other wills "beware lest any force another, king against king (the love and war in the previous injunctions are of the nature of sport, where one respects, and learns from the opponent, but never interferes with him, outside the actual game) t

ALEISTER CROWLEY LIBER 777

. every new sect aggravates the situation. especially the americans, grossly and crapulously ignorant as they are of the rudiments of human language, seize like mongrel curs upon the putrid bones of their decaying monkey-jabber, and gnaw and tear them with fierce growls and howls. the mental prostitute, mrs. eddy (for example, having invented the idea which ordinary people call god, christened it mind, and then by affirming a set of propositions about mind, which are only true of god, set all hysterical, dyspeptic, crazy amurrka by the ears. personally, i don t object to people discussing the properties of four-sided triangles; but i draw the line when they use a well-known word, such as pig, or mental healer, or dung-heap, to denote the object of their paranoiac fetishism. even among seri

tice to his saints? then, on the other hand, what of moloch, that form of jehovah denounced by those who did not draw huge profit from his rites? what of the savage and morose jesus of the evangelicals, cut by their petty malice from the gentle jesus of the italian children? how shall we identify the thaumaturgic chauvinist of matthew with the metaphysical logos of john? in short, while the human mind is mobile, so long will the definitions of all our terms vary [lat. approx. perhaps it will be pleasant to remember these things one day] all symbolism is perhaps ultimately so; there is no necessary relation in thought between the idea of a mother, the sound of the child s cry ma, and the combination of lines ma. this, too, is the extreme case, since ma is the sound naturally just produced b

ALEISTER CROWLEY LIBER CHANOKH

s understand your voices of wonder? o you! the second of the first! whom the burning flames have framed in the depths of my jaws! whom i have prepared as cups for a wedding, or as the flowers in their beauty for the chamber of righteousness! stronger are your feet than the barren stone, and mightier are your voices than the manifold winds! for you are become a building such as is not, save in the mind of the all-powerful. arise, saith the first: move thereofre unto his servants! shew yourselves in power, and make me a strong seer-of-things:7 for i am of him that liveth for ever [invokes: the file of spirit in the tablet of spirit. e the root of the powers of air. h the root of the powers of water. n the root of the powers of earth. b the root of the powers of fire. the four aces] the openi

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

culated precisely; the elements of caprice, of chance, and of accident are banished from the course of nature. both of them open up a seemingly boundless vista of possibilities to him who knows the causes of things and can touch the secret springs that set in motion the vast and intricate mechanism of the world. hence the strong attraction which magic and science alike have exercised on the human mind; hence the powerful stimulus that both have given to the pursuit of knowledge. they lure the weary enquirer, the footsore seeker, on through the wilderness of disappointment in the present by their endless promises of the future: they take him up to he top of an exceeding high mountain and shew him, beyond the dark clouds and rolling mists at his feet, a vision of the celestial city, far off

16) the application of any given force affects all the orders of being which exist in the object to which it is applied, whichever of those orders is directly affected (illustration: if i strike a man with a dagger, his consciousness, not his body only, is affected by my act; although the dagger, as such, has no direct relation therewith. similarly, the power of xvii my thought may so work on the mind of another person as to produce far-reaching physical changes in him, or in others through him (17) a man may learn to use any force so as to serve any purpose, by taking advantage of the above theorems (illustration: a man may use a razor to make himself vigilant over his speech, but using it to cut himself whenever he unguardedly utters a chosen word. he may serve the same purpose by resolv

ts or even thinks, since a thought is an internal act whose influence ultimately affects action, thought it may not do so at the time (illustration: the least gesture causes a change in a man's own body and in the air around him; it disturbs the balance of the entire universe, and its effects continue eternally throughout all space. every thought, however swiftly suppressed, has its effect on the mind. it stands as one of the causes of every subsequent thought, and tends to influence every subsequent action. a golfer may lose a few yards on his drive, a few more with his second and third, he may lie on the green six bare inches too far from the hole; but the net result of these trifling mishaps is the difference of a whole stroke, and so probably between halving and losing the hole (26) ev

and the practice beset with briars. in the same way magick is merely to be and to do. i should add "to suffer. for magick is the verb; and it is part of the training to use the passive voice. this is, however, a matter of initiation rather than of magick in xxii its ordinary sense. it is not my fault if being is baffling, and doing desperate! yet, once the above principles are firmly fixed in the mind, it is easy enough to sum up the situation very shortly. one must find out for oneself, and make sure beyond doubt "who" one is "what" one is "why" one is. this done, one may put the will which is implicit in the "why" into words, or rather into one word. being thus conscious of the proper course to pursue, the next thing is to understand the conditions necessary to following it out. after th

logians whom they despise so heartily. he must behold his soul in all its awful nakedness, he must not fear to look on that appalling actuality. he must discard the gaudy garments with which his shame has screened him; he must accept the fact that nothing can make him anything but what he is. he may lie to himself, drug himself, hide himself; but he is always there. magick will teach him that his mind is playing him traitor. it is as if a man were told that tailors' fashion-plates were the canon of human beauty, so that he tried to make himself formless and featureless like them, and shuddered with horror at the idea of holbein making a portrait of him. magick will show him the beauty and majesty of the self which he has tried to suppress and disguise. having discovered his identity, he wi

ALEISTER CROWLEY MAGICK WITHOUT TEARS

most sympathetic to his work, agree that in this respect he has often failed "so much for the diagnosis- now for the remedy "one genius, inspired of the gods, suggested recently that the riddle might be solved somewhat on the old and well-tried lines of 'dr. brewer's guide to science; i.e, by having aspirants write to the master asking questions, the kind of problem that naturally comes into the mind of any sensible enquirer, and getting magic without tears get any book for free on: www.abika.com 4 his answer in the form of a letter 'what is it 'why should i bother my head about it 'what are it's principles 'what use is it 'how do i begin, and the like "this plan has been put into action; the idea has been to cover the subjects from every possible angle. the style has been colloquiel and

o the interpretation of this book. 2) it may be that later on you will want a copy of eight lectures on yoga so i am putting a copy aside for you in case you should want it. magic without tears get any book for free on: www.abika.com 7 3) with regard to the o.t.o, i believe i can find you a typescript of all the official documents. if so, i will let you have them to read, and you can make up your mind as to whether you wish to affiliate to the third degree of the order. i should consequently, in the case of your deciding to affiliate, go with you though the script of the rituals and explain the meaning of the whole thing; communicating, in addition, the real secret and significant knowledge of which ordinary masonry is not possessed 4) the horoscope; i do not like doing these at all, but i

lf for future reference, in case any significant event makes consultation desirable. 6 now there is one really important matter. the only thing besides the book of the law which is in the forefront of the battle. as i told you yesterday, the first essential is the dedication of all that one is and all that one has to the great work, without reservation of any sort. this must be kept constantly in mind; the way to do this is to practice liber resh vel helios, sub figura cc, pp. 425-426- magick. there is another version of these adorations, slightly fuller; but those in the text are quite alright. the important thing is not to forget. i shall have to teach you the signs and gestures which go with the words. it is also desirable before beginning a formal meal to go through the following dialo

he law, love under will" you, with a single knock "fall to" when alone make a monologue of it: thus, knock 3-5-3. do what, etc. it is my will to, etc, that my body, etc, that i may, etc, love is, etc. knock: and begin to eat. it is impossible to exaggerate the importance of performing these small ceremonies regularly, and being as nearly accurate as possible with regard to the times. you must not mind stopping in the middle of a crowded thoroughfare- lorries or no lorries- and saying the adorations; and you must not mind snubbing your guest- or your host- if he or she should prove ignorant of his or her share of the dialogue. it is perhaps because these matters are so petty and trivial in appearance that they afford so excellent a training. they teach you concentration, mindfulness, moral

to allow yourself to be worried by "psychological, moral, and artistic problems" it is no good your starting anything of any kind unless you can see clearly into the simplicity of truth. all this humming and hawing about things is moral poison. what is the use of being a woman if you have not got an intuition, an instinct enabling you to distinguish between the genuine and the sham? your state of mind suggests to me that you must have been, in the past, under the influence of people who were always talking about things, and never doing any real work. they kept on arguing all sorts of obscure philosophical points; that is all very well, but when you have succeeded in analyzing your reactions you will understand that all this talk is just an excuse for not doing any serious work. i am confir

ALEISTER CROWLEY MEDITATION

various kinds, solitude, absence of excitement, moderation in diet, and finally a practice which some call prayer and some call meditation (the former four may turn out on examination to be merely conditions favourable to the last) on investigating what is meant by these two things, we find that they are only one. for what is the state of either prayer or meditation? it is the restraining of the mind to a single act, state, or thought. if we sit down quietly and investigate the contents of our minds, we shall find that even at the best of times the principal characteristics are wandering and distraction. any one who has had anything to do with children and untrained minds generally knows that fixity of attention is never present, even when there is a large amount of intelligence and good

e and good will. if then we, with our well-trained minds, determine to control this wandering thought, we shall find that we are fairly well able to keep the thoughts running in a narrow channel, each thought linked to the last in a perfectly rational manner; but if we attempt to stop this current we shall find that, so far from succeeding, we shall merely bread down the banks of the channel. the mind will overflow, and instead of a chain of thought we shall have a chaos of confused images. 10 this mental activity is so great, and seems so natural, that it is hard to understand how any one first got the idea that it was a weakness and a nuisance. perhaps it was because in the more natural practice of "devotion" people found that their thoughts interfered. in any case calm and self-control

f bacteria with the reasoned steadiness of the beaver; and except in the few animal communities which are organized, such as bees, the greatest intelligence is shown by those of solitary habits. this is so true of man that psychologists have been obliged to treat of the mental state of crowds as if it were totally different in quality from any state possible to an individual. it is by freeing the mind from external influences, whether casual or emotional, that it obtains power to see somewhat of the truth of things. let us, however, continue our practice. let us determine to be masters of our minds. we shall then soon find what conditions are favourable. there will be no need to persuade ourselves at great length that all external influences are likely to be unfavourable. new faces, new sc

of things. let us, however, continue our practice. let us determine to be masters of our minds. we shall then soon find what conditions are favourable. there will be no need to persuade ourselves at great length that all external influences are likely to be unfavourable. new faces, new scenes will disturb us; even the new habits of life which we undertake for this very purpose of controlling the mind will at first tend to upset it. still, we must give up our habit of eating too much, and follow the natural rule of only eating when we are hungry, listening to the interior voice which tells us that we have had enough. the same rule applies to sleep. we have determined to control our minds, and so our time for meditation must take precedence of other hours. we must fix times for practice, an

or meditation must take precedence of other hours. we must fix times for practice, and make our feasts movable. in order to test our progress, for we shall find that (as in all physiological matters) meditation cannot be gauged by the feelings, we shall have a note-book and pencil, and we shall also have a watch. we shall then endeavour to count how often, during the first quarter of an hour, the mind breaks away from the idea upon which it is determined to concentrate. we shall practice this twice daily; and, as we go, experience will teach us which conditions are favourable and which are not. before we have been doing this for very long we are almost certain to get impatient, and we shall find that we have to practice many other things in order to assist us in our work. new problems will

ALEISTER CROWLEY SEPHER SEPHIROTH

) to go kwh a beating, striking, collision h)kh and there was (gn 1:3; see s.d. 1:31) yhyw not, no )l 32 (coalescence of hyh) and hwhy: macroprosopus and microprosopus. this is symbolised by the hexagram. suppose the 3 hehs conceal the 3 mothers: aleph, mem and shin; and we get 358 q.v) hwhyh) lord; not lb the bond of matrimony gwwyz was pure hkz zig-zag, fork-lightning zyzx unity dyxy glory dwbk mind, heart, centre bl 33 sorrow; wept, mourned lb) spring, fountain; ruins; wave; dung; oil vessel lg 34 god the father: divine name attributed to jupiter b) l) to ransom, avenge, pollute l)g to reveal )lg wretched; a pauper ld a common person; uneducated, ignorant +wydh 35 agla, a name of god (notariqon of ateh gibor le-olahm adonai, 858 )lg) boundary, limit lbg he will go khy 36 the mystic numb

onderment [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; sanctuary rybd taro (cf. 224, 280& 671) wr+ blood of grapes mybn( md dread, fear h)ry profound (ps. 92:5) qmw( anger, w

)tb# a turning, return; a response hbw#t abaddon: destruction, ruin (hell, as development of lw, 337; cf. 451 *nwdb) fed *nwz 714 fiery furnace )rwn nwt) justice: a title of geburah *nyd 715 secret hrtsn perfumed, fumigated trw+q defective *nzx 716 a matron )tynwr+m a trial, an experiment *nwxb miry *nwy 717 zayin: a sword *nyz 718 wise( ghe will understand that? h *nbyw arrows *mycyx 720 call to mind, account ytb#x thy navel (ct. 7:2) krr# wine *nyy honest; so, thus, just so, such, so much *nk image *mlc to be lovely, pleasant *m(n existing, stable *myyq 721 the primordial point hnw#)r hdqn vision *nwzx the heavenly man (lit. the gprimordial h or gexalted h man *h)ly( md) 722 the voice of the trumpet rpw# lwq in, so, thus, then *nkb 723 he, the lord god *ynd) myhl )wh 724 the end of the d

ALEISTER CROWLEY TAO TEH KING

gician *p) 1102 the crop; the maw *nbapthe tao teh king (liber clvii) a new translation by ko yuen (aleister crowley) the equinox (volume iii, no. viii) introduction i bound myself to devote my life to magick at easter 1898, and received my first initiation on november 18 of that year. my friend and climbing companion, oscar eckenstein, gave me my first instructions in learning the control of the mind early in 1901 in mexico city. shri parananda, solicitor general of ceylon and an eminent writer upon and teacher of yoga from the orthodox shaivite standpoint, and bhikkhu ananda metteya, the great english adept, who was one of my earliest instructors in magick and joined the sangha in burma in 1902, gave me my first groundings in mystical theory and practice. i spent some months of 1901 in k

ted my consciousness, thanks to the absence of any intellectual impertinences from the organ of knowledge. the tao teh king revealed its simplicity and sublimity to my soul, little by little, as the conditions of my physical life, no less than of my spiritual, penetrated the 3 sanctuaries of my spirit. the philosophy of lao tze communicated itself to me, in despite of the persistent efforts of my mind to compel it to conform with my preconceived notions of what the text must mean. this process, having thus taken root in my innermost intuition during those tremendous months of wandering across yun nan, grew continually throughout succeeding years. whenever i found myself able once more to withdraw myself from the dissipations and distractions which contact with civilisation forces upon one

ostulated element of an observed impression of change. we may express this in other terms as follows. our knowledge of anything is in reality the sum of our observations of its successive movements, that is to say, of its path from event to event. in this sense the tao may be translated as the way. it is not a thing in itself in the sense of being an object susceptible of apprehension by sense or mind. it is not the cause of any thing, but the category underlying all existence or event, and therefore true and real as they are illusory, being merely landmarks invented for convenience in describing our experiences. the tao possesses no power to cause anything to exist or to take place. yet our experience when analyzed tells 6 us that the only reality of which we may be sure is this path or w

at the same time, to mh on gives no idea of tao. tao is altogether alien to all that class of thought. from its connection with 'that principle which necessarily underlies the fact that events occur' one might suppose that the 'becoming' of heraclitus might assist us to describe the tao. but the tao is not a principle at all of that kind. to understand it requires an altogether different state of mind to any with which european thinkers in general are familiar. it is necessary to pursue unflinchingly the path of spiritual development on the lines indicated by the sufis, the hindus and the buddhists; 7 and having reached the trance called nerodha-sammapati, in which are destroyed all forms soever of consciousness, there appears in that abyss of annihilation the germ of an entirely new type

ons will be astounded to see how slight a remodeling of a paragraph is sufficient to disperse the obstinate 13 obscurity of prejudice, and let loose a fountain and a flood of living light, to kindle the gnarled prose of stolid scholarship into the burgeoning blossom of lyrical flame((weh note: in other words, crowley used meditation and visions to attain a mental unity with the text and lao tzu's mind at the point of the original writing. this may account for crowley's strange way of identifying ko yuen (lao-tzu) as himself in his liber xxi and elsewhere. this also sheds light on crowley's concept of incarnation from past lives- not necessarily literally so, but incarnation of the spirit of the former living being. this state of mental unity with an author or sage is not uncommon in the ca

ALEISTER CROWLEY THE BANNED LECTURE

fer to the first and last lecture which i suffered at a dud university somewhere near newmarket, in which the specimen of old red sandstone in rostrum began by remarking that political economy was a very difficult subject to theorise upon because there were no reliable data. never would i tell so sad a story on a monday evening, with the idea of tuesday already looming darkly in every melancholic mind. i should like to be just friendly and sensible, though it is perhaps too much to expect me to be cheerful. the fact is that i am in a very depressed state. my attention was attracted by that little work "knowledge" of which we hear so much and see so little. i don t pr&127;pose to inflict upon you the m.c.h, and demonstrate that the life and opinions of filles de rais were inevitably determi

only grow in the poisonous mire of fear and shame where thought has putrefied to christianity. there is thus no antecedent improbability that gilles de rais (or any other person of that place and period) was addicted to black magical practices, for they were all catholics. the power of the church was, at that time, absolute, and even research was limited by the arbitrary theology imposed upon the mind of everyone. the abomination was at its height. but its decline has been rapid. true, one hundred years later it was still possible for queens to be bulldozed by presbyterian pulpiteers, but the time was already predictable when their best was for undergraduates to be bluffed by homosexual ecclesiastics. i suppose it is ll in the family. while these profound thoughts were producing a hypochon

nt was afraid to lose, the dearest treasure of all, his children. as little boys, thank god, have a habit of straying in search of adventure and getting lost in the process, which is good for thier souls, the peasant naturally has moments of serious disquietude as to whether something terrible can have happened to little tommy. very good. all we have to do is to play on the alarm. we put into his mind that little tommy (who turns up all right, if rather muddy, half an hour later) has almost certainly been kidnapped by the jews for purposes of ritual murder. the main accusation against gilles de rais is therefore just this general accusation against anyone in christendom who exhibited any desire for knowledge. only, in his case, it was concentrated and exaggerated to fantastic lengths by so

ALEISTER CROWLEY THE GREATER RITUAL OF THE PENTAGRAM

to dwell, o winged snake of light, hadit! abide with me ra-hoor-khuit! ntes this pentagram ritual is combined openly with the hexagram, for the secret formulation of abrahadabra. the hexagram is arranged differently on the tree, to correspond with kether (highest top point, chokmah (top-right, binah (top-left, chesed (bottom-right, geburah (bottom-left) and tiphareth (lowest bottom point. keep in mind that this ritual is done on the path of gimel. when making pentagrams and vibrating names in this rite you are also formulating the hexagram. thus: nuit= binah hadit= chokmah ra-hoor-khuit= tiphareth bes-na-maut= chesed ta-nech= geburah ankh-af-na-khonsu= kether note that bes-na-maut and ta-nech are the parents of ankh-af-na-khonsu. these are lesser forms of nuit and hadit. ankh-af-na-khonsu

ALEISTER CROWLEY THE HEART OF THE MASTER

hey call me back to myself: i know now that i am one of a great army- an army baffled and broken, but yet in being. sharp comes a whisper of swift absolute authority "zero is two" somehow i am aware- like a man stricken of lightning, in the same moment slain and initiated- that the strange phrase declares a final mystery of truth, the word of the plan of battle, the key of the campaign. but in my mind its meaning is most utter darkness. again the solemn stillness. few were they who had heard the voice of the young captain: for the sleep of all but the youngest and strongest was the sleep of death. even of these the fate was ill indeed; for their minds had been distraught by the bitterness of their hearts. so, when they noted the voice, they mocked. i heard "a star in the west. what folly"

tars 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 joined into joy by the love of the master. the voice of the ibis. abrahadabra: all ways are alike, being endless, eternally coiling in curves of ineffable wonder; each star has its course, by the manifold musings that move in the mind of the master. the voice of the vulture. mu: unmated, immaculate, consecrate, virgin, all things are begotten of the breath of the master, and born of the infinite space wherein doth he give them their form- and abideth in silence. now all is as it were a passion of great peace; and in the stillness i lift up my soul like an offering and cry in mine heart: let me dwell at the feet of the mast

god; and this "the thought of foolishness is sin" now did i understand that all men live in sin, being baulked of their true will, that is, of the free function of their essential nature. this restriction cometh much from their ignorance of what their true will is, and much from external hindrance, but most of all from the interference of illcontrolled parts of their own instruments, the body and mind. for freedom is not found in looseness and lack of governance, but in the right ruling of each individual of the common weal so as to assure his own well-being no less than that of the whole. and this effect is to be won by perfect organization under the eye of an intelligence adequate to comprehend the general and the particular need together. the way of perfection is thus twofold: first, th

lack of governance, but in the right ruling of each individual of the common weal so as to assure his own well-being no less than that of the whole. and this effect is to be won by perfect organization under the eye of an intelligence adequate to comprehend the general and the particular need together. the way of perfection is thus twofold: first, the true will must be consciously grasped by the mind, and this work is akin to that called the attainment of the knowledge and conversation of the holy guardian angel. second, as it is written "thou hast no right but to do thy will" each particle of energy which the instrument is able to develop must be directed to the doing of that will, and this is one fierce lion the heart of the master get any book for free on: www.abika.com 20 in the way

ALEISTER CROWLEY THE I CHING

pped black cloth, and no other should lay his hand upon them. for they swell with thine aura when used with sincerity and repititon. 3. hast no coins? six sticks will serve. paint one side solid and the other broken. one of the six is especial; it should be made unique by painting one end on both sides. care for thine sticks as though they were coins. the method 4. when a situation ariseth in thy mind, and you wouldst seek an oracle, do thus: go and take out thine coins or sticks. 5. face thou east; and make clear thy mind, so that no thoughts shall intrude. 6. call upon what god ye will; filling thyself with pure light, and raising thine mind to a fixed image of the situation into which you inquire. 7. then, gently toss thy sticks or coins toward the east; they wilst fall into a certain p

well the rules of martial strategy. chief of the host, thy king confers the post. divided counsel- inefficiency! retreat is not an error if need be. seek and destroy bad faith and mutiny! but find good men for posts of dignity. 8 the pi hexagram moon of yoni- pi: union. first examine, art thou right? then the restless join thee; woe the laggard's plight. sincerity of union is the key; from inward mind comes forth true unity. unite not with unworth's iniquity! there's one beyond thyself that yearns for thee. base well thy tower upon the people's power. thy first step missed? disaster shalt thou see. 9 the hsiao chu hexagram air of lingam- hsiao chu: shows small restraint. hence quick success. but clouds indeed, we ask rain's happiness. strayed- come thou back and follow thy own plan! by tru

nce by stealth; the marmot guide thee yet; woo not success; the games's the game to play. use power with caution or beware regret! 36 the ming hexagram yoni of sun- ming: intelligence sore hurt; reflect on the position rigidly correct. hurt? droop thy wings and fast, while critics leaguer. a horse may save one wounded in the thigh. thy great foe taken, be thou not over eager! escape from night by mind's propriety. think how the court of ki met destiny. at last earth swallows him that trod the sky. 37 the kia zan hexagram air of sun- kia zan: the household: this right rule's its base! the wife be firm, correct, in her own place. first, proper law's the necessary thing. house keeper, keep the house with modesty! be stern for idleness and chattering. thus fortune helps enrich the family. all

not aside when siren pleasures woo! search thyself well to make thy purpose clear. too trustful customers may buy too dear 'tis pleasant to be captain of thy crew! 59 the hwan hexagram air of moon- hwan: dissipation; in the world of fools. the kingly man stands firm, divides and rules. one needs a horse in this world's mob-mellay; one needs a refuge, a secure shrewd plan. we must have knocks, nor mind them, in the fray. scatter the mob, then pick the choice array. command the mob, and fill their bellies, man! good end forgets how badly it began. 60 the kieh hexagram moon of water- kieh: regulations: measured steps, but fear impermanent results if too severe! there is a time when wisdom urges rest. another when the bird should leave his nest. observe no rules? lament; the blame's to thee. a

ALEISTER CROWLEY THE LAW OF LIBERTY

cism of the christian, and the buddhist, and the hindu? are we walking in eternal fear lest some "sin" should cut us off from "grace? by no means "be ye goodly therefore: dress ye all in fine apparel; eat rich foods and drink sweet wines, and wines that foam! also, take your fill and will of love as ye will, when, where, and with whom ye will! but always unto me" this is the only point to bear in mind, that every act must the law of liberty get any book for free on: www.abika.com 3 be a ritual, an act of workship, a sacrament. live as the kings and princes, crowned and uncrowned, of this world, have always lived, as masters always live; but let it not be self-indulgence; make your self-indulgence your religion. when you drink and dance and take delight, you are not being "immoral" you are

ALEISTER CROWLEY THE LOST CONTINENT

sin, to hold thine holy spirit in! go on, go on in thy might; and let no man make thee afraid. love is the law, love under wi a the lost continent by aleister crowley ordo templi orientis p.o box 2303 berkeley, ca 94702 (c) copyright o.t.o. june 21, 1985 e.v. sun in cancer moon in leo an 81 e.n .pa the lost continent* preface last year i was chosen to succeed the venerable k-z--who had it in his mind to die, that is, to join them in venus, as one of the seven heirs of atlantis, and i have been appointed to declare, so far as may be found possible, the truth about that mysterious lost land. of course, no more than one seventh of the wisdom is ever confided to one of the seven, and the seven meet in council but once in every thirty-three years. but its preservation is guaranteed by the inte

the former almost explains itself; the latter is almost inconceivable to normal man. its essence is to train a man to be anything by training him to be its opposite. at the end of anything, think they, it turns out to be its opposite, and that opposite is thus mastered without having been soiled by the labours of the student, and without the false impressions of early learning being left upon the mind. i myself, for example, had unknowingly been trained to record these observations by the life of a butterfly. all my impressions came clear on the soft wax of my brain; i had never worried because the scratch on the wax in no way resembled the sound it represented. in other words, i observed perfectly because i never knew that i was observing. so, if you pay sufficient attention to your heart

d retorted that in this was implicit a postulate that pain, madness and annihilation were undesirable. the third admitted that he had so meant his phrase, but destroying the postulate, still stuck to it. all this was the foundation of much magical theory, and on these purely psychological researches was based the whole magical practice 'there is no god' was a commonplace. it only implied that the mind was wrong to try to conceive within it what was by definition without it. to set limits to anything whatever seemed to them the greatest of crimes, the exact opposite of the true path to the sun. the practical side of magic was for the most part a mere utilization of known forces, such as are employed by modern science. but the resources of atlas were as great, and the advantages incomparably

s, horrible. they attempted to breed a new race by crossing with snakes, swans, horses and other animals* the greek legends of such monsters as chimaera, medusa, lamia, minotaur, the centaurs, the satyrs and the like are mere filtrations of the atlantean tradition. the only theory behind such experiments was that they were contrary to the natural order, and so worth trying. men of more scientific mind more plausibly passed zro vapour through sea-water; but they only created serpents of vast size, which they cast into the sea about the high house as guardians. the sea-serpent, whether legend or fact, is derived from this ex periment. it is quite possible that some such survive. another school, objecting strongly to the sex-process "which must be transcended as the lemurians overcame gemmati

reat 'key of magic. it is a twofold number in 'the act of becoming 1. thirty-seven was the essence of 1 inasmuch as multiplying it by 3 gives 111, three ones, which divided again by 3 in another manner, yield 1 "one would rather think of 48 as 37 plus 11 than as 4 times 12" is the statement of an elementary text-book dating from the earliest days of atlas. it was a sort of moral duty to teach the mind to think in this manner. the number 7 was the 'perfect number' with them as with us, but for very different reasons. it was the link between earth and venus, for one thing; i cannot explain why. it was 'the number of atla, and the 'house of success (two being the 'house of battle. it was also grace, softness, ease, healing and 'joy of zro' as well as 'play of phosphorus. many mathematicians

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

overed that the long-fast doors fly open at a touch. let use briefly examine the implications of this statement. it should not occasion surprise to find that the book of the law not only anticipates the conclusion of the greatest modern mathematicians like poincare, but goes beyond them. it was necessary that this should be the case, so that the book might be, beyond question, the expression of a mind possessed of superior powers to any incarnated mind soever. it may clarify the subject if we venture to paraphrase the text. the first statement "every number is infinite" is, on the face of it, a contradiction in terms. but that is only because of the accepted idea of a number as not being a thing in itself but merely a term in series homogeneous in character. all orthodox mathematical argum

borate and tedious training to persuade even the few people when we teach of the truth of the simplest theorems in geometry. there are very few people living who are convinced- or even aware- of the more recondite results of analysis. it is no reply to this criticism to say that all men can be convinced if they are sufficiently trained, for who is to guarantee that such training does not warp the mind? but when we have brushed away these preliminary objections, we find that the nature of the statement itself is not, and cannot be, more than a statement of correspondences between our ideas. in the example chosen, we have five ideas; those of duality, of straightness, of a line, of enclosing, and of space. none of these are more than ideas. each one is meaningless until it is defined as corr

ed the greatest minds of the world, on account of the initial error of attaching them on lines which involve self-contradiction. the attempt to discover the nature of things by a study of the relations between them is precisely parallel with the ambition to obtain a finite value of pi. nobody wishes to deny the practical value of the limited investigations which have so long preoccupied the human mind. but it is only quite recently that even the best thinkers have begun to recognize that their work was only significant within a certain order. it will soon be admitted on all hands that the study of the nature of things in themselves is a work for which the human reason is incompetent; for the nature of reason is such that it must always formulate itself in proportions which merely assert a

rior to reason, whose apprehension is independent of the hieroglyphic representations of which reason so vainly makes use<crowley collected works, vol. iii, epilogue> this then will be the foundation of the true spiritual science which is the proper tendency of the evolution of man. this science will clarify, without superseding, the old; but it will free men from the bondage of mind, little by little, just as the old science has freed them from the bondage of matter. this science is the proper and particular study of initiates, and its principia are formulated in the book of the law. this book may therefore be regarded as indicating a complete revolution in human affairs, for it advances mankind in the most radical manner. the road of attainment to self-realisation is ma

ee centres of consciousness of her being. in this way, for this purpose, i became the complement of her. these centres are those of love, life and language. duality is the condition of all three. it will appear later how it is that none and two are identical; they are distinct in our minds only because those minds are conscious, and therefore think of "two" as their own state. but the unconscious mind thinks nothing, and is nothing. yet it is the same mind. nuith selects three centres of her body to become "two" with hadit; for she asks me to declare her in these three. infinite freedom, all-embracing, for physical love; boundless continuity for life; and the silent rhythm of the stars for language. these three conceptions are her gift to us. al i,7 "behold! it is revealed by aiwass the mi

ALEISTER CROWLEY THE OTO GNOSTIC MASS

the place between the font and the small altar, where they kneel in adoration, their hands joined palm to palm, and raised above their heads. all imitate this motion. the priest returns to the east, and mounts the first step of the altar. the priest: o circle of stars whereof our father is but the younger brother, marvel beyond imagination, soul of infinite space, before whom time is ashamed, the mind bewildered, and the understanding dark, not unto thee may we attain, unless thine image be love. therefore by seed and root and stem and bud and leaf and flower and fruit do we invoke thee. then the priest answered& said unto the queen of space, kissing her lovely brows, and the dew of her light bathing his whole body in a sweet-smelling perfume of sweat; o nuit, continuous one of heaven, let

according to a previous direction the priest already has the cup. 14``to, instead of``in, in i& be. 15. either a simple or qabalistic misspelling. probably should be dia. 16. according to a previous direction the priest already has his lance. 17``of a wedding in which none, instead of``or part of the ceremony of marriage, when none other, in mtp. notes on pronunciation this whole issue brings to mind the story of the japanese peasant who, mishearing the mantra``o the jewel in the lotus! amen' as``o the jewel in the latrine! amen, proceeded to sit and chant his mispronunciation until he realized nirvana. the point is that pronunciation is not a limiting factor, spiritually speaking; it does, however, have dramatic implications. that most important for a performer is the need for a consiste

ALEISTER CROWLEY THE QABALAH

n the astral plane, its phantoms are easily governed by the pentagram, the elemental weapons, the robes, the god-forms, and such childish toys. we set phantoms to chase phantoms. we make our scin-laeca1 pure and hard and glittering, all glorious within, like the veritable daughter of the king; yet she is but the king s daughter, the nephesch adorned: she is not the king himself, the holy ruach or mind of man. as as we have seen in our chapter on yoga,2 this mind is a very aspen; and as we may see in the last chapter of captain fuller s star in the west, this mind is a very cockpit of contradiction. what then is the standard of truth? what tests shall we apply to revelation, when our tests of experience have been found wanting? if i must doubt my eyes that have served me (well, on the whole

ason? 1 an archaic norweigian term, loosely shining ghost. crowley borrowed it from a bulwer-lytton novel (zanoni or a strange story, i cannot remember which) and used it to denote the astral body t.s. 2 the previous installment of temple of solomon the king, in equinox i (4) t.s. liber lviii 6 fortunately, there is one science that can aid us, a science that, properly understood by the initiated mind, is as absolute as mathematics, more self-supporting than philosophy, a science of the spirit itself, whose teacher is god, whose method is simple as the divine light, and subtle as the divine fire, whose results are limpid as the divine water, all-embracing as the divine air, and solid as the divine earth. truth is the source, and economy the course, of that marvellous stream that pours its

by the upholders of the atomic theory. they have their storehouses of carbon, oxyen, and such (not in one place, but no more is geburah in one place, and what is organic chemistry but the production of useful compounds whose nature is deduced absolutely from theoretical considerations long before it is ever produced in the laboratory? the difference, you will say, is that the qabalists maintain a mind of each kind behind each class of things of one kind; but so did berkeley, and his argument in that respect is, as the great huxley showed, irrefragable. for by the universe i mean the sensible; any other is not to be known: and the sensible is dependent upon mind. nay, though the sensible is said to be an argument of a universe insensible, the latter becomes sensible in mind as soon as the a

f the line about its end. the demiurge. the divine will. 3. the triad, the solid, derived from 1 and 2 by addition. matter. the divine intelligence. 4. the quarternary, the solid existing in time, matter as we know it. derived from 2 by multiplication. the divine repose. 5. the quinary, force or motion. the interplay of the divine will with matter. derived from 2 and 3 by addition. 6. the senary, mind. derived from 2 and 3 by multiplication. 7. the septenary, desire. derived from 3 and 4 by addition (there is however a secondary attribution of 7, making it the holiest and most perfect of the numbers) 8. the ogdoad, intellect (also change in stability. derived from 2 and 3 by multiplication, 8= 23. 9. the ennead, stability in change. derived from 2 and 3 by multiplication, 9= 32. 10. the de

so thoroughly that it is natural and needs no effort to think binah, mother, great sea, throne, saturn, black, myrrh, sorrow, intelligence, etc. etc. etc, in a flash whenever the number 3 is mentioned, we may profitably proceed to go through to the most important of the higher numbers. for this purpose i have removed myself from books of reference; only those things which have become fixed in my mind (from their importace) deserve place in the simplicity of this essay. 12. awh, he, a title of kether, identifying kether with the zodiac, the home of 12 stars and their correspondences. see 777. 13. dja, unity, and hbha, love. a scale of unity; thus 13 1= 1; 26= 13 2= 2; 91= 13 7= 7; so that we may find in 26 and 91 elaborations of the dyad the the septenary respectively. 14. an elaboration o

ALEISTER CROWLEY THE SWORD OF SONG

proofed and corrected edition issued by celepha s press august 2003 e.v (c) ordo templi orientis jaf box 7666 new york ny 10116 u.s.a. 1 you are sad! the knight said, in an anxious tone: let me sing you a song to comfort you* is it very long? alice asked. it s long, said the knight, but it s very very beautiful. the name of the song is called the book of the beast. oh! how ugly cried alice. never mind, said the mild creature. some people call it reason in rhyme. but which is the name of the song? alice said, trying not to seem too interested. ah, you don t understand, the knight said, looking a little vexed. that s what the name is called. the name really is ascension day and pentecost; with some prose essays and an epilogue, just as the title is the sword of song you know, just in the sam

ay. he prophesied the end of the world in 1881, from measurements made in the great pyramid. the sword of song 4 sang in words of surpassing beauty: for of course the thought in one or two passages of this poem is practically identical with that in certain parts of queen mab and prometheus unbound. but the very beauty of these poems (especially the latter) is its weakness: it is possible that the mind of the reader, lost in the sensuous, nay! even in the moral beauty of the words, may fail to be impressed by their most important meaning. shelley himself recognised this later: hence the direct and simple vigour of the masque of anarchy. it has often puzzled atheists that a man of milton s genius could have written as he did of christianity. but we must not forget that milton lived immediate

ompetition outdone. sub-species of genus christian included in poet s strictures. we ll have the ham to logic s sandwich 145 of indignation: last bread bland, which after our scorn of god s lust, terror, hate, prometheus-fired, we ll butter, perorate with oiled indifference, laughter s silver: omne hoc verbum valet nil, vir! 150 let me help babu chander grish up! as by a posset of hunyadi38 clear mind! was soudan of the mahdi not cleared by kitchener? ah, tchhup! such nonsense for sound truth you dish up, 155 were i magician, no mere cadi, not samuel s ghost you d make me wish up, nor saul s (the mighty son of kish) up, but ingersoll s or bradlaugh s, pardie! by spells and caldron stews that squish up, 160 or purifying of the nadi39 till stradivarius or amati shriek in my stomach! sarasate

tch46 to die in. samuel was man; the holy spook did not dictate the pentateuch. 225 with cunning feint he lures me on to loose my pompoms on saint john; and, that hill being shelled, doth swear his forces never had been there. i got disgusted, called a parley, 230 (here comes a white-flag treachery) asked: is there anything you value, will hold to? he laughed, chase me, charlie! but seeing in his mind that i would no be so converted, shall you, 235 he added, grope in utter dark? the book of acts and that of mark are now considered genuine. i snatch a testament, begin reading at random the first page; 240 he stops me with a gesture sage: you must not think, because i say st. mark is genuine, i would lay such stress unjust upon its text, as base thereon opinion. next? 245 i gave it up. he es

, in a word) of all religions, i have hope in the good dhamma s59 wider scope, 395 nay, certainty! that all at last, however came they in the past, move, up or down who knows, my friend? but yet with no uncertain trend unto nibbana in the end. 400 i do not even dare despise your doctrines, prayers, and ceremonies! far from the word you ll go to hell! i dare not say you do not well! i must obey my mind s own laws 405 accept its limits, seek its cause: my meat may be your poison! i hope to convert you by-and-by? never! i cannot trace the chain60 that brought us here, shall part again 410 our lives perhance for aye! i bring my hand down on this table-thing,61 and that commotion widens thus and shakes the nerves of sirius! to calculate one hour s result 415 i find surpassing difficult; the swo

ALEISTER CROWLEY EQ I 1

ing freedom to mankind by the sword. this being but partially a success, they raised up one luther to teach freedom of thought. yet this freedom soon turned into a heavier bondage than before. then the brethren delivered unto man the knowledge of nature, and the keys thereof; yet this also was prevented by the great sorcery. now then finally in nameless ways, as one of our brethren hath it now in mind to declare, have they raised up one to deliver unto men the keys of spiritual knowledge, and by his work shall he be judged. this interior community of light is the reunion of all those capable of receiving light, and it is known as the communion of saints, the primitive receptacle for all strength and truth, confided to it from all time. by it the agents of l.v.x. were formed in every age, p

ifficult. 7. be very careful never to overstrain your powers; especially never get so short of breath that you are compelled to breathe out jerkily or rapidly. 8. strive after depth, fulness, and regularity of breathing. 9. various remarkable phenomena will very probably occur during these practices. they must be carefully analysed and recorded. 29 v "dharana- control of thought" 1. constrain the mind to concentrate itself upon a single simple object imagined. the five tatwas are useful for this purpose; they are: a black oval; a blue disk; a silver crescent; a yellow square; a red triangle. 2. proceed to combinations of simple objects "e.g, a black oval within a yellow square, and so on. 3. proceed to simple moving objects, such as a pendulum swinging, a wheel revolving &c. avoid living o

and so on. 3. proceed to simple moving objects, such as a pendulum swinging, a wheel revolving &c. avoid living objects. 4. proceed to combinations of moving objects "e.g, a piston rising and falling while a pendulum is swinging. the relation between the two movements should be varied in different experiments. or even a system of fly-wheels, eccentrics, and governor. 5. during these practices the mind must be absolutely confined to the object determined upon; no other thought must be allowed to intrude upon the consciousness. the moving systems must be regular and harmonious. 6. note carefully the duration of the experiments, the number and nature of the intruding thoughts, the tendency of the object itself to depart from the course laid out for it, and any other phenomena which may presen

by, yourself. 8. in the intervals of these experiments you may try to 30 imagine the objects of the other senses, and to concentrate upon them. for example, try to imagine the taste of chocolate the smell of roses, the feeling of velvet, the sound of a waterfall, or the ticking of a watch. 9. endeavour finally to shut out all objects of any of the senses, and prevent all thoughts arising in your mind. when you feel that you have attained some success in these practices, apply for examination, and should you pass, more complex and difficult practices will be prescribed for you. vi "physical limitations" 1. it is desirable that you should discover for yourself your physical limitations. 2. to this end ascertain for how many hours you can subsist without food or drink before your working cap

lice and without serious foundation. but, when i drew mr. morris aside and tried to persuade him that his new client was a man of extraordinary powers, he smiled incredulously "you are enthusiastic, mr. winter" he said half reproachfully "but we solicitors are compelled to see things in the cold light of reason. why should you undertake to defend this mr. penry? of course if you have made up your mind" he went on, passing over my interruption "i shall do my best for him; but if i were you, i'd keep my eyes open and do nothing rashly" in order to impress him, i put on a similar cold tone and declared that mr. penry was a friend of mine and that he must leave no stone unturned to vindicate his honesty. and with this i went back to mr. penry, and we left the office together. mr. penry's lodgi

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r will be glad to consider "contributions and to return such as "are unacceptable if stamps are enclosed" for the purpose" the equinox the official organ of the a. a. the review of scientific illuminism an. vii vol. i. no. v. sun in aries march mcmxi o.s "the method of science--the aim of religion" contents page editorial 1 liber hhh 5 the blind prophet. by aleister crowley 15 the training of the mind. by ananda metteya 28 the sabbath. by ethel ramsay 60 the temple of solomon the king 65 a nocturne. by victor b. neuburg 121 the vixen. by francis bendick 125 the pilgrim. by aleister crowley 130 my crapulous contemporaries, no. iv- wisdom while you waite. by aleister crowley 133 x-rays on ex-probationers. by perdurabo 142 the vampire. by ethel archer 143 the big stick 144 correspondence 158

hh svb figvra cccxli a. a. publication in class d. imprimatur: n. fra a. a. liber hhh "sunt duo modi per quos homo fit deus: tohu et bohu "mens quasi flamma surgat, aut quasi puteus aquae quiescat "alteri modi sunt tres exempli, qui illis extra limine collegii sancti dati sunt "in hoc primo libro sunt aquae contemplationis "two are the methods of becoming god: the upright and the averse. let the "mind become as a flame, or as a well of still water" of each method are three principal examples given to them that are without "the threshold" in this first book are written the reflexions "sunt tres contemplationes quasi halitus in mente humana abysso inferni. prima, nu epsilon kappa rho omicron sigma; secunds, pi upsilon rho alpha mu iota sigma; tertia phi alpha lambda lambda omicron sigma voca

nu epsilon kappa rho omicron sigma; secunds, pi upsilon rho alpha mu iota sigma; tertia phi alpha lambda lambda omicron sigma vocatur. et hae reflexiones aquaticae sunt trium enthusiasmorum, apollonis, dionysi, veneris "tota stella est nechesh et messiach, nomen hb:heh hb:yod hb:heh hb:aleph cum hb:heh hb:vau hb:heh hb:yod conjunctum "there are three contemplations as it were breaths in the human mind, that "is the abyss of hell: the first is called" nu epsilon kappa rho omicron sigma, the "second" pi upsilon rho alpha mu iota sigma, and the third "phi alpha lambda lambda omicron sigma" these are the watery reflexions of the three enthusiasms; those of apollo "dionysys, and aphrodite" the whole star is nechesh and messiach, the name" hb:heh hb:yod hb:heh hb:aleph" joined "with "hb:heh hb:v

mpanied with pain, resist. 10. this shalt thou continue until thou art exhausted, never relaxing the control. until thou canst perform this one section 9 during a whole hour, proceed not. and withdraw from the meditation by an act of will, passing into a gentle pranayama without kumbhakham, and meditating on harpocrates, the silent and virginal god. 11. then at last, being well-fitted in body and mind, fixed in peace, beneath a favourable heaven of stars, at night, in calm and warm weather, mayst thou quicken the movement of the light until it be taken up by the brain and the spine, independently of thy will. 12. if in this hour thou shouldst die, is it not written "blessed are the dead that die in the lord? yea, blessed are the dead that die in the lord! 14 the blind prophet a ballet by a

st there where the deciduous green leaves the pearly rapture bare, 21 with its blue veins like rivulets jewelled with gentians and violets, wandering through fields of corn, under the first kiss of the morn in still and shimmering air "the queen of the dancers" no! no! the weird is woe. the law is this, most surely this! that who hath seen may never kiss. the soul is at war with the flesh and the mind. life is dumb, and love is blind "the prophet" i am the prophet of the gods. i have put these eyes out to attain to the crown of the pallid periods that pulse in the almighty brain! i have striven all my life for this; that i might see, and still might kiss "the musicians" vain! vain! time is sane. fain! fain! space is plain. time passes once, and is not found. space divides once, not heals t

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roth projected in the three dimensions. this is "the "birth of death" now in the centre within me is a glowing sun. that is "the birth of hell" now all that is swept away, washed away by the table. it is the virtue of the table to sweep everything away. it is the letter i in this aethyr that gives this vision, and l is its purity, and n is its energy. now everything is confused, for i invoked the mind, that is disruption. every adept who beholds this vision is corrupted by mind. yet it is by virtue of mind that he endures it, and passes on, if so be that he pass on. yet there is nothing higher than this, for it is perfectly balanced in itself. i cannot read a word of the holy table, for the letters of the table are all wrong. they are only the shadows of shadows. and whoso beholdeth this t

and the treacherous; the raven betrayeth only the melancholy and the dishonest. but i am he of whom it is written: he shall deceive the very elect. for in the beginning the father of all called forth lying spirits that they might sift the creatures of the earth in three sieves, according to the three impure souls. and he chose the wolf for the lust of the flesh, and the raven for the lust of the mind; but me did he choose above all to simulate the pure prompting of the soul. them that are fallen a prey to the wolf and the raven i have not scathed; but them that have rejected me, i have given over to the 4 this night i took the shew-stone to my breast to sleep, and immediately a dhyana arose of the sun, seen more clearly afterwards as the star. exceeding was its brilliance. wrath of the ra

of the holy one, and must retain sense and speech. no recorded vision is perfect, of high visions, for the seer must keep either his physical organs or his memory in working order. and neither is capable. there is no bridge. one can only be conscious of one thing at a time, and as the consciousness moves nearer to the vision, it loses control of the physical and mental. even so, the body and the mind must be very perfect before anything can be done, or the energy of the vision may send the body into spasms and the mind into insanity. this is why the first visions give ananda, which is a shock. when the adept is attuned to samadhi, there is but cloudless peace. this vision is particularly difficult to get into, because he is i. and therefore the human ego is being constantly excited, 45 so

of the stone. a ray of light pierces it from behind and above. then cometh a black cross, reaching across the whole stone; then a golden cross, not so large. and there is a writing in an arch that spans the cross, in an alphabet in which the letters are all formed of little daggers, cross-hilted, differently arranged. and the writing is: worship in the body the things of the body; worship in the mind the things of the mind; worship in the spirit the things of the spirit (this holy alphabet must be written by sinners, that is, by those who are impure "impure" means those whose every thought is followed by another thought, or who confuse the higher with the lower, the substance with the shadow. every aethyr is truth, though it be but a shadow, for the shadow of a man is not the shadow of an

f righteousness delighteth in them. the prophets shall prophesy monstrous things, and the wizards shall perform monstrous things. the sorceress shall be desired of all men, and the enchanter shall rule the earth. blessing unto the name of the beast, for he hath let loose a mighty flood of fire from his manhood, and from his womanhood hath he let loose a mighty flood of water. every thought of his mind is as a tempest that uprooteth the great trees of the earth, and shaketh the mountains thereof. and the throne of his spirit is a mighty throne of madness and desolation, so that they that look upon it shall cry: behold the abomination! of a single ruby shall that throne be built, and it shall be set upon a high mountain, and men shall see it afar off. then will i gather together my chariots

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lesser grades of the a. a_ mr. george rafflovich's charming volume of essays and sketches entitled on the loose: planetary journeys and earthly sketches""a new popular edition. price "1"s. net "crown "8"vo. pp "164. may be obtained through the equinusi. the pharmacy of hashish. by e. whineray, m. p. s. ii. the psychology of hashish. with an attempt at a new classification of the mystic states of mind known to me, with a plea for scientific illuminism. by oliver haddo. iii. the poem of hashish. by charles baudelaire (translated) iv. selections illustrating the psychology of hashish, from "the hashish-eater" by h. s. ludlow. 231 a pharmaceutical study of cannabis sativa (being a collation of facts as known at the present date) cannabis indica was introduced into england by o'shaughnessy, an

yaks, ghost-dogs, gryphons. but my good, friends, this is not the way things happen. paris is as wonderful as lhassa, and there are just as many miracles in london as in luang prabang. i did not even think it necessary to go into the bois de boulogne and meet those three adepts who cause bleeding at the nose, familiar to us from the writings of macgregor mathers. 3 the universe of magic is in the mind of a man: the setting is but illusion even to the thinker. humanity is progressing; formerly men dwelt habitually in the exterior world; nothing less than giants and paynim and men-at-arms and distressed ladies, vampires and succubi, could amuse them. their magicians brought demons from the smoke of blood, and made gold from baser metals. in this they succeeded; the intelligent perceived that

and paynim and men-at-arms and distressed ladies, vampires and succubi, could amuse them. their magicians brought demons from the smoke of blood, and made gold from baser metals. in this they succeeded; the intelligent perceived that the gold and the lead were but shadows of thought. it became probable that the elements were but isomers of one element; matter was seen to be but a modification of mind, or (at least) that the two things matter and mind must be joined before either could be perceived. all knowledge comes through the senses, on the one hand; on the other, it is only through the senses that knowledge comes. we then continue our conquest of matter; and we are getting pretty expert. it took much longer to perfect the telescope than the motor-car. and though, of course, there are

f matter; and we are getting pretty expert. it took much longer to perfect the telescope than the motor-car. and though, of course, there are limitations, we know enough to be able to predict them. we know in what progression the power to speed coefficient of a steamboat rises and so on. but in our conquest of nature, which we are making principally by the use of the rational intelligence of the mind, we have become aware of that world itself, so much so that educated men spend nine-tenths of their waking lives in that world, only descending to feed and dress and so on at the imperative summons of their physical constitution. now to us who thus live the world of mind seems almost as savage and unexplored as the world of nature seemed to the greeks. 4 there are countless worlds of wonder u

ding to feed and dress and so on at the imperative summons of their physical constitution. now to us who thus live the world of mind seems almost as savage and unexplored as the world of nature seemed to the greeks. 4 there are countless worlds of wonder unpath'd and uncomprehended and even unguessed, we doubt not. therefore we set out diligently to explore and map these untrodden regions of the mind. surely our adventures may be as exciting as those of cortes or cook! it is for this reason that i invite with confidence the attention of humanity to this record of my journey. but another set of people will find another disappointment. i am hardly an heroic figure. i am not the good young man that died. i do not remain in holy meditation, balanced on my left eyelash, for forty years, restor

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frail, barren my motherhood. they now shall men my mystic mountain scale? these ram's-horn thumbs jut from my brow to push them to the miry slough wherein the foes of set are caught. come, let us pluck the golden bough from the brave tree of life and thought! who heareth naught, he heedeth naught. come, we are safely housed and shrined where subtler images are wrought than boast the treasuries of mind! 201 ii the secret of the house of set. as a poor pilgrim clambering toils on the slopes, so i to get halidom for my lord the king. faintly and feebly murmuring i uttered the mysterious runes, and bade my body's sleekness sing silky, satanic, subtle tunes. was he not holy? milk of moons were not so pallid as his cheek, and roses of a million junes his mouth left livid. so i seek in all god's

orizontal bar than for its alchemical significance. this barred ring is centered within but not touching the inner angles of the white pentagram. in the lower space defined by the barred ring is a solid black upright sans-serif letter "t. in the upper space of the barred ring is a white inverted sans-serif letter "t" defined by a thin black line. the pillar of cloud obsessed by the chimera of his mind, lost in the labyrinth of his imagination, man wanders on through the shadowy dreamland he himself has begotten, slothfully accepting or eagerly rejecting, but ever seeking some unobtainable freedom, some power which will release him from those shackles he has in his studied folly and capricious ignorance welded to his thoughts. nothing contents him, nothing satisfies him; if he is not weepin

onciler with the eternal gods: i am the perfecter of matter: and without me the universe is not "may what we have this day partaken of, sustain us in our search for the quintessence; the stone of the philosophers; the true wisdom and perfect happiness, and the summum bonum" all then disrobe and disperse. undoubtedly the passing through the ritual of the neophyte had an important influence on p.'s mind, and on his spiritual progress; for shortly after its celebration, we find him experiencing some very extraordinary visions, which we shall enter upon in due course. suffice it to say that by december he had passed the easy examination necessary before he could present himself as a candidate for the 1= 10 grade of zelator. 261 ritual of the 1= 10 grade of zelator1 the opening in this ritual i

s of nature- huxley "essay on hume" p. 155 "a philosopher has declared that he would discredit universal testimony rather than believe in the resurrection of a dead person, but his speech was rash, for it is on the faith of before the birth of copernicus the sun was universally considered to be a body moving round the earth; it was a fact, and probably whilst it lasted the most universal fact the mind of man has ever accepted; but since that illuminated sage arose, it has been shown to be a simple fable, a child- like error, a puny optical illusion- so much for pseudo-scientific dogmatics. to a child who has never seen a monkey, monkey is outside the circumference of its knowledge; but when once it has seen one it is mere foolishness for other children to say "oh no, you didn't really see

nnot you grasp the simple idea that you and your foolish argument are in fact part of me "but surely" replies the materialist "you do not doubt that the world exists, that the evolution of man exists, that judas mccabbage exists and is an actual fact "granted they do exist" sighs the idealist "so do the reflections of an ape's face in a looking-glass, yes, they do exist, but not apart from my own mind "yet the world of a blind man" says the mystic "is a very different place to the world a deaf man lives in, and both these worlds vary considerably from the world normally constituted man inhabits. likewise animals, whose sense-organs vary from ours, live in altogether a different world from us. to give an eyeless worm eyes is only comparable to endowing us with a sixth sense. the world to us

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for. no fallacies will induce me to free you now that at last i have found you. i was dead; my life was nothing more than a spring without motion. every twenty-one days, according to the calendar, i came, pacing the lonely streets of this remote spot. for two hours each time did i wait and wait, longing, eager, nervous, hopeful, hopeless, desperate, distressed, with gigantic thoughts crowding my mind. i almost despaired of seeing this moment; at last it has come. i forgot the duties of art, the call of reason, the fear of uncertain meetings, the very natural care for the most precious existence on this planet. but i am well rewarded. you have come. my globe of transparent crystal had shown me the truth. you have come, escaping my enemies, and you are for the time to come at my disposition

n, and how the torch of science has been brandished and borne about, with more or less effect, for 5000 years and upwards, as 366 carlyle puts it; and considering- as i think necessary to conclude, contrary to the immortal scotsman- considering how very little more we know about the most important questions which concern the human race than did our tailed ancestors, it might strike the reflective mind with some surprise that, however unpleasant they may be from a personal point of view, the most wondrous and striking experiences which i am undergoing will doubtless be of no little help to the "bon -fide" thinkers of our present day. dean swift and samuel butler stand, no one will deny it, as the greatest benefactors of humanity. if my sufferings could prove of any utility, in their turn, i

ith fear or moral distress to be made the recipient of my plans. so i had only one expedient left to me, and turned all my faculties towards the last of my companions. he is not young by any means. his temples are already crowned with the grey silver of at least fifty years and his nose with the carmine of many gallons. but his remarkable acuteness renders him extremely valuable. when i opened my mind to him he simply lifted his eyes at me with a shrewd look and smiled gently with the smile of the wise. i told him the story of the meeting with my kidnapper; and explained to him the operation i had to go through before i could fit the coffin of lofty thoughts. with the exception of the secret of the eight compartments, i opened my very soul to that worthy successor. he must possess a keen s

ned on the spot. but he looked gently in my eyes, and said that he himself would see to that. i told him of my experiments, and how i still had at times a certain illusion that my body was absolutely complete. but (he said) the case is common with all men amputated; and he promised me that in case of my death he should at once prepare himself to take my place at night on the top of the coffin. my mind being thus at rest, i began studying more deeply the contents of that mighty box. 371 iii the two carrier-pigeons have come to me. i am glad to say they look very happy. though there is still much to be published before we arrive at the part of the man-cover's adventures with which this last message is concerned, he informs me of such surprising news that i think it my duty to let the readers

re women of a lovely type. 376 iv i was a prisoner. an inextricable entanglement of tropical creepers encircled the little oasis. a small path had been managed, but it was severely guarded at the other end. what doom had been prepared for me? for what purpose had these two handsome creatures been left with me? i only reproduce here an infinitesimal part of the numberless thoughts which came to my mind in that moment. however- for this should prove a too long narrative- i soon ceased ruminating upon the future, for the women began singing a sort of cheerless lay "how, fah, fah, how, loh, hew, hew" it went on, and i could foresee no end to the romance. in the meantime the maidens advanced towards me, and while their thoughts gave way to the noise referred to already, their hands soon began g

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en the we must resort to reason, already shown to be a fallacious guide. 5. there is only one rock which scepticism cannot shake; the rock of experience. 6. we have therefore endeavoured to eliminate from the conditions of acquiring spiritual experience its dogmatic, theological, accidental, climatic and other inessential elements. 7. we require the employment of a strictly scientific method. the mind of the seeker must be unbiased: all prejudice and other sources of error must be perceived as such and extirpated. 8. we have therefore devised a syncretic-eclectic method combining the essentials of all methods, rejecting all their trammels, to attack the problem, through exact experiments and not by guesses. 9. for each pupil we recommend a different method (in detail) suited to his needs;

ers, 23 paternoster row, e.c; a neophyte of the order will be detailed to meet the inquirer. he will read to him the history of the order and explain the task of the probationer. for we give to each inquirer a year's study; mutual, so that he may decide whether we can indeed give that which he wishes, and so that we may know exactly what training is suitable for him. also because we are subtle of mind, many are offended. for we wished to test the world by the touchstone of the equinox. those who perceived the essential gold that lay hidden in that hard rock are now busy delving out the same; many are thereby become rich. so i who write this for the brethren, with all humility and 9 awe, do seriously summon all men unto the search, even those who are offended because i laugh, gazing into th

nd conjurations; of gods, spheres, planes, and many other things which may or may not exist. it is immaterial whether these exist or not. by doing certain things certain results will follow; students are most earnestly warned against attributing objective reality or philosophic validity to any of them. 3. the advantages to be gained from them are chiefly these("a) a widening of the horizon of the mind("b) an improvement of the control of the mind. 4. the student, if he attains any success in the following practices, will find himself confronted by things (ideas or 13 beings) too glorious or too dreadful to be described. it is essential that he remain the master of all that he beholds, hears or conceives; otherwise he will be the slave of illusion, and the prey of madness. before entering u

e. the general purpose of all this preparation is as follows: 5. since the student is a man surrounded by material objects, if it be his wish to master one particular idea, he must make every material object about him directly suggest that idea. thus in the ritual quoted, if his glance fall upon the lights, their number suggests mercury; he smells the perfumes, and again mercury is brought to his mind. in other words, the whole magical apparatus and ritual is a complex system of mnemonics [the importance of these lies principally in the fact that particular sets of images that the student may meet in his wanderings correspond to particular lineal figures, divine names &c. and are controlled by them. as to the possibility of producing results external to the mind of the seer("objective" in

darkness more terrible than death, a despair and disgust which only too often lead to abandonment, when in truth they should encourage, for that- as the oracles affirm- it is darkest before the dawn. meditation therefore annoyed me, as tightening and constricting the soul. i began to ask myself if the "dryness" was an essential part of the process. if by some means i could shake its catafalque of mind, might not the infinite divine spirit leap unfettered to the light? who shall roll away the stone? let it not be imagined that i devised these thoughts from pure sloth or weariness. but with the mystical means then at my disposal, i required a period of days or of weeks to obtain any result, such as samadhi in one of its greater or lesser forms; and in england the difficulties were hardly to

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of the darkness let the light arise [raise hands to heaven] thou hast been blind and dead, o creature of talismans! now i say unto thee, receive thy life! receive thy sight! i am the reconciler with the ineffable! i am the dweller of the invisible "let the white brilliance of the "divine spirit "descend" 192 [lower hands. touching talisman with white end of wand] be thou a living creature! whose mind is open unto the higher! be thou a living creature! whose heart is a centre of light. be thou a living creature! whose body is the temple of the rosy cross. in the number 21, in the name hb:heh hb:yod hb:heh hb:aleph, in the name hb:heh hb:vau hb:shin hb:taw hb:yod 17, in the pass-word inri, i declare that i have created thee, a living spirit of this sphere of tzedeq, to do my will, and work

s, 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. inri. v.h. soror q.f.d.r, i now deliver into thy charge this pure and powerful talisman! see thou well how thou dost acquit thyself herei

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

l senses: endeavouring at the same time to awaken the inner sight and hearing. thus seated, strive to grasp the same ray of the divine glory of the selfhood: meditating upon the littleness and worthlessness of the natural man: the vanity of his desires, the feebleness of his boasted intellect. remember that without that light, naught can avail thee to true progression: and that alone by purity of mind and will canst thou ever hope to enter into that glory. pray then for that purification, saying in thy heart "first purification and consecration of the candidate by fire and water "water" purify me with hyssop, and i shall be clean: wash me, and i shall be whiter than snow "fire" o send forth thy light and thy truth, let them lead me, let them guide me unto thy holy hill, to thy dwelling-pla

ardian of the west: except thou canst 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 t

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of the mental make-up of those investigators who allege them to be genuine. we must be understood to refer only to material phenomena; we have no doubt concerning the mental and moral phenomena. spiritualism leads in every case that we have yet investigated to mental spermatorrhoea, culminating in obsession and complete moral and intellectual atony. aleister crowley. 286 the brighton mystery the mind of the wise easily shunts to strange speculations before taking again to the main line of severely controlled thoughts. associations of ideas_ your name is harpy. how you do catch unheralded the mortal uncautious! the wise knows you; he is aware of your jumpy step; he makes ready; he fights and "vae victis" he yokes you. but the fool! however, we digress and progress not. i ought to be relati

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

an ape imitates man, in a way inferior, poorly, servilely. and a certain uncanny look which never quite left him made that man an undesirable neighbour to me. had i not seen him i would refuse to admit the reality of his existence. 295 "i met him during a journey. comfortably seated in a corner of the railway compartment, i was reading a book of the sixteenth century in france merely to occupy my mind, so that i should not be tempted to look through the window at the too commonplace scenery "we had just passed a station, as i knew by the disturbing voice of a porter; and, on resuming my journey, i felt sorry that no companion of travel had entered the lonely carriage. i attempted another perusal of my book, when, without any opening of the door or of the window, i noticed a stranger seated

nd his look, intensely heavy on me, led me to refrain from answering. i merely nodded, grunted, gathered my rug higher around me, and resumed my reading "he thanked me profusely, opened the windows, both of them, as wide as they could be, and, without taking any notice of my evident displeasure, addressed me anew"'your are wondering, no doubt, sir, as to the way by which i came in. well, i do not mind telling you i came through this hole "he pointed at the ceiling with his hand, and i raised my eyes. the only aperture to which he could be referring was a tiny little hole in the glass which protected the imaginary 296 light provided by the railway company. i shrugged my shoulders, grunted again, and plunged back into my book"'you do not believe me, i see' he went on 'yet i speak the truth

rible story. mikolka confesses to the 300 murder of the old female moneylender and her sister elizabeth, when the real murderer is rodion romanich raskolnikoff. mikolka is longing for expiation; he wants to atone for a wasted life; he is neither a madman nor an insane, but a mystic, a fantast. you will object that he is a slav. quite so, but there might be some anglo-saxons with a similar turn of mind "what of the theft? what if there has been no theft? if mrs. ridley had hidden or destroyed the money? if she had burned the banknotes? what are banknotes to a woman who is going to die "the police have made a great point of the fact that harry carpenter could not come out of his room without being heard. fools! mayhap he did not enter his room that night. maybe he was in love with some lady

ALEISTER CROWLEY EQUINOX EQ I 3

paroketh. its guardians. the rosy cross lies beyond this veil, and therewith the vision called vishvarupadarshana. moreover, there is the knowledge and conversation of the holy guardian angel. the infinite number and variety of these visions. the impossibility of revealing all these truths to the outer and uninitiated world. the vision of the universal peacock_ atmadarshana. the confusion of the mind, and the perception of its self-contradiction. the second veil_ the veil of the abyss. the fatuity of speech. 11 a discussion as to the means by which the vision arises in the pure soul is useless; suffice it that in the impure soul no vision will arise. the practical course is therefore to cleanse the soul. the four powers of the sphinx; even adepts hardly attain to one of them! the final de

s. ananda (bliss_ and its opposite_ mark the first steps of the path. ultimately all things are transcended; and even so, this attainment of peace is but as a scaffolding to the palace of the king. the sheaths of the soul. the abandonment of all is necessary; the adept recalls his own tortures, as all that he loved was torn away. the ordeal of the veil of the abyss; the unbinding of the fabric of mind, and its ruin. the distinction between philosophical credence and interior certitude. sammasati_ the trance wherein the adept perceives his causal connection with the universe; past, present, and future. mastering the reason, he becomes as a little child, and invokes his holy guardian angel, the augoeides. atmadarshana arising is destroyed by the opening of the eye of shiva; the annihilation

how should i call him? how beseech? marsyas. silence is lovelier than speech. only on a windless tree falls the dew, felicity! one ripple on the water mars the magic mirror of the stars. olympas. my soul bends to the athletic stress of god's immortal loveliness. tell me, what wit avails the clod to know the nearness of its god? marsyas. first, let the soul be poised, and fledge truth's feather on mind's razor-edge. next, let no memory, feeling, hope stain all its starless horoscope. last, let it be content, twice void; not to be suffered or enjoyed; motionless, blind and deaf and dumb- so may it to its kingdom come! olympas. dear master, can this be? the wine embittered with dark discipline? for the soul loves her mate, the sense. marsyas. this bed is sterile. thou must fence thy soul from

siren natures lure thee to shipwreck! olympas. thou hast said "god is in all" marsyas. in sooth. olympas. why dread the godhood? 16 marsyas. only as the thought is god, adore it. but the soul creates misshapen fiends, incestuous mates. slay these: they are false shadows of the never-waning moon of love. olympas. what thought is worthy? marsyas. truly none save one, in that it is but one. keep the mind constant; thou shalt see ineffable felicity. increase the will, and thou shalt find it hath the strength to be resigned. resign the will; and from the string will's arrow shall have taken wing, and from the desolate abode found the immaculate heart of god! olympas. the word is hard! marsyas. all things excite their equal and their opposite. be great, and thou shalt be_ how small! be naught, a

shines but on the comb of breakers, flickerings of the foam! olympas. the path ends here? marsyas. ingenuous one! the path_ the true path_ scarce begun. when does the night end? olympas. when the sun, crouching below the horizon, flings up his head, tosses his mane, ready to leap. marsyas. even so. again the adept secures his subtle fence against the hostile shafts of sense, pins for a second his mind; as you may have seen some huge wrestler do. with all his gathered weight heaped, hurled, resistless as the whirling world, he holds his foeman to the floor for one great moment and no more. 20 so_ then the sun-blaze! all the night bursts to a vivid orb of light. there is no shadow; nothing is, but the intensity of bliss. being is blasted. that exists. olympas. ah! marsyas. but the mind, that

ALEISTER CROWLEY EQUINOX EQ I 4 2

definite country or city, without some clue to guide him to his goal, he left egypt at the beginning of november and continued his journey back to england only to break it again at paris. in this city he remained until april the following year 173 (1903. in the month of january he met his old college friend h. l. from the very first moment of this meeting h. l. showed considerable perturbation of mind, and on being asked by frater p. what was exercising him, h. l. replied "come and free miss q. from the wiles of mrs. m. being asked who mrs. m. was, h. l. answered that she was a vampire and a sorceress who was modelling a sphinx with the intention of one day endowing it with life so that it might carry out her evil wishes; and that her victim was miss q. p. wishing to ease his friend's mind

axen hair turned the colour of muddy 175 snow, and the fir skin wrinkled, and those eyes, that had turned so many happy lives to stone, dulled, and became as pewter dappled with the dregs of wine. the girl of twenty had gone, before him stood a hag of sixty, bent, decrepit, debauched. with dribbling curses she hobbled from the room. as frater p. left the house, for some time he turned over in his mind these strange happenings, and was not long in coming to the opinion that mrs. m. was not working alone, and that behind her probably were forces far greater than she. she was but the puppet of others, the slave that would catch the kids and the lambs that were to be served upon her master's table. could p. prove this? could he discover who the masters were? the task was a difficult one; it ei

ever since the operations of february 1900. on the night of the 16th of june he began to practise mahasatipatthana,275 274 till 1906. the theory of the great white brotherhood, as set forth in the story called "the blossom and the fruit" by miss mabel collins. 275 the practice of mahasipatthana is explained by mr. a. crowley in his "science and buddhism" very fully. briefly: in this mediation the mind is not restrained to the contemplation of a single object, and there is no interference with the natural functions of the body. it is essentially an observation-practice, which later assumes an analytic aspect in regard to the question "what is it that is really observed" the ego-idea is excluded; all bodily motions are observed and recorded; for instance, one may sit down quietly and say: th

etc" the two further stages sankhara and vi anam pursue the analysis to its ultimation "there is a consciousness of a tendency to perceive the (pleasant and unpleasant) sensation of a and found it easy to get into the way of it as a mantra which does not interfere much with sense-impressions, 178 but remains as an undercurrent. after several days of this desultory mahasatipatthana, he turned his mind once again to the great work and decided upon a fortnight's strict magical retirement. though his retirement culminated in no definite state of illumination, it is most interesting from a scientific point of view, as it has been carefully kept and the "breaks" that occurred in the meditations have been most minutely classified. june. 22nd. 10.20 p.m. mahasatipatthana for half an hour (1) brea

hts pull us this way and that, and our plight in this truculent multitude is a hundred times worse than when we commenced to wrestle with the five senses. like wandering comets and 185 meteorites they seemingly come from nowhere, splash like falling stars through the firmament of our meditation, sparkle and are gone; but ever coming as a distraction to hamper and harass our onward march. once the mind has conquered these, a fresh difficulty arises, the danger of not being strong enough to overcome the occult powers which, though the reward of our toils, are liable, like the queen in her bedchamber, to seduce the conqueror in spite of his having conquered the king her husband, and secretly slay him as he sleeps in her arms. these are the powers known in the west as the miraculous powers, in

ALEISTER CROWLEY EQUINOX EQ I 4 3

that strong, persistent fool sir palamede the saracen. 30 xi sir palamede the saracen hath hied him to an holy man, sith he alone of mortal men can help him, if a mortal can (so tell him all the scythian folk) wherefore he makes a caravan, and finds him. when his prayers invoke the holy knowledge, saith the sage "this beast is he of whom there spoke the prophets of the golden age 'mark! all that mind is, he is not" sir palamede in bitter rage sterte up "is this the fool 'od wot, to see the like of whom i came from castellated camelot" the sage with eyes of burning flame cried "is it not a miracle? ay! for with folly travelleth shame, 31 and thereto at the end is hell believe! and why believe? because it is a thing impossible" sir palamede his pulses pause "it is not possible (quod he "tha

ey, whose walls their thirst on heaven slake, and in the moonlight mystical their countless spears of silver shake. thus reasons he "in each and all fyttes of this quest the quarry's track is wondrous geometrical. in spire and whorl twists out and back the hart with fair symmetric line. and lo! the grain of wit i lack- this beast is master of design. so studying each twisted print in this mirific mind of mine, my heart may happen on a hint" thus as the seeker after gold eagerly chases grain or glint, 61 the knight at last wins to behold the full conception. breathless-blue the fair lake's mirror crystal-cold wherein he gazes, keen to view the vast design therein, to chase the beast to his last avenue. then- o thou gosling scant of grace! the dream breaks, and sir palamede wakes to the glas

at i who have won nine should fail at ten! i set my all upon the die: there is no further trick to try. call thrice accurs d above men sir palamede the saracen" 89 xxxv "yea" quoth the knight "i rede the spell. this beast is the unknowable. i seek in heaven, i seek in hell; ever he mocks me. yet, methinks, i have the riddle of the sphinx. for were i keener than the lynx i should not see within my mind one thought that is not in its kind in sooth that beast that lurks behind: and in my quest his questing seems the authentic echo of my dreams, the proper thesis of my themes! i know him? still he answers: no! i know him not? maybe- and lo! he is the one sole thing i know! nay! who knows not is different from him that knows. then be content; thou canst not alter the event! 90 ah! what conclusi

om him that knows. then be content; thou canst not alter the event! 90 ah! what conclusion subtly draws from out this chaos of mad laws? an i, the effect, as i, the cause? nay, the brain reels beneath its swell of pompous thoughts. enough to tell that he is known unknowable" thus did that knightly saracen in cantabrig's miasmal fen lecture to many learned men. so clamorous was their applause "his mind (said they "is free of flaws: the veil of god is thin as gauze- that almost they had dulled or drowned the laughter (in its belly bound) of that dread beast he had not found. nathless- although he would away- they forced the lack-luck knight to stay and lecture many a weary day. verily, almost he had caught the infection of their costive thought, and brought his loyal quest to naught. it was

ever sought. the questing beast i sware to attain and all this miracle is naught. off on my travels once again! i keep my youth regained to foil old time that took me in his toil. i keep my strength regained to chase the beast that mocks me now as then dear christ! i pray thee of thy grace take pity on the forlorn case of palamede the saracen" 104 xl sir palamede the saracen hath see the all; his mind is set to pass beyond that great amen. far hath he wandered; still to fret his soul against that soul. he breaches the rhododendron forest-net, his body bloody with its leeches. sternly he travelleth the crest of a great mountain, far that reaches toward the king-snows; the rains molest the knight, white wastes updriven of wind in sheets, in torrents, fiend-possessed, up from the steaming pla

ALEISTER CROWLEY EQUINOX EQ I 4

ops" 3"s" 6"p. net per volume" the new thought library has been designed to include only the best works in this class of literature. no volume will find a place in this series unless it has already an established position in the popular favour. the first eight volumes are now ready. have you a strong will? how to develop and strengthen will power, memory, or any other faculty, or attribute of the mind by the easy process of self- hypnotism. by charles godfrey leland. third and enlarged edition, containing the celebrated correspondence between kant and hufeland, and an additional chapter on paracelsus and his teaching. contents- preface. introduction. how to awaken attention and create interest as preparatory to developing the will. faculties and powers latent in man. mesmerism, hypnotism a

pnotism. pomponatius, gassner, and paracelsus. medical cures and benefits which may be realised by auto- hypnotism. forethought and its value. corrupt and pure will. instinct and suggestion. the process of developing memory. the "artes memorandi" of old time. the action of will and hypnotism of the constructive faculties. fascination. the voice. telepathy and the subliminal self. the power of the mind to master disordered feelings as set forth by kant. paracelsus, his teaching with regard to self-hypnotism. last words "why can we not will ourselves to do our very best in all matters controllable by the individual will. mr. leland answers triumphantly that we can "the literary world "an earnestly written work entirely free form charlatanism "birmingham "post" the science of the larger life

orgetful man. the evolution of a drunkard; the self-possessed man. the evolution of a libertine; the strong man. the evolution of a flirt; the divine womanly. part iii "stilling the tempest" live in the eternal, not in time. affirmation of being. affirmation for the morning. affirmation for the evening. affirmation for fear of heredity. affirmation for fear of death. every man a king, or might in mind mastery. by orison swett marden. this very popular american handbook on the subject of the practical conduct of life, is now offered to the british public as a new volume of the "new thought library" at the popular price of 3"s" 6"p" net "strong, wise, sound, pleasant, helpful, well-written- these are only a few of the complimentary adjectives which can honestly be applied to this book- alice

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

er, with as much pleasure as this has afforded. characterized throughout by a cheery optimism, the perusal of it is as good as any tonic, and far better than most "pall mall gazette" mental medicine: some practical suggestions from a spiritual standpoint. by oliver huckel, s.t.d. with an introduction by lewellys f. barker, m.d. summary of contents- the new outlook for health. the unique powers of mind. the spiritual mastery of the body. faith as a vital force. the healing value of prayer. glimpses of the sub-conscious self. the training of the hidden energies. the casting out of fear. the cause and cure of the worry habit. the gospel of relaxation. work as a factor in health. inspiration of the mental outlook. best books for further reading "it is a cheerful, inspiriting book, and should f

ALEISTER CROWLEY EQUINOX EQ I 6 2

the night and day. these are real, these illusion: i am of them, false or frail, true or lasting, all is fusion in the spirit's shadow-veil, till the knowledge-lotus flowering hides the world beneath its stem; neither i, nor god life-showering, find a counterpart in them as a spirit in a vision shows a countenance of fear, laughs the looker to derision, only comes to disappear, gods and mortals, mind and matter, in the glowing bud dissever: vein from vein they rend and shatter, and are nothingness for ever. in the blessed, the enlightened, perfect eyes these visions pass, pass and cease, poor shadows frightened, leave no stain upon the glass. one last stroke, o heart-free master, one last certain calm of will, and the maker of disaster shall be stricken and grow still. burn thou to the co

done [sphinx "turns, bows, and stretches her hands in mute appeal to "c.i.c.t] c.i.c.t. 1. i heed not the passion, or the reason, or the soul of man. mother of mystery, declare my will [sphinx "plays the most exalted (passionless because beyond passion) piece that she may<hermanubis. this means nothing to me. typhon. i feel nothing. c.i.c.t. 1. mother of mystery, declare my mind [sphinx "plays a cold, passionless, intellectual piece<hermanubis. ah! ah! this is music; this is the secret of jupiter. typhon. i feel nothing. c.i.c.t. 1. mother of mystery, declare my heart [sphinx "plays an intensely sensual passionate piece<typhon. ah! ah! this is music; this is the secret of jupiter. 28 hermanubis. accursed! accursed! be the soul of

the ember, and pain is passion's flower; when blood drips over kisses, and madness sobs through wine- ah, mine- the snake starts up and hisses and strikes and- i am thine["he crouches at the feet of" sphinx "toward" c.i.c.t [hermanubis "recites" hermanubis. 1. o coiled and constricted and chosen! o tortured and twisted and twined! deep spring of my soul deep frozen, the sleep of the truth of the mind! as a bright snake curled round the vine of the world! 30 o sleeper through dawn and through daylight, o sleeper through dusk and through night! o shifted from white light to gray light, from gray to the one black light! o silence and sound in the far profound! o serpent of scales as an armour to bind on the breast of a lord! not deaf to the voice of the charmer, not blind to the sweep of the

n the far profound! o serpent of scales as an armour to bind on the breast of a lord! not deaf to the voice of the charmer, not blind to the sweep of the sword! i strike to the deep that thou stir in thy sleep! rise up from mine innermost being! lift up the gemmed head to the heart! lift up till the eyes that were seeing be blind, and their life depart! till the eye that was blind be a lamp to my mind! coil fast all thy coils on me, dying, absorbed in the sense of the snake! stir! leave the flower-throne, and up-flying! hiss once, and hiss thrice, and awake! then crown me and cling! flash forward- and spring! flash forth on the fire of the altar, the stones, and the sacrifice shed; till the three worlds flicker and falter, and life and her love be dead! in mysterious joy awake- and destroy

lower-life of earth and sky and sea from me was born, and shall return to me! i am: for men and beings passionate, for mine own self calm as the river-cleaving lotus-borne lord of silence: i create or discreate, both in my bosom heaving: my lightest look is mother of a fate: my fingers sapphire-ringed with sky are weaving ever new flowers and lawns of life, designed nobler and newer in mine older mind. i am: i am not, but all-changing move the worlds evolving in a golden ladder, spiral or helical, fresh gusts of love filling one sphere from the last sphere grown gladder; all gateways leading far to the above. even as the bright coils of the emerald adder climb one by one in glory of sunlight, climb my children to me up the steep of time. i am: before me all the years are dead, and all the

ALEISTER CROWLEY EQUINOX EQ I 6

unless he have thoroughly mastered asana, and obtained much definite success in the meditation-practices of liber e and liber hhh. on the other hand, any success in this practice is of an exceedingly high character, and the student is less liable to illusion and self-deception in this than in almost any other that we make known [the meditation-practice in liber e consisted in the restraint of the mind to a single predetermined imagined object exterior to the student, simple or complex, at rest or in motion: those of liber hhh in causing the mind to pass through a predetermined series of states: the raja-yoga of the hindus is mainly an extension of the methods of liber e to interior objects: the mahasatipatthana of the buddhists is primarily an observation and analysis of bodily movements

son of monstrous spawn, detested birth- behold me rearisen! it was yon fierce diurnal star that licked me up with his huge kisses, and dropped me in his rain afar upon these frore abysses! yea! as i press to the cool moss my mouth, and drink at its delirious delight- acclaim the sun across the menaces of sirius! 46 doth not the world's great alchemist rule earth's alembic with the sun? is not the mind a foolish mist, and is not water one? the slim white body that you gave, wild jaja, with exotic nautches wanton and wonderful, a wave of debonair debauches, is worth the virgin limbs and lips of her the virtuous, the viceless, with life who never came to grips, who gave me nothing priceless. give me the purity distilled from dervish sweat and satyr bruises. the holy graal with wine is filled

, for our faith's reward! would it not sharpen every sword and perfume every prayer? love sharp as holly and pure as snow, and kisses beneath the moon for mistletoe! sir raymond. something ill sung, jocelyn, and too sadly, forsooth! here the hermits are foul and malicious. i would clear the land of them. sir james. spies, every one. and enchanters to boot. sir eustache. the maids are worse, to my mind. think of the gallant florimond, as tall a knight of his hands as ever swung sword or couched lance. sir raymond. netted like a fish! sir james. and now lives in the desert with the witch, a wild man, and banned. sir raymond. little better than a robber. and the word goes that he hath apostatized from our holy faith [all "cross themselves" jocelyn["sings] heigho! heigho! the crescent and cros

and be saved, than go burn with the paynim impostor! for the infidel swine lack our spirit divine; there crazy old prophet prohibits them wine! drink, every knight! god and my right! we'll drive the black dogs to their kennels to-night! sir james. peace to thy ribaldry! here comes the preceptor. to saddle! jocelyn. why cannot he ride with us, as a good knight and gay? sir james. who poises in his mind the destinies of christendom needs not in his ear thy fool's prattle, or thy fool's face at his elbow. though he have seen but five-and-twenty summers he is wiser than many a greybeard! see, even afar, how weightily he sits his horse. his forehead bent, his shoulders arched- jocelyn. the seat of a hunchback! sir james. like atlas supporting the world. sir raymond. good jocelyn, could thy wise

prating hag and beat her soundly. fatma! this is the last time i leave thy lying tongue in that camel-lipped old face of an unbelieving jinneeyah["the eunuch drags her out, screaming and scolding" what news! what news! ledmiya["at the window. a horseman gallops from jerusalem. laylah. oh, quick, quick, quick, his tidings! for pity's sake. would it were the winged horse of brass! i am distracted. mind me not! i can wait. a queen must be able to wait. ledmiya. he is quite near now. and in the distance is a glint, and a faint shouting. i think the battle is coming here. laylah. oh, we cannot have been beaten! silman is so strong and brave. fatma["re-entering. all is lost! all is lost! let us all flee! laylah. peace, parrot["enter messenger" messenger. pardon, princess! laylah. thy news, or t

ALEX SANDERS THE KING OF THE WITCHES

and the fainter image revealed the boy's left leg in plaster 'you're going to break your leg' alex exclaimed. the boy, who was bigger than alex,didn't take kindly to this and promptly thumpedhim. several weeks later he fell off a swing-s-and broke his left leg. after that alex was careful to hold his tongue when his friends appeared in his visions. once, for instance, a 'picture' appeared in his mind of a schoolmate's mother being taken to hospital in an ambulance, but there was little he could do to warn her. not long after she had to have an appendix operation. on another occasion he saw a white-haired man whom he had never met. weeks later he and two friends, alan and david, raided a local soft-drinks factory. they climbed up a back wall .crawled across a steeplypitched roof and droppe

, who was fond of making an errant child stand upright at the table for two or three hours at a time. the offencemight be as small as making a noise while father was listening to a symphony concert on the radio. now that alex was a wage-earner, his mother demanded that he be spared such treatment. when alex was eleven he won a scholarship to william hulmes grammar school, but it never crossed his mind to use magic to make his parents accept the award. already there was a fifth child in the family and much as alex longed to be a doctor, taking up a place at grammar school was out ofthe question, even for a witch. his father was now working in a floor-tile business, but they had had to leave the house in chorlton and were renting a large old house in old trafford, no. 23 virgil street. times

o or three hours later. nothing could be done until the child was thirteen or fourteen. alex rebelled; he had to help his baby even if it meant breaking the witch law by working alone. after janice had been fed, he carried her downstairs and sat her on his lap before the fire. he prayed to his godfor advice and help 'warm some olive oil and rub it into the joint, was the messagethat sprang to his mind. accordingly he fetched some oil and poured it into a saucer. he dipped his fingers into it and began to touch the. baby's crooked foot. as he did so, he felt impelled to twist the joint and, although he was alarmed, he followed his instincts. the child did not waken as the foot responded to the manipulation, and he sponged off the oil before returning her to her cradle. he did not tell his w

de and advised him to look to his own affairs, not bother about her 'are you sure it isn't cancer' the words came out before alex was aware that he had even thought them 'for heaven's sake" she protested-but she agreed to call the doctor. he sent her into hospital for tests and when she returned she told alex that no signs of any disease had been found. while she had been away she had made up her mind to leave riversdale 'i appreciate all you have done for us' she told him 'but the atmosphere in this place depresses me. even in hospital 1 was happier, and 1 know 1 shan't be really well until i leave here' 50 with reluctance, alex helped her to fmd a house and move. she had been the one stable influence in a shifting world, for although he had grown fond of his benefactors, they indulged hi

seen the last of paul, however. an hour later he was back. he had driven the women home, and then his car had broken. down. he stayed the night at bill's, and the next morning askedifhe could accompany them to london 'i'yejust got to go into stockport first an.dtheni'ii befree to go with you' he said' against alex s protests, billagreedtowait. after paulhad gone alex tried to make him change his mind, but he was adamant.'you are letting prejudice blind you' he said 'there is no harm in the boy, and.you upset him badlyjast night. the least we can do is.beseeiable' the. accusation struck.home; but. before alex. could eply the telephone rang. it was paul, in stockport, and in desperate trouble. he had goneto the batik to find that he had overdrawn not only his own account but also the 'one h

ALEXANDRIAN BOOK OF SHADOWS OCCULT

high priestess shall choose whom she will, be he of sufficient rank, to be her high priest. for, as the god himself kissed her feet in the five-fold salute, laying his power at the feet of the goddess because of her youth and beauty, her sweetness and kindness, her wisdom and justice, her humility and generosity, 14. 15. so he resigned all his power to her. 16. but the high priestess should ever mind that the power comes from him. 17. it is only lent, to be used wisely and justly. and the greatest virtue of a high priestess be that she recognize that youth is necessary to the representative of the goddess. 18. 19. so she will gracefully retire in favour of a younger woman should the coven so decide in council. for a true high priestess realizes that gracefully surrendering pride of place

ook an they have not been able to. 56. for, an it be found 'tis clear proof against them. 57. and our oppressors know well "ye may not be a witch alone. 58. so all their kin and friends be in danger of torture, 59. so destroy everything not necessary. 60. if your book be found on you 'tis clear proof against you alone, you may be arraigned. persecution 61. keep all thoughts of the craft from your mind. if the torture be too great to bear, say "i will confess. i cannot bear this torture. what do you want me to say" 62. 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 ha

if all are satisfied that none may be harmed, may the art be used. 122. if it is not possible to achieve your ends one way, perchance the aim may be achieved by acting in a different way so as to harm none. may the curse of the goddess be on any who breaketh this law. so be it ordained. 123 'tis judged lawful if ever any of the craft need a house or land and none will sell, to incline the owner's mind so as to be willing to sell, provided it harmeth him not in any way and the full price is paid without haggling. 124. 125. never bargain or cheapen anything whilst you buy by the art. so be it ordained. law of the land "tis the old law and the most important of all laws, that no one may do anything which will endanger any of the craft, or bring them into contact with the law of the land or an

soon beltane fires will burn; when the wheel has turned to yule, light the log, the horned one rules. heed the flower, bush or tree by the lady blessed be' when the rippling waters flow cast a stone- the truth you'll know; when ye have& hold a need, hearken not to others' greed; with a fool no seasons spend, or be counted as his friend. merry meet and merry part bright the cheeks, warm the heart; mind the threefold law ye should, three times bad and three times good; whene'er misfortune is enow, wear the star upon your brow; true in troth ever ye be lest thy love prove false to thee 'tis by the sun that life be won, and by the moon that change be done; if ye would clear the path to will, make certain the mind be still; what good be tools without inner light? what good be magic without wisd

: r: blessings be upon thee, o creature of salt; let all malignity and hindrance be cast forth from thee, and let all good enter within. wherefore do i bless and consecrate thee, that thou mayest aid me. in the names of cernunnos and cerridwen. using the tip of the athame, r takes three measures of salt and puts it into the water, then stirs deosil three times with the athame, saying: r: but ever mind that as water and salt purifies the body, so the scourge purifies the soul. so mote it be! casting the circle: r draws a circle, continuous from north deosil unto north with the sword (or athame, saying: r: i conjure thee, o circle of power, that thou beest a boundary between the world of men and the realms of the mighty ones; a meeting place of love and joy and truth; a shield against all wi

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

as made immense strides. nevertheless, the mystery land still remains to be opened up, and our problems are still numerous. there is the problem of our own particular life, whatever that may be; there is the problem of that which is largely termed the "not-self" and which concerns our physical body, our environment, our circumstances, and our life conditions; if we are of an introspective turn of mind, there is the problem of our particular set of emotions, and of the thoughts, desires, and instincts by which we control action. group problems are many; why should there be suffering, starvation, and pain? why should the world as a whole be in the thrall of direst poverty, of sickness, of discomfort? what is the purpose underlying all that we see around us, and what will be the outcome of wo

; all of them are partial truths, yet none of them is complete without the others; all of them, when followed alone, lead into byways and into darkness, and leave the central mystery still unsolved. when synthesised, when brought together and blended, and when unified, they embody, perhaps (i offer this simply as a suggestion) just as much of the evolutionary truth as it is possible for the human mind to grasp at the present stage of evolution. we are dealing with large problems, and tampering, perhaps, with high and lofty things; we are trespassing into regions which are the recognised domain of metaphysics; and we are endeavouring to sum up in a few brief talks what all the libraries of the world are embodying; we are therefore attempting the impossible. all that we can do is to take up

g in subtler substance, such as forms of thought, and the racial forms, and the forms of organisations. in this dual study, one of the aspects of deity will be emphasised, should you choose to use the term "deity" or one of the manifestations of nature, should you prefer that less sectarian expression. we shall then be led to the consideration of the evolution of intelligence, or of the factor of mind which is working out as ordered purpose in all that we see around us. this will reveal to us a world which is not blindly going on its way, but which has back of it some plan, some co-ordinated scheme, some organised concept which is working itself out by means of the material form. one reason why things appear to us so difficult of comprehension is involved in the fact that we are in the mid

loping urge which eventually merges all units and all groups, until you have that sumtotal of manifestation which can be called nature, or god, and which is the aggregate of all the states of consciousness. this is the god to whom the christian refers when he says "in him we live, and move, and have our being; this is the force, or energy, which the scientist recognises; and this is the universal mind, or the oversoul of the philosopher. this, again, is the intelligent will which controls, formulates, binds, constructs, develops, and brings all to an ultimate perfection. this is that perfection which is inherent in matter itself, and the tendency which is latent in the atom, in man, and in all that is. this interpretation of the evolutionary process does not look upon it as the result of a

kind, and to give them a general concept of the usually accepted ideas; i seek, then, to make some suggestions which we may find helpful in adjusting our minds to this great problem of matter. usually when the substance aspect of manifestation has been considered, it has been as a thing apart, and it is only lately that what i might call the "psychology of matter" is beginning to come before the mind of the public through the investigations and conclusions of the broader-minded scientists. you will remember that last week i endeavoured, in a broad and general way, to point out to you that there were three lines of approach to the study of the material universe. there is the line which considers only the materialistic aspect, and is occupied only with that which can be seen, which is tangi

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

r..the father. 2. love-wisdom..the son. 3. active intelligence..the holy spirit. and is only contacted at the final initiations, when man is nearing the end of his journey and is perfected. the monad reflects itself again in ii. the ego, higher self, or individuality. this aspect is potentially 1. spiritual will..atma. 2. intuition..buddhi, love-wisdom, the christ principle. 3. higher or abstract mind..higher manas. the ego begins to make its power felt in advanced men, and increasingly on the probationary path until by the third initiation the control of the lower self by the higher is perfected, and the highest aspect begins to make its energy felt. the ego reflects itself in iii. the personality, or lower self, physical plane man. this aspect is also threefold: 1. a mental body..lower m

doubt and question) may not be a fact from the standpoint of a master. to him it may be but part of a greater fact, only a fraction of the whole. since his vision is fourth and fifth dimensional, his realisation of the place of time in eternity must be more accurate than ours. he sees things from above downwards, and as one to whom time is not. an inexplicable principle of mutation exists in the mind of the logos, or the deity of our solar system, and governs all his actions. we see but the ever changing forms, and catch glimpses of the steadily evolving life within those forms, but as yet have no clue to the principle which works through the shifting kaleidoscope of solar systems, rays, hierarchies, planets, planes, schemes, rounds, races, and sub-races. they interweave, interlock, and i

h the life side of evolution. since it deals with the essence of things and not with the things themselves, it is the intuitive apprehension of truth apart from the reasoning faculty, and the innate perception that can distinguish between the false and the true, between the real and the unreal. it is more than that, for it is also the growing capacity of the thinker to enter increasingly into the mind of the logos, to realise the true inwardness of the great pageant of the universe, to vision the objective, and to harmonise more and more with the higher measure. for our present purpose (which is to study somewhat the path of holiness and its various stages) it may be described as the realisation of the "kingdom of god within" and the apprehension of the "kingdom of god without" in the sola

ity with all that lives and the essential oneness of the self with all selves. it results in a horizon that continuously enlarges until it includes the sphere of creation; it is a growing capacity to see and hear on all the planes. it is an increased consciousness of god's plans for the world, and an increased ability to enter into those plans and to further them. it is the effort in the abstract mind to pass an examination. it is the honour class in the master's school, and is within the attainment of those souls whose karma permits and whose efforts suffice to fulfil the aim. initiation leads to the mount whence vision can be had, a vision of the eternal now, wherein past, present, and future exist as one; a vision of the pageant of the races with the golden thread of pedigree carried th

gains power. the love ray, or the synthetic ray of the system, is the final one achieved. those who pass away from the earth after the fifth initiation, or those who do not become masters in physical incarnation, take their subsequent initiations elsewhere in the system. all are- 12- initiation, human and solar copyright 1998 lucis trust in the logoic consciousness. one great fact to be borne in mind is, that the initiations of the planet or of the solar system are but the preparatory initiations of admission into the greater lodge on sirius. we have the symbolism held for us fairly well in masonry, and in combining the masonic method with what we are told of the steps on the path of holiness we get an approximate picture. let us enlarge somewhat: the first four initiations of the solar s

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ring the latter years the technique was so perfected and the etheric mechanism of a.a.b. so skilfully attuned and adjusted that the whole process was- 1- copyright 1998 lucis trust practically effortless, and the reality and practical usefulness of telepathic interplay was demonstrated to an unique degree. the spiritual truths dealt with involved in many cases the expression by the lower concrete mind (often with the insuperable restrictions of the english language) of abstract ideas and hitherto quite unknown concepts of spiritual realities. this unescapable limitation of truth has been frequently called to the attention of the readers of the books so produced but is all too often forgotten. its constant remembrance will constitute in the years to come one of the chief factors in preventi

ed a treatise on the seven rays or of any other of the books. during the long course of the work the minds of the tibetan and a.a.b. became so closely attuned that they were in effect so far as much of the production of the teaching was concerned a single joint projecting mechanism. even to the end a.a.b. often spoke of her amazement at the glimpses she obtained through contact with the tibetan's mind, of limitless vistas of spiritual truths which she could not possibly have otherwise contacted, and often of a quality she could not possibly express. this experience was the basis of her often proclaimed but frequently little-understood assertion that all the teachings she was aiding in producing was in fact only the a b c of esoteric knowledge, and that in the future she would gladly abando

don any pronoucement in the present teaching, when she found better and more deeply esoteric teaching available. clear and profound as the teaching actually is in the books published in her name, the truths imparted are so partial and subject to later revelation and expansion that this fact, if constantly remembered, will give us a second much-needed safeguard against that quality of the concrete mind which constantly tends to produce sectarianism. at the very beginning of the joint effort and after careful consideration it was decided between the tibetan (d.k) and a.a.b. that she as the working disciple on the outer plane should shoulder as much as possible of karmic responsibility on that plane, and that the teaching should go to the public over her signature. this involved the burden of

dogmatic assertion has- 2- a treatise on cosmic fire copyright 1998 lucis trust helped to establish a new era of mental freedom for the students of the progressively unfolding revelation of the ageless wisdom. the age-old method of arriving at truth by the process of accepting new authorities and comparing them with previously established doctrines, while of undoubted value in the training of the mind, is gradually being transcended. in its place is emerging in both the religious and philosophical worlds a new capacity to take a more scientific position. spiritual teaching will be increasingly accepted as an hypothesis to be proved less by scholasticism, historical foundation and authority, and more by the results of its effect upon the life lived and its practical usefulness in solving th

t, as the great tide of evolutionary teaching flows on. secondly, to express that which is subjective in comprehensible terms, and to point out the next step forward in the understanding of the true psychology. it is an elucidation of the relation existing between spirit and matter, which relation demonstrates as consciousness. it will be found that the treatise deals primarily with the aspect of mind, with consciousness and with the higher psychology, and less with matter as we know of it on the physical plane. the danger involved in giving out information concerning the various energies of atomic matter is too great, and the race as yet too selfish to be entrusted with these potencies. man is already, through the able work of the scientists, discovering the needed knowledge with adequate

ALICE A BAILEY05 THE LIGHT OF THE SOUL

and fleshly eyes be rendered blind to all illusion. before the soul can hear, the image (man) has to become as deaf to roarings as to whispers, to cries of bellowing elephants as to the silvery buzzing of the golden fire-fly. before the soul can comprehend and may remember, she must unto the silent speaker be united, just as the form to which the clay is modelled is first united with the potter's mind. for then the soul will hear, and will remember. and then to the inner ear will speak the voice of the silence. from the voice of the silence. introductory remarks the science of raja yoga, or the "kingly science of the soul" as laid down by its main exponent, patanjali, will eventually find its greatest demonstration in the west. this is owing to the fact that under cyclic law the fifth root

ctory remarks the science of raja yoga, or the "kingly science of the soul" as laid down by its main exponent, patanjali, will eventually find its greatest demonstration in the west. this is owing to the fact that under cyclic law the fifth root race (in its fifth subrace) must inevitably touch its highest point. that point, in the economy of the races, is seen exemplified in the right use of the mind and its utilisation by the soul for the achievement of group objectives and the development of group consciousness upon the physical plane- 1- copyright 1998 lucis trust hitherto the mind has either been prostituted to material ends or has been deified. through the science of raja yoga, the mind will be known as the instrument of the soul and the means whereby the brain of the aspirant become

hysical plane- 1- copyright 1998 lucis trust hitherto the mind has either been prostituted to material ends or has been deified. through the science of raja yoga, the mind will be known as the instrument of the soul and the means whereby the brain of the aspirant becomes illuminated and knowledge gained of those matters which concern the realm of the soul. under the law of evolution likewise, the mind, being the fifth principle, the fifth root race must be intimately concerned with it, and its corresponding fifth subrace more intimately than any other. students would do well to bear in mind the following correspondences: 1. the fifth root race. aryan. 2. the fifth subrace. anglo-saxon. 3. the fifth principle. manas, or mind. 4. the fifth plane .t he mental. 5. the fifth ray. concrete knowl

nd the foundation of that mysticism and devotion, which has been the underlying incentive during our particular aryan root race, was laid. the fourth initiation was at that time the objective. the subject of these great initiations has been discussed more at length in my previous volume "initiation, human and solar" now, in the aryan race, the subjugation of the mental body and the control of the mind is brought about through the practice of raja yoga, and the fifth initiation, that of adept, is the goal for evolving humanity. thus, all the yogas have had their place and served a useful purpose and it will become apparent that any return to hatha yoga practices or those practices which deal specifically with the development of the centres, brought about through various types of- 2- the lig

r does his astral body subjugate him and overcome him. through dispassion and the balancing of the pairs of opposites he has freed himself from the moods, feelings, longings, desires, and emotional reactions which characterise the life of the average man and has arrived at the point of peace. the devil of pride, the personification of the misused mental nature and the distorted perceptions of the mind, are overcome and he stands liberated from the three worlds. the nature of the soul, the qualities and activities inherent in the love nature of the son of god, and the wisdom which demonstrates when love and activity (the second and third aspects) are brought together, characterise his life on earth, and he can say as did the christ "it is finished" the date of the birth of patanjali is unkn

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

western thought chiefly because of its manner. but there is every reason to believe that as the influence of western thinking- 2- from intellect to intuition copyright 1998 lucis trust particularly its experimental hard-headedness is felt in the east, a new philosophic manner will be adopted, and the profound spirituality of eastern thought will be expressed in ways more acceptable to the western mind."2(2) both schools have hitherto tended to antagonize each other, yet the quest for truth has been one; the interest in that which is, and that which can be, is not confined to either group; and the factors with which each has had to work have been the same. though the mind of the eastern thinker may run to creative imagery and that of the western worker to creative scientific achievement, ye

erest in that which is, and that which can be, is not confined to either group; and the factors with which each has had to work have been the same. though the mind of the eastern thinker may run to creative imagery and that of the western worker to creative scientific achievement, yet the world into which they enter is curiously the same; the instrument of thought which they employ is called the "mind" in the west and "mind-stuff (chitta) in the east; both use the language of symbology to express their conclusions and both reach the point where words prove futile to embody the intuited possibilities. dr. jung, one of the people who is seeking to bring these hitherto discordant elements together, touches on this in the following extract from his commentary on an ancient chinese writing. he

o proceed at the expense of other kinds of consciousness, but ought to take place through the development of those elements of our psyche which are analogous to those of a foreign psyche, just as the east cannot do without our technique, science and industry. the european invasion of the east was a deed of violence on a great scale, and it has left us the duty noblesse oblige of understanding the mind of the east. this is perhaps more necessary than we realize at present."3(3) dr. hocking of harvard also brings us the same idea when he says "there seems reason to hope for a better physical future of the race by the aid of a sound mental hygiene. after the era of the charlatans has gone by, and to some extent by their aid, there appears a possibility of steadily enlarging self-mastery, as t

d it would seem as if the two ways could blend and that it should be possible for each discarding the non-essentials to arrive at a basis of understanding. thus they work out a new approach to the central mystery of man founded on old and demonstrated truths. dr. jung again takes this up as follows- 3- from intellect to intuition copyright 1998 lucis trust "science is the best tool of the western mind and with it more doors can be opened than with bare hands. thus it is part and parcel of our understanding and only clouds our insight when it lays claim to being the one and only way of comprehending. but it is the east that has taught us another, wider, more profound, and a higher understanding, that is, understanding through life. we know this way only vaguely, as a mere shadowy sentiment

ritory of faith and superstition. but in this way eastern 'realism' is completely misunderstood. it does not consist of sentimental, exaggeratedly mystical, intuitions bordering on the pathological and emanating from ascetic recluses and cranks; the wisdom of the east is based on practical knowledge..which we have not the slightest justification for undervaluing."5(5) it is in the training of the mind that the crux of the situation lies. the human mind is apparently an instrument which we are able to use in two directions. one direction is outward. the mind, in this mode of functioning, registers our contacts with the physical and mental worlds in which we live, and recognizes emotional and sensory conditions. it is the recorder and correlator of our sensations, of our reactions, and of al

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

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

ialities- 6- a treatise on white magic copyright 1998 lucis trust this book will be based also upon four fundamental postulates which must be admitted by the student of the succeeding pages as providing an hypothesis worthy of his consideration and trial. no true investigator of the ageless wisdom is asked to give blind adherence to any presentation of truth; he is asked, however, to have an open mind and seriously to weigh and consider the theories and ideals, the laws and the truths which have guided so many out of darkness into the light of knowledge and experience. the postulates might be enumerated as follows and are given in the order of their importance. i. first, that there exists in our manifested universe the expression of an energy or life which is the responsible cause of the d

uces existence and being. it is the root cause, therefore, of duality. this duality which is seen when objectivity is present and which disappears when the form aspect vanishes is covered by many terms, of which for the sake of clarity, the most usual might be here listed: spirit matter life. form father. mother positive. negative darkness. light students must clearly have this essential unity in mind e'en when they talk (as they needs must) in finite terms of that duality which is everywhere, cyclically, apparent. ii. the second postulate grows out of the first and states that the one life, manifesting through matter, produces a third factor which is consciousness. this consciousness, which is the result of the union of the two poles of spirit and matter is the soul of all things; it perm

e issue; it inevitably brings about in the consciousness of the man who is considering these laws, a feeling of being a victim of being driven forward like a leaf before the breeze towards an end about which speculation only is possible, and of being governed by a force which acts apparently with an unavoidable pressure and thus produces group results, at the expense of the unit. this attitude of mind is inevitable until the consciousness of man can be so expanded that he becomes aware of the greater issues. when, through contact with his own higher self, he participates in the knowledge of the objective, and when through climbing the mountain of vision his perspective changes and his horizon enlarges, he comes to the realisation that a law is but the spiritual impulse, incentive and life

e workers in any of the many and varied fields of thought. the truths accepted as such have not been formulated or verified by the one who accepts them, lacking as he does the necessary training and equipment. the dicta of science, the theologies of religion, and the findings of the philosophers and thinkers everywhere colour the point of view and meet with a ready acquiescence from the untrained mind, and that is the average mind- 10- a treatise on white magic copyright 1998 lucis trust then, secondly, we have discriminative knowledge, which has in it a selective quality and which posits the intelligent appreciation and practical application of the more specifically scientific method, and the utilisation of test, the elimination of that which cannot be proved, and the isolation of those f

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

itute and to be fixed on wider horizons and vaster realms of activity. they great creative plan, its laws and technique of unfoldment, and the work of the builders of the universe was dealt with; emerging out of the mass of imparted facts, and underlying all the teaching, was the idea of a great life with its own psychology and ideas. it was an attempt to give a synthetic picture of the unfolding mind of god as it works out its plans through the lesser sons of mind. in symbolism and archaic phrases it veiled the truths and principles which lie at the root of the creative process, and in its entirety is beyond the grasp of the advanced student. at the same time, it is a most valuable compendium of information, and will serve to convey truth and to develop the intuition. the last book, a tre

already made this discovery) that the dense and concrete do not exist; it will know that there is but one substance, present in nature in varying degrees of density and of vibratory activity, and that this substance is impelled by urgent purpose and expressive of divine intent. we shall seek to avoid as far as possible those loose generalities which are so distressing to the academic and critical mind, and in which the mystic finds such relief and joy. i will however ask those who study this treatise to reserve their opinion and come to no crystallised judgment until the entire proposition has been presented to them, and its outlines have been clearly sensed and its detail somewhat elaborated. it will be necessary for us to introduce the subject on a wide basis and to link the individual w

yet, quiescent brain cells) which must eventually produce a co-ordination of the thinking faculty, and resultant illumination. the nature of our septenary universe must be considered, and the relation of the threefold human being to the divine trinity must be noted. a general idea of the entire symbolic picture is of value. each student, as he takes up the study of the rays, must steadily bear in mind that he himself-as a human unit-finds his place on one or other of these rays. the problem thus produced is a very real one. the physical body may be responsive to one type of ray force, whilst the personality as a whole may vibrate in unison with another. the ego or soul may find itself upon still a third type of ray, thus responding to another type of ray energy. the question of the monadic

onsciousness) of the human beings who are carried into form life in that particular era. these embodied lives (again in all four kingdoms) will be responsive to the peculiar vibration, quality, colouring and nature of the ray in question. the ray in manifestation will affect potently the three bodies which constitute the personality of man, and the influence of the ray will produce changes in the mind content and the emotional nature of the man and determine the calibre of the physical body. i am aware, therefore, that in giving out this relatively new teaching upon the rays i may, in my endeavour to shed fresh light, temporarily increase the complexity of the subject. but as experiment is made, as people are studied in the laboratories of the psychologists and the psychoanalysts in connec

ake no attempt to deal with it here. the indebtedness of the world to the trained psychologists cannot be estimated, but unless there is a key idea interjected into the whole field of thought, it will fall of its own weight, and produce- 10- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust (as it is already producing) problems, complexes and diseases of the mind which are direct results of its own methods. the knowledge we now have of how men work on the physical plane as integrated personalities, and of how they can be expected to work, given certain conditions, is broad and sound, and the wideness of its grasp can be somewhat gauged if we compare what we know today with what was known a hundred and fifty years ago. but it has been largely based upo

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

m to calvary copyright 1998 lucis trust place in the scheme of things and have overlooked its position in the great continuity of divine revelation. they have endeavoured to emphasise its uniqueness, and to regard it as an isolated and entirely separated expression of spiritual religion. they thereby destroy its background, remove its foundations, and make it difficult for the steadily developing mind of man to accept its presentation. yet st. augustine tells us that "that which is called the christian religion existed among the ancients, and never did not exist from the beginning of the human race until christ came in the flesh, at which time the true religion, which already existed, began to be called christianity."1 the wisdom which expresses relationship to god, the rules of the road w

rth at bethlehem can be paralleled in practically every detail in the lives of earlier messengers from god. these proved facts should surely evoke from us the recognition that though there are many messengers there is only one message; but this recognition in no way detracts from the unique task of the christ and the unique function which he came forth to fulfil. it is interesting also to bear in mind that these two outstanding individualities, the buddha and the christ, have set their seal upon both hemispheres the buddha being the teacher for the- 10- from bethlehem to calvary copyright 1998 lucis trust orient, and christ the saviour of the occident. whatever may be our personal conclusions as to their relations to the father in heaven or to each other, the fact stands out past all contr

ciousness from the things of the senses, and to turn a deaf ear to the calls of the lower nature. detachment imposes a new rhythm upon the man. through learning the lesson of dispassion he becomes immune to the suffering of the lower nature as he detaches his interest from secondary things and the non-essentials, and centres it upon the higher realities. through the practice of discrimination the mind learns to select the good, the beautiful and the true. these three practices, leading to a changed attitude towards life and reality, will, when held sanely, bring in the rule of wisdom and prepare the disciple for the christ life. upon this racial teaching follows the work of the christ with humanity, resulting in an understanding of the value of the individual and his self-initiated efforts

next revelation of divinity. if all that we now know of god is all that can be known, the divinity of god is but a limited matter. what the new formulation of truth will be, who can say? but the light is slowly pouring into men's hearts and minds, and in this lighted radiance they will vision the new truths and arrive at a fresh enunciation of the ancient wisdom. through the lens of the illumined mind man will shortly see aspects of divinity hitherto unknown. may there not be qualities and characteristics of the divine nature which are as yet totally unrecognised and unknown? can there not be revelations of god utterly unprecedented, and for which we have no words or adequate means of expression? the ancient mysteries, so shortly to be restored, must be re-interpreted in the light of chris

many will find themselves ready to make preparation for the first of the initiations, and to undergo the new birth. the disciples of the world are preparing for the second initiation, the baptism, and for this must come a purification of the emotional desire nature and a dedication of the desire nature to the life of the soul. the initiates of the world are facing the transfiguration initiation. mind control and right orientation towards the soul, with a complete transmutation of the integrated personality, lies ahead of them. there is much foolishness talked these days in connection with initiation, and the world is full of- 16- from bethlehem to calvary copyright 1998 lucis trust people who are claiming to be initiates. they fail to remember that no initiate makes any claim or speaks ab

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

at the close of the previous volume, i would like to speak a word as to the symbolism we will employ in discussing egoic and personality control. all that is said in this connection is in an attempt to define and consider that which is really undefinable and which is so elusive and subtle that though we may call it energy or force, those words ill convey the true idea. we must, therefore, bear in mind that, as we read and consider this treatise on psychology, we are talking in symbols. this is necessarily so, for we are dealing with the expression of divinity in time and space, and until man is consciously aware of his divinity and demonstrating it, it is not possible to do more than speak in parable and metaphor with symbolic intent to be ascertained through the medium of the mystical per

dic consciousness is that of the first aspect of divinity, that which embodies divine life purpose and intent, and which uses the soul in order to demonstrate through that soul the inherent purpose of god. it is this that determines the quality. the soul embodies that purpose and will of god as it expresses itself in seven aspects. the monad expresses the same purpose as it exists, unified in the mind of god himself. this is a form of words conveying practically nothing to the average thinker. as these three expressions of the one great life are realised by man on the physical plane, he begins to tune in consciously on the emerging plan of deity, and the whole story of the creative process becomes the story of god's realised purpose. in the first place, as the third aspect is consciously d

g out through the qualities, as they express themselves through the form. the above paragraphs are only a summation of what has been earlier said, but it is necessary that there should be real clarity of thought on these matters. it is apparent as we study, how this entire sequential process of realisation pivots around form manifestation, and has relation to the quality and purpose of the divine mind. this will inevitably be clear to the man who has studied the theme of a treatise on cosmic fire, which deals specifically with the creative process and with manifestation. it deals therefore with the outer personality expression of that great all-encompassing life, which we call god, for lack of a better term. we need to bear in mind that our universe (as far as the highest human consciousne

ehicle of the intelligent energy of will that is destined to be the dominant creative aspect. it is upon this truth that christian science has laid the emphasis. these forces constitute the lower man. the solar angel is a dual combination of energies the energy of love, and the energy of will or purpose and these are the qualities of the life thread. these two, when dominating the third energy of mind, produce the perfect man. they explain the human problem; they indicate the objective before man; they account for and explain the energy of illusion; and they point out the way of psychological unfoldment, which leads man (from the triangle of triplicity and differentiation) through duality to unity. these truths are practical and hence we find today such dominant emphasis laid upon the unde

debut and prepares for the day of full personality emphasis. the soul comes forth into dense form and on the lowest plane. the self begins the part of its career which is expressed through selfishness, leading finally to an ultimate unselfishness. the separative entity begins his preparation for group realisation. a god walks on earth, veiled by the fleshly form, the desire nature and the fluidic mind. he is a prey temporarily to the illusion of the senses, and dowered with a mentality which primarily hinders and imprisons but which finally releases and liberates. there has been much written in the secret doctrine and a treatise on cosmic fire on the subject of individualisation. it can be simply defined as the process whereby forms of life in the fourth kingdom in nature arrive at: 1. con

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

unknown to me when they were brought to my notice; some of them i have since met; others i have never met; some i knew well and could understand why they had been chosen, knowing that their dedication to the life of the spirit and their love of humanity warranted the choice; one or two were regarded by me as most unsuitable choices but later i altered my point of view and recognised that a wiser mind than mine was responsible for their inclusion in the ashram. i learnt also that ancient relationships, established in other lives, were also conditioning factors and that some had earned the right to inclusion, even if their spiritual attainments seemed inadequate to the onlooker. a good deal of the teaching given is new in form and some of it is new in fact. one point emerges with clarity an

ne point emerges with clarity and that is: the old rules to which disciples have been subjected down the centuries still hold good, but are susceptible of fresh and often different interpretations. the training to be given during the coming new age will be fitted to their more advanced development. the evolutionary progress from century to century presents a steadily ripening and developing human mind upon which the master can work. the standard of discipleship is consequently as steadily rising. this, in itself, demands a new approach, a wider presentation of truth and the permitting of a greater freedom of action upon the part of the disciple. the time element is also different. in the old days, the master gave his disciple a hint or a point upon- 1- copyright 1998 lucis trust which to p

of the fourth kingdom into the fifth can be brought about consciously, scientifically and with the full consent and cooperation of the aspirant. the day has now come when belief can (and does) give place to knowledge a knowledge gained through the acceptance of a hypothesis in the first place, a conviction that this hypothesis is backed by adequate testimony and planned experience. the reasoning mind of the disciple can then take the successes and failures he encounters in his training and learn the intended lessons; he finds that progress upon the path brings a man into closer, conscious touch with those who have walked this way before and that the way into the hierarchy is a way of discipline, of increasing enlightenment, of service to his fellowmen and of a growing responsiveness to co

entists or belong to one or other of the more mental cults; some are quite unattached and free from affiliations. none of them regards his particular brand of faith or his particular religious background as essential to salvation; he knows that the only essential is belief in the spiritual realities and in the essential divinity of mankind. this belief necessarily involves a heart full of love, a mind open and illumined by right orientation to truth and a life dedicated to service and to the alleviation of human sufferings. this is the determined goal of all whose instructions are found in this book a goal which they have not yet attained and a mode of life which they have not yet perfected. they are, nevertheless, unalterably upon their way and that way is the way. christ said "i am the w

found on this ray. it is the great teaching ray. 3. the third ray of active intelligence. the mass of intelligent humanity are found on this ray. 4. the fourth ray of harmony through conflict. aspirants. struggling, well-meaning people. workers for unity emerge along this line. 5. the fifth ray of concrete knowledge or science. scientists and people who are purely mental and governed only by the mind. 6. the sixth ray of devotion or idealism. many christian people. fanatics. numbers of earnest churchmen of all the world religions. 7. the seventh ray of ceremonial order or magic. masons. financiers. great businessmen and organisers of all kinds. executives are found with these energies in their equipment. however, only when a man is highly developed and nearing the path of discipleship is

ALICE A BAILEY13 PROBLEMS OF HUMANITY

time and thought to the consideration of the major world problems with which we are now faced. some of them can be solved with relative rapidity given common sense and a correctly appreciated self-interest; others will require foresighted planning and a long patience as, one by one, the necessary steps are taken, leading to the readjustment of human values and the inauguration of new attitudes of mind regarding right human relations. in the recognition of the growth in human consciousness and in a realization of the distinction obviously existing between primitive men and our modern intelligent humanity lie the grounds for an unshaken optimism as to human destiny. events in the immediate foreground do not blot out the long history of human development and obliterate recognition of the long

ch russia is attempting to build. russia is inwardly (but as yet unconsciously) motivated by a desire to bring brotherhood into being. can you accept this diagnosis of that great unknown quantity which is russia? time alone can prove the accuracy of this statement, plus wise activity and sound propaganda on the part of russia. the psychological problem of the u.s.s.r. is, in the last analysis, to mind her own business, to stabilize and integrate a vast population, and to lead her peoples still further into the light. russia must also learn to cooperate with other powers on an equal basis. russia must not, with ambition and design, seek to sweep the small powers into her arena of activity against their wishes or through undue pressure and force. russia has still much to do for the immense t

he disintegration of the old world forms is a spiritual one. the spiritual life of humanity is now so strong that it has disrupted all present forms of human expression. the world of the past has gone and gone forever, and the new world of forms has not yet made its appearance. its construction will be distinctive of the emerging creative life of the spirit of man. the important factor to bear in mind is that it is one spirit and the nations have each to learn to recognize that spirit within themselves and within each other. to sum up: the task of every nation is, therefore, a twofold one 1. to solve its own psychological internal problems. this it does by recognition of their existence; by the quelling of national pride and by taking those steps which would establish unity and beauty of r

, to success and to a full experience in any chosen sphere of human enterprise. the best minds and the clearest thinkers in the educational field are constantly endorsing these ideas; the progressive movements in education have done something to remove old abuses and to instil new techniques, but they still constitute so small a minority that they are relatively ineffectual. it is well to bear in mind that had the teaching given to the young during the past few hundred years been of a different nature, the world war might never have happened. many and differing reasons have been given for the total war which engulfed us. this has raised the question whether the failure of our educational systems or the ineptitude of the churches may not be the basic causes behind the others. but the war ha

ture upon: 1. a developing mental control of the emotional nature. 2. vision or the capacity to see beyond what is to what might be. 3. inherited, factual knowledge upon which it will be possible to superimpose the wisdom of the future. 4. capacity wisely to handle relationships and to recognize and assume responsibility- 30- problems of humanity copyright 1998 lucis trust 5. the power to use the mind in two ways: a. as the "commonsense (using this word in its old connotation, analysing and synthesizing the information conveyed by the five senses. b. as a searchlight, penetrating into the world of ideas and of abstract truth. knowledge comes from two directions. it is the result of the intelligent use of the five senses and it is also developed from the attempt to seize upon and understand

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

s dependent also upon the steadfastness of the christ's disciples in the world at this time and his initiate-workers all working in the many groups, religious, political and economic. to the above must be added what christians like to call "the inscrutable will of god" that unrecognised purpose of the lord of the world, the ancient of days (as he is called in the old testament) who "knows his own mind, radiates the highest quality of love and focusses his will in his own high place within the centre where the will of god is known" when the christ, the avatar of love, makes his reappearance then will the "sons of men who are now the sons of god withdraw their faces from the shining light and radiate that light upon the sons of men who know not yet they are the sons of god. then shall the co

r weight than the modern, more educated and intelligent man. if the new testament is true in its presentation of the christ, if it is true in its repetition of his words, that we can do "greater things" than he did, and if it is true in that he told us to "be perfect even as our father in heaven is perfect" what is there wrong in our recognising the capacity of a human being to keep pace with the mind of christ and to know what he intends us to know? christ said that "if any man will do the will of god, he shall know; that was how the christ himself learnt and that is the mode he assures us will be successful for each of us. it was the dawning of this significance of the will of god upon the consciousness of the christ which led him to certain great decisions, and which forced him to cry o

l hierarchy and humanity were known to him, and fully understood. at the highest point of this consummated knowledge and at the moment of his complete surrender to the necessary sacrifice of his life to the fulfilling of this plan, suddenly a great expansion of consciousness took place. the significance, the intention, the purpose of it all, and the comprehensive divine idea (as it existed in the mind of the father) dawned upon his soul not on his mind, for the revelation was far greater than that. he saw still further into the meaning of divinity than had ever before seemed possible; the world of meaning and the world of phenomena faded out and esoterically speaking he lost his all. for the time being, neither the energy of the creative mind nor the energy of love were left to him. he was

ans "the end of the first period has not yet been reached" here he was speaking as the head of the spiritual hierarchy and expressing his divine will (at-one now with the will of god) to inform and pervade continuously the world of men with his overshadowing consciousness. it was a tremendous affirmation, sent forth upon the energy of his developed will, his all-inclusive love and his intelligent mind. this affirmation has made all things possible. it was also to the magnetic power of the will that christ referred when he said "i, if i be lifted up, will draw all men unto me" this had no reference to the crucifixion but to the magnetic will of the christ to draw all men, through the life of the indwelling christ in every heart, out of the world of material values into the world of spiritua

the full moon of may is that of the buddha. it was not easy to translate these ancient phrases (so ancient that they are without date or background of any kind) into modern words, but it has been done, and the great invocation, which may eventually become the world prayer, was pronounced by him and taken down by his disciples. it has been translated as follows: from the point of light within the mind of god let light stream forth into the minds of men. let light descend on earth. from the point of love within the heart of god let love stream forth into the hearts of men. may christ return to earth. from the centre where the will of god is known let purpose guide the little wills of men the purpose which the masters know and serve. from the centre which we call the race of men let the plan

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

taking place we must recognise that these energies are seven in number. they are called by many names in many different lands, but for our purposes the following seven names will be used: 1. the energy of will, purpose or power, called in christian lands the energy of the will of god. 2. the energy of love-wisdom, called frequently the love of god. 3. the energy of active intelligence, called the mind of god. 4. the energy of harmony through conflict, affecting greatly the human family. 5. the energy of concrete knowledge or science, so potent at this time. 6. the energy of devotion or idealism, producing the current ideologies. 7. the energy of ceremonial order, producing the new forms of civilisation- 1- copyright 1998 lucis trust these energies are ceaselessly playing on humanity, produ

e world is based on the emergence of ideas, their acceptance, their transformation into ideals, and their eventual superseding by the next imposition of ideas. it is in this realm of ideas that humanity is not a free agent. this is an important point to note. once an idea becomes an ideal, humanity can freely reject or accept it, but ideas come from a higher source and are imposed upon the racial mind, whether men want them or not. upon the use made of these ideas (which are in the nature of divine emanations, embodying the divine plan for planetary progress) will depend the rapidity of humanity's progress or its retardation for lack of understanding. humanity is today more sensitive to ideas than ever before, and hence the many warring ideologies and hence the fact that in defence of thei

the fact that in defence of their plans even the most recalcitrant of the nations has to discover some idealistic excuse to put before the other nations when occupied with any infringement of recognised law. this is a fact of great significance to the hierarchy for it indicates a point reached. the major ideas in the world today fall into five categories which it would be well for you to bear in mind: 1. the ancient and inherited ideas which have controlled the racial life for centuries aggression for the sake of possession and the authority of a man or a group or a church which represents the state. for purposes of policy such powers may work behind the scenes but their tenets and motives are easily recognisable selfish ambition and a violently imposed authority. 2. those ideas which are

em and mould their national life on their premises; they are only transitory substitutes in this transition period between the piscean and the aquarian ages and cannot permanently last. nothing as yet is permanent. when permanency is reached, evolution will cease and god's plan will be consummated. and then? the greatest revelation of all will come at the close of this world period when the human mind, intuition and soul consciousness is such that understanding will be possible. 5. the idea of a spiritual hierarchy which will govern the people throughout the world and will embody in itself the best elements of the monarchial, the democratic, the totalitarian and the communistic regimes. most of these groups of ideologies have latent in them much beauty, strength and wisdom, and also a prof

ardly at all affected by the pure idealism which gave them birth and which lies behind them as the motivating (though unrecognised) impulse. you cannot grasp or view these great mental trends as does the hierarchy. hence much of your confusion and your difficulty. if we consider these three great planetary centres and their relationships in tabular form we can get the general idea more clearly in mind: i. shamballa. will or power. planetary head centre, the holy city. purpose. plan spiritual pineal gland. life aspect. ruler- sanat kumara, the lord of the world. the ancient of days. melchizedek. ii. the hierarchy. love-wisdom. planetary heart centre. the new jerusalem. consciousness. group unity. ruler- the christ. the world saviour- 12- the destiny of the nations copyright 1998 lucis trust

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

for a close study of my words: i. i seek to define for you the intuition- 2- glamour: a world problem copyright 1998 lucis trust ii. i shall deal with its mode of development through the study of symbology. iii. i shall close by giving some specific instructions as to a useful mode of procedure. should you, therefore, find these articles hard to understand and your reaction slow, you must bear in mind that this indicates your need for this study and corroborates what i am telling you. if you will seriously consider with me what the intuition is not, i think my words will find in you an inner response. i. definition of the intuition the intuition is not a welling forth of love to people and, therefore, an understanding of them. much that is called the intuition is recognition of similaritie

study and corroborates what i am telling you. if you will seriously consider with me what the intuition is not, i think my words will find in you an inner response. i. definition of the intuition the intuition is not a welling forth of love to people and, therefore, an understanding of them. much that is called the intuition is recognition of similarities and the possession of a clear analytical mind. intelligent people who have lived in the world for some time and who have experienced much and who have contacted many other people can usually sum up with facility the problems and dispositions of others, provided they are interested. this they must not, however, confound with the intuition. the intuition has no relation to psychism, either higher or lower; the seeing of a vision, the heari

hey must not, however, confound with the intuition. the intuition has no relation to psychism, either higher or lower; the seeing of a vision, the hearing of the voice of the silence, a pleased reaction to teaching of any kind does not infer the functioning of the intuition. it is not only the seeing of symbols, for that is a special sort of perception and the capacity to tune in on the universal mind upon that layer of its activity which produces the pattern-forms on which all etheric bodies are based. it is not intelligent psychology, and a loving desire to help. that emanates from the interplay of a personality, governed by a strong soul orientation, and the group-conscious soul. intuition is the synthetic understanding which is the prerogative of the soul and it only becomes possible w

es into the background. intuition, therefore, brings with its appearance three qualities: illumination. by illumination i do not mean the light in the head. that is incidental and phenomenal, and many truly intuitive people are entirely unaware of this light. the light to which i refer is that which irradiates the way. it is "the light of the intellect" which really means that which illumines the mind and which can reflect itself in that mental apparatus which is held "steady in the light" this is the "light of the world" a reality which is eternally existent, but which can be discovered only when the individual interior light is recognised as such. this is the "light of the ages" which shineth ever more until the day be with us. the intuition is therefore the recognition in oneself, not t

is the "light of the world" a reality which is eternally existent, but which can be discovered only when the individual interior light is recognised as such. this is the "light of the ages" which shineth ever more until the day be with us. the intuition is therefore the recognition in oneself, not theoretically but as a fact in one's experience, of one's complete identification with the universal mind, of one's constituting a part of the great world life, and of one's participation in the eternal persisting existence. understanding. this must be appreciated in its literal sense as that which "stands under" the totality of forms. it connotes the power of recession or the capacity to withdraw from one's agelong identification with form life. i would like to point out that this withdrawal is

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

over by the rather meaningless word: omnipresence. omnipresence has its basis in the substance of the universe, and in what the scientists call the ether; this word "ether" is a generic term covering the ocean of energies which are all inter-related and which constitute that one synthetic energy body of our planet. in approaching, therefore, the subject of telepathy, it must be carefully borne in mind that the etheric body of every form in nature is an integral part of the substantial form of god himself not the dense physical form, but what the esotericists regard as the form-making substance. we use the word god to signify the expression of the one life which animates every form on the outer objective plane. the etheric or energy body, therefore, of every human being is an integral part

he emotional and mental bodies and to the soul by their coordinating effect. these streams of energy, in their turn, have an effect on the physical body and swing it into activity of some kind or another, according to the nature and power of whatever type of energy may be dominating the etheric body at any particular time. through the etheric body, therefore, circulates energy emanating from some mind. with humanity in the mass, response is made unconsciously to the rulings of the universal mind; this is complicated in our time and age by a growing responsiveness to the mass ideas called sometimes public opinion of the rapidly evolving human mentality. within the human family are also found those who respond to that inner group of thinkers who, working in mental matter, control from the su

new revelation of truth is suddenly recognised by many and finds expression simultaneously through the medium of many minds. no one person can claim individual right to the enunciated principle or truth. several minds have registered it. it is usually stated, however, in a wide generalisation, that these people have tapped the inner thought currents or have responded to the play of the universal mind. literally and technically this is not so. the universal mind is tapped by some member of the planetary hierarchy according to his mental bias and equipment, and the immediate needs sensed by the working adepts. he then presents the new idea, new discovery, or the new revelation to the group of adepts (telepathically, of course, my brother) and, when it has been discussed by them, he later pr

on (or rather stepped it down) until it registered in the brain of colonel house. he, not recording the source (of which he was totally- 3- telepathy and the etheric vehicle copyright 1998 lucis trust unaware, passed it on in turn to that sixth ray aspirant, called woodrow wilson. then, fed by the wealth of analogous ideas in the minds of many, it was presented to the world. it should be borne in mind that the function of a disciple is to focus a stream of energy of some special kind upon the physical plane where it can become an attractive centre of force and draw to itself similar types of ideas and thought currents which are not strong enough to live by themselves or to make a sufficiently strong impact upon the human consciousness. in union is strength. this is the second law governing

ce of telepathy is to be found in the word omnipresence. the second law is: 2. the interplay of many minds produces a unity of thought which is powerful enough to be recognised by the brain. here we have a law governing a subjective activity and another law governing objective manifestation. let us voice these laws in the simplest manner possible. when each member of the group can function in his mind-consciousness, untrammelled by the brain or the emotional nature, he will discover the universality of the mental principle which is the first exoteric expression of the soul consciousness. he will then enter into the world of ideas, becoming aware of them through the sensitive receiving plate of the mind. he then seeks to find those who respond to the same type of ideas and who react to the

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

gs i may say will probably be regarded by the academic and uninspired astrologer as revolutionary, or as erroneous, as improbable or unprovable. as yet, however, astrology has not really proved itself to the world of thought and science, in spite of many definitely demonstrable successes. i would ask all of you, therefore, who read and study this section of a treatise on the seven rays to bear in mind the above comments and to preserve a willingness to consider hypotheses and to make an effort to weigh a theory or suggestion and to test out conclusions over the course of a few years. if you can do this, there may come to you an awakening of the intuition which will translate modern astrology into something of real moment and significance to the world. it is intuitional astrology which must

it passes between our little sphere, the earth, and the constellations at any particular time or season. in ancient days it was believed that the earth was the centre of the solar system and that around it revolved the sun and all the other planets. this was the exoteric knowledge and position, though not the esoteric understanding. later, when further discoveries brought more light to the human mind, our planet was decentralised and the truth was more clearly seen, though much remains as yet to be discovered and may even be of as revolutionary a nature. from certain astrological angles, a similar process of decentralisation must take place and the solar system must no longer be regarded as a point around which the zodiac revolves or through which the sun passes in its great cycle of appr

gh which the sun passes in its great cycle of approximately 25,000 years. astrologers with insight may deny that this is the commonly accepted attitude. yet for purposes of clarity and in connection with the general public the inference is permitted and accepted by the ignorant. upon this theory anent the zodiac rests very largely what we call the great illusion, and i would have you bear this in mind as you study with me the newer approaches of this greatest and oldest of all the sciences. astrology is a science which must be restored to its original beauty and truth before the world can gain a truer perspective and a more just and accurate appreciation of the divine plan, as it is expressed at this time through the wisdom of the ages. the second statement which i would make is that astro

ogy copyright 1998 lucis trust nature and in effect and is simply the result of ancient thought and teaching (descended to us from lemurian times) and is not based upon any true radiation or influence. in those far off times, antedating even lemuria and constituting in lemurian days simply an ancient tradition, the moon appeared to be a living vital entity. but i would have you bear definitely in mind that today the moon is nothing more than a dead form. it has no emanation and no radiation of any kind and, therefore, has no effect of any kind. the moon, from the angle of the esoteric knower, is simply an obstruction in space an undesirable form which must some day disappear. in esoteric astrology, the effect of the moon is noted as a thought effect and as the result of a powerful and most

m become radio-active, dynamic and magnetic. this is an intricate occult study and is concerned with the response of the etheric body to the incoming energies. it relates finally the lowest centre at the base of the spine to the highest centre, the head centre. this is a correspondence to the relation of the earth to the sun. think this out. as we work and study over these matters, let us bear in mind always the fact that we are considering the seven rays and their inter-relations in the cosmic process. we are concerned esoterically with: 1. the seven rays and the twelve signs of the zodiac. 2. the seven rays and the twelve creative hierarchies. 3. the seven rays and the planets as they govern the twelve houses of expression. as we ponder and think and as we correlate the various aspects o

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

ld have been so kind to me" for a long, long time she had wanted to go and had been held only by her strong will to finish her job and by her ardent desire to complete those arrangements for the future of the arcane school which would best help you and me to be better servers of our fellowmen. she had fashioned and moulded the pattern of our school through the years with the precision of her keen mind and filled it with the magnetic potency of her own great long-suffering heart. some have asked why she should have had to suffer for she did suffer mentally and emotionally as well as physically. i alone know how triumphantly she opened herself to receive the impact of many types of destructive forces so rampant in this time of world turmoil and how amazingly she transmuted them, thus safegua

ng to friend and a resulting hour of communion and of satisfying contact; some beauty of the human soul emerging triumphant in the face of difficulty these are the things which must not pass unrecognised. they constitute the great conditioning factors of life. they indicate the divine. why is it that they are so often forgotten and the disagreeable, sad or terrible things remain fixtures in one's mind? i do not know. apparently on this peculiar planet of ours, suffering is registered more acutely than happiness and seems more enduring in effect. perhaps, also, we are afraid of happiness and push it away from us under the influence of man's great outstanding characteristic fear. in esoteric circles, there is much learned talk about the law of karma which is, after all, only the eastern name

sible. the details of my unhappiness are so remote that i cannot be specific and i do not intend to inflict upon you what i do remember. many of the causes lay within myself, of that i am sure. from the worldly angle, i had no reason to be miserable and my family and friends would have been greatly surprised had they known my reactions. have you not many times in life wondered what goes on in the mind of a child? children do have definite ideas on life and circumstances, and they do belong to themselves in a way with which no one can interfere but which is seldom recognised. i cannot remember the time when i was not thinking, and puzzling and asking questions and rebelling and hoping. yet i was 35 years old before i really discovered that i had a mind and that it was something which i coul

s, and they do belong to themselves in a way with which no one can interfere but which is seldom recognised. i cannot remember the time when i was not thinking, and puzzling and asking questions and rebelling and hoping. yet i was 35 years old before i really discovered that i had a mind and that it was something which i could use. up to that time, i had been a bundle of emotions and feelings; my mind what there was of it had used me and not been used by me. at any rate, i was thoroughly unhappy until i broke away to live my own life around the age of 22. during those early years i was surrounded by beauty; my life was full of variety and i met many interesting people. i never knew what it was to want anything. i was brought up in the usual luxury of my day and class; i was watched over wi

istake on the part of beginners and i see a lot of it today in connection with various occult groups. people's sincerity and aspiration do succeed in bringing them some inner, spiritual contact and they then interpret it in terms of personality success and importance. a reaction of over-stimulation. this reaction was succeeded by one in which the criticism he had made of me became uppermost in my mind. i decided that maybe after all i was not in the class of joan of arc but simply some one who could be nicer than i had been and who could begin to control a rather violent temper. this i started to do. i tried not to be so cross and to control my tongue and for some time became so objectionably good that my family got disturbed; they wondered if i was ill and almost begged me to resume my ex

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

who, through the ages, have sought to heal and to help. the why and the wherefore of disease have been the subject of endless investigations and speculations, and much definite deduction has been made as to the cures of such complaints; there has been also much formulation of methods, of techniques, of formulae, of prescription, of varied manipulations and of theories. all these serve to fill the mind with many ideas some correct, some erroneous and this makes it most difficult for new ideas to enter and for the student to assimilate the hitherto unknown. aspirants lose much by refusing to let go of that which the lower mind cherishes. when they do succeed in being entirely open minded and are ready to accept the new theories and hypotheses, they discover that the old and dearly held truth

) is the effect of the interplay of desire and of sentient response upon the self at the centre, and the resultant effect in that body is experienced as emotion and as pain and pleasure and the other pairs of opposites. in these two bodies, the etheric and astral bodies, ninety percent of the causes of physical disease and troubles is to be found. 4. the mental body, or that much of the chitta or mind stuff which an individual human unit can use and impress, constitutes the fourth of the series of mechanisms at the disposal of the soul. at the same time let it not be forgotten that these four constitute one mechanism. five percent of all modern disease originates in this body or state of consciousness, and here i wish to enunciate the truth that the constant reiteration by certain schools

individual human unit can use and impress, constitutes the fourth of the series of mechanisms at the disposal of the soul. at the same time let it not be forgotten that these four constitute one mechanism. five percent of all modern disease originates in this body or state of consciousness, and here i wish to enunciate the truth that the constant reiteration by certain schools of healers that the mind is the cause of all sickness is not as yet a fact. a million years hence, when the focus of human attention has shifted from the emotional nature to the mind, and when men are essentially mental as today they are essentially emotional, then the causes of disease must be sought in the mind realm. they are today to be found (except in a few rare cases) in lack of vitality or in too much stimula

ust attract to him: a. the power of his own soul; this involves alignment through individual meditation. b. those whom he can help; this involves a decentralised attitude- 5- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust c. those energies, when need arises, which will stimulate the patient to the desired activity. this involves occult knowledge and a trained mind. the healer must understand also how to radiate, for the radiation of the soul will stimulate to activity the soul of the one to be healed and the healing process will be set in motion; the radiation of his mind will illumine the other mind and polarise the will of the patient; the radiation of his astral body, controlled and selfless, will impose a rhythm upon the agitation of the patient's

orce-body and so facilitate the work of healing. therefore, the healer has the duty of rendering himself effective, and according to what he is, so will be the effect upon the patient. when a healer works magnetically and radiates his soul force to the patient, that patient is enabled more easily to achieve the end desired which may be complete healing, or it may be the establishing of a state of mind which will enable the patient to live with himself and with his complaint, unhandicapped by the karmic limitations of the body. or it may be enabling the patient to achieve (with joy and facility) the right liberation from the body and, through the portal of death, to pass to complete health. part one the basic causes of disease this is the problem with which all medical practice down the age

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

and as a group thinks, so does it eventually react. as the group thought-waves penetrate into the mental atmosphere of humanity, men become impressed and the inaugurating of the new ways of living and of developing proceeds with increased facility. here i seek only to give you some brief and general ideas which will serve to indicate to you the trend of my thought and the purpose which i have in mind. perhaps the easiest way for me to do this is to formulate certain propositions which are of interest and which can carry illumination. i. education, up to the present time, has been occupied with the art of synthesising past history, past achievement in all departments of human thought and with the attainments to date of human knowledge. it has dealt with those forms of science which the pas

ments of human thought and with the attainments to date of human knowledge. it has dealt with those forms of science which the past has evolved. it is primarily backward-looking and not forward-looking. i would remind you that i am here generalising, and that there are many and notable small exceptions to this attitude. ii. education has concerned itself primarily with the organising of the lower mind, and a child's calibre has been largely gauged by its reaction to accumulated information (where education is concerned, collated and collected data, sequentially handed out, digested and arranged so as to equip the child to compete with the information which other people possess. iii. education to date has been largely memory training, though there is now emerging the recognition that this a

he world and fit him for living peaceably and helpfully and in harmony with his neighbours. second, it must enable him to bridge the gap between the various aspects of his own mental nature, and herein lies the major emphasis of the instructions which i am now purposing to give you. in the esoteric philosophy we are taught, as well you know, that on the mental plane there are three aspects of the mind, or of that mental creature we call a man. these three aspects constitute the most important part of his nature: 1. his lower concrete mind, the reasoning principle. it is with this aspect of the man that our educational processes profess to deal. 2. that son of mind, which we call the ego or soul. this is the intelligence principle, and is called by many names in the esoteric literature, suc

man that our educational processes profess to deal. 2. that son of mind, which we call the ego or soul. this is the intelligence principle, and is called by many names in the esoteric literature, such as the solar angel, the agnishvattas, the christ principle, etc. with this, religion in the past has professed to deal- 9- education in the new age copyright 1998 lucis trust 3. the higher abstract mind, the custodian of ideas, and that which is the conveyor of illumination to the lower mind, once that lower mind is en rapport with the soul. with this world of ideas philosophy has professed to deal. we might call these three aspects: the receptive mind, the mind as dealt with by the psychologists. the individualised mind, the son of mind. the illuminating mind, the higher mind. third, the ga

of ideas, and that which is the conveyor of illumination to the lower mind, once that lower mind is en rapport with the soul. with this world of ideas philosophy has professed to deal. we might call these three aspects: the receptive mind, the mind as dealt with by the psychologists. the individualised mind, the son of mind. the illuminating mind, the higher mind. third, the gap between the lower mind and the soul has to be bridged, and curiously enough humanity has always realised this and has talked therefore in terms of "achieving unity" or "making the at-one-ment" or "attaining alignment" these are all attempts to express this intuitively realised truth. vi. education also should concern itself during the new age with the bridging of this gap between the three aspects of the mind natur

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

attempt certain group limitations initiated difficulty and led to the closing of the several individual groups. you will have noted that i assigned the major failure to the inactivity of the heart centre in the majority of the members; this leads necessarily to inadequate integration. i mention this now because i would urge those members who have been selected to work in this new group to bear in mind that they may quite easily carry their earlier tendency into the new group. only a fresh dedication and a renewed aspiration towards inspiration can prevent the recurrence of a certain static tendency; only a clear vision of the nature of glamour and of its effects in the individual and group life can eliminate the danger of infection from that tendency; only a humble spirit which is not occu

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

y i ascertain the content of your papers. do i read them? does a.a.b. read them and convey to me her impressions? do i psychometrise them? none of these expresses my method or conveys the true mode of ascertaining. i do not read them; candidly, my brother, they do not warrant my taking the time. does a.a.b. read them and then convey their significance to me? no, because as they filter through her mind and brain they would take on the powerful colouring of her thought, and from this she has ever carefully protected the group and all work she does as an intermediary between you and me. i do not psychometrise them. let me endeavour to explain. all detailed, outer forms are expressions of some subjective significance which is the cause of their appearance and which can be discovered by those w

does as an intermediary between you and me. i do not psychometrise them. let me endeavour to explain. all detailed, outer forms are expressions of some subjective significance which is the cause of their appearance and which can be discovered by those who can function in the world of meaning. these "foci of significance" carry a note, a vibration and a symbolic aspect which conveys to the trained mind of the esotericist far more than does the outer form of words convey meaning to the trained mind of the exoteric reader. one glance in the direction of the disciple with the thought in mind of ascertaining the value of his contribution in words, serves to bring into my line of vision the symbol which is the product of his written thought. this symbol may be and probably is distorted a symbol

d material into a thoughtform which will be comprehensive, clear-cut, sequential in its relation to that which has already been imparted and which will lay the ground for the next instruction in due time. then third, i have to enter into that meditative condition, and that extraverted attitude which will enable me to pour out in a steady stream of constructive sentences which will express, to the mind of the amanuensis, the thoughtform as i see it and build it. putting it otherwise, i become creative with deliberation and endeavour to convey to the vision, to the mind and to the intellectual perception of a.a.b. an ordered presentation of the thoughtform which embodies the lesson i desire the students to learn. all this necessitates an expenditure of force and of time on my part which i fe

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

let light and love and power and death- 1- copyright 1998 lucis trust fulfil the purpose of the coming one. the will to save is here. the love to carry forth the work is widely spread abroad. the active aid of all who know the truth is also here. come forth, o mighty one and blend these three. construct a great defending wall. the rule of evil now must end. 1940 from the point of light within the mind of god let light stream forth into the minds of men. let light descend on earth. from the point of love within the heart of god let love stream forth into the hearts of men. may christ return to earth. from the centre where the will of god is known let purpose guide the little wills of men the purpose which the masters know and serve. from the centre which we call the race of men let the plan

it might be added also that certain astrological relationships between the constellations are releasing new types of force which are playing through our solar system and on to our planet and thereby making possible developments hitherto frustrated in expression, and bringing about the demonstration of latent powers and the manifestation of new knowledges. all this must be most carefully borne in mind by the worker in the field of human affairs if the present crisis is to be rightly appreciated and its splendid opportunities rightly employed. i have felt it wise to write a few words concerning the condition to be found in the world today especially in connection with esoteric, occult and mystical groups and the spiritualistic movement. all true spiritual thinkers and workers are much conce

which we call the personality, exists. they are the product of the activity of the divine soul in man, which takes the form of what we call "the animal soul" which really corresponds to the holy ghost aspect in the human microcosmic trinity. all these powers have their higher spiritual correspondences, which manifest when the soul becomes consciously active and controls its mechanism through the mind and the brain. when astral clairvoyance and clairaudience are not below the threshold of consciousness, but are actively used and functioning, it means that the solar plexus centre is open and active. when the corresponding mental faculties are present in consciousness, then it means that the throat centre and the centre between the eyebrows are becoming "awake" and active. but the higher psy

w shall we train our sensitives and psychics so that the dangers can be avoided and men can go safely forward to their new and glorious heritage? ii. how can esoteric schools or "disciplines" as they are sometimes called, make right use of the opportunity? let us speak first of the training and safeguarding of our psychics and sensitives. i. the training of psychics the first thing to be borne in mind is that negative, unintelligent mediumship and psychism reduces its exponent to the level of an automaton; it is dangerous and inadvisable because it deprives man of his free will and his positivity, and militates against his acting as a free intelligent human being. the man is not acting in these cases as a channel for his own soul, but is little better than an instinctual animal, if he is n

n of differentiated and suitable methods so that he may progress with the least hindrance. training schools and classes which seek to develop the student must be graded according to his point in evolution, and his passing into a group, optimistically hoping that something will happen to him whilst in it, will have to cease. the goal for the low-grade negative psychic should be the training of the mind and the closing of the solar plexus until such time as he can function as a true mediator; if this involves the temporary cessation of his mediumistic powers (and consequently of his commercial exploitation, then so much the better for him, viewing him as an immortal soul, with a spiritual destiny and usefulness. the instruction given to the intelligent medium and psychic should lead him to a

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

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

is produced, and the work of the fourth or human kingdom is to demonstrate this peculiar type. it might serve to clarify thought if students remembered that superhuman entities display spiritual energy. subhuman entities display the energy of matter. human entities display soul energy. in the perfect manifestation of these three will the plan of creation be consummated. it should also be borne in mind that these three are nevertheless a manifestation of duality spirit and matter and that this is the manifestation of a great existence and of his appearing. therefore, what are called the "three gunas" in hindu philosophy are but the qualities he manifests through these types of entities. superhuman lives express sattva, the guna of rhythm and of harmonious response to divine urge, of perfect

of the purpose of the solar plexus, and the part it plays as an organ of transference of energy from the three great centres below the diaphragm to the three higher centres. there is a very close analogy here to the solar lotus, the egoic body, occupying a midway point between the threefold monad and the threefold lower man. the more advanced should follow this. the development of the faculty of mind control, so that the thinker grips and holds steady the mental processes and learns to regard the mind as the interpreter of the states of consciousness, as the transmitter of egoic intent to the physical brain and as the window through which the ego, the real man looks out upon vast and (to the majority) unknown fields of knowledge- 3- a treatise on the seven rays- volume v: the rays and the

so the obstructing forces, and i would here remind you that these obstructing evil forces (so-called) are met with upon the highest spiritual levels because they are in their turn evoked by the impelling impact of the coming avatar whose "note is heard ahead of him, and his energy spreads before him" this is a great mystery and can only be understood (and then merely theoretically) if you bear in mind that all our planes even the very highest are the subplanes of the cosmic physical plane. when this fact is somewhat grasped there comes a simplification of thought. as a consequence of all this, great and fundamental readjustments are going on within the hierarchy itself and within that intervening area of the divine consciousness to which we give the- 9- a treatise on the seven rays- volume

legion. they are to be found in every country. there are not, however, so many who are ready for the new era of group initiation. rule i. for applicants: let the disciple search within the heart's deep cave. if there the fire burns bright, warming his brother yet heating not himself, the hour has come for making application to stand before the door. for disciples and initiates: within the fire of mind, focussed within the head's clear light, let the group stand. the burning ground has done its work. the clear cold light shines forth and cold it is and yet the heat evoked by the group love permits the warmth of energetic moving out. behind the group there stands the door. before them opens out the way. together let the band of brothers onward move out of the fire, into the cold, and toward

ALICE BAILEY THE LABOURS OF HERCULES

lice bailey& djwhal khul the labors of hercules- table of contents the zodiac the purpose of this study (foreword) the nature of discipleship astrological connotations the world disciple today key thoughts hercules the disciple- the myth elaboration of the myth labor i the capture of the man-eating mares the myth the meaning of the myth the sign the three initial impulses in aries the sign of the mind constellations in aries the crux of the test labor ii the capture of the cretan bull the myth the meaning of the labor four symbolic words the story of the labor the theme of illumination the theme of sex significance of the constellations nature of the tests the disciple and sex labor iii- part 1 gathering the golden apples of the hesperides the myth the nature of the test- 1- the symbols la

cle of his radiant life the seeking soul "whose is this soul upon the way of high endeavor whose radiance dimly shineth forth" came the reply "a soul who seeks the light of understanding, a struggling soul "tell him from me to return the other way and then to travel round the circle. then will he find the object of his search. watch o'er his steps and, when he has an understanding heart, an eager mind and skillful hand, bring him to me" again the centuries passed. the great wheel turned and turning, carried all the sons of men, who are the sons of god upon their way. and as these centuries passed, a group of men emerged who slowly turned the other way. they found the way. they passed the gates and struggled towards the mountain top, and towards the place of death and sacrifice. the watchin

ed unless the application can be modern and practical. it must indicate the inclusiveness of the goal, once those problems have been surmounted, and must avoid the tiresome reiteration of that basic rule of life, which has been expressed in the two words "be good. again and again we have been told that we must overcome the lure of the world, the flesh and the devil. there has been built up in the mind of the western aspirant a feeling that the path is necessarily one of misery, of self-abnegation and of endless distress. his attitude is one of active endurance until such time as he mysteriously and miraculously breaks through into a world of peace and plenty, wherein all troubles come to an end, the [4] flesh ceases to annoy, and the devil comes to an untimely end. and this as the reward o

e of the aspirant and yet links him up with cosmic enterprise. its theme will be found to be so inclusive that all of us, struggling in our present modern life, can make application to ourselves of the tests and trials, the failures and achievements of this heroic figure, who strove, centuries ago, towards the same goal as we do. through a reading of his story, fresh interest may be evoked in the mind of the bewildered aspirant, and such a picture painted of universal sequential development and destiny that he will go forward with fresh courage. we shall trace the story of hercules and endeavor to show how he, in his twelve labors, played the part of the aspirant upon the path of discipleship. on it, he undertook certain tasks, symbolic in nature, and passed through certain episodes and ev

hercules and go with him through his twelve labors, passing around the great zodiac of the heavens, we will approach it from two angles: that of the individual aspirant and that of humanity as a whole. it is now possible to regard the human family as having reached, practically en masse, the stage of the aspirant, the stage of the intelligent seeker, the stage of the man who, having developed his mind and coordinated his abilities, mental, emotional and physical, has exhausted the interests of the phenomenal world, and is looking for a way out into a wider realm of awareness, and into a more sure sphere of undertakings. this stage has always [9] been expressed by the advanced individuals down the ages, but never before has the human race itself been in this condition. herein lies the wonde

AN INTRO TO STUDY OF THE KABALAH

the judaism of the people, solomon could not have so grossly denied it. go back, however, to the narrative of creation in genesis, and the same story is found; the animals are made from the dust, man is made from the dust, and eve is made from adam, and each has breathed into the form, the "nephesh chiah--the breath of life, vitality; but there is no hint that adam received a ray of the supernal mind, which was to dwell there for a time, to gain experience, to receive retribution, and then enter another stage of progress, and achieve a final return to its divine source. and yet the authors of these volumes, whoever they were, could hardly have been without the conception of the higher part of man, of his spiritual soul. the critical contention is that the old testament was deprived at som

are but dreams, and any attempt to formulate them leads only to suspicions of one's sanity. to the metaphysician these ideals supply a theme of intense interest; to the theosophist they supply an illustration drawn from a foreign source of the spiritual traditions of a long-past age, which lead one to accept the suggestion that these spiritual conceptions are supplied from time to time by a great mind of another stage of existence from our own. perhaps they are remnants of the faiths and wisdom of a long-vanished era, which had seen the life-history of races more spiritual than our own and more open to converse with the holy ones of higher spiritual planes. spiritual wisdom can only be attained by the man, or earthly being who becomes able to reach up to the sphere above; a spiritual being

in the unknown, who is the "ancient of days" but it is not this dream-like aspect of poetic phantasy exhibited in the kabalah that i can further bring to your notice. let us return to the philosophic view of the attributes of deity, which is the keynote of the whole of the doctrine. the primary human conception of god is then the passive state of negative existence ain--not active; from this the mind of man passes to conceive of ain suph, of god as the boundless, the unlimited, undifferentiated, illimitable one; and the third stage is ain suph aur--boundless light, universal light-"let there be light" was formulated, and "there was light" the passive has put on activity; the conscious god has awaked. let us now endeavour to conceive of the concentration of this effulgence, let us formulat

hs, added to the 10 sephiroth form the famous "thirty-two ways" by which wisdom descends by successive stages upon man, and may enable him to mount to the source of wisdom by passing successively upward through these 32 paths. this process of mental abstraction was the rabbinic form of what the hindoo knows as yoga, or the union of the human with the divine, by contemplation and absorption of the mind in a mystical reverie. frequently quoted kabalistic words are: arikh anpin, makroprosopos, the vast countenance which is a title of kether the crown, deity supreme; zauir anpin, mikroprosopos, the lesser countenance is the central sun, tiphereth, a conception that has something in common with that of the christian christ, the son of god (the former was represented by a face in profile, the la

ruse words, a difficulty to those who are unused to them: two systems will suffice as an illustration. from yod, the je of jehovah, comes the highest over-shadowing of the divine, comparable to the tm of the indian philosophies. from h, the ho of jehovah, comes neshamah, the buddhi of the hindoos, the spiritual soul. from vau, the v of jehovah, comes ruach, the manas of the hindoos, intellect and mind. from the final h, the ah of jehovah, is derived nephesh, the k ma of the hindoos, the appetites and passions. these are all implanted in the astral shell, which moulds the physical body, the instrument which acts upon material objects. the human soul is again conceived of as distributed through several distinct forms of conscious manifestation related to the "ten sephiroth: the several kabal

ANALYSIS OF THE 5 6 INITIATION

places the candidate in a position of examining and experiencing the exact same forces that chain the human consciousness from achieving completeness with the divine and higher genius. 2. the candidate, without his awareness passes through several stages. at one moment the light shineth within the darkness, then the lower will takes over and the light fadeth away. 3. the candidate learns that his mind is his enemy or ally and that unless surrender unto the divine is made, the whole of the twenty-one hours will be torturous. 4. the candidate can identify with osiris. 5. the womb is black, and it leads the candidate into an upward birth. this differs from regular physical birth which is descent downward into hycu. the candidate is then blindfolded after twenty-one hours in the womb and broug

ANATHEMA OF ZOS

tread, would rather pack with wolves than enter your pest-houses. sensation. nutrition. mastication. procreation! this is your blind-worm cycle. ye have made a curiously bloody world for love in desire. shall nothing change except through your accusing diet? in that ye are cannibals, what meat should i offer? having eaten of your dead selves savored with every filth, ye now raven to glutton of my mind's motion? in your conflict ye have obtained? ye who believe your procreation is ultimate are the sweepings of creation manifest, returning again to early simplicity to hunger, to become, and realize-ye are not yet. ye have muddled time and ego. think ye to curb the semen sentimentally? ye deny sexuality with tinsel ethics, live by slaughter, pray to greater idiots-that all things may be possi

APOCALYPSE MOSES

d with a loud voice and said 'let all my sons come to me that i may see them before i die' 2 and all assembled, for the earth was divided into three parts. 3 and seth his son said to him 'father adam, what is thy complaint' 4 and he saith 'my children, i am crushed by the burden of trouble' 5 and they say to him 'what is trouble' chapter 6. 1 and seth answered and said to him 'hast thou called to mind, father, the fruit of paradise of which thou usedst to eat, and hast been grieved in yearning for it 'if this be so, tell me (and) i will go and bring thee fruit from paradise. 2 for i will set dung upon my head and will weep and pray that the lord will hearken to me and send his angel (and bring me a plant from paradise, and i will bring it thee that thy trouble may cease from thee' 3 adam s

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 curse me saying: eve hath not kept the commandment of god' 3 and she spake to the beast 'thou wicked beast, fearest thou not to fight with the image of god? how was thy mouth opened? how were thy teeth made strong? how didst thou not call to mind thy subjection? for long ago wast thou made subject to the image of god' 4 then the beast cried out and said: chapter 11. 1 'it is not our concern, eve, thy greed and thy wailing, but thine own; for (it is) from thee that the rule of the beasts hath arisen. 2 how was thy mouth opened to eat of the tree concerning which god enjoined thee not to eat of it? on this account, our nature also hath

y plant" 5 and i said "yea, we eat of all. save one only, which is in the midst of paradise, concerning which, god charged us not to eat of it: for, he said to us, on the day on which ye eat of it, ye shall die the death" chapter 18. 1 then the serpent saith to me "may god live! but i am grieved on your account, for i would not have you ignorant. but arise (come) hither, hearken to me and eat and mind the value of that tree" 2 but i said to him,i fear lest god be wroth with me as he told us" 3 and he saith to me "fear not, for as soon as thou eatest of it, ye too shall be as god, in that ye shall know good and evil. 4 but god perceived this that ye would be like him, so he envied you and said, ye shall not eat of it. 5 nay, do thou give heed to the plant and thou wilt see its great glory"

and evil. 4 but god perceived this that ye would be like him, so he envied you and said, ye shall not eat of it. 5 nay, do thou give heed to the plant and thou wilt see its great glory" 6 yet i feared to take of the fruit. and he saith to me "come hither, and i will give it thee. follow me" chapter 19. 1 and i opened to him and he walked a little way, then turned and said to me "i have changed my mind and i will not give thee to eat until thou swear to me to give also to thy husband" 2 (and) i said "what sort of oath shall i swear to thee? yet what i know, i say to thee: by the throne of the master, and by the cherubim and the tree of life! 3 i will give also to my husband to eat" and when he had received the oath from me, he went and poured upon the fruit the poison of his wickedness, whi

the house be hidden from the presence of its builder? 2 "then your father answered "it is not because we think not to be found by thee, lord, that we hide, but i was afraid, because i am naked, and i was ashamed before thy might (my) master" 3 god saith to him "who showed thee that thou art naked, unless thou hast forsaken my commandment, which i delivered thee to keep (it" 4 then adam called to mind the word which i spake to him (saying "i will make thee secure before god; and he turned and said to me "why hast thou done this" and i said "the serpent deceived me" chapter 24. 1 god saith to adam 'since thou hast disregarded my commandment and hast hearkened to thy wife, cursed is the earth in thy labours. 2 thou shalt work it and it shall not give its strength: thorns and thistles shall s

APOCRYPHON OF JOHN

n the aeons nor in time. for he who partakes in an aeon was prepared beforehand. time was not apportioned to him, since he does not receive anything from another, for it 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

y way (and) who gazes upon his image which he sees in the spring of the spirit. it is he who puts his desire in his water-light which is in the spring of the pure light-water which surrounds him "and his thought performed a deed and she came forth, namely she who had appeared before him in the shine of his light. this is the first power which was before all of them (and) which came forth from his mind, she is the forethought of the all- her light shines like his light- the perfect power which is the image of the invisible, virginal spirit who is perfect. the first power, the glory of barbelo, the perfect glory in the aeons, the glory of the revelation, she glorified the virginal spirit and it was she who praised him, because thanks to him she had come forth. this is the first thought, his

anointed it with his goodness until it became perfect, not lacking in any goodness, because he had anointed it with the goodness of the invisible spirit. and it attended him as he poured upon it. and immediately when it had received from the spirit, it glorified the holy spirit and the perfect forethought, for whose sake it had come forth "and it requested to give it a fellow worker, which is the mind, and he consented gladly. and when the invisible spirit had consented, the mind came forth, and it attended christ, glorifying him and barbelo. and all these came into being in silence "and the mind wanted to perform a deed through the word of the invisible spirit. and his will became a deed and it appeared with the mind; and the light glorified it. and the word followed the will. for because

tended christ, glorifying him and barbelo. and all these came into being in silence "and the mind wanted to perform a deed through the word of the invisible spirit. and his will became a deed and it appeared with the mind; and the light glorified it. and the word followed the will. for because of the word, christ the divine autogenes created everything. and the eternal life his will and the mind and the foreknowledge attended and glorified the invisible spirit and barbelo, for whose sake they had come into being "and the holy spirit completed the divine autogenes, his son, together with barbelo, that he may attend the mighty and invisible, virginal spirit as the divine autogenes, the christ whom he had honored with a mighty voice. he came forth through the forethought. and the invisi

nd the son the apocryphon of john http//www.pseudepigrapha.com/apocrypha_nt/apocjn.html 4 of 12 8/16/2006 5:17 pm of the mighty one, the autogenes, the christ, through the will and the gift of the invisible spirit. and the twelve aeons belong to the son of the autogenes. and all things were established by the will of the holy spirit through the autogenes "and from the foreknowledge of the perfect mind, through the revelation of the will of the invisible spirit and the will of the autogenes perfect man (appeared, the first revelation, and the truth. it is he whom the virginal spirit called pigera-adamas, and he placed him over the first aeon with the mighty one, the autogenes, the christ, by the first light armozel; and with him are his powers. and the invisible one gave him a spiritu

ARADIA GOSPEL OF THE WITCHES

of the oceanin thy boat made like a crescent,crescent moon-bark brightly gleaming,ever smiling high in heaven,sailing too on earth, reflectedin the ocean, on its water; page 71 n r r r r r come lappetito viene mangiando,e viene il guadagno lavorando e risparmiando.as appetite comes by eating and craving,profit results from labour and saving.t o be born in a full moon means to have an enlightened mind, and a high tide signifies an exaltedintellect and full of thought. it is not enough to have a fine boat of fortune.bisogna anche lavorareper farla bene andare.you must also bravely row,if you wish the bark to go.ben faremmo e ben diremmo,mal va la barca senza remo.do your best, or talk, but moret o row the boat youll need an oar.and, as it is said la fortuna a chi da chi toglie cosi sta,qual

ntiquetradition survived with so little change among the peasantry. but legends and spells in families ofhereditary witches are far more likely to live than fashions in art, yet even the latter have been keptsince 2000 years. thus, as e. neville rolfe writes: the late signor castellani, who was the first toreproduce with fidelity the jewellery found in the tombs of etruria and greece, made up his mind thatsome survival of this ancient and exquisite trade must still exist somewhere in italy. he accordinlymade diligent search. and in an out of the way village discovered goldsmiths who made ornamentsfor the peasants, which in their character indicated a strong survival of early etruscan art. 33 and here i would remark, that where i have written perhaps a little too bitterly of the indifferenc

ad a possible freedom. in ancient times menas slaves suffered less under even more abuse, because they believed they were born to low condi-tions of life. even the best reform brings pain with it, and the great awakening of man was accompa-nied with griefs, many of which even yet endure. pessimism is the result of too much culture andintroversion.it appears to be strangely out of sight and out of mind with all historians, that the sufferings of thevast majority of mankind, or the enslaved and poor, were far greater under early christianity, or tillthe end of the middle 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

inspiring soul of ancient music, and the bellariaof modernwitch-mythology) on the dried filament of the tortoise, which suggested to hermes the making aninstrument wherewith he made the music of the spheres and guided the course of the planets. as formrs. browning, she leaves out syrinxaltogether, that is to say, the voice of the nymph still lingeringin the pipe which had been her body. now to my mind the old prose narrative of these myths ismuch more deeply poetical and moving, and far more inspired with beauty and romance, than arethe well-rhymed and measured, but very imperfect versions given by our poets. and in fact, suchwant of intelligence or perception may be found in all the classic poems, not only of keats, but ofalmost every poet of the age who has dealt in greek subjects. page

alla luna nuova io bacero,che la mia uva possa guardare,al momento che crea locchioloalla crescenza del uvae fino alla raccolta,che possa venire il mio vino buono,e che si possa mantenereda prendere molti quattrini,e possa entrare la buona fortunanelle mi e vigne,e nel miei poderi! page 33 n r r r r r and thou shalt find the man,the one who owns the book,and thou thyself wilt goand put it in his mind,inspiring him to knowwhat tis that thou wouldst findand move him into doingall that thou dost require.or if a manuscriptwritten in ancient days,thoult gain it all the same,it shall come in thy way,and thus at little cost.thou shalt buy what thou wiltby great dianasaid.the foregoing was obtained, after some delay, in reply to a query as to what conjuration would berequired before going forth

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

livered an historical address in a french lodge, in the course of which he explained that the masonic brotherhood arose in palestine during the period of the crusades, under the protection of christian knights, with the object of restoring christian churches which had been destroyed by saracens in the holy land. for some reason which does not emerge, the foster-mother of masonry, according to the mind of the hypothesis, was the chivalry of st. john. ramsay appears to have left the masonic arena, and he died in the early part of 1743, but his discourse produced a profound impression on french freemasonry. he offered no evidence, but france undertook to produce it after its own manner and conformably to the spirit of the time by the creation of rites and degrees of masonic knighthood, no tra

he chevalier ramsay never spoke of the templars: his affirmation was that the hypothetical building confraternity of palestine united ultimately with the knights of st. john of jerusalem; that it became established in various countries of europe as the crusaders drifted back; and that its chief centre in the thirteenth century was kilwinning in scotland. but the french or otherwise german masonic mind went to work upon this thesis, and in presenting the craft with the credentials of knightly connections it substituted the order of the temple for the chivalry chosen by ramsay. the battle of lepanto and the siege of vienna had invested the annals of the st. john knighthood with a great light of valour; but this was as little and next to nothing in comparison with the talismanic attraction wh

gured through the ages- with a heart of reality behind it- will be found, as it seems to me, in occult derivations from templar ritual which belong to circa 1782 and are still in vigilant custody on the continent of europe. i mention this lest it should be thought that the intimations of a german poet, though he was an active member of the strict observance, were mere inventions of an imaginative mind. there is no historical evidence for the existence of any templar perpetuation story prior to the oration of ramsay, just as there is no question that all documents produced by the french non-masonic order of the temple, founded in the early years of the nineteenth century, are inventions of that period and are fraudulent like the rest of its claim, its list of grand masters included. there i

by bare possibility there may have been somewhere in the world a rumour of secret survival, in which case the root matter of their stories would not have been pure invention. the antecedent material would then have been worked over and adapted to masonic purposes, inspired by the oration of ramsay. it is to be presumed that when this speculation is left to stand at its value, there is no critical mind which will dream of an authentic element in hugh de payen's supposed discovery of the powder of projection at or about the site of the jewish temple. this romantic episode stands last in a series of similar fictions which are to be found in the history of alchemy. when we are led to infer therefore by the records before me that the chapter of clermont reached its end circa 1763, we shall infe

he help of which the christian chivalries maintained their faith against the infidel, and also of the seven deadly sins which they trampled under their feet. the blazing star inscribed with the letter yod, being the initial letter of the name of god in hebrew, signified the divine light which enlightened the chivairies and was ever before their eyes, as it must be also present for ever before the mind's eye of the masonic templars, a sacred symbol placed in the centre of the building. in french freemasonry the pillar b belonged to the second degree and was marked with this letter, which had reference to baldwin, king of jerusalem, who provided a house for the templars in the holy city. the traditional history of the master grade is that of the martyrdom of jacques de molay, the last grand

BALANCE J

eminine mystery of space and a reference to the children of isis being the stars themselves. this in turn recalls aleister crowley s maxim every man and every woman is a star from the book of law/liber al vel legis. stars are a recurrent motif in spare s work from the luxurious and sybaritic pen and ink oeuvre of his early years through to the late magickal pastels such as cacophonic fugue (soul, mind, body etc. he remains truly conscious of the fact that all existence is set within the starlite mire. in the pages of the book of ugly ecstasy i came across a curious image, that of a flaming star that appears to be made of hair. a hairy star as if the fur of the animal were burning bright, and the bestial becoming celestial. beautifully realised animals swarm and stampede through the whole o

ers of the winged and crawling creatures that intertwine with captured humanity. their constant companionship accompanies spare s twilight journeys through the spirit worlds. equality with the beasts seems paramount to his vision. spare s obsession with the hybrid and grotesque in nature and supernature, something which takes in the full spectrum of ovidian metamorphoses, suggests in the artist s mind a vision of the active trafficking of creatures between one world and the other. all of the janus-headed, multi-faced, theriomorphic swarms which proliferate in spare s paintings threaten to break out of their world and spill into ours. the soul is the ancestral animals. a.o.s spare is a sorceror and a shamanic artist he attempts to represent the occult, the hidden, the unseen, to illustrate

BALANONES TEMPLE OF SET FAQ

ority of people who leave the temple of set do so simply by not paying their annual dues, and letting their memberships expire. many others send a simple and courteous resignation letter to the executive director or any priest. a few members are automatically expelled upon the completion of two years of membership during which they did not achieve the ii. there are surprisingly few of these to my mind, probably because the executive director and priesthood do such a good job of screening applicants. fewer members resign because they encounter something within the temple of set which they don't like, and fewer still are expelled because they prove to be incompatible with setian philosophy or life- rejoining despite the claims of a few who state otherwise, the temple of set does not pursue t

BANISHING THE SLAVE GODS

ref document. 7.6.6 the setian illuminati these topics are explored in the ref document> 8.0 miscellaneous 8.1 miscellaneous links ebanishing the slave gods by panoptes i will now describe what i do as an offensive in the battle against the slave gods. should anyone feel inspired to adopt this activity into their own daily practice, then, for all it's worth. you have my blessings. please keep in mind though, that some preliminary grounding with the basics of magical discipline are essential. my suggestion is the mastery of certain fundamental exercises that are outlined concisely in peter carroll's liber mmm from liber null and psychonaut. or, if you will, liber's e& o from aleister crowley's magick: liber aba: book 4 now, to the actual practice. i do crowley's star ruby at least once if

BASIL VALENTINE TWELVE KEYS

ful writings of those who possessed the stone before us. for, after the enlightening grace of god, it is from them that i received my knowledge. let your study of them be increased and repeated often, lest you lose the thread twelve keys of basil valentine 9 of 95 of insight, and the lamp of understanding be extinguished. give yourself wholly to study, and be not flighty or doubleminded. let your mind be like a firm rock, in which all the various sayings of the sages are reduced to the unity of their common meaning. for a man who is easily influenced in different directions is not likely to find the right path. as our most ancient stone is not derived from combustible things, you should cease to seek it in substances which cannot stand the test of fire. for this reason it is absurd to supp

of five v that is, the quintessence of its own substance. out of four, by which we must understand the four elements. out of three, and these are the three principles of all things. out of two, for the mercurial substance is twofold. out of one, and this is the first essence of everything which emanated from the primal fiat of creation. but many may by all these discourses be rendered doubtful in mind as to what they must start with, and as to the consequent theory. so i will, in the first place, speak very briefly concerning mercury, secondly concerning sulphur, thirdly concerning salt; for these are the essence of the matter of our stone. in the first place, you must know that no ordinary quicksilver is useful, but our quicksilver is produced from the best metal by the spagyric art, pure

BEHOLDERS OF NIGHT

f the fallen angels is within their very essence, being of the sun and the moon. the sorcerer may seek the sexual union of both within his or her self, allowing the pleasure of the waking and waning moon to be brought forth through the sun, which is the gateway for demons and angels in copulation. if one seeks not the sexual genii, the antinomianian path is brought forth by a solitary and capable mind, which is beheld by the sethian psyche, or kingdom of shadows. the luciferian essence is found within the eyes of cain, the father of witchblood, buried deep within the dark well of the watchers, from which our mind is of the deep. leviathan the serpent guards this gateway of the arcana of sleep, from which the twilight brings the nightside of the immortal, those who pass the veil of the birt

ill, desire and belief. as time moved forward, a watered down version of the craft from which was passed down from hermetic occultism and other pagan practices, brought much of the public essence of witchcraft to be a watered-down, sometimes spiritually impotent off shoot of christianity, which seemed to plague much of all western culture. in our primal selves, the forgotten areas deep within the mind, from which christianity could not pervert, leviathan guarded the gateway, and soon lilith and samael again emerged from the light of azazel, called lucifer, the bringer of light. that the challenge of the initiate to the adept is the very self, that the dark wells of the watchers were guarded by our own demons and angels, and that we must unite the worlds to create the ecstasy of the self. t

objective universe. witches, are considered wise unto their very name, which indicates and objective view of their own surroundings and life. life is a great gift, even more so is the gift of freedom. freedom is the chance to progress and develop ones own life in accordance to desire. a responsible and free individual stands at the gateway of possibility, from which limits are only placed by ones mind. to align ones own self with the natural order is to dissolve the essence, from which the consciousness would be devoured by the mind numbing devourer called christianity, or the right hand path. this is the very silk masked murdered of the self, which would caress us into the arms of the scorpion, which would destroy all of which we are to sacrifice the mind to the void of non-being. the lef

tural order is to dissolve the essence, from which the consciousness would be devoured by the mind numbing devourer called christianity, or the right hand path. this is the very silk masked murdered of the self, which would caress us into the arms of the scorpion, which would destroy all of which we are to sacrifice the mind to the void of non-being. the left hand path is the strengthening of the mind, and the possibility of one becoming as a separate being, not in order with the natural universe, that he or she is uniquely different. this is the path of lucifer and lilith, those who stand within the dark wells and have illuminated the black flame of self-acknowledgement and the joys of the waking and dreaming worlds. the left hand path tests the individual, uniting the demonic with the an

possibility, that we may destroy that which hinders ourselves and thus creating a new form of order. order exists until the self grows into stasis, thus chaos then grows into a positive self-liberation process. the opposer/adversary thus holds the black flame of being within chaos, that we are both the red and black dragon, the sun and the moon respectively. evolution itself is possible when the mind reaches back to the primal well of darkness, which holds the secrets of our origins and luciferic divinity, from then liberation is an available process of the divine gift. iii) saturn, the watchers and luciferian spirits the saturnian mysteries[7] is only one avenue of magical exploration which may be explored within a sabbatic context, not to, by any means, destroy an ongoing tradition but

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

blo bzang dpal ldan ye shes; 1738-1780. 18th century. the perfect feast petition offering for tsiu marpo, king of the violence demons and war gods (gnod sbyin dgra lha i rgyal po tsi u dmar po la gsol mchod rdzogs ldan dga ston. scbd u.a. u.d. the lightning garland of quick amending and restoring liturgies for the oath-bound dharma protectors of the subjugating and wrathful lands that agitate the mind (bsam lcog dbang drag gling gi dam can chos srung rnams kyi bskang gso myur mgyogs glog gi phreng ba. ix abstract i propose to examine the mythological and ritual significance of an important yet little-known tibetan protector deity named tsiu marpo (tsi u dmar po. tsiu marpo is the protector deity of samy (bsam yas) monastery (est. 779 c.e, the oldest buddhist monastery in tibet. almost noth

h (blo bzang dpal ldan ye shes; 1738-1780. it will be referred to as the perfect feast petition offering. 4. a short prayer to tsiu marpo found within a collection of various prayers to protector deities written by an unknown author and called the lightning garland of quick amending and restoring liturgies for the oath-bound dharma protectors of the subjugating and wrathful lands that agitate the mind (bsam lcog dbang drag gling gi dam can chos srung rnams kyi bskang gso myur mgyogs glog gi phreng ba).8 it will be referred to as the lightning garland. the warlord s tantra will serve as the foundation for my central research and observations, with the other scriptures acting as further support. translations of these texts are provided as appendices. their content and fragments are quoted an

, p. 237. see tucci 1988, p. 262 n.16; and samuel 1993, pp. 236-242 for more on the subtle body. 23 see samuel 1993, pp. 186-191. see tucci 1988, pp. 190-193; de nebesky-wojkowitz 1998, pp. 481-483; and karmay 1998a for more on the life-force. 16 degree, ascribing to them both the respiratory nature of traveling through the channels.24 i will add one other word to this classification, that of the mind (sems, as it is understood in wholly buddhist terms.25 this mind consists of the karmic constituencies that also travel through the subtle channels. these constituencies are the ever-fluctuating elements of a person that are constantly reborn within sa.s.ra; in this way the mind has the quality of a soul as the term is used in the west. both tucci and samuel mention another principle called w

e it. when an enemy is destroyed or consumed by a protector deity, the act is considered to be ultimately good. the justification for such violence is that the enemy, once dispatched by a being representing buddhist truth, will ultimately be liberated. in many instances, the body of the enemy is offered up to transcendental and tantric gods for the production of merit.100 however, we must keep in mind that most of these violent activities are symbolically enacted in ritual. this is not to say that violence no longer occurs in the tibetan buddhist context, but rather that a great deal of the violence indicative of tibet s past has been redirected through ritual means. ren girard, in his book on violence and the sacred, discusses how the concept of sacrifice is implemented in order to redire

16 and 17. this is the most popular pattern for the ma..ala, though there are numerous variations (figure 18. within the intermediate spaces there tend to be other buddhas and bodhisattvas or various ornate gardens and animals, and an array of important buddhist symbols. david snellgrove provides the most succinct examination of the ma..ala, stating that it is a metaphysical representation of the mind and pure realm of the central buddhist deity. this buddhist deity belongs to a five-part buddha family, with the key deity at the center, the four other buddhas in the immediate surroundings facing all four directions, and the consorts of these four buddhas residing in the intermediate quadrants between the cardinal directions. other bodhisattvas representing the retinues of each of these bud

BLACK SERPENT1

f christianity grows to become the largest in the u.s; then, once they have become the majority, remove the first amendment and begin incorporating biblical commandments and punishments into american law. now i bet that many of my demonolator and satanist readers are probably sweating at the brow by now. however, let's keep a good head on our shoulders. there are certain things we need to keep in mind about these dominionists and their relations to the rest of christianity. for one thing, it is important to acknowledge that, unlike most other forms of fundamentalist christianity, dominionists stress the importance of the hebrew scriptures (i.e, the old testament) over the christian scriptures (i.e, the new testament. this is a highly unusual position for fundamentalist christians to take

liberties of a free and democratic society" now that we have established who is pushing for a christian theocracy in the u.s (i.e, dominionists, and now that we have considered the size of their sphere on influence in christianity (i.e, not very large at all- yet, we may next ask ourselves the question "what can demonolators and satanists do to prevent such a thing from happening" we must keep in mind that dominionists want to change the constitution to fit their own beliefs. this in itself will be a difficult task for them, but we can make it even more difficult by voting for representatives who do not make a big deal out of religion in their campaigns. usually, this means democrats, although there are also some republicans who don't seem to make too much of an issue about religion (just

o join a sect. most sects frown on this mentality in its potential members because they are not sex clubs, most are drug free, and many frown on the member who is always putting the makes on members of the opposite sex. additionally, belonging to any religious organization has nothing to do with being powerful, teaching magic secrets, or being evil. sects exist for this reason: for people of like mind to congregate and worship together. the spiritual growth of the individual can be facilitated with the guidance and encouragement of others. if what you seek is to find people whose beliefs match yours, to grow spiritually, and to gather with others in worship these are the right reasons to seek sect membership. the first step is to find a sect in your area or one that offers potential member

that matches yours? this is important because you want to make sure your beliefs are a close match. otherwise everyone is wasting his time. is the group newly formed? this information will give you an idea as to how experienced the clergy is and whether or not the group is so large that you ll get lost in the sheer number of members. if group size is an issue for you this is something to keep in mind. newer groups are usually smaller though i have known many groups that have purposefully stayed smaller. sometimes big groups can also be indicative that they do not screen their members as thoroughly. for women it is very important that you find out how well group members are screened. does the group have legal clergy? legal clergy in traditional demonolatry is a plus for any sect because it

, dress during ritual, fasting, blood rites, or anything else you can think of. if you need to, write your questions down and bring them with you. the members of the group will not be offended. feel free to ask members of the clergy what training they underwent, how long they ve been practicing, how difficulties or dramas between group members are handled, and questions of that nature. they won t mind. if you do find that the group members especially clergy seem defensive toward your questions, be wary. legitimate clergy with well-organized groups should have no problems answering these simple questions honestly without having to think too hard about them. on a final note, some groups accept new members by referral only. this means that an existing member(s) of the group might personally v

BLACK WITCHCRAFT

and strengths. adamu forbidden sexual magick the definitions of the left hand path has long been a clouded and often misunderstood definition. essentially, the left hand path is by universal perception as being the mutation or transformation of consciousness into a divinity or divine conscious, this is done by the process of the practice of magick and sorcery to achieve the motion of the body and mind towards a higher perception. the black adepts of the order of phosphorus and the black order of the dragon are magicians who are committed to process of self-determined magical exercises to refine and expand their consciousness; through physical and mental activity. this includes but is not limited to, sexual magick, ceremonial practice and solitary workings of all kinds to seek the initiator

some create fetish servitors, embodied and often created demonic familiars bound to objects, created from animal remains, blood or sexual fluids to form a visualized shade which holds significance to the sorcerer himself. some create dolls and others use little or no exterior tools or implements. what holds tradition among such adepts is the commitment of the luciferic spirit within. this is the mind of the practitioner which has been liberated through antinomian practices and thought, by this determined focus that the will of the black adept has transformed he or she into a daemonic being. within ancient persian practice, the ahriman (satan) created daemon akoman (meaning evil mind) is the luciferian mind which seeks liberation and independence from the mass or herd mentality, to become

e by the witch or sorcerer which gives the fetish a seeming life independent from their own, however always usually in accordance to their will. ritual instruments such as the tibetan kangling, a trumpet made from the thigh bone of a hanged man, a ritual knife known as an athame, according to idries shah as adhdhame being bloodletter, used in sabbat ritual practice to 4 focus the will or cast the mind into the determined direction of ritual magick; the blade representing the luciferic mind of the magician. the skull cup, made from the top part of the human skull, makes a drinking bowl used in ceremonial or solitary practice. none of these ritual tools are required for practice, which depends solely on the means and predilection of the sorcerer. godforms hold specific power within the cults

r within the cults of witchcraft as what is empowered from the practitioner themselves. the gods and goddesses would not exist in any tangible form if humanity did not empower them; either subconsciously or consciously, thus by the adept becoming does the godform become. deific energy is a source not only based within the blood of the practitioner, of the atavistic or primal recesses of the human mind. this deific energy or power may be recalled into the flesh and conscious mind of the practitioner, thus one finds the knowledge undertaken by earlier sects such as the golden dawn, the maskhara of the arabic and asian tribes, austin osman spare s zos kia cultus, etc. there are numerous rituals explored by luciferian sabbat practitioners within the order of phosphorus and the black order of t

etimes a ram. after having renounced god, faith, baptism and the church and goes on to described horrific rites of cursing. another section mentions witches wearing the skin of wolves to transform themselves. this is a process of atavistic resurgence and is still practiced today, while in the affirmation of the devil is a deeper association to self-deification and the recognition of the conscious mind; the lycanthropy practiced is the atavistic summoning of the therion shades within the body and mind. in summary skir-hand witchcraft can be seen as a rational and strengthening practice; that dedication requires more than curiosity and the results and benefits are known to those who are willing to 11 instinctually dedicate themselves. the current of luciferian sorcery is a powerful and multi

BLAVATSKY H P ANTHROPOGENESIS

existed during the secondary age. the "ages" and periods in geology are, in sober truth, purely conventional terms, as they are still hardly delineated, and, moreover[[footnote(s* sir charles lyell, who is credited with having "happily invented the terms eocene, miocene, and pliocene" to mark the three divisions of the tertiary age, ought really to have settled upon some approximate age for his "mind-offspring" having left the duration of these periods, however, to the speculations of specialists, the greatest confusion and perplexity are the result of that happy thought. it seems like a hopeless task to quote one set of figures from one work, without the risk of finding it contradicted by the same author in an earlier or a subsequent volume. sir w. thomson, one of the most eminent among

s and a continent which is ever green. the archaic teachings, and likewise the puranas- for one who understands the allegories of the latter- contain the same statements. suffice, then, to us the strong probability that a people, now unknown to history, lived during the miocene period of modern science, at a time when greenland was an almost tropical land- note. the reader is requested to bear in mind that the first and the following sections are not strictly consecutive in order of time. in the first section the stanzas which form the skeleton of the exposition are given, and certain important points commented upon and explained. in the subsequent sections various additional details are gathered, and a fuller explanation of the subject is attempted[[vol. 2, page 13] book ii- part i. anthr

e] 17 the slokas of "dzyan" iv. 14. the seven hosts, the "will-born lords" propelled by the spirit of life-giving, separate men from themselves, each on his own zone. 15. seven times seven shadows of future men were born, each of his own colour and kind. each inferior to his father. the fathers, the boneless, could give no life to beings with bones. their progeny were bhuta, with neither form nor mind. therefore they are called the chhaya. 16. how are the manushya born? the manus with minds, how are they made? the fathers called to their help their own fire; which is the fire that burns in earth. the spirit of the earth called to his help the solar fire. these three produced in their joint efforts a good rupa. it could stand, walk, run, recline, or fly. yet it was still but a chhaya, a sha

but a chhaya, a shadow with no sense. 17. the breath needed a form; the fathers gave it. the breath needed a gross body; the earth moulded it. the breath needed the spirit of life; the solar lhas breathed it into its form. the breath needed a mirror of its body "we gave it our own" said the dhyanis. the breath needed a vehicle of desires "it has it" said the drainer of waters. but breath needs a mind to embrace the universe "we cannot give that" said the fathers "i never had it" said the spirit of the earth "the form would be consumed were i to give it mine" said the great fire. man remained an empty senseless bhuta. thus have the boneless given life to those who became men with bones in the third- v. 18. the first were the sons of yoga. their sons the children of the yellow father and th

sons of night, ready for rebirth, came down, they saw the vile forms of the first third "we can choose" said the lords "we have wisdom" some entered the chhaya. some projected the spark. some deferred till the fourth. from their own rupa they filled the kama. those who entered became arhats. those who received but a spark, remained destitute of knowledge; the spark burned low. the third remained mind-less. their jivas were not[[footnote(s* the idea and the spirit of the sentence is here given, as a verbal translation would convey very little to the reader[[vol. 2, page] 19 the slokas of "dzyan" ready. these were set apart among the seven. they became narrow-headed. the third were ready "in these shall we dwell" said the lords of the flame. 25. how did the manasa, the sons of wisdom, act?

BLAVATSKY H P COSMOGENESIS

cret doctrine- pantheism- atheism. 6 "space" in all religions and in occultism. 9 seven cosmic elements- seven races of mankind. 12 the three postulates of the secret doctrine. 14 description of the stanzas from the book of dzyan. 20- book i- part i. cosmic evolution. seven stanzas from the book of dzyan. 27- stanza i- the night of the universe. 35 the seven eternities. 36 "time. 37 the universal mind and the dhyan chohans. 38 nidana and maya: the causes of misery. 39 the great breath. 43 being and non-being. 45 the eye of dangma. 47 alaya, the universal soul. 49[[vol. 1, page] x contents. page. stanza ii- the idea of differentiation. 53 the absolute knows itself not. 55 the germ of life was not yet. 57 the universe was still concealed in the divine thought. 61- stanza iii- the awakening o

za iii- the awakening of kosmos. 62 the great vibration. 63 nature's symbols. 65 the power of numbers. 67 the logoi and the dragon. 73 the astral light. 75 primeval radiations from unity. 79 the web of being. 83 conscious electricity: fohat. 85- stanza iv- the septenary hierarchies. 86 the sons of the fire. 86 the vehicle of the universe- the dhyan chohans. 89 the army of the voice. 93 speech and mind. 95 the ogdoad and the heptad. 99 the stellar "sons of light. 103- stanza v- fohat: the child of the septenary hierarchies. 106 the fiery whirlwind and the primordial seven. 106 they produce fohat. 108 the correlation of the "gods. 113 evolution of the "principles" of nature. 119 the mystery of the fire. 121 the secret of the elements. 123 the square of the tabernacle. 125 the planetary spiri

310 egypt's many religions. 311 the jews and their system. 313 moses copied from sargon. 319 identity of ancient symbols. 323- iii. primordial substance and divine thought. 325 divine thought, or cineritious matter. 327 ether and intelligence. 330 the seven prakritis. 335 the mystic fire. 339 one tree of knowledge. 341- iv. chaos- theos- kosmos. 342 the union of chaos and spirit. 343 the birth of mind. 345- v. the hidden deity, its symbols and glyphs. 349 the gnostic idea. 351 international correlation of gods. 355[[vol. 1, page] xiii contents. page. vi. the mundane egg. 359 egg-born logoi. 363 the winged globe. 365- vii. the days and nights of brahma. 368 human gods and divine men. 369 the rebirth of gods. 371 the puranic prophecy. 377- viii. the lotus as a universal symbol. 379 exoteric

introductory "gently to hear, kindly to judge- shakespeare. since the appearance of theosophical literature in england, it has become customary to call its teachings "esoteric buddhism" and, having become a habit- as an old proverb based on daily experience has it "error runs down an inclined plane, while truth has to laboriously climb its way up hill" old truisms are often the wisest. the human mind can hardly remain entirely free from bias, and decisive opinions are often formed before a thorough examination of a subject from all its aspects has been made. this is said with reference to the prevailing double mistake (a) of limiting theosophy to buddhism: and (b) of confounding the tenets of the religious philosophy preached by gautama, the buddha, with the doctrines broadly outlined in

an egyptian, the third a hindu. as permitted, colonel olcott has given out some of this teaching in various ways; if the other two have not, it has been simply because they were not allowed: their time for public work having not yet come. but for others it has, and the appearance of mr. sinnett's several interesting books is a visible proof of the fact. it is above everything important to keep in mind that no theosophical book acquires the least additional value from pretended authority. in etymology adi, and adhi budha, the one (or the first) and "supreme wisdom" is a term used by aryasanga in his secret treatises, and now by all the mystic northern buddhists. it is a sanskrit term, and an appellation given by the earliest aryans to the unknown deity; the word "brahma" not being found in

BLUE EQUINOX

begun in equinox i, vii, viii, which explains the system of the universe devised by dr. john dee (queen elizabeth.s astrologer) and sir edward kelly. liber cmxxxiv. the cactus. an elaborate study of the psychological effects produced by anhalonium lewinii (mescal buttons, compiled from the actual records of some hundreds of experiments; with an explanatory essay. liber cclxv. the structure of the mind. a treatise on psychology from the mystic and magical standpoint. its study will help the aspirant to make a detailed scientific analysis of his mind, and so to learn to control it. liber ccclxv. the preliminary invocation of the goetia so-called, with a complete explanation of the barbarous names of evocation used therein, and the secret rubrick of the ritual, by the master therion. this is

ul instructions in procedure. this book influenced and helped the master therion more than any other. the goetia. the most intelligible of all the medi val rituals of evocation. contains also the favourite invocation of the master therion. curriculum of a.a. 21 erdmann.s .history of philosophy. a compendious account of philosophy from the earliest times. most valuble as a general education of the mind. the spiritual guide of molinos. a simple manual of christian mysticism. the star in the west (captain fuller. an introduction to the study of the works of aleister crowley. the dhammapada (s. b. e. series, oxford university press. the best of the buddhist classics. the questions of king milinda (s. b. e. series) technical points of buddhist dogma, illustrated by dialogues. liber dcclxxvii ve

isanship with a favourite author. he should familiarize himself thoroughly with the method of mental equilibrium, endeavouring to contradict any statement soever, although it may be apparently axiomatic. the general object of this course, besides that already stated, is to assure sound education in occult matters, so that when spiritual illumination comes it may find a well-built temple. when the mind is strongly biased towards any special theory, the result of an illumination is often to inflame that portion of the mind which is thus overdeveloped, with the result that the aspirant, instead of becoming an adept, becomes a bigot and fanatic. the a.a. does not offer examination in this course, but reccomends these books as the foundation of a library. section 2. other books, principally fic

.a. first written in the language of his period by the councillor von eckarthausen, and now revised and rewritten in the universal cipher. liber xxv. this is the chapter called the .star ruby. in the book of lies. it is an improved form of the .lesser. ritual of the pentagram. liber cc. resh vel helios. an instruction for the adoration of the sun four times daily, with the object of composing the mind to meditation and of regularizing the practices. liber ccc. a special instruction for the promulgation of the law. this is the first and most important duty of the equinox 30 every aspirant of whatever grade. it builds up in him the character and karma which form the spine of attainment. liber aba (book 4. a general account in elementary terms of magical and mystical powers. in four parts (1)

ox v. liber lxiv. liber israfel, formerly called anubis. an instruction in a suitable method of preaching. liber lxxxiv. vel chanokh. a brief abstraction of the symbolic representation of the universe derived by dr. john dee through the scrying of sir edward kelly. its publication is at present incomplete. liber dxxxvi. batrachophrenoboocosmomachia. an instruction in expansion of the field of the mind. curriculum of a.a. 35 liber d. sepher sephiroth. a dictionary of hebrew words arranged according to their numerical value. this is an encyclop dia of the holy qabalah, which is a map of the universe, and enables man to attain its perfect understanding. liber dcclxxvii. vel prolegomena symbolica ad systemam sceptico-mystic vi explicand, fundamentum hieroglyphicam sanctissimorum scienti summ

BOOK OF ENOCH

lace set in the future; enoch seems to consider it a description of the watchers home also, since at 39.8, he reveals that he is being allowed to live there, with them. those who do not sleep (see 39.12 and 71.7) are mentioned often. these are the seraphim, cherubim, and ophannim, the non-human angels, who do not need to sleep. enoch never describes them, so it is difficult to know what he had in mind. most of this parable is a description of how four of the watchers showed enoch everything. when the community of the righteous appears and the sinners are judged for their sins and are driven from the face of the dry ground. 38.2] and when the righteous one appears, in front of the chosen righteous, whose works are weighed by the lord of spirits. and when light appears to the righteous and c

BOOK T

l the pentacles. no* book t page 14 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 buds, however, are shewn. the symbols of mercury and virgo are above and below. the pentacles are thus arranged: completion of material gain and fortune; but nothing beyond: as it were, at the very pinnacle of success. old age, slothfulness; great wealth, yet sometimes loss in part; heaviness; dullness of mind, yet clever and prosperous in money transactions. malkuth of hb:h (riches and wealth. herein are hb:lavyh and hb:hha'ayh set over this decan as angel rulers. xxvii. the lord of peace restored two of swords or pikes two crossed swords, like the air dagger of a zelator adeptus minor, each held by a white radiant angelic hand. upon the point where the two cross is a rose of five petals, emitting

uite accurate, do not be discouraged. perhaps the querent himself does not know everything. but the main lines ought to be laid down firmly, with correctness, or the divination should be abandoned "second operation" development of the question 1. shuffle, invoke suitably, and let querent cut as before. 2. deal cards into twelve stacks, for the twelve astrological houses of heaven. 3. make up your mind in which stack you ought to find the significator "e.g" in the seventh house if the question concerns marriage, and so on. 4. examine this chosen stack. if the significator is not there, try some cognate house. on a second failure, abandon the divination. 5. read the stack counting and pairing as before "third operation" further development of the question 1. shuffle, etc, as before. 2. deal

ttp//www.private.org.il/gd/book-t.html 13/10/2002 "fourth operation" penultimate aspects of the question 1. shuffle, etc, as before. 2. find the significator: set him upon the table; let the thirty-six cards following form a ring round him. 3. count and pair as before "fifth operation" final result 1. shuffle, etc, as before. 2. deal into ten packs in the form of the tree of life. 3. make up your mind where the significator should be, as before; but failure does not here necessarily imply that the divination has gone astray. 4. count and pair as before. comments. 1. this is a figure in the shape of an ankh, with symbols about and upon the form. the loop is a series of four concentric bands like the rose cross, about a central circle. the central circle is quartered by a vertical greek cros

BOOK OF PLEASURE

, control, science, and the like. self-love: a mental state, mood or condition caused by the emotion of laughter becoming the principle that allows the ego appreciation or universal association in permitting inclusion before conception. exhaustion: that state of vacuity brought by exhausting a desire by some means of dissipation when the mood corresponds to the nature of the desire, i.e, when the mind is worried because of the non-fulfilment of such desire and seeks relief. by seizing this mood and living, the resultant vacuity is sensitive to the subtle suggestion of the sigil. different religions and doctrines as means to pleasure, freedom and power. what is there to believe, but in self? and self is the negation of completeness as reality. no man has seen self at any time. we are what w

they are less free and do not obtain the satisfaction of the meanest among animals. self condemned in their disgusting fatness, their emptiness of power, without even the magic of personal charm or beauty, they are offensive in their bad taste and mongering for advertisement. the freedom of energy is not obtained by its bondage, great power not by disintegration. is it not because our energy (or mind stuff) is already over bound and divided, that we are not capable, let alone magical? some believe any and every thing is symbolic, and can be transcribed, and explain the occult, but of what they do not know (great spiritual truths) so argument a metaphor, cautiously confusing the obvious which developes the hidden virtue. this unnecessary corpulency, however impressive, is it not disgusting

elf-pleased. it may be called the negation of my doctrine, they obtain tolerable satisfaction, whereas mine is complete. let him tarry here, who is not strong for the great work. in freedom he might be lost. so fledge your wings fearlessly, ye humble ones*(1) all means of locomotion, machinery, governments, institutions, and everything essentially modern, is vital symbolism of the workings of our mind, etc*(2) the symbol of justice known to the romans is not symbolic of divine, or our justice, at least not necessarily or usually. the vitality is not exactly like water-nor are we trees; more like ourselves, which might incidentally include trees somewhere unlearnt-much more obvious in our workings at present. others say knowledge only is eternal, it is the eternal illusion of learning-the u

ich might incidentally include trees somewhere unlearnt-much more obvious in our workings at present. others say knowledge only is eternal, it is the eternal illusion of learning-the ukase of learning what we already know. directly we ask ourselves "how" we induce stupidity; without this conception what is there we could not know and accomplish? others for concentration, it will not free you, the mind conceiving the law is bondage. arrived at that, you will want deconcentration. dissociation from all ideas but one is not release but imaginative fulfilment, or the fury of creation. others again, that all things are emanations of the divine spirit, as rays from the sun, hence the need of emancipation? verily, things are of necessity through their conception and belief. then let us destroy or

e has returned to tell us? what a damning advocate! you are but what you were-somehow changed? you are the case prima facie that you are reincarnated to perhaps anything "perhapses" are possible! can you do differently to what you do? never shall i tire of asserting that you constantly do differently! what is the "ugliness" that offends? is it the vague knowledge that you will have to change your mind-that you are germinating what you contain? you are always remembering what you forgot; to-day may be the day of reckoning-of believing by force what you disbelieved? now if to-day is yesterday in all but appearances-then to-morrow also is to-day- the day of decay! daily is this universe destroyed, that is why you are conscious! there is no life and death? such ideas should be less than comic

BOOK OF SATYRS

nd definitely in possession of themselves, are hardly compelled even within that reckoning to which isolated evidences of their mode tempt the scientific. the "earth" book of spare was an elemental and chaotic thing, full of significant art, and of still more significant conception. so mighty a theme may only remain littered with fragments, each, like the sphinx, an unread riddle, existing in the mind amid a turmoil of unaccustomed thought. but the present series of designs occupies the more circumscribed area of local allegory on a physical plane, the artist aiming not only to stir the optical centres by agreeable contours and adjacencies, when he adjusts with powerful deliberation the actual to a purpose which extends in his mind beyond executive considerations. for that is a narrow scop

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ized, super-sophisticated world that this branch of nature (woman and man) has created, the wicca retain their ties with mother nature. in books such as brett bolton's the secret power of plants we are told of the "incredible "extraordinary" healthy reaction of plants to kindness; of how they feel and react to both good and evil; how they express love, fear, hate (something that might be borne in mind by vegetarians when they become over-critical of meat-eaters, perhaps. this is no new discovery. witches have always known it. they have always spoken kindly to plants. it is not unusual to see a witch, walking through the woods, stop and hug a tree. it is not peculiar to see a witch throw off her shoes and walk barefoot across a ploughed field. this is all part of keeping in touch with natur

true. the basic teachings are all the same; all that differs is the method of teaching. there are different rituals, different festivals and even different names for the gods. notice that i say "different names for the gods" rather than, simply "different gods. friedrich max muller traced religion back to "an ineradicable feeling of dependence" upon some higher power that was innate in the human mind. and sir james george frazer (in the golden bough) defines religion as being "a propitiation or conciliation of powers superior to man, which are believed to direct and control the course of nature and of human life. this higher power the "ultimate deity" is some genderless force which is so far beyond our comprehension that we can have only the vaguest understanding of its being. yet we know

degrees than in their lower. gardnerian is one example of this. so we have this idea of an ultimate deity, an incomprehensible power, and in trying to relate to it we have split it into two main entities, a male and a female. to these we have given names. it would seem that by so doing we are limiting what is, by definition, limitless. but so long as you know, and keep always in the back of your mind, that "it" is limitless you will find that this is the easiest path to follow. after all, it is pretty difficult to pray to a "thing, a supreme power, without being able to picture someone in your mind. in judaism there is this problem to an extent (though judaism is a theocentric faith; the supreme power there has a name which may not be uttered and may not be written. yahweh is the vocalize

n one) but. don't be afraid to modify where necessary to make it totally right for you. if the name used to identify the god, in the tradition you have chosen, happens to be cernunnos (for example) and you have difficulty relating to that name, then choose another for your own use. in other words, respect the name cernunnos in group worship and all matters pertaining to the coven but, in your own mind and in personal rites don't hesitate to substitute pan or mananna or lief or whatever. a name, as i have said, is a label. the god himself knows you are "talking" to him; he's not going to be confused (this all applies equally to the goddess of course. it may well be for the above reason that the name cernunnos is found in so many branches of the craft. as i've mentioned, it is simply the lat

ound at their feet. again the goblet can be to suit yourself. it could be simply a glass or it could be a decorative drinking horn. the latter can be made from cow-horns (obtainable from handicraft stores, such as the tandy leather company chain, with stands either separate or attached, made from bent silver or copper wire or from wood. some witches refer to their goblet as a "chalice" but, to my mind, this smacks of the eucharistic cup of christianity so i tend to avoid it. some witches do not care to have deity figures on their altar. the majority, however, do. you can seek out actual statues, though good ones are not easy to come by (copies of boticelli's "birth of venus" irreverantly known as "venus on a half-shell! are ideal for the goddess. many witches search for years to find a sta

CALLING TO THE FIRST OF WITCH BLOOD

did ignite your senses who lifted thee up into the flames of your father in iblis shadow did you awaken in the arms of lilith, the moon. i summon thee, cain of old, whose words open the gates of hell i invoke thee, cain of the serpent skin, who is the first of witch blood i conjure thee, cain who is the earthly devil, who is the master of spirits encircle and awaken within my flesh, my blood, my mind. by thy depths of which i walk herein shall i become reborn in the name and mark of the devil, whom i swear my spirit unto i am myself the redeemer and bringer of the infernal pact which holds no bounds nor mortal strain, yet my desires shall be filled by the eye within the blackened triangle of cain and the children of rebellion, rise up with me of cain and those going forth by night unto th

ned triangle of cain and the children of rebellion, rise up with me of cain and those going forth by night unto the infernal sabbat let the devil bless my name hearken and remain, satan be thy name adversary opposer fornicator deceiver all of which is my name body of shadow, body of light align in the noon and by moon lit night so it just begins, life to never end by flesh or spirit way, shall my mind remain. this project represents a work of love. all texts so far gathered, as well as all future gatherings aim at exposing interested students to occult information. future releases will include submissions from users like you. for some of us, the time has come to mobilize. if you have an interest in assisting in this process- we all have strengths to bring to the table. email: occult.digita

CASE PAUL F THE BOOK OF TOKENS

ble to read the meditations aloud. they are written in the first person; hence this practice gives them a potent auto-suggestive influence for counteracting negative patterns in subconsciousness. moreover, even a casual survey of the text shows it to be the self-declaration of the divine spirit in man. to read it aloud is, in a measure, to participate in the illumination of the sage through whose mind the life-power formulated its self-expression in these stirring phrases. the meditations in this book include the occult meaning of the twenty-two hebrew letters, illustrated by the tventy-two major tarot keys which correspond thereto. the tarot keys represent the symbolic powers of consciousness in pictorial form, used by initiates for the transmutation of personality and the attainment of u

n ageless wisdom which he left to posterity in the care of builders of the adytum. dr. case entered into his life's work at a very early age, due to his recall of past lives as a qabalistic initiate and adept his mission: to translate, enlarge and extend hitherto secret techniques of tarot and qabalah (esoteric teachings of the ageless wisdom) into terms understandable to and usable by the modern mind; to assure that this and coming generations would have available the timeless methods of initiation in the western occult tradition which leads to spiritual and psychological integration, unfoldment and illumination. paul foster case came into incarnation in order to fill a great spiritual need for the modern world. his unique and effective contribution to the spiritual path of return being c

okens 3 of all existences i am the source, the continuation, and the end. i am the germ, i am the growth, i am the decay. all things and creatures i send forth; i support them while yet they stand without; and when the dream of separation ends, i cause their return unto myself. i am the life, and the wheel of the law, and the way that, leadeth to the beyond. there is none else. 4 i am the fire of mind which divideth itself into the superior and inferior natures, and putteth on a robe of flesh to come down. i am the vital principle of all that is. nothing is that does not live, and of that life i am the source. as it is written" first the stone, then the plant, then the animal, and then the man" but before the stone, i am the fire, distributed equally in space, nowhere absent, filling all

of infinite diversity in ways and works. 3 for the uninstructed this is a stumbling-block. confused by words of double meaning, they perceive not that this, mine immutable nature, is an essence whose first ground is life, and not mere being. thou knowest me not, o israel, if thou regardest me only as" he who is" they know me indeed who know that i am "he who liveth" i am life itself, and without mind there is no life. i am the essence of mind, and the essence of mind is will. of my will all created wills are but reflections, and. the essence of that will- what is it but desire? i am life eternal, and i am the eternal longing for manifestation, because of which i bring forth the shining worlds. for this do i divide myself, becoming two. 4 of these two, the first is the crown of my primal w

gling are brought forth all things. watching thus the multiplicity of existences proceeding from my single essence, i understand them in all their relations. i perceive that their beginning, middle, and end is in truth myself. thus do i see that all things, whatsoever their appearance, because they spring from mine own nature are grounded in goodness. 7 my superior nature is reflected also in the mind of man, created in mine image. know me thus as the source of all true will. know me also as the power to perceive objects as having the appearance of standing outside and apart from him who regardeth them. that in thee which so perceiveth objects, which giveth the power to distinguish between them, which revealeth them unto thee in their relations to each other and to thyself, and enableth th

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

hat the sioux medicine wheel and the celtic wheel of the year are so similar in formation and purpose, linking all life to the cycles of nature. so if we are to use magick in a positive way, we must remember that it brings responsibility along with benefits [insert pic p009- magick and knowledge white witchcraft is essentially the process of drawing on ancient wisdom and powers via the collective mind that we as individuals can spontaneously but unconsciously access in our dreams and visions. in magick, we can use rituals and altered states of consciousness to access this cosmic memory bank at will and in doing so, some believe, draw on the accumulated powers of many generations, especially in healing magick. this cosmic consciousness- or great mind or akashic record, as theosophists call

a large box or chest, so that you can keep them charged with positive energies for magical and healing work [insert pic p024- some items, such as the pentacle (see page 189, you can make from clay, and herbs can be grown in pots or in gardens and chopped in a mortar and pestle. fresh herbs have more immediate energies than dried, though the latter are better in sachets and poppets. always bear in mind that the magick is in you, not in your tools, and a wand cut from a fallen hazel or willow branch in the right hands can be more magical that the most elaborate crystal-tipped one purchased from a new age store. spell casting spell casting is part of some, but by no means all, wiccan activities. most spells are carried out with the purpose of changing someone's life for the better or sending

you can gaze into a candle or scry into a bowl of water on the surface of which you have dripped coloured inks. try holding the different crystals that you place on your altar and allow impressions to pass through your fingertips, manifest as images, sounds or feelings. this psychic art is called psychometry and is one that will emerge spontaneously. you may, however, have a more specific aim in mind. for example, to improve your finances, place a pot of basil herbs, surrounded by golden coloured coins and light a green or golden prosperity candle while visualising golden coins showering upon you. if you have a friend who is sick, and wish to send healing thoughts to them, place a photograph of them on the altar, and surround it with pink flowers, pink seite 25 wicca01.txt rose quartz cry

of the moment and fill you with confidence, so they are magical objects because they are endowed with the power of good feeling. some practitioners keep a book, for example a book of poetry, a copy of the psalms, the works of shakespeare or the i ching. whenever you lack inspiration, close your eyes and open your book- the page will be chosen apparently at random but in fact your deep unconscious mind has chosen the most appropriate answer by a process akin to psychokinesis. occasionally, gently energise these personal artefacts by burning a candle scented with chamomile or lavender. the domestic altars of many lands were originally the family hearth and an unused hearth will serve well as an altar. they depended for their power on herbs and flowers gathered from the wayside in the days be

by simply reversing the casting process* thank the guardians and send the light of the elemental candles to whoever needs it* extinguish the elemental candles in reverse order of lighting. visualise the light fading and say, together with any present: let the circle be uncast but remain unbroken. merry meet and merry part and merry meet again* leave the altar candles to burn down. preparing your mind for magick as well as preparing the physical area for magick, you also need to prepare your mental state. it is universally agreed that we have two hemispheres of the brain -the left, logical, and the right, intuitive, side- and that generally in the everyday world the left brain predominates. this may be no bad thing; after all, buying golden sunflowers and oils pressed from fragrant herbs m

CASTING THE CIRCLE

point of her athame in it and says "i exorcise thee, o creature of water, the my sacred will exorcises from this all things unwilling to manifest according to my desire. bring the warmth and stillness of the great unconscious, that my flesh becomes a mirror of my waking in the dream. the athame should now be held and the magician enters the grand sabbatic circle. awaken now from the sleep of the mind, that i summon the spirits of strength and silent victory, from which my being shall emerge. guarded in the light of prometheus, the state of self- love shall produce kindness and love for those around me. so much that i may fortify myself through the emergence of godhood. facing the north, anthame pointed: angels of the north, which walks of light and fiery swords, voice of those who fall in

lick spirits of the watchtower: hcoma! utpa, phra, tdim, anaa facing the east, angels of the east, from which by wind you approach, emerge and protect this circle of being, i call to thee angelick spirits of the watchtower: exarp! rzla, boza, taad, dopa hold now the athame and moving widdershins, invoke the elements of lucifer: by the triangle of elemental sight i bless this circle, by the spirit mind of godhood i emerge as one who commands the elements by will alone. move and bless this circle and work! by the image of the falling pentagram and star, from which we dive to achieve the promethean light, i bless this circle, by the spirit mind of the separated psyche, made selfdeified by self- love, to build and strengthen through the mysteries of ur and the black dragon, i emerge as one who

CHAOS MAGICK AND LUCIFERISM

aos magick form from the proverbial ashes. chaos magick is not a system within itself. it is actua lly a definition of action, course of study and a non- lineal way of looking at the subjective universe. everything can be changed, altered and will to become something else. if you are sure it won t happen, it probably will and can. chaos magick can be as dangerous as it is beneficial. it demands a mind which is able to understand the fragile nature of being what is known as i and what our potential of growth is. it also demands one to know thyself. many misunderstand chaos magick as being dogmatic when this could not be further from the truth, if truth can even apply in our world. chaos magick demands, pushes, threatens and makes ones own individual will come forth. it is most beneficial to

ght. the will is the seat of all libidinous desire and manifestation of action. manifest: by the combination of association and will can something be enfleshed or made manifest. this can be anything material you seek, or spiritual. one may attain a new job, friend or perhaps even magickal growth. the possibilities are endless. disassociate: when your will is sated, you disassociate and close your mind from the original belief, to learn and grow through another path. one should specifically avoid any personal relationships within this manner, which could lead to schizophrenic behavior and make many upset with your actions. ray sherwin, in his magnificent the book of results he summed the basic root of the above subject in the following: in the event that i do not believe it is possible i su

which through further study and practice proves there is very little dogma in thelema) was too limiting for his own needs. independent and proud, austin was not willing to accept aleister s concepts in whole. the inner drive or true will insisted different. aos would not ignore this call and sought the means of enfleshing his ideas. austin osman spare was in complete understanding of the focus of mind and how all magickal acts stem from the brain primarily. the secret ascent towards godhood (lucifer) is based within the concept of will, desire and belief. self truth results from the unification of will, desire and belief forced into one thing. by this affectiveness the soul draws near and casts its omniscience over us by inspiration. aos the logomachy of zos spare comprehended the signific

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

the idea of what the sigil is can actually be forgotten and buried in the mind. this allows the subconscious to go through the methods of enfleshing the desire. the tones and actual sound of the musick can cause the individual to forget the meaning and the sigilized musick form, all the while causing the brain to dissect, understand and react to the sigil on a subconscious level, guides along the mind. sleeping invokes a reaction to sound as well, depending on the purpose and focus and if replayed while dreaming increases unconscious awareness of sound vs. wish. spare used sigils as mentioned before, developed from agrippa and various grimoires of the middle ages. as explained in the book of pleasure, spare gives us a clear outline of the effects of sigil methods in action: by projecting t

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

sters and slaves on local plantations. the roots, he explained, were to be used in conjunction with prayer. when asked by other bondmen about the bags, he explained "i told black magic page 11 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 them those roots were able to make them faithful when they were calling on the supreme being, and to keep [their] mind at work all the time" webb, who also believed in the mystical significance of dreams and prophecy, apparently combined the roles of conjuring specialist with plantation religious functionary.[6] william webb was not unique. quite a few african american spiritual authorities shifted between christianity and the prospects that conjure offered. in the 1840s the wife of a wealthy white landowner

feared and worshipped her" in such biracial\ 19\ contexts, the vivid depictions of spirits, invisible powers, and other, malevolent forces from black folklore may have functioned as a means of control over youngsters. the former slave abram sells, for example, recalled how his grandfather, an elderly man, was assigned to care for the black and white children on a texas plantation "us sure have to mind him" he explained 'cause iffen we didn't, us sure have bad luck. he always have the pocket full of things to conjure with" the dreadful "hants" and powerful conjurers that inhabited african american folklore may have helped reinforce social norms and invoke sanctions for both black and white children's behavior.[14] these examples demonstrate how belief in the power of black conjure practitio

ed himself as a "member of the church" with a "seat in [methodist] conference" but robinson had been born, he said, with a caul and could see spirits, one that "prowled around" and another that inhabited his body. he felt no disparity between his religious beliefs and his spiritualistic ideas, because, as he put it "my spirits are good spirits, and have\ 27\ power over evil spirits, and unless my mind is evil [they] can keep me from harm" robinson believed that his personal protection derived from his faith in his supernatural allies.[31] after slavery had ended, parallel streams of conjure and christianity developed in every part of the united states where african american freedpersons settled, occasionally entwining and merging within the lives of practitioners. in some places conjure ma

h-century new orleans medical and surgical journal. the author was samuel a. cartwright, a renowned louisiana physician and champion of the "scientific" management of plantation slaves. cartwright described negro consumption, a disease he believed to be rampant among black bondpersons in the south. the seat of negro consumption is not the lungs, stomach, liver or any organ of the body, but in the mind c the patients themselves believe they are poisoned; c they are right, but it is not the body, but the mind that is poisoned. negroes c fancy that their fellow servants are against them, that their master or overseer cares nothing for them c and that some enemy on the plantation or in the neighborhood has tracked them, that is, laid poison for them to walk over, or given it to them in their f

sease, and i can cure most anything" asserted one female healer who came of age in reconstruction virginia "but you have got to talk with god and ask him to help out" the north carolina conjure doctor allen vaughn's patients received physical and psychic treatments for their ailments. the doctor, according to one patient, would "give them medicine to ease the pain, and pull the tricks to ease the mind" combination remedies were often successful. govan littlejohn, who was emancipated from slavery as a youth during the civil war, believed that he had been conjured when he began to have difficulties with his foot. he called the local physician for help "he lanced my foot three times" he claimed "but nothing but blood would come" littlejohn suspected that the source of his ailment was the work

CHRONOLOGIA RORISPERGIUS

us of the book of thoth. claude hugend: cartomancie, ou l art de d velopper la cha ne des v nemens de la vie: r cr ations astrologiques par le livre de thot. b. 1793 lazare lenain 1801-1886 adrien adolphe desbarolles 1802 karl von eckartshausen chemische versuche 1803-1873 edward george bulwer-lytton 1804 d odoucet. science des signes, ou m decine de l esprit (science of signs, or medicine of the mind. 1808-1855 g rard labrunie "g rard de nerval" 1809 -nov. 1885 frederick hockley. inherited a large library of rare alchemical works from sigismund bacstrom. knew francis barrett *catoptrics* praxis lucis> 1810 eliphas levi (constant, alphonse louis, french occultist, born in paris, france. he is said to be largely responsible for the revival of magic in the 19th century. 1811-1877 je

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

r neighbours, and reserve in silence what we had been entrusted with; which we also promised to do, and so departed one from another. but because of the wounds which the fetters had caused me, i could not well go forward, but halted on both feet, which the matron presently espying, laughing at it, and calling me again to her said thus to me: my son, do not let this defect afflict you, but call to mind your infirmities, and therewith thank god who has permitted you even in this world, and in your state of imperfection, to come into so high a light; and keep these wounds for my sake. whereupon the trumpets began to sound again, which gave me such a shock that i woke up, and then first perceived that it was only a dream, but it so strongly impressed my imagination that i was still perpetually

saying, come in my brother, you are an acceptable guest to me; and entreated me not to withhold my name from him. now i having replied that i was a brother of the red-rosy cross, he both wondered and seemed to rejoice at it, and then proceeded thus: my brother, have you nothing about you with which to purchase a token? i answered that my ability was small, but if he saw anything about me he had a mind to, it was at his service. now he having requested of me my bottle of water, and i having granted it, he gave me a golden token on which stood no more than these two letters, s.c, entreating me that when it stood me in good stead, i would remember him. after which i asked him how many had come in before me, which he also told me, and lastly out of mere friendship gave me a sealed letter to th

d be seen, yet everything was so orderly managed, that it seemed to me as if every guest had his own attendant. now my artists having somewhat recreated themselves, and the wine having removed a little shame from their hearts, they presently began to vaunt and brag of their abilities. one would prove this, another that, and commonly the most sorry idiots made the loudest noise. ah, when i call to mind what preternatural and impossible enterprises i then heard, i am still ready to vomit at it. in a word, they never kept in their order, but whenever one rascal here, another there, could insinuate himself in between the nobles, then they pretended to having finished such adventures as neither samson nor yet hercules with all their strength could ever have achieved: this one would discharge at

only in the churchyard, thought they should get there well enough, whenever anything was to be seen there. neither shall these monuments (as both of us copied and transcribed them) be withheld from my thankful scholars. the other thing that was shown to us two was the noble library as it was all together before the reformation. of which (although it makes my heart rejoice as often as i call it to mind) i have so much the less to say, because the catalogue of it is very shortly to be published. at the entry to this room stands a great book, the like of which i never saw, in which all the figures, rooms, portals, also all the writings, riddles and the like, to be seen in the whole castle, are delineated. now although we made a promise concerning this also, yet at present i must contain mysel

thor s name, which a man might gently lift up and by a little joined board go into the centre, which was capable of holding four persons, being nothing but a round board on which we could sit, and at ease, by broad daylight (it was now already dark) contemplate the stars. to my thinking they were mere carbuncles which glittered in an agreeable order, and moved so gallantly that i had scarcely any mind ever to go out again, as the page afterwards told the virgin, with which she often teased me. for it was already supper-time, and i had so much amused myself in the globe, that i was almost the last at the table; so i made no more delay, but having put on my gown again (which i had before laid aside) and stepping to the table, the waiters treated me with so much reverence and honour, that for

COLLIER IRENE CHINESE MYTHOLOGY

against their natural routes to the sea. q: who were yu s companions and helpers? a: a dragon and a tortoise. q: what did yu do with the different tribes that he met? a: he gave them names, recorded their customs, charted their land, and collected samples of their soil. q: why were people not afraid of yu s appearance? a: most of the time, he appeared in the form of a human being. farmers did not mind his ugly physical appearance because he worked so hard to reshape the country and restore their lands. 59 q: why was yu lonely? a: his wife and son abandoned him because they hated his earthy line of work. q: why were the people grateful to yu? a: he devoted his life to helping the farmers, even at the expense of his own happiness. when yu was emperor, the people were at peace and no one star

easant, and duck from his hunt. chang-o sighed. the goddess knew by its smell that the the moon goddess 77 elixir was already diluted. the dosage was so weak, she reasoned, that the archer would probably never recover his full strength by drinking his portion, and she would probably never regain her full beauty by drinking hers. furthermore, they might never even reach heaven. with these fears in mind, the goddess developed a plan. she would drink both of their portions so that she could return to heaven first, and beg the sun god to forgive her husband for his brashness in having shot down the nine suns. then she and her sister goddesses could borrow some sky dragons to visit the queen mother of the western paradise. there, they would persuade her to mix up another dose of the elixir sole

COMMENTARY ON THE SEAL OF THE NINE ANGLES

s on the subject, i am convinced that plato's discourses upon geometry and the significance of the various "platonic solids" are essentially taken from pythagoras' work, just as pythagoras came up with these notions following his lengthy stay in egypt as a priesthood initiate. fascinating how these "trails" just keep going backward until they vanish into the mists of pre-recorded history. bear in mind that the ceremony of the nine angles was composed within the conceptual and iconographic limits of the age of satan. nor was it intended to be an extensive, exhaustive "last word" on the angles or other included concepts; it was conceived as a noetic vision and gbm expression. the following comments pertain to my ideas at that time and deliberately avoid embellishing the cna with the more sop

COSIMANO CHARLES ELEMENTARY PSIONICS

he manuscript, so i wrapped it in swaddling clothes, put it in a nice, reed basket and left it to the river of the postal service. and then waited, and waited and waited! finally, in march of 1986 i wrote llewellyn in some exasperation that if i did not hear from them by april 14 i would have to seek another publisher, after all, almost a year is a long time to wait for a publisher to make up its mind! on the morning of april 13 i got a phone call saying they wanted the book and a contract would be on its way! i was about to enter the ranks of the immortals! psionics 101 hit the streets in january of 1987, almost 7 years after i typed the first pages. so you see what i mean about time lag! but time has not been kind to the book. many of the techniques and ideas of that first edition are ho

sent, a lie detector. well, actually it was a very simple galvanic skin response meter in a big, green cabinet and i discovered that by doing some mental stuff i could make the needle stay on the truth setting no matter what whoppers i made up. i also discovered some interesting things that very few people knew about in early 1962, such as biofeedback. i hated school. what kid in his or her right mind does not? so i learned to give myself a fever. it was actually really quite simple. i would get the needle to its lowest setting and then start thinking i was in a very hot room. before you knew it my body temperature went from a very cool 98.6 to a slightly roasting 99. i would look at mother, tell her i wasn't well and she would take my temperature, frown slightly and tell me i wasn't going

in the 1970s, robert pavlita created small devices to do just that and caused quite a stir. one device attracted objects that a magnet would not, another one ran a small motor. unfortunately, relatively few people can make them work, so something about the energy involved was not accounted for. this should not be surprising as we are still barely scratching the possibilities of this stuff. 7. the mind of an individual can be trained to operate this energy at will. this is important, because if it were not true we would be totally wasting our time even thinking about it. it would not be lying to say that its use goes back to the first humans on this planet and there are the popular legends about atlantis being sunk by evil people who did bad things with it (that is, of course, not true. atl

super important property of this energy to remember. it cannot die. energy does not die. it may be transformed, but it does not die. it is always there in one form or another. it never ceases to exist. now, let us consider this. if your body is made up of energy, what are your thoughts made of? is it such a great leap to think that they have their origin in energy? if your thoughts begin in your mind, must that not too exist as energy in its original form? so it logically follows that if energy is eternal and your mind is energy, is not then your mind eternal as well? if your mind is eternal, is not then the minds and the thoughts and the knowledge of everyone else that has ever lived or will live in the future also eternal? if that is the case, then all death is the cessation of a mechan

ad as one of his uncompleted projects a device to communicate with the dead. such a device is, in fact, possible and i will show you how to make and use it and communicate with those great evildoers of history who have gone before. hey! we can all use a little advice every now and then. so, having said all this, you now have an idea of what the energy you will be working with is like. now bear in mind, this is hardly the last word on this, probably not even the starting word and as you progress you will discover that. but everything psychic that you do is based on it. in many ways we are in the same position as the very early experimenters in electricity were during the 1700s. we know there is something out there we call psychic energy. we have oodles of evidence as to its effects and use

CROSSING THE DESERT

being protected? the answer is that it is not protective of the body. it's not a prayer for rain, nor a cantrip for food, nor a conjuration against desert brigands. it is for the soul. the smart traveler has already taken care of the body's needs in the proper realm. they've stored food and water; they've sharpened their swords. but now they pause- at the edge of the unknown- to strengthen their mind/soul. they are going into a realm where they may lose their purpose- even die in a distracted manner. what better time than using the urgency of an upcoming struggle to work for the immortalization of the mind/soul? we too could benefit from the example. as setians we are constantly seeking difficult experiences- our semidivine nature requires us to disturb the cosmos. so where and when do we

he example. as setians we are constantly seeking difficult experiences- our semidivine nature requires us to disturb the cosmos. so where and when do we use the divine formula xepera xeper xeperu? it becomes an operant formula when it used for the perpetuation and furtherance of the subjective universe. it won't give you water in the desert, but understanding it will help you gain the strength of mind to remember to pack your water. it won't save your body from bad strategy, but it can change the likelihood of your surviving the body's demise. this was its original magical use, and is still its magical use. it operatively connects the setian to two points of reference. the eternal point of reference, that realm where such concepts as justice and beauty exist- and of the fact that you parta

DANCE OF THE WITCHES

eption, which in turn allow for the spiritual forces invoked in acts of witchery to be experienced in such a manner that their potential for transformation is increased. their impact is on a more immediate level, one that can be experienced, in some manner, by the consciousness of the practitioner. when craft is done with heart and faith, and with skill, it is effective regardless of the state of mind of the witch; however, the pleasure and depth of the experience is increased a thousandfold when the spiritual motions of the art are made apparent. some acts of craft require the trance to be effective in any meaningful way: divination, for instance, requires a shift into a state wherein subtle realities and messages are not only apparent, but able to be communicated. i have written at lengt

e concrete method of awakening to twilight. to perform this technique, it is vital that you read and understand my famous "two bits of advice- for they are the basis of this technique. for the avoidance of confusion, i will write them here" when doing any kind of craft rite, from a simple housle all the way to the greatest of wisdom or power workings, it is important to keep two simple factors in mind, two understandings that will make any ritual a truly moving and powerful experience. first, always remember that all things are connected, that no two forces or beings are separate within the great body of nature; therefore, any invocation, any thought or feeling has an affect that is tangible, even across what seem to be vast reaches of space or even time. if you allow yourself to rest in t

ngs are united, and that all motions and events and even words and thoughts echo through an intimate, inter-locked natural system of relationship and fate, you will be more able to appreciate the affects of your invocations and ritual motions, and more able to 'feel' them bringing about the needed and desired transformations on the subtle level. keeping the understanding of connectivity firmly in mind and trusting it implicitly is a foremost vital thing to bear with you in your rites. secondly, when you perform rites and make invocations, or anything, always gently allow yourself to be as deliberate and steady as possible- when i say this, i mean that you should always speak, act, move, and even think with a deliberate, planned out, almost "slow" feel; this is a good way to fall into a dee

nto a deep trance that we like to call "slow time. when you lift a forked wood or a rod or a bowl, when you make invocations, let your every action be as even, steady, and deliberate as possible; these are powerful actions, sacred actions, and deserving of your every bit of awareness and attention. when you speak, allow your words to flow steadily and calmly, resonating with deliberate focus. the mind will try to "speed up" on you, but gently keep it reigned in, and let awareness be deep, steady, and fully absorbed on what you are doing, not matter how minor it seems. the power of the rite, the motions, all suddenly increase in amazing ways. some experienced folk like to get into trances before the start of the rite, but others know another truth: that deliberately and steadily paying full

e, focused awareness and deliberate steadiness* the key to the witch's dance is right there. not only do you have to have faith that your position in fate echoes your actions, intentions, and words into every other portion of fate, you must also take this steady. every single movement and motion in the witch's dance is to be done with full awareness. that means that from the start, you empty your mind of any desire to enter into a trance state, and you do not sit around thinking about what this rite "will accomplish. you stay in the here and now. when you pick up a cord or a cup, and carry it somewhere, you do just that. you turn the full force of your awareness on the item you are holding and carrying, and you just stay with it. you watch, with excruciating attention, the item itself and

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

anipulation and name some of the people and organisations involved, it is important that i outline the context in which i am presenting these matters. the last thing i want is for people to read this book full of anger, hatred, and condemnation for the global manipulators and what they are doing. i don't write this book to apportion blame, merely to show what happens when the human race gives its mind away and how rapidly things will change- are changing- as we take it back again. i name names because we need to know who is behind the manipulation if we are going to expose what is happening. this exposure will also give those people the opportunity to face their actions and to see that the desire for control and domination of others is an expression of their own deep inner imbalances and d

is the here and now reflection of what is going on inside us, the human race. we created this reality. but how? contrary to what medical science is obsessed with telling us, the physical body is not the whole human being. it is the fantastic physical shell through which the eternal us experiences this physical world. there is far more to us than a body. creation is the expression of one infinite mind and all lifeforms are aspects of that one mind: what many people call god. we are each other. we are all god, if you xv w xvi..and the truth shall set you free wish to use that term. at the heart of this mind is a consciousness i see as a blinding light- the source consciousness from which all has been thought into existence. creation consists of an infinite number of dimensions, wavelengths

equencies share the same space that our physical world occupies, in the same way that all the radio, television, and telecommunication frequencies broadcasting to your area are sharing the same space that your body is occupying now. they don't interfere with each other because they are on different frequencies or dimensions; they are vibrating at different speeds. at the moment we call death, our mind-emotionsspirit, everything that is the thinking, feeling us, withdraws from the body, the 'genetic space suit' as i call it. this eternal spirit moves on to another wavelength of reality, another 'world, to continue its evolution. this is all that is happening during a 'near death experience' or an 'out of body experience' when people leave their physical bodies for a time before returning to

e information i am writing? a magnetic disc. same principle. the reason we are drawn to particular people, places, experiences and ways of life is because we are magnetically attracted to them. and that attraction comes from the magnetism of our 'capes. these capes, in turn, are a reflection of what we think and feel about ourselves. our lives are an exact physical replica of our own subconscious mind. how it thinks and perceives itself and the world, is recreated physically in the people, places and experiences we attract to us. when i was a child, there used to be a saying which went "think lucky and you'll be lucky. this contains an eternal truth, although it has nothing to do with luck. we attract to us people, places, and experiences which connect magnetically with our 'cape. therefor

matter what experiences you have had in your life or you are having now, you, and no-one else, created them. two things worth remembering throughout this book and your own life: the victim mentality creates the victim reality. and: if you believe it, you will achieve it. this creation of reality happens on many levels. the sum total of the interaction of individuals accumulates in the collective mind of humanity. every species has a collective mind to which all 'individual' members of that species are connected. we add our thought patterns constantly to the collective level and have access to other patterns held at the collective level. it is a two way process. we give and we receive. scientists have established something called the hundredth monkey syndrome which i have written about in

DAVID ICKE CHILDREN OF THE MATRIX

the answers? of course not. do i have some of them? see what you think. david icke ryde isle of wight january 1st 2001 the matrix let me tell you why you're here. you're here because you know something. what you know you can't explain but you feel it. you felt it your entire life. that there's something very wrong with the world. you don't know what it is- but it's there, like a splinter in your mind, driving you mad. it is this feeling that has brought you to me. do you know what i'm talking about? the matrix? do you want to know what it is? the matrix is everywhere. it is all around us. even now, in this very room. you can see it when you look out your window or when you turn on your television. you can feel it when you go to work, when you go to church, when you pay your taxes. it is t

it when you look out your window or when you turn on your television. you can feel it when you go to work, when you go to church, when you pay your taxes. it is the world that has been pulled over your eyes to blind you from the truth. what truth? that you are a slave neo. like everyone else you were born into bondage. born into a prison that you cannot smell or taste or touch- a prison for your mind. unfortunately, no one can be told what the matrix is- you have to see it for yourself. i'm trying to free your mind, neo. but i can only show you the door. you're the one that has to walk through it. scenes from the matrix (warner brothers, 1999. this is highly recommended along with they live (alive films, 1988, the movie by john carpenter, the arrival 1 (steelworks films, 1988, and v: the

ar us in human coops, humaneros. therefore, their food is always available to them "no, no, no, no [carlos replies "this is absurd don juan. what you're saying is something monstrous. it simply can't be true, for sorcerers or for average men, or for anyone "why not" don juan asked calmly "why not? because it infuriates you. you haven't heard all the claims yet. i want to appeal to your analytical mind. think for a moment, and tell me how you would explain the contradictions between the intelligence of man the engineer and the stupidity of his systems of beliefs, or the stupidity of his contradictory behaviour. sorcerers believe that the predators have given us our systems of belief, our ideas of good and evil, our social mores. they are the ones who set up our hopes and expectations and dr

way. that's idiotic" don juan said, smiling "they are infinitely more efficient and organized than that. in order to keep us obedient and meek and weak, the predators engaged themselves in a stupendous manoeuvre- xx children of the matrix stupendous, of course, from the point of view of a fighting strategist. a horrendous manoeuvre from the point of view of those who suffer it. they gave us their mind! do you hear me? the predators give us their mind, which becomes our mind. the predators' mind is baroque, contradictory, morose, filled with the fear of being discovered any minute now "i know that even though you have never suffered hunger. you have food anxiety, which is none other than the anxiety of the predator who fears that any moment now its manoeuvre is going to be uncovered and foo

ive us their mind, which becomes our mind. the predators' mind is baroque, contradictory, morose, filled with the fear of being discovered any minute now "i know that even though you have never suffered hunger. you have food anxiety, which is none other than the anxiety of the predator who fears that any moment now its manoeuvre is going to be uncovered and food is going to be denied. through the mind, which, after all, is their mind, the predators inject into the lives of human beings whatever is convenient for them. and they ensure, in this manner, a degree of security to act as a buffer against their fear "the sorcerers of ancient mexico were quite ill at ease with the idea of when [the predator] made its appearance on earth. they reasoned that man must have been a complete being at one

DAVID ICKE THE BIGGEST SECRET

ces into packets. then those humans buy them and eat them! imagine what thereaction of the rest of the herd would be: youre crazy man. theyd never do that.anyway, ive got shares in that trucking company and i get a good return. shut up,youre making waves.the agenda i am exposing has been unfolding over thousands of years to its currentpoint close to completion, because humanity has given away its mind and itsresponsibility. humanity would rather do what it thinks is right for itself in the momentthan consider the wider consequences of its behaviour for human existence. ignorance isbliss, we say, and thats true- but only for a while. it may be bliss not to know a tornadois coming because you have no need to worry or take action. but while your head is inthe sand your bum is in the air, the

hen you can manipulate the way people think and feel tothe point where they decide to do what you want them to do anyway and demand thatyou introduce laws that you want to introduce. it is an old, old adage that if you wantsomeone to do something, get them to believe it is their idea. humanity is mindcontrolled and only slightly more conscious than your average zombie. far fetched?no, no.1 define mind control as the manipulation of someones mind so that they think,and therefore act, the way you want them to. under this definition, the question is nothow many people are mind controlled, but how few are not. everyone is to a larger orlesser extent. when you are persuaded by advertising or hype to buy something youdont really need or want, you are being mind controlled. when you read or hear

y you want them to. under this definition, the question is nothow many people are mind controlled, but how few are not. everyone is to a larger orlesser extent. when you are persuaded by advertising or hype to buy something youdont really need or want, you are being mind controlled. when you read or hear aslanted news story and allow it to affect your perception of a person or event, you arebeing mind controlled. look at the training for the armed forces. it is pure mindcontrol. from day one you are told to take orders without question and if some berk ina peaked cap tells you to shoot people you have never met and know nothing about,you must shoot without question. this is the y es sir! mentality and it pervades thenon-military world, also. well, i know its not right, but the boss told me

and know nothing about,you must shoot without question. this is the y es sir! mentality and it pervades thenon-military world, also. well, i know its not right, but the boss told me to do it and ihad no choice. no choice? we never have no choice. we have choices we would liketo make and choices we would rather less like to make. but we never have no choice.to say so is another cop out.the list of mind manipulating techniques is endless. they want your mind becausewhen they have that, they have you. the answer lies in taking our minds back, thinkingxiifor ourselves and allowing others to do the same without fear of ridicule orcondemnation for the crime of being different. if we dont do that, the agenda i amgoing to outline will be implemented. but if we do regain control of our minds andach

n tablets call the anunnaki are this reptile race, another point with whichwe agree. the famed british astrophysicist, fred hoyle, told a london press conferenceas long ago as 1971 that the world was controlled by a force which could manifest inmany forms. they are everywhere, he told astonished journalists, in the sky, in thesea and on the earth. he said that they controlled humanity through the mind. iknow this sounds utterly bizarre, but you need to read the whole of the biggest secretto see the wealth of evidence to support this. if you pull out now or after a couple ofchapters because your belief system is in overload, thats your choice, but you will missthe opportunity to see that the almost hysterically unbelievable is actually true.the more i weave together incredible amounts of in

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

they brought out the obelisks of the house of baal and burned them [2 kings 10:26, amplified bible] god almighty ordered the satanic obelisks burned, but only after he ordered king jehu to slaughter the worshippers of the obelisk, also known as baal worshippers. thus, the invisible freemasonry is devoted to the obelisk worship so forbidden by god as to be worthy of the death penalty. keep this in mind the next time you contemplate the washington monument! finally, serpent worship takes us directly into hell itself, for satan stands directly behind this form of worship. this is the invisible fraternity of freemasonry, and i bet you never knew it existed, did you? washington d.c. and masonic/luciferic symbology. there is much more to ufos then unidentified flying objects and aliens. people m

satan stands directly behind this form of worship. this is the invisible fraternity of freemasonry, and i bet you never knew it existed, did you? washington d.c. and masonic/luciferic symbology. there is much more to ufos then unidentified flying objects and aliens. people must understand the spiritual side of what is going on. these "gods" haven't left us. they live among us, controlling us via mind control tactics. i would trust that you would study the entire site, it has plenty to offer. as you can see on the back of the u.s. one dollar bill there is a pyramid with the all-seeing-eye of god, with the message "new order of the ages" or "new world order" you are about to learn that the u.s. government is linked to satanism. you have already learned that the u.s. government is linked to

ng contained within the symbol. and that hidden purpose is to communicate certain meanings to other occultists while hiding this meaning from all non-occultists. the symbols that were interwoven into the design of governmental center, communicate tremendous power to the occultist while at the same time they hide the true meaning from nonoccultist. these symbols take on a life of their own, in the mind of the occultist, possessing great inherent power to accomplish the plans of the occultist. according to occultic/satanic doctrine, the upper four points of the goathead(left) represent the four elements of the world, fire, water, earth, and air. the bottom fifth point represents the spirit of lucifer. in the above photocopy of the goathead pentagram, the fifth point extends down into the min

ead pentagram, the fifth point extends down into the mind of the goat, who represents lucifer. with all that as background, let us now begin our study of governmental center, washington, d.c. the satanic symbol& the masonic layout of washington d.c. in the street layout of washington d.c, the fifth point is the white house, a symbol placement which represents the intention that the spirit and the mind of lucifer will be permanently residing in the white house. the map i found isn't all that accurate as far as the streets are concerned, but it will have to do. the white house makes up the southern most tip of the goathead. lansat satellite image of the white house (below center) and surrounding northern area. in the map above, beginning from top left to top middle: 1. dupont circle, logan c

ntinue the black line around the capitol, you get the appearance of a horned owl, with the cul-de-sacs as its ears. this is not accidental, either. this is another way of representing satan. freemasonry designed the layout of washington d.c. they placed the owl there and on the american one dollar bill. the southern point of the goathead pentagram represented the spirit of satan reaching into the mind of the goathead, the owl represents the same meaning. in other words, both the executive and the legislative branches of government are to be controlled by satan (ii corinthians 4. in commemoration of the 190th anniversary of the birth of george washington, 48 american flags representing the then 48 states of the union, encircling the monument, were raised on february 22, 1922. the current co

DAVIDSON DAN SHAPE POWER

he use of hardware and it is a rare gift indeed to be able and willing to fill in those missing gaps by using information derived from such sources. as far as i'm concerned, it is irrelevant as to the information sources that lead to a new technology, only that it works as claimed and can be replicated by others and put into practical use by everyone. when you read shape power, you should keep in mind that dan is describing a form of aether engineering in its early stages. recent and current events lend ever greater credence to the idea that long dead civilizations understood these aether principles and used them in their everyday lives. i believe that what you will read in shape power is a description of what will eventually lead to radical new technologies. the essence of how geometric p

nalysis of the properties of zpe lead to the conclusion that matter is sustained by zpe and can in fact be modeled mathematically as the basis for matter. the basic forces such as gravity, nuclear binding force, electromagnetic forces, electron charge, and inertia are all derivable from zpe. so we come to the conclusion that zpe is really another name for aether. the only redeeming feature, in my mind, is that it allows physicists to save face by inventing a new unsullied term for aether which has a disreputable name in the physics community due to it being "disproved" by the early michaelson morley experiment "a rose by any other name" the aether spoiling of the ter with an "a" in front was used extensively in ancient literature. i prefer the term "aether" to distinguish it from the word

lows: 1. a superfluidic particulate medium which pervades all space. 2. a medium which in its various modes is the building block of the physical universe. 3. a medium which, in one of its modes, is responsible for all the known grosser physical forces such as magnetism, electricity, electric charge, gravity, inertia, and the strong and weak atomic forces. 4. a medium which is controllable by our mind and can be manipulated by our thoughts. 5. a medium which can be intensified and manipulated into any force or manifestation by the use of materials, shapes, and grosser forces. this book will examine the aether as many of these characterizations but primarily from the view of shape power which is the ability of geometrical and atomic structure to modify, intensify, focus, and in general "qua

tions. 1.2 nuclear physics it is quite possible to derive the nuclear structure of matter as well as the basic atomic, nuclear, and electromagnetic constants by analysis of aether. by treating aether as a hydrodynamic fluid1,2 and nuclear particles as torroidal (i.e, ring or donut) shapes, one can derive all the known physics of the atom, resulting in a new, satisfying, atomic morphology. keep in mind that the torroid is a special case of a selfsustaining vortex. this mathematical model is developer in greater detail in chapter 8 of this book. 1.2.1 charge, electrons, and nuclear particles the charge of matter is due to its interchange with aether. the electron as well as some of the other subatomic particles are self-sustaining vortices in a fluidic particulate aether. the electron, to be

s everywhere. 2. aetheric energy is easily moved by motion of mass; however, the inertia of mass is a resistance of the mass to its connection to the aether. basically aetheric energy acts as a superfluid with little or no detectable resistance or viscosity. 3. aetheric energy can be scooped, directed, focused, flowed, intensified, and in general controlled by geometrical shapes and patterns, and mind or thought (visualization. 4. aetheric energy is moved and focused around a permanent magnet. 5. aetheric energy in its myriad forms is the basic life force of the universe and as such is the basis of all the phenomenal universe. 1.8 bibliography 1 "a definition of electric charge, paul stowe, 243 bentley court, american canyon, california, 94589, may 2, 1993. 2 "the cause of gravity, paul st

DEITUS

hings that he wants. he is ultimately responsible for his own success or failure. he must work hard and strive for the things which he desires. to accomplish his goals, the satanist may choose to use magic in the performance of a satanic ritual. every religion has had some form of magic ritual or ceremony associated with it, but the satanist realizes that magic represents the ability of the human mind to cause change in the natural world. in the magical art, i discuss the use of telepathic transmissions to influence others. magic also involves magnetism, psycho kinesis, and the release of emotional energy from the magician. satanic rituals are performed to focus the mind and direct the flow of energy. it has often been said that satanists perform human sacrifices or engage in other crimina

ith it. i suggest that this form of magnetism or mesmerism which is responsible for a place or object developing an aura makes it possible that a god or demon will take on an identity, apart from the magician, as a thought-form. this is essentially a subjective existence, rather than objective existence, and the spirit is fundamentally archetypal in nature, but through the magician s subconscious mind the spirit may assume an identity separate from the magician who summons him and act independent of the magician s will. it is for this reason that certain repressed individuals who have experimented casually with the occult have had horrific experiences and, abandoning further experimentation, fled to the nearest church to seek forgiveness for their sins. the demons they encountered were the

mbedded in man s subconscious. neither does the satanist require protective pentagrams and names of god to protect him, or call upon the lesser minions of hell for fear that the greater deities are too powerful to control. the satanist calls brazenly upon the very gods of hell and lords of the abyss, realizing that they can in no way harm him for he is the master of his conscious and subconscious mind. aleister crowley defined magick as the science and art of causing change to occur in conformity with will. anton lavey took this definition farther by defining magic as, the change in situations or events in accordance with one s will, which would, using normally accepted methods, be unchangeable. magic is the effect of the human mind to change events or situations in accordance with one s d

so easily intimidated by his threats. if the magician sees a spirit appear within the triangle of evocation it is simply because his mental state from fasting, fatigue, and fervent prayer has brought him in the point of delusion. if the spirit appears but refuses to speak with him or to satisfy his demands, the magician must continue his fast and make even more fervent prayer to god. to any sane mind it is clear that the formula of the grimoires can only lead to the ruin of the operator. when the magician reaches the point of total insanity he will finally hear the voices of the spirits and enjoy the treasures he has longed for, but he alone will hear the voices and his gold pieces will be bottle-caps and his diamonds rocks from the ground, and the demons will laugh him to scorn for his g

ings together with the knowledge of the astral planes on which they dwell has been passed down in religion and mythology. it is more likely, however, that these beings take on an apparent existence because people believe in them. the psychologist carl jung, fascinated with metaphysics, alchemy, and dream interpretation, considered that gods and demons existed as symbolic forms in the subconscious mind. further, he suggested that there was a collective subconscious shared by all humanity and that symbols in dreams had universal meanings. with this in mind, the spheres described in the map of the spheres may be seen as planes of consciousness on each of which the symbols share a common theme. the map of the spheres shows the aeonic sphere as being beyond the heavenly spheres. the aeonic sphe

DEMONIC BIBLE

at some time or another. in the "tolerant" social climate of today, the christian still condemns the jew; the jew still condemns the muslim, and the muslim still condemns the christian. each is willing to kill and commit heinous crimes in the name of his "god. would it not be more honest for man to admit that he is a worshipper of devils and a believer in fairy tales? it is with these thoughts in mind that the demonic bible is written. stop now at the horror of these words and cower in fear for your immortal soul, or read on and discover true and undefiled wisdom. for enlightenment speaks to the brave. introduction to the 2nd edition lucifer, the light-bearer the name lucifer comes from the latin words lux (light) and fer (to bear. lucifer means, literally, light-bearer and was the name gi

ch dedicated to satan not an underground cult or secret society, not a temple of satanic worship veiled in christian trappings, but an actual church dedicated to the devil. the church of satan took a position of professed atheism. satan, claimed his priests, was not a literal being with tail, horns, and pitchfork, but a metaphoric representation, a jungian archetype, a product of the subconscious mind. like the 18th century hellfire club of sir francis dashwood, the church of satan made satanism fun while maintaining that there was nothing occult or sinister in its philosophy or practice. satan, to the church of satan was a miltonian figure, a symbol of defiance against tyranny. it is satan who says, i would rather rule in hell than serve in heaven. this combined with the philosophy of nie

larity and there are moments of darkness. at his mental peak, he experiences great clarity of thought and profound realization. and at his low, he experiences depression, anger, or melancholy. drugs, chemicals, foods and lifestyle changes may affect his thought processes in various ways. disregarding for the moment the objective existence of spirits or demons, ritual magic is a way to control the mind. without the use of drugs or chemicals, the magician controls directly his level of conscious awareness. he experiences "being awake" mentally, a state which the mundane only experience after large amounts of coffee or other stimulants. the spirits or demons he calls upon exist within his subjective mind and respond to his invocations. as a magician progresses in the magical art, he gains con

to "influence" rather than "be influenced. he may even feel contempt for those who are led around upon rash emotional whims without the slightest balance or direction. many people carry around with them subconscious masochistic tendencies, causing them to do things which will bring pain or misery upon themselves. in magical terminology, this is called a "curse. in its most severe form, the human mind becomes unbalanced, resulting in mental illness, paranoia, psychosis, or schizophrenia. many people have "cursed" themselves or have been "cursed" by others, either intentionally or unintentionally. wishing to place a curse on his enemy, an accomplished magician (someone who has mastered the mental states of his consciousness) may enter into a ritual chamber (enter into a "waking state" in wh

omes unbalanced, resulting in mental illness, paranoia, psychosis, or schizophrenia. many people have "cursed" themselves or have been "cursed" by others, either intentionally or unintentionally. wishing to place a curse on his enemy, an accomplished magician (someone who has mastered the mental states of his consciousness) may enter into a ritual chamber (enter into a "waking state" in which his mind is fully active, invoke a spirit of destruction (create the mental image of the spirit within his subjective mind, and command the spirit to go forth and destroy his enemy (send out the mental "transmission" of hate) it matters not weather spirits exist objectively or not. they are real to the magician who invokes them and to the victim who suffers the force of the mental "transmission. if sp

DIABOLUS

ntion that ahriman first saw the light across the void and so lusted for it, thus igniting the great wars between his children the daevas (demons) and druj (the word being associated with lie, also dragon. ahriman was initially defeated and cast down into the darkness of the void, unconscious for 3,000 years. the first demons said to be created by ahriman were mitokht 'falsehood) and akoman( evil mind. shortly after ahriman then created (according to the bundahishn) andar, savar, nakahed, tairev and zairik. many of the demons are featured in the yatuk dinoih, and formulas for creation and evocation are given. ahriman created or had fell with seven archdemons who served his will. they were in a prototypical way, the dragon of seven heads. these daevas were listed as the following, aeshma, a

herein beyond the zoroastrian religion, acting outside of any connections with it, the sorcerer may choose this gnosis or current of the adversary in that he or she may seek the dangerous elements to strengthen their own will and separate themselves from those around them. in this act of antinomian rebellion, the sorcerer becomes a daeva or druj. the daeva known as akoman or aka manah is the evil mind, a personified demon of intellect which conspires against the vohu manah or good mind. herein presents a cipher to the reader; that they very essence of the so-called satanic or luciferian path known also as the left hand path is brought to the forefront to the simple description of what one would advance themselves on this path for. r.c. zaehner presented an interesting study of the words me

ce themselves on this path for. r.c. zaehner presented an interesting study of the words menok and geteh in the dawn and twilight of the zoroastrians which shed light on the nature of ahriman and that very averse path. the pahalavi terms for material and spiritual are indeed menok and geteh. it is suggested by zaehner that they are from the avestan words mainyu and geathya, mainyu meaning our own mind and gaethya meaning to live thus from the latin roots as mens and mind. the spiritual or mind cannot be viable to any certainty in the physical realm beyond its will to shape its world around it, therefore the mind contains both elements of darkness and light. ahriman himself was born of light but yet chose darkness. in the zurvanite myth ahriman first perceived his own being and chose to exi

) slowly zohak became a demon, a dragon king whose companions were the druj and other demons of ahriman. in later lore zohak became the storm fiend, azi dahaka, who is ahriman s most powerful daeva. the initiatory focus and lore of zohak is presented in the paitisha15 as a force to be invoked and controlled within the transformation mirrored through the ritualistic focus of the serpent within the mind and body. essentially in zoroastrian lore, zohak or azi dahaka is the second in command of ahriman s children, he is for a lack of a better term considered a prototype for an antichrist in that he expands the opposite gnosis against zoroaster. the jewish scriptures were first composed by him (i.e. zohak, and deposited in the fortress of jerusalem. and through zohak men adhered unto the jewish

he evil minded ganamino is the source of the evil intellect the evil-minded ganamino hopes to influence the creation of god. such a man exercises a miserable control over his desires owing to his evil intellect and the force of the evil invisible power in him he develops and perfects himself in sin- denkard this presents a foundation of the self which is indeed different from the path of the good mind, or the mind of stasis. ganamino is essentially motion; movement through will, the will of god was misunderstood by right hand path religions as merely being good, loving, light and kind. rather the god they so worshipped in nature outside of themselves- is that which indeed causes destruction and rebirth, thus a balanced aspect of both dark and light. the religion of priests, who guided by t

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

een consecrated to have ecclesiastical and administrative authority over a territorial arch diocese. 2) in the astral star, a primate of a state curia, and the senior member of the general synod for a given state or commonwealth. archetype: a universal and imageless concept; here, in the sense coined and used by carl g. jung, psychiatrist, such a concept existing within the collective unconscious mind of humanity. archetypal image: the form in which an archetype is clothed by a particular culture, mythology, religion, or individual. aries "the ram" in astrology (q.v, the first sign of the zodiac (q.v) having the qualities of cardinal (q.v) and fire (q.v) and is ruled by the planet mars (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color red. keywords inc

ual world or the astral plane (q.v. assiah: pronounced "ahs-sie-ah" it is the fourth of the four kabalistic worlds in descending order. it means world of creation. asson: the sacred rattle of voudoun (q.v (see voodoo. they are used to summon the loas (q.v) or gods. astral: greek "from the stars" pertaining to that level of existence which is finer and more penetrating than matter, but denser than mind. in the psyche, it comprises the emotional/instinctual levels which unite mind and body. astral plane: a non-physical level of existence which is the basis for the physical plane, and the place where many non-physical entities exist. astral light: 1) a term used by dion fortune (q.v) as a synonym for the term astral plane (q.v. 2) the "substance" or "material" of the astral plane itself. astr

he .order of the aurum solis [o.s.v (q.v, wherein the practitioner moves spiritual energy throughout and around the body. circumbambulate: to go around in a circle once. a description of walking in such a circular pattern used in magickal rituals< a name="clairadience">clairaudience: from the latin "clear hearing" a psionic (psychic (q.v) discipline of: 1) the auditory perception by the conscious mind through the unconscious of sounds, usually voices, transmitted by an unknown agency, usually an angel (q.v, spirit, or other entity. or 2) the auditory perception by the conscious mind through the unconscious mind of sounds as a natural function of the psychic (q.v) or sensitive (q.v) mind/ higher self. clairvoyance: from the latin "clear seeing" a psionic (psychic (q.v) of: 1) the visual per

ous of sounds, usually voices, transmitted by an unknown agency, usually an angel (q.v, spirit, or other entity. or 2) the auditory perception by the conscious mind through the unconscious mind of sounds as a natural function of the psychic (q.v) or sensitive (q.v) mind/ higher self. clairvoyance: from the latin "clear seeing" a psionic (psychic (q.v) of: 1) the visual perception by the conscious mind through the unconscious mind of objects or scenes transmitted by an unknown entity. or 2) the visual perception by the conscious mind through the unconscious mind of objects or scenes as a natural function of the psychic (q.v) or sensitive (q.v) mind/ higher self. co, demon: a humorous reference to carbon monoxide. when charcoal for incense is burned, it can exhaust the oxygen in the air and

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

DION FORTUNE CEREMONIAL MAGIC UNVEILED

ters occult. consequently the strict secrecy concerning the names of members and the places of meeting was and always will be essential. secrecy is also necessary concerning initiation rites if they are to be psychologically effective; for they should have an element of surprise for the candidate; and the possession of their secrets, from which the rest of the world is excluded, builds up a group mind out of the pooled mentalities of the initiated brethren according to certain well-understood psychological laws. secrecy concerning practical formulae of ceremonial magic is also advisable, for if they are used indiscriminately, the virtue goes out of them. all these formulae have unwritten astral workings attached to them; if they are used in ignorance by the uninitiated, and without the ast

DION FORTUNE MYSTICAL QABALA

tem to sytsem; first using some new thought affirmations, then some yoga breathing exercises and meditation-postures, and following these by an attempt at the mystical methods of prayer. each of these systems has its value, but that value can only be realised if the system is carried out in its entirety. they are the calisthenics of consciousness, and aim at gradually developing the powers of the mind. the value does not lie in the prescribed exercises as ends in themselves, but in the powers that will be developed if they are persevered with. if we intend to take our occult studies seriously and make of them anything more than desultory light reading, we must choose our system and carry it out faithfully until we arrive, if not at its ultimate goal, at any rate at definite practical resul

her life which manifests itself by peculiarities of clothing and bearing and by the manner of cutting, or omitting to cut, the hair. true spirituality never advertises itsel. 5. the racial dharma of the west is the conquest of dense matter. if this were realised it would explain many problems in the relationships of west and east. in order that we may conquer dense matter and develop the concrete mind we are endowed by our racial heritage with a particular type of physical body and nervous system, just as other races, such as the mongolian and the negro, are endowed with other types. mystical qabala page 10 6. it is injudicious to apply to one type of psycho-physical make-up the developing methods adapted to another; they will either fail to produce adequate results, or produce unforeseen

s in the application of occult powers to spiritual ends, by means of which a large proportion of the training and development of the western aspirant is carried out. i have seen something of a good many different systems, and in my opinion the person who tries to dispense with ceremonial is working at a great disadvantage. development by meditation alone is a slow process in the west, because the mind-stuff upon which it has to work, and the mental atmosphere in which the work has to be done, are very resistant. the only purely meditative school of western yoga is that of the quakers, and i think that they would agree that their path is for the few; the catholic church combines mantra yoga with its bhakti yoga. 10. it is by means of formula that the occultist selects and concentrates the f

nes mantra yoga with its bhakti yoga. 10. it is by means of formula that the occultist selects and concentrates the forces he wishes to work with. these formule are based upon the qabalistic tree of life, and whatever system he may be working, whether he be assuming the god-forms of egypt or evoking the inspiration of iacchus with chant and dance, he has the diagram of the tree at the back of his mind. it is in the symbolism of the tree that western initiates are drilled, and it supplies the essential ground plan of classification to which all other systems can be related. the ray upon which the western aspirant works has manifested itself-through many different cultures and developed a characteristic technique in each. the modern initiate works a synthetic system, sometimes using an egypt

t be assembled. someone must have thought out the principles that are resumed in the symbol which is the object of meditation of the qabalist. who then were the first qabalists who built up the whole scheme? the rabbis are unanimdus upon this point, they were angels. in other words, it was beings of another order of creation than humanity who gave the chosen people their qabalah. 3. to the modern mind this may seem as absurd a statement as the doctrine that babies are found under gooseberry bushes; but if we study the many mystical systems of mystical qabala page 12 comparative religion we find that all the illuminati are in agreement upon this point. all men and women who have had practical experience of the spiritual life tell us that they are taught by [page 14] divine beings. we shall

DION FORTUNE PSYCHIC SELF DEFENSE

the esoteric teachings, and as the circle of students of the occult is becoming rapidly wider every day, it may well be that the time has now come for plain speaking. the task is not of my seeking, but as it has come into my hands, i will do my best to discharge it honourably, making available the knowledge which has come to me in the course of many years' experience of the strange by-ways of the mind which the mystic shares with the lunatic. this knowledge has not been attained without cost, nor, i suspect, will the divulging of it be altogether free from cost, either. i have endeavoured to avoid, as far as possible, the use of second-hand material. we all know the person who has a friend whose friend saw the ghost with her own eyes. that is not of very much use to anybody. what we need i

al, and not merely theoretical, qualifications for the task. my attention was first turned to psychology, and subsequently to occultism as the real key to psychology, by the personal experience of a psychic attack which left me with shattered health for a considerable period. i know for myself the peculiar horror of such an experience, its insidiousness, its potency, and its disastrous effects on mind and body. it is not easy to get people to come forward and bear witness to psychic attacks. firstly, because they know there is very little likelihood of their being believed, and that they will be more likely to earn themselves a reputation for mental unbalance than for anything else. secondly, because any tampering with the foundations of the personality is an experience of such peculiar an

easy to get people to come forward and bear witness to psychic attacks. firstly, because they know there is very little likelihood of their being believed, and that they will be more likely to earn themselves a reputation for mental unbalance than for anything else. secondly, because any tampering with the foundations of the personality is an experience of such peculiar and unique horror that the mind shrinks from the contemplation of it and one cannot talk about. i am of the opinion that psychic attacks are far commoner than is generally realised, even by occultists themselves. certainly the general public has no conception at all of the sort of things that are done by people who have a knowledge of the powers of the human mind and set to work to exploit them. i am convinced that this fac

ely evil. their exponents advertised that they would teach the art of salesmanship, of making oneself popular and dominant in society, of attracting the opposite sex, of drawing to oneself money and success. the amazing number of these courses advertised shows their popularity; in a recent issue of an american magazine i counted advertisements for sixty-three different courses in various forms of mind-power. they would not be so popular if they achieved no results at all. let us consider some of these advertisements and see what they indicate, reading between the lines and drawing our own conclusions "transfer your thoughts to others. send for free folder, telepathy, or mental radio "troubled- health, love, money? let me help you. no failures, instructions being followed. strictly personal

, controls their desires and makes you supreme master of every situation? life is full of alluring possibilities for those who master the secrets of hypnotic influence, for those who develop their magnetic powers. you can learn at home, cure diseases and bad habits without drugs, win the friendship and love of others, increase your income, gratify your ambitions, drive worry and trouble from your mind, improve your memory, overcome domestic difficulties, give the most thrilling entertainment ever witnessed and develop a wonderfully magnetic will power that will enable you to overcome all obstacles to your success "you can hypnotise people instantly- quick as a flash- put yourself or anyone else to sleep at any hour of the day or night, or banish pain and suffering. our free book tells you

DONALDTYSON CHAKRAS

ommunion with the goddess with scents, symbols, forms, colors, objects, sounds, music, tastes, and textures that are in harmony with the nature of the aspect of shakti that is being contemplated. the awakening of kundalini is indicated by spontaneous excitation and tumescence of the genitals. in men this means strong, spontaneous erection of the penis without any erotic thoughts or imagery in the mind, and without any physical stimulation of the penis. this is accompanied by the sensation of being touched or caressed on the surface of the skin. the muladhara chakra forms a hardness at the perineum. during the period of contemplation and communion with the chosen aspect of shakti, the penis will rise and fall rhythmically, remaining erect for periods of ten minutes or so, then becoming flac

all rhythmically, remaining erect for periods of ten minutes or so, then becoming flaccid for several minutes, then rising again. this goes on for hours at a time- for as long as the communion with the goddess is maintained. in women, the external genitals become inflamed and moist, and the clitoris erect. there is a copious flow of sexual fluids in both men and women. if, during this period, the mind is directed away from the goddess and toward the inflamed genitals, or if the physical state of tumescence causes erotic thoughts to enter the mind, tumescence ceases almost immediately. for example, the penis can be strongly erect even to the point of discomfort, yet if the mind is allowed to wander from the goddess, erection can completely vanish within the space of five or ten seconds. in

of occult writers in ancient times to make wildly exaggerated specific claims about the powers conferred by the techniques they wrote about, in order to lend their writings greater weight and importance in the minds of their readers. in my own experience, i have noted an increase in the precision of my intuition regarding other persons, the circumstances surrounding my life, and future events. my mind is clearer and more penetrating, particularly when i examine or write about esoteric subjects. there are other more subtle benefits, such as the ability to direct spiritual beings to accomplish general and specific material effects useful to my life and my studies, but i must refrain from writing of these things in detail. i should mention that what you have read here will not be found elsewh

DONALDTYSON CORONZON

t in the eyes of the angels kelley was merely a psychic telephone through which they could talk to dee. crowley placed all importance in kelley, and regarded dee with the same contempt that he heaped upon his own poor follower, neuberg. this distortion of the true relationship between dee, kelley and the angels says a great deal about frater perdurabo's ego, his vanity, and the limitations of his mind. since crowley's vision of the tenth aethyr reveals a great deal about his personal concept of coronzon (spelled by him choronzon, i will quote the text of the vision in full. it was first published in 1911 in the supplement to issue 5 of volume 1 of crowley's periodical the equinox. it may be of some minor interest that the name "coronzon" appears at the bottom of page 92, the page facing pa

o feared him not, and ordered the demon to proceed) thou canst tell me naught that i know not, for in me is all knowledge: knowledge is my name. is not the head of the great serpent arisen into knowledge (here the scribe again commanded choronzon to continue with the call) know thou that there is no cry in the tenth aethyr like unto the other cries, for choronzon is dispersion, and cannot fix his mind upon any one thing for any length of time. thou canst master him in argument, o talkative one; thou wast commanded, wast thou not, to talk to choronzon? he sought not to enter the circle, or to leave the triangle, yet thou didst prate of all these things (here the scribe threatened the demon with anger and pain and hell. the demon replied) thinkest thou, o fool, that there is any anger and an

DONALDTYSON EVILEYE

hen does it work? when a malicious glance is sent from the eye of a spiteful person directly into the eye of another person who is susceptible to suggestion, and is predisposed to anticipate supernatural attacks and resulting misfortunes, it implants itself in the imagination of the victim like a black seed, and begins to grow, nourished by the fear and expectation of the victim. as a result, the mind of the person assaulted by the evil eye turns against itself, and actually creates the misfortunes that it most fears. in the same way that a hypnotist can put someone into a hypnotic state and place the suggestion directly into their subconscious mind that they will feel better and better about themselves with each passing day, the glance of the evil eye implants the suggestion directly into

hypnotic state and place the suggestion directly into their subconscious mind that they will feel better and better about themselves with each passing day, the glance of the evil eye implants the suggestion directly into the subconscious of a person that they will suffer greater and greater misfortune with each passing day. it does this below the level of words. so great is the power of the human mind over the body it inhabits, the evil eye has actually been recorded to have killed some of those afflicted with it. once a man is utterly convinced on the subconscious level that he is worthless, that he is to be despised and hated, that he is destined to suffer misfortunes and die, and furthermore that these conditions in his life are inevitable, he cannot help but begin to destroy his life b

o not utterly poison their lives, they can cause great suffering to themselves and by extension to those around them. their suffering is real, and because they are at war against themselves, it is difficult to help them. even though there is no malicious ray or agent transmitted across space from the eye of the spiteful person to the eye of the victim, the effect of turning one's own subconscious mind against oneself can be deadly. yet it is scarcely fair to blame the person who triggered this self-destructive cycle merely because that person looked at the sufferer in an unfriendly manner. indeed, many who suffer from the effects of the evil eye can not even blame it on the malicious wishes or intentions of another person. they are so predisposed to look for the evil eye in every sidelong

t the curse for a price- a high price. so desperate are the suffers, they are eager to agree to almost anything. the fortune-teller performs a few meaningless gestures, mumbles a few words, or tells the sufferer to do some silly action, and takes the money to the bank. the sad thing is that the cure of the fortune-teller often works, because it removes the black seed implanted in the subconscious mind of the victim. it stands to reason that if a man can turn his own deep mind into his enemy, he can also turn it into his friend. in the same way a person can persuade himself that he is cursed because of a glance from a passing stranger, so can he persuade himself that he is cured from that curse by following the instructions of a fortune-teller. the eye of the stranger has no power. neither

s own deep mind into his enemy, he can also turn it into his friend. in the same way a person can persuade himself that he is cursed because of a glance from a passing stranger, so can he persuade himself that he is cured from that curse by following the instructions of a fortune-teller. the eye of the stranger has no power. neither do the instructions of the fortune-teller. all power lies in the mind of the self-elected victim. if you believe that you are the victim of the evil eye, and are suffering misfortunes because someone has cast a hateful glance upon you, this is what you may do to cure yourself. take a piece of paper and a pen, and draw an eye upon the paper. turn it over and write your own name upon the back. hold it up and look at the eye for a while, and imagine the face of th

DONALDTYSON GHOSTS

nother blanket on the bed. these astral ghosts are lonely beings, and they like to sleep in the beds of those who do not reject them, in the same way stray dogs or cats like to rub up against friendly persons. i should mention here that animals sometimes appear as ghosts. one night while lying in bed i had a litter of drowned kittens snuggle up under my armpit for warmth and go to sleep. i didn't mind, although their attempts to suckle on my armpit tickled like crazy! the poor things still had their eyes closed, they were so young. their fur was wet, which is how i knew they had been drowned. from personal experience, many times repeated, i can state categorically that the touch of such a spirit may feel complete physical. at these times there is no way to differentiate the hand of a ghost

ence. the most important thing i can say about ghosts is, never mistake a ghost for the human being it resembles. not even if the ghost talks to you, and declares itself to be the departed human being. astral spirits who imitate dead people are seeking attention and love. if you wish to give them this love (as i often do, fine; but if you do not wish to be deceived and bothered by them, turn your mind away from them and focus it firmly on some other task, such as reading a book or washing your hair. they may persist for a time, but eventually they will give up in disappointment and go away. return hayhome resources demons bios fiction tyson the truth about miracles st. joseph of copertino (1603-63) levitates in rapture: 1735 bookplate "miracle" is a general term for any event that transcen

DONALDTYSON NOMICON

orbidden latin translation, a book which i had never seen, but of which i had heard monstrous things whispered" at the end of the story, the hero, who has of course gone mad, quotes one paragraph from the book "the nethermost caverns are not for the fathoming of eyes that see; for their marvels are strange and terrific. cursed the ground where dead thoughts live new and oddly bodied, and evil the mind that is held by no head. wisely did ibn schacabao say, that happy is the tomb where no wizard hath lain, and happy the town at night whose wizards are all ashes. for it is of old rumour that the soul of the devil-bought hastes not from his charnel clay, but fats and instructs the very worm that gnaws: till out of corruption horrific life springs, and the dull scavengers of earth wax crafty to

thulhu who lies dreaming in r'lyeh beneath miles of ocean water; hastur the unspeakable, half-brother to cthulhu who dwells upon the air; and shub-niggureth, the ever-fertile black goat of the woodlands with a thousand young. these dreaded beings are dead in every normal human sense of the word, yet they cling to a strange super-dimensional vitality that seems to derive from the human unconscious mind. in forgotten backwaters of the world where degenerate and twisted tribes practice evil rituals, or among groups of decadent black magicians, the old ones cause dim memories of their former power and glory to stir. they form a bond with those who abandon their humanity and worship them, as the precursors of the human race did millions of years ago. certain locations on the earth where the vei

DONALDTYSON PENTA

shown above on the right, is known as the closing passive pentagram of spirit because it deals with the passive lower elements, and closes the operation. after invoking spirit, and doing whatever magical operation caused you to make the invocation, it is usual to banish this higher element to restore the original condition of the ritual place, and also to restore your own normal everyday state of mind. sometimes it may be desirable to invoke spirit without banishing it, in order to create a spiritual charge or atmosphere in a particular locality, or to infuse an object or person with spiritual energy. this can be a powerful antidote to demonic possession or obsession, and an effective defense against magical attack. it is important to understand that all pentagrams of the elements are draw

to draw a star with five points using a continuous line, but most always drawn this star from the same point in the same direction. it requires practice to instantly be able to draw all ten forms of the pentagram. when you project the pentagram upon the air in front of you, visualize the lines of the figure strongly as glowing or burning with white fire. attempt to hold this image clearly in your mind even after you have gone on to other steps in your ritual work. the more clearly you can visualize the pentagram upon the air, the more effective it will be. similarly, if you inscribe a pentagram upon an object or person, visualize its lines blazing with cool, white fire even after you have finished. as you project the pentagram from your right index finger, or some instrument such as the wa

DONALDTYSON POSSESS

ritual. during ritual invocation we usually retain our self-awareness. we feel ourselves as both the spirit who has been invoked, and as our magical selves (the persona we adopt during rituals of ceremonial magic. we are thus twofold in consciousness during successful invocation. you only invoke benign spirits of a higher order who are unlikely to make mischief while in partial possession of your mind and body. if, as sometimes happens, it is necessary to deal with lower spirits who may be hurtful, you always evoke them outside the bounds of the magic circle. spirits are usually evoked into a triangle, which is drawn or otherwise marked on the floor just beyond the limit of the similarly marked magic circle. the point of the triangle points away from the circle, and points in the direction

ersonalities of human beings. some are very bad, or very good. most are somewhere in between, neither wholly good nor wholly evil. as a general rule of magic, it is best to evoke all spirits not of a very high order. unless you know that the spiritual being is responsible and benign, always evoke. possession, as the term is generally understood, involves the entrance of a spirit into the body and mind of a human being, in which the consciousness self-awareness of the human being is temporarily, or permanently, rendered unconscious, as it is during deep, dreamless sleep. the consciousness of the spirit takes over the motor control of its human host. in effect, the spirit pushes out the human soul and takes possession of its body, just as we would evict tenants from an apartment and assume r

DONALDTYSON SIGIL

against evil spirits) for example, the golden arrow of the scythian magician abaris was a talisman that conferred magical flight. both amulets and talismans are physical things, as opposed to sigils, which are symbols- an amulet or a talisman that does not have a material body does not exist, but a sigil exists even when it is not written down or inscribed on anything, provided it is held in the mind("circle or pentacle of solomon" from the grimoire of honorius the great) a pentacle is a magic symbol with specific ritual functions. usually the term is applied to the complex diagrams that were inscribed upon the ground or floor by medieval magicians as protective circles. these were various shapes, composed of several parts, and empowered by means of names, characters, signs and sigils. th

upon the aiq beker grid, also known as the kabbalah of nine chambers. by drawing a connecting line from letter to letter, a sigil of the name is created. it is one of the mysteries of magic, often commented upon by the ptolemaic greeks, that mankind can summon and control the forces of the gods and angels through their names and sigils. more commonly, sigils are associated in the average person's mind with the lower spirits and demons. no medieval grimoire, such as the goetia, would be complete without its set of demonic sigils. perhaps this is because the lower spirits, who were often summoned for mundane purposes such as causing injury to others or finding treasure, are more rebellious and require instruments of control and punishment. by inflicting injury upon the demon's inscribed sigi

DONALDTYSON UFO

eings lie for numerous reasons, and sometimes for no reason that they themselves can specify. once a lie has been repeated for a long enough time, it may become real to its inventor. even when we can be fairly confident that the witness is trying to be completely truthful, there is an ever-present possibility of self-deception. when there is insufficient information to explain an event, the human mind has the habit of filling in the missing details- the unexplained is frightening, the known reassuring. this form of creative interpolation by the unconscious mind has little or no relation to the actual physical object or phenomenon observed. imagination can build a complete and detailed impression from the most transitory and vague of visual impressions. at moments of intense stress, or unde

e to conceal itself even if it wished to do so. the very aura of uncertainty surrounding ufo accounts renders them less plausible, in my view. first contact with an alien race is apt to be clear, sustained, and impossible to mistake for anything else. it seems to me that ufo sightings represent a psychological phenomenon of considerable interest for what it reveals about the workings of the human mind. it is a phenomenon that has been occurring for many centuries, probably for many millennia. it appears to be a natural response of the mind to the uncanny and unidentifiable. to cite one historical example, the illustration at the top of this page shows ufos sighted surrounding the rising sun on the morning of april 14th, 1561, at the town of nuremberg in germany. the objects were described

ion above interpreted this to mean crescents. disks are a very common sighting in the sky. something has triggered ufo sightings, and all of the events surrounding them, over the past five decades or so. i doubt very much that the trigger has anything to do with visiting space aliens. it is far more likely, in my opinion, that the cause lies in inner space, in the vast, uncharted landscape of the mind. these triggers should not be dismissed as unreal merely because they are nonphysical. it may be that the triggers of ufo sightings, close encounters, abductions, and similar ufo occurrences are just as significant in the course of human evolution and human history as they would be if they actually were generated by space aliens. it is a fallacy of our modern culture to negate the value of an

en visitors are merely a resurgence of similar sightings of angels, demons, gods, spirits and ghosts that have occurred throughout human history in every culture around the world. this similarity begs a number of important questions. is there a race or hierarchy of noncorporeal intelligent beings seeking communication and interaction with the human race through the medium of the human unconscious mind? have they been trying to establish this link for thousands of years? if so, what is their nature? and why would they wish to communicate with humanity? what would they gain by such communication? would such intercourse with spiritual intelligences be useful for humanity, or harmful? do these spiritual beings possess physical bodies in some other dimension of reality? or are they communicatin

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

throne of the great god proclaim pepi to be sound and healthy [therefore] pepi shall sail in the boat to the beautiful field of the great god, and he shall do therein that which is done by those to whom veneration is due"[1] here clearly we have a reference to the historical fact of the importation of a pigmy from the regions south of nubia; and the idea which seems to have been uppermost in the mind of him that drafted the text was that as the pigmy pleased the king for whom he was brought in this world, even so might the dead pepi please the god osiris[2] in the next world. as the pigmy was brought by boat to the king, so might pepi be brought by boat to the island wherein the god dwelt; as the conditions made by the king were fulfilled by him that brought the pigmy, even so might the c

red texts egypt index previous next the legend of osiris. the main features of the egyptian religion constant. the chief features of the egyptian religion remained unchanged from the vth and vith dynasties down to the period when the egyptians embraced christianity, after the preaching of st. mark the apostle in alexandria, a.d. 69, so firmly had the early beliefs taken possession of the egyptian mind; and the christians in egypt, or copts as they are commonly called, the racial descendants of the ancient egyptians, seem never to have succeeded in divesting themselves of the superstitious and weird mythological conceptions which they inherited from their heathen ancestors. it is not necessary here to repeat the proofs, of this fact which m. am lineau has brought together,[1] or to adduce e

ions which different egyptologists have placed upon the facts demonstrate the difficulty of the subject. speaking generally, the interpreters may be divided into two classes: those who credit the egyptians with a number of abstract ideas about god and the creation of the world and the future life, which are held to be essentially the product of modern christian nations; and those who consider the mind of the egyptian as that of a half-savage being to whom occasional glimmerings of the legend of ra and isis. http//www.sacred-texts.com/egy/ebod/ebod07.htm (9 of 10 [8/10/2001 11:23:38 am] spiritual light were vouchsafed from time to time. all eastern nations have experienced difficulty in separating spiritual from corporeal conceptions, and the egyptian is no exception to the rule; but if he

rule; but if he preserved the gross idea of a primeval existence with the sublime idea of god which he manifests in writings of a later date, it seems that this is due more to his reverence for hereditary tradition than to ignorance. without attempting to decide questions which have presented difficulties to the greatest thinkers among egyptologists, it may safely be said that the egyptian whose mind conceived the existence of an unknown, inscrutable, eternal and infinite god, who was one-whatever the word one may mean here and who himself believed in a future life to be spent in a glorified body in heaven, was not a being whose spiritual needs would be satisfied by a belief in gods who could eat, and drink, love and hate, and fight and grow old and die. he was unable to describe the infi

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

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 control and subject elementary spirits we must never yield to the defects which characterize them. thus a light and capricious mind can never govern the sylphs. an effeminate, cold, and changeable nature will never control the undines. anger irritates the salamanders, and covetous rudeness renders those whom it enslaves the sport of the gnomes. but it is necessary to be as prompt and active as the sylphs; as flexible and attentive to images as the undines. as energetic and strong as the salamanders; as laborious and patie

stricts freedom, and fatigues the nervous system. finis notes 1. the spirit of god brooded upon the waters, and breathed into the face of man the breath of life. let michael be my chief and saltabiel my servant in the light and by the light. be my breath by the word; and i will command the spirits of this atmosphere, and will bridle the horses of the sun by the will of my heart, the thought of my mind, and the winking of my eye. i exercise thee, creature of air by the pentagram, and in the name of the tetragram, in which are firm will and true faith. amen, selah; so be it. so mote it be. 2. genesis, ii, 7 "and the lord god formed man (adam, spore of the ground (adoux, and breathed into his face the breath (nasama or inspiration) of lives; and he was a living soul" job, xxxii, 8 "there is a

ELLIS LOW TWELVE 1907

tives i had left were my aged father and a sister. without telling them my purpose, for i knew how it would sadden them, i quietly left home and again went westlow twelve 23 ward. i spent some time among the chippewas, but could not stand it, and began a wandering life which took me among the sioux, the blackfeet and many of the tribes farther south. it was another impulse of my restless state of mind that brought me eastward again to this city, where i had left my father and sister. a woeful disappointment awaited me" i sympathetically inquired as to what he referred "i was prepared to hear of the death of my father, for he was an old man when i left him years before, but it never entered my mind that my sister could be dead. she was buried three years ago "surely you have drunk deep from

d skipped to his happy hunting grounds, but the whole thing was over, and he had surrendered before we came up "you ought to have let some of the rest of us into your secret" low 1 weave 3 1 "there shouldn't have been any need of anything like that; america expects every man to do his duty "the opportunity was mine. i'm sorry i didn't know of your little arrangement, but next time i'll bear it in mind" i may remark parenthetically that such "arrangements" are carried out oftener than most folks suppose. for instance, i happen to know of a certainty that it was understood when the party went out from fort yates, in december, 18 go, to arrest sitting bull, excuse was to be found for shooting him while "resisting arrest" and it was accordingly so done. but geronimo having been accepted as a p

or twice the impulse was strong upon me to call for help. some of our scouts must be in the neighborhood and would be quick to respond, but i was held silent by the manifest fact that, quick as they were, they could not be quick enough to save me. my captors would never allow me to be retaken. accordingly, i held my peace, and partly stumbling, partly walking, and in anything but a calm frame of mind, i plunged farther among the hills that were the scene of so many stirring events that evening. the bucks did not speak a word, for there was no occasion to do so. nor did i indulge in any observations, for neither was there call in my case. it was an extraordinary promenade through that wild region on that still summer night. the singular journey came to an end sooner than i expected. after

jority of his race. even el-tin-wa, with his undoubted "pull" would not be able to save me. he talked long and earnestly with the leader, and finally prevailed. i do not know, and he never told me, what was said, but i am morally sure that jennings staked his own life on the success of the plan he had formulated "he agrees to it" he said in his pleasant voice "and since he is liable to change his mind, we will not delay; come with me" and, turning my back upon that group of bloody miscreants, i walked as calmly up the ravine as if leaving a party of friends. i noticed that jennings kept just behind me, as if to interpose his body as a shield. we had hardly turned the corner of the passage when he said in a low voice "let us climb out here; turn to the right; i guess it is safe for me to le

n't you see from what followed that he didn't believe you? he knew you were not telling the truth and he broke camp in a hurry "dat so" said my friend, as if communing with himself "me think pedro tole him, but dat could not be "why not "he did not get chance" was the significant response. with no doubt as to how pedro had been removed hence, i did not press the question that naturally rose in my mind. when i had no thought of anything of the kind, the stiletto thrust came. vikka gave an odd chuckle, and with a queer turn of his head said "you think me act like pedro; leften' smith, he think sothink so some time" i was frightfully embarrassed, but got out of it better than i deserved. i i it was a night of tragedy" low twelve 81 "can't you imagine how i felt when i saw you talking to geron

EMPERORS NEW RELIGION CHURCH OF SATAN

which admit their faith-based existence. the church of satan has similarly claimed validity in science, and in the cloven hoof blanche barton not only claims connection with science but equates followers of the religion with scientists: scientists need that ineffable combination of rigid objectivism and precision in their observations, unsullied by expectations or projected hopes, and a dreamer s mind, capable of imagining methods and drawing conclusions that no one has devised before. they must be able to spend endless hours of boring observations, and then combine those data in new, revelatory combinations, and maintain their momentum and passion throughout those long, boring hours. only the satanic mind can come up with that rare combination. we should stand as the ones who are the most

there to argue its existence. this is a valid argument, but it addresses a quite different issue. the argument proves that followers exist that embrace the satanic ideology (ambiguous as it may be, but it provides no proof that the church of satan exthe emperor s new religion copyright 2002 ole wolf page 24 of 30 ists as a legal organization that can demand payments. it should perhaps be kept in mind that the church of satan is far from alone in financial speculations, which appear to be the rule rather than the exception among religious groups. the church of satan is perhaps one of the lesser players as far as financial scam is considered. it would therefore be incorrect to conclude that money forms the church of satan s motivation for existence, simply because the organization does not

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

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

gues not only of the truth of their findings but of the validity of their efforts. even though psychical research had attracted some of the most eminent scientists of the era to its ranks, it remained on-thefringe. to rhine, the only way to validate future findings was to bring research into the laboratory. only such experimental data would then be convincing to the modern, scientifically trained mind. superseding the older psychical research approach, rhine s new methods and early experimental successes provided inspiration for the study of parapsychology. it also furnished a means to build a positive expanding foundation for the field; while, at the same time, it distanced itself from the spiritualist community and the overwhelming evidence of its widespread fraud. parapsychology called

arthur s, and joyce berger. the encyclopedia of parapsychology and psychical research. new york: paragon house, 1991. academy of parapsychology and medicine an important but short-lived organization founded in california in 1970 with the basic belief that spirit and matter are a unity. the academy held that the true nature of healing must be sought in that unity and the interrelationship of body, mind, and spirit in health and disease. treatment of disease should be directed at the whole person, and any lasting healing of the physical body should synthesize mental, emotional, and spiritual aspects. this belief restates traditional hindu yoga teachings in a western context. the academy served its membership by offering symposia, workshops, and publications (including apm report, published q

r protruding from it. the hollow box is a miniature cabinet that is believed to accumulate psychic force as it moves under the fingers over a polished board printed with the alphabet. the term autoscope has been given to such devices as the ouija board, planchette, and additor, that are believed to facilitate the production of messages from an unknown intelligent source, at times the subconscious mind, at other times from discarnate spirits of the dead (see also automatic writing) adelphi organization the adelphi organization dates to 1976 when richard kieninger, the founder of the stelle group, left stelle, illinois, and founded a second group near dallas, texas. kieninger s autobiographical volume the ultimate frontier had provided the main teaching at stelle, but he was asked to leave t

southern africa among the zulu and other bantu tribes of equatorial and southern africa, witchcraft or malevolent sorcery was traditionally practiced.in secret, for the results of detection were terrible. tribes instituted a caste of witchfinders assigned the task of tracking down witches. the nineteenth-century writer lady mary anne barker observed, it is not difficult to understand, bearing in mind the superstition and cruelty which existed in remote parts of england not so very long ago; how powerful such women become among a savage people, or how tempting an opportunity they could furnish of getting rid of an enemy. of course they are exceptional individuals; more observant, more shrewd, and more dauntless than the average fat, hard-working kaffir women, besides possessing the contrad

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

e religious idea springs, they said. the two had become fused by the superimposition of religious rites upon magic practice. it has also been said that religion consists of an appeal to the gods, whereas magic is the attempt to force their compliance. henri hubert and marcel mauss, in greatness and decline of the celts (1934, argue that magic is essentially traditional. holding that the primitive mind is markedly unoriginal, they explain magic as an art that did not exhibit frequent changes among primitive peoples, and was fixed by its own laws. religion, they claim, was official and organized; magic, prohibited and secret. frazer believed all magic was based on the law of sympathy. the assumption that things act on one another at a distance because of their being secretly linked by invisi

ts. for example, nineteenth-century magician eliphas levi states in his history of magic (1913: magic, therefore, combines in a single science that which is most certain in philosophy which is eternal and infallible in religion. it reconciles perfectly and incontestably those two terms so opposed on the first view.faith and reason, science and belief, authority and liberty. it furnishes the human mind with an instrument of philosophical and religious certainty were as exact as mathematics, and even accounting for the infallibility of mathematics themselves. there is an incontestable truth; there is an infallible method of knowing that truth; while those who attain this knowledge and adopt it as a rule of life, can endow their life with a sovereign power which can make them masters of all i

gic for it strikes at the inward spirit of life. of this we may rest assured, that through full and powerful imagination only can we bring the spirit of any man into an image. no conjuration, no rites are needful; circle-making and the scattering of incense are mere humbug and jugglery. the human spirit is so great a thing that no man can express it; eternal and unchangeable as god himself is the mind of man; and could we rightly comprehend the mind of man, nothing would be impossible to us upon the earth. through faith the imagination is invigorated and completed, for it really happens that every doubt mars its perfection. faith must strengthen imagination, for faith establishes the will. because man did not perfectly believe and imagine, the result is that arts are uncertain when they mi

arthur edward waite. another famous member was the magician aleister crowley, who left the order to found his own organization, a a, and then become head of the german-based ordo templi orientis. crowley s more psychologically sophisticated presentation of magic came to dominate twentieth-century thought on magic, even among those who rejected various portions of it, such as its emphasis on sex, mind-altering drugs, and egocentricity. a more sinister aspect of magic was the current of occult thought that flowed into and undergirded adolf hitler and nazism. during the 1930s there was an outbreak of public interest in the occult in britain and europe, and a number of significant books on magic were published. their influence was limited only by the relatively smaller influence of mass media

ddition of its half, its third and its sixth reforms itself. it also represents servitude by reason of the divine injunction, six days shalt thou labour. seven is a miraculous number, consisting of one, unity, and six, the sign of perfection. it represents life because it contains body, consisting of four elements, spirit, flesh, bone, and humor (the ancient concept of bodily fluids affecting the mind; and soul, made up of three elements, passion, desire, and reason. the seventh day was that on which god rested from his work of creation. eight represents justice and fullness. divided, its halves are equal; twice divided, it is still even. in the beatitudes, eight is the number of those mentioned.peacemakers, those who strive after righteousness, the meek, the persecuted, the pure, the merc

EVERBURNING LAMPS

there are yet events of a third and intermediate type, marvels, which cannot be understanded of the people, but which are yet the product of a special gift to certain men, their spirits, minds, and bodies, who by due, careful, and sufficient training, wisdom and experience, have earned such a reward. such should the typical rosicrucian be, a terrestrial earthly body, the temple in which dwells a mind trained to understand the powers of nature, and enshrined within this, as a canopy, should sit a divine afflatus, a portion of the spirit of god, an ala of the celestial dove who brooded over the chaos, and this spirit may by patent submission to deity, and by active efforts at power, draw down to itself a commission to work wonders, and so do "not as other men do" the great tendency of the m

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

t the stories tell themselves; i have left my own observations and conclusions in this introduction. though much of the material is outlandish by any definition, i have made a conscious effort to relate it straightforwardly, and i hope readers will take it in the same spirit. no single person on this earth is guiltless of believing something that isn t so. as i wrote this book, i tried to keep in mind these wise words from scientist and author henry h. bauer: foolish ideas do not make a fool if they did, we could all rightly be called fools. most of us believe in at least the hypothetical existence of other-than-human beings, whether we think of them as manifestations of the divine or as advanced extraterrestrials. at the same time most of us do not think of these beings as intelligences w

ling process is susceptible to neither verification nor falsification. the authority of the channeling entity rests solely on its self-identification. if you believe he, she, or it is a discarnate atlantean, space alien, or ascended master, you will believe what he, she, or it has to say. if you choose not to believe any of that, the channeling entity will prove helpless to get you to change your mind. experiences such as close encounters, conversely, may be veridical in the sense that on occasion they involve multiple or, more rarely, independent observers. in the case of multiply witnessed close encounters, subjective explanations are applied only with difficulty. an investigator in search of an explanation has limited choices, usually three (1) the claimants made up the story (2) they n

52, in burbank, california. driving home from work at an aircraft factory, he saw a saucer, which emitted two small globes. the globes approached him, and a masculine voice assured him that he had nothing to fear. angelucci saw a crystal cup materialize, and he drank a delicious, healing liquid from it. a screen appeared before him, showing a striking- looking man and woman who seemed to read his mind. another visionary experience, initiated like the first time by a dulling of consciousness (angelucci, 1955, occurred two months later. on august 2, he had a physical encounter with space people for the first time. angelucci soon went public with his experiences, warning that a world war was imminent. from the ruins of the world, a new age of eart h would arise. he also re l a t e d that afte

nces. perhaps the first event involved six-year-old gaynor sunderland, who, while playing in a field one summer afternoon, spotted a cigar-shaped craft resting on the ground. she saw a man in a spacesuit walking in front of the object, using a gunlike device to burn holes into the ground. apparently caught by surprise, the being stared at her, and gaynor had the impression that he was probing her mind. an angry-looking woman appeared alongside him, and gaynor felt the same sensation of mind-intrusion. hearing noises from within the craft, the woman returned to the spacecraft, and the young girl took the opportunity to flee. many other bizarre ufo incidents involving all five sunderland children as well as their parents took place subsequently. in february 1979 gaynor glimpsed two smiling b

ss-breed species to create mermaids and mermen, cyclops, unicorns and other creatures. that same genetic engineering gave atlanteans huge size and great strength. it all came crashing down, in both a literal and fig u r a t i ve sense, when the population s u r re n d e red itself to the pursuit of hedonistic p l e a s u res; in the meantime, evil at l a n t e a n scientists cracked the secret of mind contro l and tried to dominate the world and even the solar system. in due course the abuse of both p s ychic and material technology led to the geophysical cataclysms that destroyed the c o n t i n e n t. but that was not all. according to the department of interplanetary affairs, atlantis s problems generated a world war that spread into space. atomic blasts decimated the moon colony. antim

FAUST

flowing, all that from shy and stammering lips has passed, sometimes success and sometimes failure knowing, to each wild moment s power a prey is cast. oft only after years, in credit growing, doth it appear in perfect form at last. what gleams is born but for the moment s pages; the true remains, unlost to after-ages. jester could i but hear no more of after-ages! suppose the thought of them my mind engages, who d give the present world its fun? that will it have and ought to have it too. the presence of a gallant chap, revealed to you, i think, is also worth while being shown. who pleasantly can just himself impart, is not embittered by the people s whim; he likes to have a crowd surrounding him, more certainly to stir and thrill each heart. so do be good, show you can set the fashion

d edify the multitude. youth s fairest bloom collects in expectation before your play and harks the revelation. then from your work each tender soul, intent, absorbs a melancholy nourishment. then now one thought and now another thought you start; each sees what he has carried in his heart. as yet they are prepared for weeping and for laughter; they still revere the flight, illusion they adore. a mind once formed finds naught made right thereafter; a growing mind will thank you evermore. poet then give me back the time of growing when i myself was growing too, when crowding songs, a fountain flowing, gushed forth unceasing, ever new; when still the mists my world were veiling, the bud its miracle bespoke; when i the thousand blossoms broke, profusely through the valleys trailing. naught, y

being brutaler than any brute. it seems to me, if you ll allow, your grace, he s like a grasshopper, that long-legged race that s made to fly and flying spring and in the grass to sing the same old thing. if in the grass he always were reposing! but in each filthy heap he keeps on nosing. the lord you ve nothing more to say to me? you come but to complain unendingly? is never aught right to your mind? mephistopheles no, lord! all is still downright bad, i find. man in his wretched days makes me lament him; i am myself reluctant to torment him. the lord do you know faust? mephistopheles the doctor? the lord yes, my servant! mephistopheles he! forsooth, he serves you most peculiarly. unearthly are the fool s drink and his food; the ferment drives him forth afar. though half aware of his ins

t you call spirit of the ages is after all the spirit of those sages in which the mirrored age itself reveals. then, truly, that is oft a sorry sight to see! i vow, men do but glance at it, then run away. a rubbish-bin, a lumber-garret it may be, at best a stilted, mock-heroic play with excellent, didactic maxims humming, such as in puppets mouths are most becoming. wagner but, ah, the world! the mind and heart of men! of these we each would fain know something just the same. faust yes, know! men call it so, but then who dares to call the child by its right name? the few who have some part of it descried, yet fools enough to guard not their full hearts, revealing to riffraff both their insight and their feeling, men have of old burned at the stake and crucified. i beg you, friend, it s far

myself thy peer! what though i had the might to draw thee near, to hold thee i possessed no might. at that ecstatic moment s height i felt so small, so great; thou cruelly didst thrust me back as one doomed to uncertain human fate. who will instruct me? and what shall i shun? shall i that impulse then obey? alas! the deeds that we have doneour sufferings too- impede us on life s way. to what the mind most gloriously conceives, an alien, more, more alien substance cleaves. when to the good of this world we attain, we call the better a delusion vain. sensations glorious, that gave us life, grow torpid in the world s ignoble strife. though fantasy with daring flight began and hopeful toward infinity expanded, she s now contented in a little span when in time s eddy joy on joy s been stranded

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

ss of jewish culture and its religious traditions. my brother and i attended hebrew school from a young age, and we regularly attended services and holiday celebrations at our local synagogue. i treasure the memories of receiving my father s blessing before the ark of the torah on the occasion of my bar mitzvah,1 and observing my mother lighting candles on the sabbath. but, as my heart opened and mind developed, i could not shake a feeling from deep within myself that rabbinical judaism had somehow become disconnected from its spiritual taproot. something essential was missing. it appeared to me that a rigid fence had been built around the letter of the torah, but that the living spirit of the torah was no longer there. i knew that other religions had distinct and beautiful mystical tradit

nvoluted, and quasi-philosophical. few of the rabbinical sources described actual mystical practices. those that did were often hard to follow, and provided little explanation about what happens when you ascend the tree. as i searched through miles of print on jewish mysticism, and digested what i was learning from my mentor and experiencing in my practices, many fundamental questions arose in my mind. master abraham did not come out of a spiritual vacuum, nor was his dispensation of a monotheistic worldview the first among ancient cultures. in what ways did the cosmologies of the various ancient near eastern civilizations influence the shaping of the monotheistic worldview of the tribal hebrews? did abraham s children via his concubines simply go to jordan when he divided his family and s

aintain a strong voice in the jewish community for almost seven centuries? what mystical doctrines and meditation practices were prevalent among qabalists in medieval and renaissance times? why was sabbatai zevi regarded as such a threat by the orthodox establishment? how did the modern sect of chasidism arise? what are its core ideas and practices? these and many other questions bubbled up in my mind, and searching for definitive answers has continued to this day. it should be clearly understood that the teachings presented in this book are not centered in the rabbinical jewish kabbalah, nor exclusively intended for those born of jewish parents. our mentor explicated the full range of ideas and practices of the mystical qabalah within a universalistic context. he also presented those of e

l face is also the immense i-ness of the divine personality endowed with all possible attributes. when this i-ness is turned outward to the creation in the lower worlds, it is stationed in the consciousness that i am all. when this i-ness is turned inward and centered in the upper worlds, it has the exclusive awareness that i am nothing (ayn. in this sense, vast face can be thought of as a cosmic mind in which an infinite number of small face waves 8- f e of ideas can arise from and return to nowhere like a dream, and in which all name and form emanate, manifest, and dissolve. in the qabalah, the lord hvhy is the immense i-ness that knows itself as pure being in the unmanifest supernal realm, and pervades everything from elohim down to the lowest creature in the lower worlds of manifestati

in a hebrew manuscript roughly 200 years old, titled ma'amorim ketzarim, written by the first lubavitcher rebbe schneur zalman of liadi.15 hitbonenuth, as described by rabbi zalman, requires intense mental exertion to increase one's awareness of the open, simple and revealed meaning of an idea, to scrutinize and elaborate on a concept's many details, facets and ramifications, and not to allow the mind to contract and settle on one point alone. rabbinical jews often feel that any qabalistic practice outside the context of religious jewish observance is not legitimately connected with the mystical tradition of the children of abraham. they generally regard such qabalah as either hybrid variants adulterated by admixtures of ideas from other mystical traditions, or as the purview of occultists

FOCUS OF LIFE

on-existence but that for man-having become involved with disease, all his food is poisonous; his complete saturation is inevitable that he may become again healthy. thus man wills by thought. by the 'death posture (a simulation of death by the utter negation of thought, i.e. the prevention of desire from belief and the functioning of all consciousness through the sexuality [not for subjection of mind, body or longevity nor any thing as such] the body is allowed to manifest spontaneously and is arbitrary and impervious to reaction. only he who is unconscious of his actions has courage beyond good and evil: and is pure in this wisdom of sound sleep. will to pleasure is the basic function underlying all activity whether conscious or not- and whatsoever the means. denial of this self-love is

ably and anterior to consciousness-all things exist. with sensibility and name, becoming its living simulation and thus it disappearsinvolving its consequent necessity. reason has become too sensible, thus desire has become legerdemain mixed with diablerie. the soul, proud and blighted. is a civil war of desire: thereof the necessity for medicine and anesthesia. man has made this environment: the mind is now the belly of the sexuality. thus i suggest to thee- self-love and its own temptation to excess. verily, greater courage hath none than to satisfy the unexpected desire by self-pleasure. for this reason, that when the desire again reacts, to operate in the ego, the suffering shall be ecstatic. how do i know? not by farcical dialogue with self but through contact with its undulations. ar

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

other book. there is a great omission in this book, namely the influence on bruno of ramon lull which i have hardly mentioned, nor have i used his many works on lullism. here again a study of bruno and the lullian tradition is needed which one day i hope that i may be able to produce. the three strands of the hermetism, the mnemonics, the lullism are all interwoven in bruno's complex personality, mind, and mission. all three have a history running from the middle ages through the renaissance up to the dividing line of descartes and the seventeenth century. i am indebted throughout the present book to the nock- festugiere edition and french translation of the corpus hermeticum and to a.-j. festugiere's book la revelation d'hermes trismegiste. though renaissance hermetism has not been set ou

ty, the warburg institute and its library became a part of the university of london. towards the end of the war, saxl invited me to join the staff, and so for many years i have had the advantage of using the library founded by aby warburg and now maintained by london university. this unique library influences all those who use it through the distinctive arrangement of the books which reflects the mind of its founder. i have also had the inestimable advantage of the friendship of members of the staff of the institute. g. bing has known my bruno studies over many years, constantly supporting me with understanding and encouragement. the present director of the institute, ernst gombrich, has stimulated, advised, and helped about the book with his great forbearance and kindness. xi preface many

ises describe the ascent of the soul through the spheres of the planets to the divine realms above them, or give ecstatic descriptions of a process of regeneration by which the soul casts off the chains which bind it to the material world and becomes filled with divine powers and virtues. in the first volume of his work, la revelation d'hermes tristne'giste, 4 festugiere has analysed the state of mind of the epoch, roughly the second century after the birth of christ, in which the asclepius and the hermetic treatises which have reached us in the corpus hermeticum collection were written. externally that world 1 according to nock and fesrugiere; see c.h, loc. cit; festugiere, i, pp. 85 ff. 2 the attribution, which is incorrect, dates from the ninth century; see c.h, ii, p. 259: on the copti

over it, as in the familiar gnostic revelation or experience of the ascent of the soul through the spheres of the planets to become immersed in the divine. thus that religion of 4 hermes trismegistus the world which runs as an undercurrent in much of greek thought, particularly in platonism and stoicism, becomes in hermetism actually a religion, a cult without temples or liturgy, followed in the mind alone, a religious philosophy or philosophical religion containing a gnosis. the men of the second century were thoroughly imbued with the idea (which the renaissance imbibed from them) that what is old is pure and holy, that the earliest thinkers walked more closely with the gods than the busy rationalists, their successors. hence the strong revival of pythagoreanism in this age. they also h

ion that ficino made. ficino gave his translation the title of pimander, which is really the tide of only the first treatise in the corpus hermeticum, but which he extended to cover the whole corpus, or rather the first fourteen of its items which were all that his manuscript contained. he dedicated the translation to cosimo, and this dedication, or argumentum as he calls it, reveals the state of mind, the attitude of profound awe and wonder, in which he had approached this marvellous revelation of ancient egyptian wisdom. in that time in which moses was born flourished adas the astrologer, brother of prometheus the physicist and maternal uncle of the elder mercury whose nephew was mercurius trismegistus.1 so the argumentum begins, with a slightly garbled version of the augustinian genealo

FRATER ELIJAH ANGELS OF CHAOS

pt which permeates human existence, much in the same way which one sees oneself as standing between two mirrors. it gets more clear as you look slightly askew and can see reflections bending to infinity hyperbolically. now truth can be a very loaded word as i am sure you already know. let me present how i have come to glimpse at the madness of truth through chaos magick. truth and nontruth to the mind dealing in the dual are, and can be used as tools for various forms of manipulation. there is an underlying factor in all of this (reality, which is the truth which underlies these tools (beliefs) which we use. this is not true in an absolute sense, but true in probabilities (note any possible contradictions. there are a few laws of chaos which i want you to keep at the fore front of your con

ept known as knowledge and conversation of the holy guardian angel, from the chaotic perspective outlined above all in the light (and dark) of truth. 1 theory in a way it s all, a matter of time, i will not worry for you, you ll be just fine, take my thoughts with you and when you look behind, you will surely see a face that you recognize. your not alone, i ll wait till the end of time, open your mind, surely its plain to see- olive the best way for me to illustrate what the holy guardian angel is, is to tell you of my own form of the operation and the results there of. before doing so i would like to recant a brief history of the origins of the hga as i have come to know them[*1 for a more detailed account and the historical manuscripts please refer to: the sacred magic of abramelin the m

s later years he ran across a mage living in isolation named abramelin. this guy seemed to be in contact with some real truth here and initiated our wandering seeker with secrets of the quabalah, and a type of sacred magic for achieving contact with the angel (in relation to the most high. the full details of this sojourn are detailed in the first chapter the sacred magick(*1. chapter 2 gives the mind set to adopt and prayer-form rituals (which obviously must be personalized to the magician using them. the third chapter gives other magic s to poke around with (such as summoning an army to do your bidding) anyway, it is a good book and i suggest you read it, along with this text. in the latter part of this essay i present grendel s had an accident and the rite of godhood as well as the coll

ring mute at me. the eye is two-dimensional again, the mage walks alone and as poor little grendel has had an accident, so may you all the rite of godhood pre-cursor note: this rite incorporates a variance of the dark matter at hand rite. purpose: to call upon the god of self (hga) and 'true' purpose. to cause great stirrings in the other consciousness in accordance with one's will. to attune the mind which is not self with it's god path. an advanced initiation to the magical way (this was used as my initiation to the autonomatrix- specifics to this version are in parenthesis. prepare the temple as one sees fit items: sigils of set as isolate intoxication. sigils of lucifer/ christ as unity& love in shadow light. an ice cube. a sacrament (an immediate intoxicant, in this case, ketamine. se

celebration as to an enactment of desire. final the rite seems very formalized, but it is not really. the only parts that need formality are the intents, but the visualizations and words should flow naturally. the only timing critical part is of course the trance. as per the chaos sigil, who knows what it is/ is not. it may be a power, information, spell, calling, banishing. we do not know. a no-mind technique may be of use in divining the sigils meaning (it has not failed me yet. also look for "synchronicities. we do not know in what way the sigil will manifest, or in what form. love to all, elijah of purpl(z. welcome to eternity_ 4 godhood results only love can set you free- n-trance today's date is 11/1/98 the ritual (rite of god-hood) was performed. upon arriving at the site, i realiz

FRATER TENEBROUS CULTS OF CTHULHU

lord of the watery abyss. cthulhu is the initiator of the dream-visions sent forth to mankind from the tomb-city of r lyeh. the formula of his invocation is supplied by lovecraft in the curious ritual phrase, of non-human origin, which is chanted by the worshippers of the cthulhu cult: ph nglui mglw nafh cthulhu r lyeh wgah nagl fhtagn. cthulhu represents the abyss of the subconscious or dreaming mind, and astrologically by the sign of scorpio. ceremonially, he is referred to the west (amenta, or the place of the dead in ancient egyptian religion, and geographically, to the site of r lyeh in the south pacific (the exact coordinates for which are to be found in the call of cthulhu) as already stated, nodens is the only member of the elder gods to be mentioned by name, and lovecraft gives no

ail is the great race, which occupied the continent of australia some 150,000 years ago. unlike the other races mentioned above, it seems that this group may have been indigenous to the earth. physically, they were cone shaped beings, the head and organs attached to extendable limbs spreading out from their apexes. according to the story, the shadow out of time, the great race were able to effect mind transference with any living being, and had accumulated a vast collection of information on the various cultures that exist in the universe. this completes the pantheon of non-human entities. in turn, the worship of the great old ones is continued on earth by secret societies whose traditions and rituals preserve the hidden knowledge of these elder races. lovecraft documents three such cults

us with a rather unsatisfactory explanation of the true provenance of the cthulhu mythos. certainly, it appears to hold a great value for those individuals currently practising the black arts. in the words of kenneth grant, the present outer head of the o.t.o, lovecraft s great contribution to the occult lay in his demonstration indirect as it may have been of the power so to control the dreaming mind that it is capable of projection into other dimensions, and of discovering that there are doors through which flow in the form of inspiration, intuition and vision the genuine current of creative magical consciousness. 11 lovecraft s occult experiences, disguised as fiction, reveal the intrusion of forces in complete sympathy with those archetypes and symbols brought through by blavatsky and

FRATER U D PRACTICAL SIGIL MAGIC

peating the sentence of desire rhythmically and monotonously like a mantra, becoming faster and faster; in doing so, one must stare fixedly at the sigil (in our example of looking into the mirror [a magical mirror may be used, too, it is useful to draw the sigil onto the mirror with water-soluble paint) after spasmodical internalization, the symbol must be destroyed and deleted from the conscious mind. as mentioned before, from now on it will be the unconscious which has to do the work. in my own practical work i have discovered that it may even be useful to keep the sigil on you, such as wearing a ring engraved with it, etc. but this will depend upon the magician fs individual predilection, and everybody should find his/her own way. occasionally, it may prove necessary to repeat the whole

alas (cf. tibetan thangkas and yantras) are basically somewhat more complicated sigils that transport philosophical, mythical, ilar contents, which, of course, can be spiritual symbols anyway. before beginning our discussion of sigil activation, we shall take a closer look at how to simplify them. overly complicated sigils are as ineffective as baroque tapeworm sentences of desire. always keep in mind that you will have to internalize( gcharge h) the sigil of magical or ggnostic h trance. this may mean that you will have to imagine it active1y. such a procedure might this has two advantages. first, it makes it easier to concentrate on the sigil when charging it. second, it gives the sigil a gdefinite h and gconclusive h touch, for if you work a lot with sigils, occasionally you may find th

mbroideries or supplements e.g, the vertical line drawn through the middle of the whole sigil and the horizontal line cutting the whole circle in half. what is important.at least in the beginning.is that we are theoretically able to rediscover all our basic letters in the sigil (even in its stylized version) now w recognize the letters t, h, i, y, w, o, e, v, u, d, and p, especially if we keep in mind that the same lines may be interpreted in several different fashions. the arc, for example, may stan fo figure 9 figure 10 26/ practical sigil magic but w hat has happened to the letters s, r and m? and where is the a? if we want to keep the basic form of this sigil as it is, we will have to gcheat h a bit: figure 11 further exploration of the word method/ 27 now, it may be argued that nearly

our scope of magical techniques considerably. li led death posture. whereas pete carroll in liber null (p. 31, following on from other writers, basically sees it as a method of gholding one fs breath in an uncomfortable position until one nearly dies, h: kenneth grant4 regards it as belonging to sex magic. he sees the death posture (referring to spare himself) as a technique whereby the conscious mind is switched off (that is to say, gintermediately slain h) by sexual activity, which means that all conscious thoughts will cease. anyway, the crucial point, as with most magical trances, is that you can achieve a state of non-thinking or no-mind this way, whereby the conscious mind collapses for a short span of time (sometimes, as with an orgasm, only for seconds) and leaves free a direct cha

nds. concentrate on the internal tension in your body (do not think of the sigil or its aim, and hold your breath until you cannot bear it any longer. continue holding your breath until you truly cannot bear it anymore. then you should still hold your breath until you cannot bear it at all any s y t the sigil. if you do this correctly, you will find yourself in a state of almost panic-stricken no-mind.a form of magical trance where your unconscious is more responsive to and more receptive for sigils. afterwards, as already mentioned, you banish by laughter and by concentrating on something completely different, the more secular the better. one version of this technique has already been described in chapter 1. it is performed by standing in front of a mirror on which you have drawn your sig

FREEMASON BLUEBOOK

masonry. its organizations. history the institution of masonry, or freemasonry (for these terms are used indiscriminately, is founded upon the fatherhood of god and the brotherhood of man: it. therefore, necessarily teaches morality, brotherly love, and charity: its method of teaching is chiefly by symbols: it has many forms and ceremonies, but these are all intended to teach and impress upon the mind the great principles of the institution: its votaries are seeking after truth, symbolized by light. a provincial grand lodge was formed in massachusetts under the authority of the grand lodge of england, in 1733; and another, under the authority of the grand lodge of scotand, in 1769: during the revolution, these bodies declared themselves independent of their mother grand lodges, and, in 179

promised to befriend and relieve every brother who shall need your assistance. you have promised, in the most friendly manner to remind him of his errors, and aid a reformation. these generous principles are to extend further. every human being has a claim upon your good offices. do good unto all. recommend it more especially to "the household of the faithful" finally, brethren, be ye all of one mind; live in peace; and may the god of love and peace delight to dwell with and bless you. benediction may the blessing of heaven rest upon us, and all regular masons! may brotherly love prevail, and every moral and social virtue cement us! amen. response.so mote it be. form for minutes stated communication of portland lodge, no.1, held in masonic hall in portland, wednesday, october 4, a. d. 187

and deceit are unknown among us; sincerity and plain dealing distinguish us, and the heart and tongue join in promoting each other's welfare and rejoicing in each other's prosperity* cardinal virtues. the four cardinal virtues are temperence, fortitude, prudence and justice temperence is that due restraint upon our affections and passions, which renders the body tame and governable, and frees the mind from the allurements of vice. this virtue should be the constant practice of every mason, as he is thereby taught to avoid excess, or the conlracting of any licentious or vicious habit, the indulgence in which might lead him to disclose some of those valuable secrets which he has promised to conceal and never reveal, and which would consequendy subject him to the contempt and detestation ofal

tant practice of every mason, as he is thereby taught to avoid excess, or the conlracting of any licentious or vicious habit, the indulgence in which might lead him to disclose some of those valuable secrets which he has promised to conceal and never reveal, and which would consequendy subject him to the contempt and detestation ofall good masons* fortitude is that noble and steady purpose of the mind whereby we are enabled to undergo any pain, peril or danger, when prudentially deemed expedient. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (11 of 76 [11/22/1999 11:51:55 am] this virtue is equally distant from rashness and cowardice; and, like the former, should be deeply impressed upon the mind of every mason, as a safeguard or security against any illegal attack th

ook file//c /grand lodge/bluebook/bluebook1.htm (16 of 76 [11/22/1999 11:51:55 am] their principal use, beside serving as maps to distinguish the outward parts of the earth, and the situation of the fixed stars, is to illustrate and explain the phenomena arising from the annual revolution, and the diurnal rotation of the earth round its own axis. they are the noblest instruments for improving the mind, and giving it the most distinct idea of any problern or proposilion, as well as enabling it to solve the same. contemplating these bodies, we are inspired with a due reverence for the deity and the works, and are induced to encourage the studies of astronomy, geography, navigation, and the arts dependent on them, by which society has been so much benefitted* of order in architecture. by orde

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

s like the plant in other respects. his consciousness was like that which we possess in dreamless sleep and which is possessed by the plant. the vital energy which he absorbed into his body was used solely for the purpose of growing, until the time of propagation came, when a new budding body was cast off to grow also. there was no incentive to action, but if there had been, man would have had no mind or will to direct it. for the emancipation of humanity from this negative condition, one-half of the creative force was turned upward under the direction of the angels for the purpose of building a larynx and a brain, that man might learn to create by thought as do the divine hierarchies, and express the creative thought in words. thus man ceased to be physically hermaphrodite and became uni

e angels from the moon, who were the guardians of mankind, herded the sexes together in great temples at times when the interplanetary lines of force were propitious to propagation and thus they perpetuated the race. it was also proposed that when the brain had been completed, the lords of mercury, elder brothers of our present humanity who excelled in intelligence, should teach us how to use the mind and make it truly creative so that we would no longer be dependent upon the separate sexual process of generation now in vogue. thus by the work of these two great hierarchies, we were raised from unconsciousness to the first stage of creative intelligence, from plant to god. we have also learned that this plan was frustrated by the lucifer spirits, stragglers from the humanity of the moon pe

ne tides of the sea were designated by the term "salt" they had found that a certain amount of salt in the blood is necessary to the mental processes, also that excess salt in the blood produces insanity, as best proven by the experiences of shipwrecked sailors who become lunatics when they drink water containing the lunar element salt. thus also they established a connection between the moon and mind. the fiery lucifer spirits who have taken such a baneful part in man's evolution became associated with the fiery element "sulphur" the alchemists said that man is rendered unconscious and dies by continuous inhalation of this element; so man, the spirit, was rendered unconscious of and dead to the spiritual realms by the teachings which were instilled into him by the lucifer spirits. the met

nconscious of and dead to the spiritual realms by the teachings which were instilled into him by the lucifer spirits. the metal mercury, they contended, is the most elusive of all metals. it will penetrate and evaporate through most substances with which it is brought in contact; and therefore they likened it to the lords of mercury who are past masters in penetrating the secrets of nature by the mind. mercury is also capable of freeing the spirit from its physical prison house. by the process of generation carried on at a propitious time under the guidance of the angels, man was treading the path from plant to god, following the highway of evolution as originally planned. from this path he strayed into the byways of degeneration, led by the lucifer spirits, and is therefore now as it were

the help of others further advanced than he. when this becomes apparent to him and he starts to search for light, he stands at the pathway of regeneration guarded by the lords of mercury who with their wisdom will guide him toward the desired goal. the method as outlined by the ancient alchemists we shall discuss when we have summed up in a few words the points made. these must be firmly fixed in mind to appreciate the full value of what follows. the creative force used by god to bring a solar system into manifestation, and the force used by the divine hierarchies to form the physical vehicle of the lower kingdoms over which they rule as group spirits, expresses itself in a dual manner as will and imagination, and is the same as the united creative force of the male and the female which re

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

th period, they have their prototype in the earlier periods; we shall therefore briefly touch upon the essential facts. in the saturn period, the earth-in-the-making was dark; heat, which is the manifestation of the ever invisible fire, was the only element then manifest; embryonic mankind was mineral-like, the only lower kingdom of evolving life. unity was everywhere observable, and the lords of mind who were human then, were at one among themselves. in the western wisdom teaching we speak of the highest initiate of the saturn period as the father. in the sun period the root of a new element, air, was evolved, and coalesced with the true fire, which, mark again, is always invisible, and which manifested as heat in the saturn period. then fire burst into flames, and the dark world became a

inside completed and the structure finished. during all the time while he is working, a dog, which is an intelligent spirit belonging to another and later life-wave of evolution, watches his actions and the whole process of construction and sees the house gradually take shape and reach completion. but it lacks the proper understanding of what he is doing and of what is the ultimate purpose in his mind. let us now suppose that the dog were unable to see the carpenter or to hear the noise made by his hammer and other tools. then it would be in the same relation to this builder, as humanity at large is to the architect of the universe and the forces which work under his command. for the dog would then see only the materials coming together slowly and taking shape, finally forming a finished s

it always does. we read that adam and methuselah lived so many centuries; at that time it was the custom to marry in the family, marry as closely as possible, so that the tie of blood might be as strong as it could be made. then the blood that coursed through the veins of the people in that family contained the pictures of all that had happened to the different ancestor; these were stored in the mind which is now subconscious. then they were consciously and constantly before the inner vision of all people, and each family was united by this common blood wherein the pictures of their ancestors lived. the sons saw the life of their fathers, and thus the fathers lived in the sons; and since the consciousness of adam and methuselah and the other patriarchs lived for centuries in their descend

ting their passionate, emotional nature. when we examine people upon a somewhat higher rung of the ladder of evolution, the basic color or vibration radiated by them is seen to be of an orange hue, the yellow of intellect mixed with the red of passion. by the spiritual alchemy unconsciously performed by them as they travel along the path of progress and learn to make their emotions subservient to mind a measure, through many experiences in the school of life, they are gradually freeing themselves from bondage to the martial lucifer spirits and the war god jehovah, whose colors are scarlet and red; also by obeying consciously or unconsciously the unifying altruistic christ spirit whose vibrations produce a yellow color which is thus mingling with the red and will gradually obliterate it. th

reign countries" this is in harmony with the dictum of christ that to become his disciple one must leave father and mother. that is one of the hard sayings of the gospel and generally misunderstood because it is taken to refer to our physical father and mother in the present life, whereas in the esoteric point of view something very different was intended. to get the idea let us once more call to mind that the lucifer spirits by the introduction of iron into the system made it possible for the human ego to become an indwelling spirit, but continued oxidation of the blood renders the body undesirable as a habitation in time and death ensues. therefore, though the lucifer spirits helped us into the body, they are also truly angels of death, and the progeny of samael and eve are subject there

FREEMASONS SATANISM AND SYMBOLISM

bols than it does in its writings. you saw in the analogy page of "the matrix" that high level masons praise lucifer. it is within these writings the "smoking gun" will be found, proof that masons worship satan. once this is comprehended, you will understand why "they" have been trying to keep this all secret. if people really understood that masonry is the worship of satan, no one in their right mind would join. not only that but people would demand that this organization be outlawed. you have a continuous public relations campaign promoting the lie that freemasonry is not a religion, and is just a "good works social organization" as quoted above, you have secrets within secrets. lucifer praised as the light-bearer of freemasonry "lucifer, the light-bearer! strange and mysterious name to

ying the infernal name, thoth, with satan, and especially the egyptian satan. this subject does go back a long way. remember pike's words, quoted in the very beginning, that "masonry is identical to the ancient mysteries" what this statement means is that freemasons believe the same as all the ancient mysteries and worship the same god, satan, and they worship satan under different names. keep in mind that we are dealing with a highly advanced people. a people who have had a lot of practice in their art of deceit. from the table of coincidence page in the masonic rituals section you were made aware that individuals within the u.s government and nasa have been staging major worldly events which coincide with 19.5/33 degrees from the perspective of that particular event. this again is taceab

rer [pike, morals and dogma, p. 102] since the satanic bible lists pan as one of the infernal names of satan, we need to look further into the occult for more information on pan. however, we now know that, from pan came the he-goat of the sabbat, brother of the serpent, and the light-bearer [lucifer, because albert pike, the #1 freemason of all history, has just told us. one thing more to keep in mind. they have planned their debut of their anti-christ. he will be on the scene soon, you can bet on it. it's all part of their new world order. freemasonry is truly evil, it is deceptive, it is the work of the devil. listen to new age author, bill cooper, describe freemasonry. cooper was a member of demolay during his youth, and later, spent over 20 years in naval intelligence. he is most famil

bib le clearly, boldly, and unequivocally states that satan's place is in hell, we can see that masonry has just admitted that she originated in hell. manly p. hall, 33rd degree mason, k.t, in his book, initiates of the flame boldly admits freemasonry is from hell "those who follow the path of faith (or the heart) use water and are known as the sons of seth, while those who follow the path of the mind and action are the sons of cain, who was the son of samael, the spirit of fire. today, we find the latter among the alchemists, the hermetic philosophers, the rosicrucians and the freemasons [p. 20] hall places freemasonry among the circle of the damned- sons of cain, who rebelled against god; alchemists who are known sorcerers, black magicians, and worshippers of satan, and the rosicrucians

FULL MOON RITUALS

, the clouds race across the face of the moon, then the moon jumps from behind the shadows of cloud banks. faster and faster, the clouds race, until finally all that is left in her field of vision is a bare wisp or two flying on the wind. as the clouds drift away, carielle becomes aware of her surroundings, particularly the hooting of an owl in the near vicinity "whooo, whoo" it calls, and in her mind, carielle hears the rest of the owl's query "who waits for you, carielle? who stands in the circle and awaits your calling? who? whoooo" carielle rises and turns her feet to the path leading to the old castle. like clouds upon the sky, her feet fly along the cold ground, and she laughs as the castle comes into view. first, she is running toward it, then as perspective shifts, the castle seems

k. she watched as deer had set up the circle. when he has done, she dances steps inward on a spiral to the altar, and takes up the tortoise shell filled with salt and dances steps outward in a spiral to the north. from her pouch she takes some earth from her travels, and sprinkles it upon the floor. standing upon the earth, she sprinkles some salt on the floor, mixing the salt with the earth. her mind fills with the fog of the early evening and smells of deers tongue and frankincense, the woods and the castle and the full moon. she sways back and forth to a music she hears and she sings this music to the north. ancient one of the north you who are earth she who is mother you who sleeps now the deep sleep of winter you who reminds us that we will all sleep and that we shall all awaken again

ncient ones of the south, element of fire, you who light the world with the suns glow you who light my heart with desire we bid you welcome to this rite be with us now this night" typo spins back to his place in the circle with the castle candle now held firmly by both hands close to his chest. his thoughts turn briefly to his wife and how easily she brings out the spirit of fire in his heart and mind. typo hands the candle to sharon and waits for the call to the west..as typo steps back, sharon steps forward. from the altar she picks up the copper bowl. facing west and raising the candle and the bowl she invokes the guardian "o watcher of the west, ancient one most fearful and mysterious we welcome you to this circle bless and wash us with your presence" as she speaks, a fierce wind laced

im. tonight he is supposed to become a still point of an ever-moving cosmos. as always, the sheer joy of sharing being with higher powers is tempered by the anxiety regarding the many expectations which accompany that role. as their dance continues, deer becomes absorbed in the myriad points of light which- reflected from the mirrored shards in owl's dress- spiral and dance about him. even as his mind and heart steady, his body trembles. he feels her warm touch upon his breast and hears her words "you are the altar" then loses the thread of her saying. but not of that which transpires. deer suddenly reels- the change in perspective from five simple senses to seemingly endless points of vantage is always vertiginous. he seeks a single reference to ground within, and finds a view from a smal

e and alights on her shoulder. she smiles, and returns to her place in the circle..pombagira takes a deep breath and steps up. she's never been in such a setting, and it's a little intimidating "goddess, i thank you for your kind attentions to my sister" she lays a small handmade book bound in purple silk on the altar "you know what is contained within. i ask that you open my senses, my heart, my mind, and my soul to perceive what i need to know and do to make it manifest. thank you" she pulls her hood over her head and steps back into the circle to wait for..suz steps forward and sets four acorns on the altar "mother and father, i ask for your guidance and blessings upon four friends who are clutching each other and staggering as they move along their paths. please smile on them" she adds

FULLER J F C SECRET WISDOM OF THE QABALAH

quently, of equal value from the point of view of the represented. if say that ggod is ineffable h, ggod is inscrutable h, or ggod is omnipotent h, though the words differ we are saying no more than that ggod is h. all these word symbols are of equal value, because they in no way uncover this mystery. yet, though equidistant from the represented, these symbols are by no means equidistant from the mind of man, which is not archetypal but protean; that is to say it is for ever changing its intellectual forms. whilst at one time one set of symbols keeps it in tune with the mystery, at another time a different set of symbols can alone do so. consequently, though a, b, c, d, and e are all of equal value to the represented, they are by no means of equal value to the representer- ourselves. grant

e are all of equal value to the represented, they are by no means of equal value to the representer- ourselves. granted that this is so, then it follows that symbols, to remain potent, must change as intellectual concepts change. for example, should we today declare that the universe is composed of minute indivisible and indestructible atoms of matter, we can expect no appeal from. the scientific mind; because the conception of the universe has changed and the man of science is thinking in terms of electrical waves or waves of light. nevertheless, these waves are just as much symbols as atoms are, and in themselves they explain nothing; yet their virtue lies in that they fit better into the present order of scientific thought; that is- symbolically they are not out of place. as long as the

nce is thinking in terms of electrical waves or waves of light. nevertheless, these waves are just as much symbols as atoms are, and in themselves they explain nothing; yet their virtue lies in that they fit better into the present order of scientific thought; that is- symbolically they are not out of place. as long as they maintain their place they maintain their attractive power by bringing the mind into contact with the mystery; and so long as this contact endures an equilibrium is established between the mystery and the intelligence, and the mind is held, as it were in a state of wonder- that is of love or attraction. so long as this equilibrium lasts- that is so long as faith in the potency of the symbol is overwhelming- contentedness monopolizes the life of man; but directly this fai

all is lost in a scramble of greeds. it is in this dismal darkness that satan materializes and satanism becomes a cult. the symbols go on, potent and impotent; but now they are turned upside down, for fear is hope reversed. what causes this vacuum into which fear rushes? a breakdown in the equilibrium between the mysterious and the intelligible. as there is the greater mystery between god and the mind of man, so also is there the lesser mystery between mind and the body of mankind. the knowing are few; the ignorant are many. what to the one is supreme goodness, to the other may prove to be a deadly poison. as adam eating of the tree of the knowledge of good and evil lost eden, so throughout the ages have the wise kept wisdom to themselves, imparting to the multitudes only just sufficient k

the pen of the novel-writer, transforming scientific fact into romantic fiction. why has science thus failed us? because the wisdom of the few has been cast like pearls before the swinish ignorance of the many. the intellectual evolution of the masses has not kept pace with the physical evolution of the scientists. a new body has been built, a body of titanic power, yet it is still inhabited by a mind which belongs to a far less powerful instrument. the result is a moral disintegration- a throwing out of balance, out of focus, out of equilibrium. chaos surrounds us, because the mysteries have been communicated to those unworthy to receive them, and not until the new body is endowed with a new mind will a new soul be born within it. such an equilibrium can alone be established through wonde

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

gether probable, such divergence in religious ideas as is observed among the various peoples of the earth being attributable to variations in temperament caused by changed conditions of life. in other words, the divergence in the course of religious development has doubtless been due to environment. in an attempt to understand the history of the growth of the god-idea, the fact should be borne in mind that, from the earliest conception of a creative force in the animal and vegetable world to the latest development in theological speculation, there has never been what might consistently be termed a new religion. on the contrary, religion like everything else is subject to the law of growth; therefore the faiths of to-day are the legitimate result, or outcome, of the primary idea of a deity

uity of existence is maintained, and by which new forms are continuously called into life, embodied the idea of god; and, as this inner force was regarded as inherent in matter, or as a manifestation of it, in process of time earth and the heavens, body and spirit, came to be worshipped under the form of a mother and her child, this figure being the highest expression of a creator which the human mind was able to conceive. not only did this emblem represent fertility, or the fecundating energies of nature, but with the power to create were combined or correlated all the mental qualities and attributes of the two sexes. in fact the whole universe was contained in the mother idea--the child, which was sometimes female, sometimes male, being a scion or offshoot from the eternal or universal u

the true significance of the word "lord" when, however, either of these trees stood alone, or unaccompanied by its counterpart, by it both of the creative principles were understood. by these ideas is suggested the thought which among a certain school of psychologists of the present century seems to be gaining ground, namely: that man is a dual entity, or, in other words, that he has a subjective mind and an objective self, which so long as this life endures must co-operate or work together. in the following descriptions of egyptian emblems, will be perceived some of the changes which finally took place relative to the idea of sex in the god-idea. in the museum of egyptian antiquities in berlin is a sepulchral tablet representing the tree of life. this emblem figures the trunk of a tree, f

esta, or vesta, or hestia, whom plato calls the "soul of the body of the universe" is believed by beverly and others to be the self-existent, the great "she that is" of the hindoos, whose significance is identical with the cushite or phoenician deity, aleim. according to marco polo, the chinese had but one supreme god of whom they had no image, and to whom they prayed for only two things-"a sound mind in a sound body" they had, however, a lesser god--probably the same as the "lord (masculine) of the jews, to whom they petitioned for rain, fair weather, and all the minor accessories of existence. upon the walls of the houses of the chinese is a tablet to which they pay their devotion. on this tablet is the name of the "high, celestial, and supreme god" the principal word which this tablet c

. as the worship of the black virgin and child is connected with the earliest religion of which we may catch a glimpse, the exact locality in which it first appeared must be somewhat a matter of conjecture, but that this idea constituted the deity among the ethiopian or early cushite race, the people who doubtless carried civilization to egypt, india, and chaldea, is quite probable. if we bear in mind the fact that the gods of the ancients represented principles and powers, we shall not be surprised to find that muth, neith, or isis, who was creator of the sun, was also the first emanation from the sun. minerva is wisdom--the logos, the word. she is perception, light, etc. at a later stage in the history of religion, all emanations from the deity are males who are "saviors" that the office

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

acy.it would, however, be unrealistic to expect a swift recognition14a.e.waite, magicianofmanyparts_ofhis importance in the field of mysticism and onemustrest contentwiththe knowledge that his contribution to the historyofideas is at last becoming appreciated for. its. trueworth.butis the storyofhis lifeworththe telling? if for no other reason than to give an understandingof'thegrowthofa mystic's mind-s-which ishowhe perceivedhisowncareer-itis; and there are other sound reasons.whenwriting his autobiography,shadowsoflifeandthought,waite pointedoutthat 'these memoirs, are a record,nota confession, and it is a wise counsel after all to keep one'sownskeletons in one'sowncupboard, while expressing the hope that'thesuppressioverihas been minimised so far as possible, while thesuggestiofalsiis a

welcomed her arrival:'events-ofafter years shewed in a plenary sense that there was never a homeward coming desired or looked for less'(sly,p.16).if the lovells had disapproved of emma before she met captain waite, their attitude to hernow-returningwiththe fruits of herrelationship-borderedon hostility. it was. perhaps,notasurprising reception on the part of a pious middle-classfamily, bearing in mind the prevailing public standardsof morality at the time, and the story of her marriage at kensington may have been invented byemmato shield her children fromthedistressingtruthabout their legal status. in waite's case the deception failed.thathe knewofhis illegitimacy seems clear fromthecontentof the long dramatic poem,a soul'scomedy,5which he published in.1887.theheroofthe poem is an orphan w

ce of objective proof for others.inhis autobiography he-.stressed that 'authentic spiritism is a demonstration, solely andonly,'ofan alleged factthatthe dead return at times in the communications of the seance-room and give proofs of their identity. as to the nature of such proof:thesine qua nonon the questionofspiritreturniswhether and whendisembodiedmindcommunicatesthroughany givenmediumwiththe mind incarnate, deliveringthatwhichthechannelcannotknow,whilethesitter himself doesnot,butwhichhe proves to betruesubsequently. if spiritism istobe justified beyond reasonable challenge, here lies the one test of truthwhichtrulysignifies(sly,pp.210,211).shortly before his death, in 1942, he urged upon the secretary of the london spiritualistalliance-whohad come for a private interview with. him-e

edwithpsychic things andwhohadwrittena little volume calledbeyondtheken,as thin and invertebrate as she herself proved to be, wherever, in the first instance, we chanced to meet'(sly,pp.78,79. this ungallant dismissalofafellow writer omits to mentionheressayon'nuremberg-e255 printed in willford's antiquarianmagazinein1887-whichwaite cheerfullypillaged59__doraandthecomingoflove. this reposed.in my mind, asitmightin hers,withoutconcerningthe mind. it was partly as if an esoteric sensewithinme was aware in advance ofwhatwouldfalloutin due order at therightmoment.howit stood therefore between theodora and myself was neither concealednortold,thatiknowof, in respect of stuart-menteth: it transpired only(sly,p. 81.'howit stood'afterwould be concealed rather more carefully.despite waite's reticenc

a.e.waite-magicianofmanyparts_ affectation of the letter, sothatthese things are to be understood only by the appeal to a second sense, which, for the increase of facility, has been made to interpenetrate ratherthanunderlie theoutwardmeaning (pp.9-10).it is then explained that'twopoorbrothersofthe spirit [waite and machen] conceived betweenthemtheambition togeton in theworldby arightorderingofthe mind in respectofthe real interests and true objectsoflife. they excogitated these schemes in such taverns bytheway as were tothemopen, and it was giventhemin due time to seethatthepathoftheir advancement towards such success aswouldincludethemamongthemenwhohave risen, lay chiefly in seeingthedawn;whichdutybecame henceforth amatterofdaily practice (p.11.'after such fashionthenbegan theannusmirabil

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

whom mackenzie is alleged to have received 'rosicrucian initiation .16 thegoldendawntheoriginal rules of the society stated that 'no aspirant shall be admitted into the society unless he be a master mason, and of good moral character, truthful, faithful and intelligent. he must be a man of good abilities, so as to be capable of understanding the revelations of philosophy and science; possessing a mind free from prejudice and anxious for instruction. he must be a believer in the fundamental principles of the christian doctrine, a true philanthropist and a loyal subject" but the golden dawn, as we shall see, made no such restrictions.inlater years westcott was at pains to justify this distinction 'at the constitution of our societas rosicruciana in anglia, it was decided to make it consist s

for all his oddity, mathers' friends and enemies alike admitted the extent of his learning, even if they did not admire it. a. e. waite described him as a 'comic blackstone of occult lore' and recalled him pursuing his occult quests in the british museum, all day and every day, absorbing knowledge rather than sifting it, for waite looked upon mathers as having 'an utterly30thegoldendawnuncritical mind. a similar judgement was made by w. b. yeats, who said of mathers that he had 'much learning, but little scholarship, much imagination and imperfect taste. against this].w. brodie-innes spoke of 'his wonderful learning in strange bypathsofknowledge' and said:'ofhis scholarship it is not for me to speak, so far was it beyond my own, and brodie-inneswasa scholar. brodie-innes also claimed for m

and purposes, a purely honorary degree that gave the holder little more than the right to act as hierophant at outer order ceremonies.tomany members the outer order gave little enough anyway; arthur machen's experience of it was not entirely untypical 'i must say that i did not seek the order merely in questofodd entertainment. i had experienced strangethings-theystill appear to mestrange-ofbody, mind and spirit, and i supposed that the order, dimly heard of, might give me some light and guidance and leading on these matters. but, as i have noted, i was mistaken; the twilight star shed no ray of any kind on my path" this changed when mathers returned from paris, where he had gone seeking enlightenment, in the autumn of1891.he had met, or so he said, a high adept, frater lux etenebris-iater

he introduction to which he reveals his familiarity with paracelsus and with the doctrine of elementals. perhaps it was an elemental who led yeats to mathers, but it was certainly mathers who brought him into the golden dawn, and yeats freely acknowledged his debt:'itwaswisdom47through him mainly that i began certain studies and experiences, that were to convince me that images well up before the mind's eye from a deeper source than conscious or subconscious memory! and through him also yeats gained his understanding of magic:the evoker of spirits and his beautiful wife received us in a little house, on the edge of some kind of garden or park belonging to an eccentricrichman, whose curiosities he arranged and dusted, and he made his evocation in a longroom that had a raised placeon the flo

the time, and the contact of the sword was only intolerable pain except that 1 seemed to know thatif!held on it would cease.thatisall-thevision seems to mean 'life from unity through division (sword'.theunity behind which i hoped to see is (i remembered after) not sword symbolism. please send me any thoughts which any of you gather. 1 am very pleasediflcan join you inthis way,'thevision brings to mind the frontispiece of mathers' book,thebookofthesacredmagicof abra-melin themage(1898),which was widely known in the order.thisisrealmagic, but mathers makes clear in the introduction his own rejection of black magic, which he sets in opposition to the qabalistic magic that was practised in his order.healso reiterates his firm belief in the reality and malice of 'such fearful potencies as amaym

GILBERT THE MAGICAL MASON

xclusiveness, its control of all that god gave or man could receive, and formulated and practisedchristian rosenkreuz15the dogma that there was no revelationbutane- the bible- and that the bible was unsuitable to the people, whose soleduty was to support a priesthood, from whose personal attention and propitiation alone was any good to be obtained. so long as vast nations were taught that neither mind, nor intellect, nor man's spiritual soul required any further culture, nor any further enlightenment than could be obtained from listening to the reading of the only infallible book in a language not understood by the people; it is easy to perceive why germany in 1600was behind alexandriaoftheyear1,alike in culture, in science and in art. reform of any sort, new presentments of truth of any k

presume that an order founded on a basis of philosophy gathered in arabia and africa was not simply a christian one. the claim alsoto magical power negatives the idea that the doctrines were orthodox; and yet we find a profession of christianity running through the volume. we must remember that c.r. began life as a pupil in a cloister, and was the associate in early life of monks: we must bear in mind that out of europe, in the east, christianity was gnostic,22themagical masonand that the gnostics and neo-platonists, although to a roman catholic or protestant decidedly heretical, were yet inspired by christian ideals- although they could not realize the accepted admixture of the god and man in christ, yet insisted on the christ teaching of the man jesus; similarly so we today, having mostl

that gratis: 2. that they should not make themselves conspicuous by any special garment or insignia, to the world. 3. that they should yearly meet in assembly and mutually instruct each other in the knowledge gained since last they met. 4. that every member should select a worthy person to succeed him as pupil. 5.thatthe letters c.r. should be their mark, seal and character, ever keeping them in mind of their founder, and of the christ spirit, and of the rose of silence. 6. to keep the society secret at least 100 years. this point was certainly well kept; but after that time many members did write themselves, no doubt by permission, as frater r.c. other references to their ideas and habits and unusual powers abound in thefama.forinstance, it is said, although they could not live longer th

spiritual, as well asinthe physical world, that man has around him unseen beings related to elemental forces, that man is influenced by the sun, moon and planets, and that special training and the use of certain personal processes will in some students lead to supra-normal spiritual functions and a high form of clairvoyant faculty in the present life; provided that the body be duly cared for, the mind well cultured, and the highest morality be preserved. in 1865 the societas rosicruciana in anglia was designed by robert wentworth little (who found some old rituals in the store-rooms of freemasons' hall, and kenneth r. h. mac255 kenzie, who had received rosicrucian initiation in austria, while living with count apponyi as an english tutor, and also authority to form this allied englishmason

ans? i am given to understand that the german rosicrucians say that before the masonic revival of 1717 these were identical in europe. let us not forget, that not only as rosicrucians, but even as freemasons, we are pledged, not only to brotherhood and benevolence,butalso to look below the surface of things, and to seek and to search out the hidden secrets of nature and of science. let us bear in mind that a little knowledge is a dangerous thing,butthat deeper study reveals the roots of knowledge, as well as increases our store of information. let us not, with folded arms, float with the tide of indolence,butever strive after increase of that true knowledge which is wisdom andthehistory oftherosicrucians 47remember that 'to labour is to pray, or as the latin motto hasif,'laborareest orare

GILBERT THE SORCERER AND HIS APPRENTICE

edias have decided somewhat rashly against its claims as being the true esoteric interpretation of the mystical passages of scripture, other men, of as deep minds firm and satisfactory scheme of religious philosophy; and one which, while satisfying the cravings of their minds for a transcendent system of religion, could disclose to them in language sublime and logical, the mystical abysses of the mind divine. a system which could captivate such men as reuchlin, athanasius kircher, knorr de rosenroth (whose 'kabbalah denudata' is the leading work on the subject, picus de mirandola, dr henry more, cornelius agrippa, and robert fludd, is surely worthy of more than a passing and superficial examination, especially when it is considered that the hebrew scriptures require some key wherewith to u

the circle, and the proceedings.somepsychicmemories91'whatwas it' i queried.'thatface we saw''justa thought-form' she replied.'hethought it, and it appeared''butthe other lady took it for her mother, and to me it looked like aman''really it looks like nothing. butanyone'sthought can mould it. perhaps her mother's spirit actually took possession of it. or again perhaps it was her own subconscious mind. very likely the message was her own memory of something her mother had said in life.thatoften happens''thenyoudon'taltogether believe in the spirits of the dead''notaltogether.itmay be so. but there are other ways of accounting for what takes place. i come as an inquirer, because i am sure there is no fraud in this circle. buti'mnot convinced that it is spirits' this opened a new theory to m

spirits' this opened a new theory to me, which i had not previously thought of: namely, that a strong thought, or imagination, could actually create a visible and tangible image. this seemed to be a possible clue to many things, where fraud was excluded.itwas a good many years later that this possibility was confirmed by alfred capper, the well known thought reader. he told me that by making his mind an absolute blank (which by long practice he was able to do) he could see materially before him an image that another person thought of with strong concentration. but he could not tell whether this were a material presentment, or a brain wave, a species of telepathy. i made frequent experiments with capper at that time, both publicly at his entertainments, and privately, for we were near neig

nds who have passed over, couched in familiar phrases, in the very tone and manner of the person they were supposed tosome psychic memories 93come from, sometimes alluding to events known to me and to no one else. convincing enough, i have been told. what more could you ask? but never by a professional medium have i been told anything that was not somehow, consciously or subconsciously, in my own mind.itmight be a forgotten, or half forgotten, memory of something said long ago. but it was there. vainly have i asked to be told something that could not be in my mind. this i have had, but not from a medium, nor with any suggestion of communication from the dead. a very instructive experience occurred to me many years ago in london. when walking casually down bond street, where at that time ma

and moreover the science of sensitizing plates is yet in its infancy, and we may deem it quite within the regions of possibility that not only thought-forms, but beings and intelligences at present only dimly guessed at, may become objectively known, andsome psychic memories 97scientifically investigated by some form of photography. on the subject of automatic writing i would preserve a very open mind. in common with, i suppose, a vast number of investigators, i have seen such leagues of drivel going under this name, and often regarded by the recipients with an awestruck reverence as being little short of a divine revelation, as to cause one to wonder what kind of discarnate entity could produce such utter banality. and then, occasionally, one meets with communications of real value obtain

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

representation is in every respect better suited for teaching than dry exposition. the pictorial system has ever been. the most impressive and effectual, because combining the teaching of the senses at the same time as it appeals to the understanding. thus by one act, and at the same moment of time, the dramatic and pictorial or symbolic system impresses the inmost and outermost faculties of the mind with knowledge of the subjects presented: a result which cannot be attained by logical methods alone43[43. the emphasis on temples is explained in his book, where beswick sets out the difference between the lodge and temple of the rite: all non-ritual business, from minutes and elections to examination of a candidate s proficiency is conducted in the lodge, while in the temple, nothing but th

GILBERT R A THE MASONIC CAREER OF A

unknown philosopher, and the substance of his transcendental doctrine (wellby, 1901. the book was to have been issued in 1900 by redway but his business had failed in the interim and was taken over by wellby. masonic rite devised by saint-martin to replace the elect cohens'43[43. he was also sceptical of 'papus's' claims as to saint-martin's masonic connections and advised his readers 'to bear in mind that upon historical questions the criterion of evidence is not invariably so rigorous in france as it is in england'44[44. what is most significant about louis claude de saint-martin is that it represents a turning-point in waite's career, for it was effectively the first of his many books on what he called 'the secret tradition' and it was martinism rather than the golden dawn that brought

finally, and grudgingly, admitted that it might have some value 'the book is not likely to replace former encyclopaedias, although it may find its own place in masonic literature (p. 139. the task of demolishing waite utterly was left to aqc 33 (1920) and the two reviewers of the book, w. j. songhurst and j. e. s. tuckett, went to work with a will. songhurst found that 'the impression left on my mind after reading the work is that bro. waite has merely linked together a series of essays embodying personal opinions, by means of lists and tabulations for which he has very little respect (p. 169. he also attacked waite's arbitrary and bizarre arrangement of subject matter 'it is surely unusual to find an index in a dictionary or encyclopaedia. that an index was needed for bro. waite's encycl

if so declared it automatically lapses until again in like manner revived. membership of the s.c.r is therefore to be understood in the sense just defined whenever referred to in this constitution (5) frater l.s, frater m.w.o. and frater s.r. being members ab initio by whom the c. was constituted simultaneously, there is no priority or precedence in respect of them and this fact is to be borne in mind more especially by the frater s.r. who first suggested the constitution of the secret body for those objects which are known to the c (6) the members of the s.c. can work only in common for the furtherance of the objects which it proposes and therefore no action must be taken by one independently of the others in respect of any o. matters (7) the s.c. has no power to add to its numbers and th

participation of such knowledge and reception by such rites (31) the members also honourably pledge themselves, each to each and all to all, to work seriously and in harmony for the objects of the s.c, to keep their names unknown, not to desert one another, to resign only by necessity, simultaneous resignation being interdicted unless it be unanimously determined to dissolve the c, and to bear in mind the desirability of finding someone to succeed them if possible (32) the objects of the s.c. of r. are the stimulation and the nourishment of mystic aspiration, more especially in freemasonry, towards the great work of reintegration with the centre, or union with the divine as the supreme end of all research, such objects to be pursued by all legitimate means, from which any identification wi

GLOBAL FREEMASONRY

devised to emphasize the author's literary power rather than the noble goal of saving people from loss of faith, to have such a great effect. those who doubt this can readily see that the sole aim of harun yahya's books is to overcome disbelief and to disseminate the moral values of the qur'an. the success and impact of this service are manifest in readers' conviction. one point should be kept in mind: the main reason for the continuing cruelty, conflict, and all the ordeals the majority of people undergo is the ideological prevalence of disbelief. this state can only be ended with the ideological defeat of disbelief and by conveying the wonders of creation and qur'anic morality so that people can live by it. considering the state of the world today, which leads people into the downward sp

bookwork, norwich, uk. 1420 ce/1999ah. global freemasonry harun yahya january, 2003 i to the reader in all the books by the author, faith-related issues are explained in the light of qur'anic verses, and people are invited to learn god's words and to live by them. all the subjects that concern god's verses are explained in such a way as to leave no room for doubt or question marks in the reader's mind. the sincere, plain and fluent style employed ensures that everyone of every age and from every social group can easily understand the books. this effective and lucid narrative makes it possible to read them in a single sitting. even those who rigorously reject spirituality are influenced by the facts recounted in these books and cannot refute the truthfulness of their contents. this book and

although the kabbalah developed within judaism, it depends on sources from outside of it. the kabbalah arose out of the pagan beliefs of ancient egypt and mesopotamia. the jewish historian, theodore reinach, says that the kabbalah is "a subtle poison which enters into the veins of judaism and wholly infests it."17 salomon reinach defines the kabbalah as "one of the worst aberrations of the human mind."18 the reason for reinach's contention that the kabbalah is "one of the worst aberrations of the human mind" is that its doctrine is connected in large part with magic. for thousands of years, the kabbalah has been one of the foundation-stones of every kind of magic ritual. it is believed that rabbis who study the kabbalah possess great magical power. also, many non-jews have been influenced

ypt. the kabbalah is a tradition learned by some of the leaders of the israelites in ancient egypt, and passed down as a tradition by word of mouth from generation to generation.19 for this reason, we must look to ancient egypt in order to find the basic origins of the kabbalah-templars-freemasonry chain. eh from the templars to ancient egypt kabbalah as "one of the worst aberrations of the human mind" these pictures from modern kabbalist works reflect the dark world of the kabbalah. the jewish historian theodore reinach describes the kabbalah as "a subtle poison which enters into the veins of judaism and wholly infests it" solomon reinach defines the global freemasonry ei the dark world of the kabbalah ej from the templars to ancient egypt the magicians of ancient egypt the ancient egypt

after this cultural change, political changes would follow. the french and italian revolutions, for example in the coming sections, we will look at some important turningpoints in the history of europe. at every stage the fact that will confront us is that there existed a force that wanted to alienate europe from its christian heritage, replace it with a secular ideology and, with this program in mind, to destroy its religious institutions. this force attempted to cause europe to accept a doctrine that had been handed down from ancient egypt through the kabbalah. as we pointed out earlier, at the basis of this doctrine were two important concepts: humanism and materialism. first, let us look at humanism. a model of solomon's temple. the templars and masons, because of their superstitious b

GNOSTIC CATECHISM

unknown philosopher, and the substance of his transcendental doctrine (wellby, 1901. the book was to have been issued in 1900 by redway but his business had failed in the interim and was taken over by wellby. masonic rite devised by saint-martin to replace the elect cohens'43[43. he was also sceptical of 'papus's' claims as to saint-martin's masonic connections and advised his readers 'to bear in mind that upon historical questions the criterion of evidence is not invariably so rigorous in france as it is in england'44[44. what is most significant about louis claude de saint-martin is that it represents a turning-point in waite's career, for it was effectively the first of his many books on what he called 'the secret tradition' and it was martinism rather than the golden dawn that brought

finally, and grudgingly, admitted that it might have some value 'the book is not likely to replace former encyclopaedias, although it may find its own place in masonic literature (p. 139. the task of demolishing waite utterly was left to aqc 33 (1920) and the two reviewers of the book, w. j. songhurst and j. e. s. tuckett, went to work with a will. songhurst found that 'the impression left on my mind after reading the work is that bro. waite has merely linked together a series of essays embodying personal opinions, by means of lists and tabulations for which he has very little respect (p. 169. he also attacked waite's arbitrary and bizarre arrangement of subject matter 'it is surely unusual to find an index in a dictionary or encyclopaedia. that an index was needed for bro. waite's encycl

if so declared it automatically lapses until again in like manner revived. membership of the s.c.r is therefore to be understood in the sense just defined whenever referred to in this constitution (5) frater l.s, frater m.w.o. and frater s.r. being members ab initio by whom the c. was constituted simultaneously, there is no priority or precedence in respect of them and this fact is to be borne in mind more especially by the frater s.r. who first suggested the constitution of the secret body for those objects which are known to the c (6) the members of the s.c. can work only in common for the furtherance of the objects which it proposes and therefore no action must be taken by one independently of the others in respect of any o. matters (7) the s.c. has no power to add to its numbers and th

participation of such knowledge and reception by such rites (31) the members also honourably pledge themselves, each to each and all to all, to work seriously and in harmony for the objects of the s.c, to keep their names unknown, not to desert one another, to resign only by necessity, simultaneous resignation being interdicted unless it be unanimously determined to dissolve the c, and to bear in mind the desirability of finding someone to succeed them if possible (32) the objects of the s.c. of r. are the stimulation and the nourishment of mystic aspiration, more especially in freemasonry, towards the great work of reintegration with the centre, or union with the divine as the supreme end of all research, such objects to be pursued by all legitimate means, from which any identification wi

GNOSTIC HANDBOOK

demiurge or false creators, others see the dualism as relative and only existing between mans perception (ignorance) and the truth. while all of these representational systems are dif- chapter one: what is gnosticism? the gnostic handbook page 7 ferent, their essential message is the same. in algebraic terms while the letters vary, the numbers they represent are identical. this should be kept in mind while studying this handbook, it is one and one only interpretation of the essential gnostic wisdom. the aim of using algebra according to the arabs was to have a better understanding of the real nature of the equation, to find the essential form through the many shards or forms. this too is the vision of the gnosis, the arabic meaning of algebra is pregnant with meaning the reunion of broken

at the world itself. the results of unbridled science and rationalism are illustrated in our consumer society, our unquenchable thirst for technology and progress at all costs, and the resulting polluted and dying continents. materialism, rationalism and fundamentalism go hand in hand, once you reject the possibility of a wisdom (gnosis) that is greater than the collective psyche of man, then the mind becomes the point of reference. ethics become irrelevant, as do spiritual values and principles, in their place appear the relativism of the modern society whose primary focus is on progress. if you couple this with the disposing of religion by darwinian science then man is reduced to a animal, no more, no less and his behaviour and values come to reflect this unconscious revelation. fundamen

of religion by darwinian science then man is reduced to a animal, no more, no less and his behaviour and values come to reflect this unconscious revelation. fundamentalism is, in some sense, the encroachment of rationalism into the religious field. mysticism and esotericism (inner teachings) are rejected in favour of doctrines and beliefs that can be understood by a blinkered use of the rational mind. while fundamentalism is ambivalent to the intellect, it uses a restricted form of rationalism to hold its doctrines in place, accordingly, fundamentalism is most prevalent in religions of "the book- protestantism, islam and so forth. while other forms of fundamentalism exist, the most pernicious forms are those which in reaction to materialism and scientism use rationalism to create a stalwa

be seen like those locked into plato's cave, he perceives only shadows and presumes these to be real. this is far more dangerous than we admit, for if we limit our reality to our sense alone then we remove all possibility of ethical or spiritual insight and reduce existence to material banality. while psychology may wish to somewhat expand our horizons by positing spiritual equivalents within the mind, it is still reductionist and everything is referenced back to the senses and the material world. if it is from matter we come, then to matter we shall return. a useful allegory may be that of a chess game, the pieces move and we assume they do so of their own volition. we may build complex theories regarding their movements, even creating laws and theories to explain why they move in certain

s of earth, the earth turns on this center and its horizontal (physical) reality is formed. the turning marks the cycle of time" if you are calm, clear-headed and rationally decisive, people say you are well centred or focus. in that saying is our instinctive recognition that everything has its proper centre which is also its essence. the essence of an individual, one s center and citadel, is the mind. but it is not the ultimate centre the idea of a fixed centre and a continually moving periphery has many illustrations. it is like a wheel turning on an axle, a rope swung round a vertical pole, a compass making a circle. a grander cosmological image is of a spherical universe, with the spherical earth at its centre, both revolving upon the same unmoving pivot, the world pole. in all traditi

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

les and orange, trees and coins, however, as adults we enter into the world of algebra and equations. nobody really considers these two different approaches to be in conflict, we simply realise that a different set of metaphors are being used to explain the same essential truth. in the gnostic tradition the same is undoubtedly true. whether, for example, we speak of an error arising in the divine mind, an opposite appearing as a reflection of the logos or of satan being expelled from heaven, we are simply using different metaphors for the same cosmic event. it seems that many twentieth-century religious movements have become so locked into semantics that they end up arguing about things which are in reality, only different perspectives of the same truth. gnostic theurgy page 15 when we exa

to move into another realm of myth, we could try a modern legend. in one fig 2 a multiple views of the central event. each offering a different perspective of the central truth. gnostic theurgy page 17 science fiction like religion, for example, there is a tale of primal spirit beings called thetans who are caught by one of their own who has become corrupt. he sets traps by showing them intricate mind patterns and they become so immersed in these patterns that they become locked inside them. as time progresses they become more and more restricted within these patterns until physical matter results. older myths of a similar vein, but with a more star wars emphasis are found in the veda s, where we find quite explicit descriptions of space battles between crafts from different worlds and, pe

spiritual worlds, which resulted in a division, a dualism between the higher and lower worlds (the subject of study three) and the higher and lower bodies (the subject of study four. the alpha event forms the central pivot of the gnostic worldview. if matter is an error and the particles of light or souls are locked within it, then we can begin to comprehend the duality between matter and spirit, mind and body, light and darkness. we can appreciate why the ruling force of the universe is entropy and why all things decay and die. it also offers us a unique view of history and the state of humanity in general. gnostic theurgy page 18 matter contra spirit matter and spirit are in conflict. in contradiction to modern wholistic philosophy the gnostic has always known there is a struggle at the

tages: gnostic theurgy page 23 1. the source of energy. 2. the matrix. 3. the resulting spectrum. this can be applied to many different levels of spiritual reality. from a universal perspective it can be seen as a way to understand how the seven planes of existence are formed and how the one becomes the many. when considering humanity our model is even more expressive, energy is received into the mind/brain complex (the matrix) and it is distributed through the sevenfold systems in the organism. these systems vary depending on the form of energy received, we have the seven states of consciousness, the seven chakras or, on a more physical level, the seven phases of the endocrine system and related physiological structures. ramifications of the refraction model when we begin to contemplate t

ave the seven states of consciousness, the seven chakras or, on a more physical level, the seven phases of the endocrine system and related physiological structures. ramifications of the refraction model when we begin to contemplate this model we can start to see how eloquent it really is. the first consideration is what variations can be made to effect the spectrum s results. two answers come to mind: fig 4 1. source of energy 2. the matrix. 3. the resulting spectrum gnostic theurgy page 24 1. the quantity and/or quality of the light source. 2. the quality of the matrix. on a simple level, these straight-forward answers are pregnant with truth. as we shall show later if you vary the quality or quantity of the energy, the spectrum itself suffers. accordingly, since we know that in the lowe

GOETIA LUCIFERIAN

ition. the author wishes to thank- jack ehrhardt, ms. napper, frater scorpius nokmet, frater a.s.l, dana dark, a special thank you to fellow initiate marie buckner, ugly shyla and mother, robert mahar, shemyaza of immortal coil designs, magus books and all of the brothers and sisters of the order of phosphorus. lucifer triumphans! 3 illumination spell of the seeker the perception of the serpent s mind who in the dream of the celestial and infernal shall walk between the worlds. unto the angelic soul and fiery essence of the serpent, who comes as shadow but is revealed as light. i charge thee to open the gates of this book to those who are of its blood one who may take the knowledge of the pages in the in-between worlds of dreams do come forth, that the seeker shall be transformed in new sh

fear forces outside the self, your greatest enemy is within. any magician who is able to summon any spirits in the goetia should be prepared to face that which they call or else suffer the consequences. the modern magician understands that no work may be successful is the intent is not pure and clear. if you seek to summon one of the djinn of the goetia, understand how the spirit relates to your mind, how it will manifest in yourself. do not summon something that which you are not comfortable in working with. do not on the other hand fear the very forces which you seek to command, be it angelic or demonic. black witchcraft is working with averse or black forces which are translated as shadow aspects of the sorcerers psyche. these shadows of the self are essential to our own selfdevelopmen

nt and becoming as individuals. it requires that the witch be well disciplined and also well balanced, save from the gates of failure and madness. to look into the eye of set and lilith-hecate or even ahriman is to face off forces which would devour any not prepared to become bearers of the black flame, a luciferian spirit themselves. once this pact is made, when the sigillium diaboli is upon the mind, spirit and body, then there is no turning back only the ascension of the spirit as beyond the mortal clay. 6 in the modern world of magicians, sathan is our initiator and stimulator of the psyche. one should remember, in pre-islamic lore satan/azazel is considered the imagination sufism recognizes satan as the imagination itself. sathan is thus our announcer of the path, the very fountain of

of the path, the very fountain of our attainment. in the view of a god form and model, lucifer (sathan) is an ideal form to align with in an initiatory sense. azazel rebelled against the natural order (god ain soph) as he sought independence, fell to the realms of earth and awoke in hell (earth the chthonic realm. rather than fearing and cowering, hiding, lucifer understood he was an independent mind and existed independently from the natural order and roused all other fallen angels to stand strong. in this context, lucifer was creating order from chaos. this is a seeming model of the initiate, that we work towards recognizing our own sense of being, and to expand the circle of control. the daimons/djinn of the goetia are initiatory forces as well. consider the definitions of angel and de

it is considered black because this is the symbol of the unknown, such is a large part of the psyche and subconscious. the black magician is therefore one who works on the self, building and defining the character of i or being. the sorcerer is thus one who encircles energy and the spirits of the dead and the subconscious around the self; to strengthen and explore the avenues of a strong and open mind. the black magician also understands the respect which is necessary with working with exterior forces which often relate in an interior context. this is the key to the goetic sorcery path which is for this reason considered dangerous. the path of magick is that godform of lucifer, the angel perfected. the luciferian spirit is fire born, alive, vigorous and strong in will and pride. lucifer as

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

e wardens! amen. give the zelator sign repeat the qabalistic cross. note: a few of the benefits that may be obtained from this ritual; it will aid in grounding mental and emotional conditions, it will allow the student to call forth the four elements of earth within his/her circle, and the zelator will have the ability to commune with the great archangel uriel. a few basic rules should be kept in mind when performing the ritual. while in the learning stage, it is advisable not to perform it before going to sleep. the energies invoked may be too potent for a novice and therefore may disturb one's peace of mind, making it hard to get any rest. keep in mind that the archangels are to be facing the zelator in the ritual, and lastly, that it is not necessary to perform the l.b.r.p. after this u

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

ign of projection (sign of horus, and when the image is approximately three feet away, the neophyte should give the sign of silence (sign of harpocrates) to prevent the image from returning unto him or her. with the image of the obsession or disturbing thought in the east, the neophyte should then perform the lesser banishing ritual of the pentagram to disintegrate the image, seeing it in his/her mind's eye dissolving on the further side of the circle of flame which is formulated in the pentagram ritual. the lesser bannishing ritual of the pentagram (lbrp) perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, s

the pentagram, and in the column shines the six-rayed star" repeat the qabalistic cross. note: the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 3 of 3 6/27/2004 7:51 am note: there are many people who will perform this ritual that have problems visualizing. if you are one who has problems seeing visual pictures, just know in your mind that it is there. for example, like with the pentagrams, although you may not be able to see the lines or the color being in brilliant blue, just affirm to yourself that it is there. some will encounter that they have problems feeling the energies. don't worry, this is common. one reason that this may be occurring is that you may not be accustomed to the ritual, and that the energies it invok

dic atoms are ejected from the sphere of consciousness. to take their place other lives, more sensitive and refined, of a finer grade of spiritual substance, are attracted to the sphere of being, and infused into the very substance of the physical and invisible constitution. thus a vital purification takes place, enabling the influence of the holy guardian angel to penetrate the refined brain and mind to diffuse through out the personality its presence and grace, an important preliminary to magical progrecethe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:53 am lesser invoking ritual of the pentagram (lirp) the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, a

GOLDEN DAWN LESSER INVOKING RITUAL OF THE PENTAGRAM LIRP

agram, and in the column shines the six-rayed star" repeat the qabalistic cross. note: a few of the benefits that may be obtained from the l.i.r.p; it will aid in grounding mental and emotional conditions, it will allow the student to call forth the four elements within his circle, and the zelator will have the ability to commune with the four great archangels. a few basic rules should be kept in mind when performing the ritual. while in the learning stage, it is advisable not to perform the l.i.r.p. before going to sleep. the energies invoked may be too potent for a novice and therefore may disturb one's peace of mind, making it hard to get any rest. keep in mind that the archangels are to be facing the zelator in the ritual, and lastly, that it is not necessary to perform the l.b.r.p. af

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

osed, visualize as clearly as possible all the details of auriel. the colors he may be wearing, the the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 8:01 am as possible all the details of auriel. the colors he may be wearing, the clothes, the background, etc, but most importantly try to feel his presence. keep in mind that the usual colors of this archetype are citrine, olive, black and russet. once you have your visualization established, let go of your reasoning. merely be receptive; feel and allow your heart with your astral eyes to be your only senses. listen with your feelings to any words, inspirations or emotions that he may be communicating to you. you may stay in this state for as long as you wish

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL GABRIEL

venus. as clearly as possible visualize all the details of gabriel. the colors she may be the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 8:03 am possible visualize all the details of gabriel. the colors she may be wearing, the clothes, the background, etc, but most importantly try to feel her presence. keep in mind that the usual colors of this great archangel are flowing blue and orange robes, with a cup in her hand. once you have your visualization established, let go of your reasoning. merely be receptive; feel and allow your heart with your astral eyes to be your only senses. listen with your feelings to any words, inspirations or emotions that he may be communicating to you. you may stay in this st

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

sualize as clearly as the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 8:02 am "facing east standing or sitting with your eyes closed, visualize as clearly as possible all the details of raphael. the colors he may be wearing, the clothes, the background, etc, but most importantly try to feel his presence. keep in mind that the usual colors of this great archangel are flowing yellow and violet robes, carrrying a caduceus wand. once you have your visualization established, let go of your reasoning. merely be receptive; feel and allow your heart with your astral eyes to be your only senses. listen with your feelings to any words, inspirations or emotions that he may be communicating to you. you may stay in th

GOLDEN DAWN RITUALS ENOCHALL

ning unknown) garp (meaning unknown) gascampho (meaning unknown: the word has 64 significations) gassagen: the divine power creating the angel of the same. gazavaa: name formed of the angels ga, za, vaa. gbal: subservient angel of water angle of earth tablet, also known as gbeal. gbeal: angel, also known as gbal. ge: is not/ not/ our. ge iad: our lord and master. ge o q manin: is not, save in the mind of. gebabal: angelic king ruling in the east-north-east. gecaond: governor of the first division of the aethyr zim (37. ged: name of the enochian letter representing g. gedoons: governor of the second division of the aethyr loe (35. gedotbar: begotten. geh: thou art. gemeganza: your will be done. gemnimb: governor of the second division of the aethyr tex (89. 25 genadol: governor of the secon

earth tablet. maladi: calling angel of earth angle of water tablet. malap: demonic name (reversal of palam) commanding cacodemons of water of air. malpirg: the fires of life and increase. malpirgi: fiery darts/ fire/ fires of life and increase. 36 malprg/ malpurg: fiery darts/ through thrusting fire. mals: name of the enochian letter representing p. mamgl: angel also known as magl. manin: in the mind. maoffas: measure/ be measured. map: cacodemon of fire angle of water tablet. mapm: 9639. mapsama: angel who appeared to dee and kelley; the name means "tell them" marb: according/ according to. masgm: angel, also known as magm. matorb: thousand/s. mathula: governor of the second division of the aethyr zaa (80. matorb: echoing. maz: name of the sixth aethyr. mcn: cacodemon of earth angle of a

GOLDEN DAWN RITUALS F

s be kissed upon removing it from its chamber and placing it around one's neck. it should be kissed in the center of the rose when replaced back into its keeping place, as well. most adepti have found that keeping a special box for the rose cross lamen is appropriate. some have even found that coating the box with rose oil gives it a rosy smell, and thus, enlivens and invokes even deeper into the mind the importance and power of the rose cross. let the adept, therefore, never forget to kiss the rose cross lamen upon placing it upon him or herself and upon removing it. 9 biblical text genesis 2:11-14 king james version "the name of the first is pison: that is it which compasseth the whole land of havilah, where there is gold; and the gold of that land is good: there is bdellium and the onyx

GOLDEN DAWN RITUALS J

trapt: be as christ. be osiris. live in the world, not of the world. become more than human, be divine. jxn: let your desire always be not unto the elementals, spirits, or angels, but "unto the lord of the universe" do no workings without first invoking the divine. dwh: let the adept realize the need to control his or her own thoughts first. expect change not from others, but from yourself. your mind is the great chief of your heart and tongue. dwsy: the true adept does not require external motivation but only a strong hunger to unite with the divine. twklm "by their fruits ye shall know theitk ritual of the consecration of the vault of the adepti r. r. e t a. c. z e l a t o r a d e p t u s m i n o r chief adept- winged globe wand and crux ansata 2 second adept- phoenix wand and crux ansa

GOLDEN DAWN RITUALS T

m. nanta is en-ah-en-tah. hcoma is heh-co-em-ah. exarp is eh-ex-ar-ps t the concourse of forces (the forty-eight angelic keys or calls) 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 let the adept be certain to take the greatest precautions in the use of these calls. they must be treated with the greatest care and solemnity. the general attitude of a holy proceeding should prevail in the mind of the adept when utilizing these calls. beware not to profane them or utilize them casually, as one is apt to attract the opposite forces. this could lead to physical harm or spiritual disaster. eighteen of the first nineteen calls are verbally expressed, and are attributed or are to be used in conjunction with the tablet of union, and the four enochian tablets of the terrestrial watchtowers

g of the tablets in the spirit vision, and in magical workings therewith, yet, shalt thou know that they be allotted unto as much higher planes than the operation of the tablets in the assiatic plane. and, therefore, are they thus employed in bringing the higher light and the all potent forces into action herein. and so also are they not to be profaned, or used lightly with an impure or frivolous mind. also the calls may be employed in the invocation of the chiefs of the elementals according to the title of the book t associated therewith. and in this case, it will be well to employ the names of the archangels michael, raphael, gabriel and auriel and their inferiors. and thou shalt understand that the hebrew names are more general as representing offices; while those of the angelic tablets

of my jaws: whom i have prepared as cups for a paracleda q ta lorslq turbs ooge wedding or as the flowers in their beauty for the chamber of the baltoh givi chis lusd orri od righteous. stronger are your feet than the barren stone and micalp chis bia ozongon lap mightier are your voices than the manifold winds. for ye are noan trof cors ta ge o q manin become a building such as is not save in the mind of the ia-idon torzu gohe l zacar ca c all-powerful. arise, saith the first. move, therefore, unto noqod zamran micalzo od ozazm vrelp thy servants. show yourselves in power and make me a strong seer lap zir io-iad. of things, for i am of him that liveth forever. the third key 8 micma goho mad zir comselha zien biah os behold saith your god. i am a circle on whose hands stand twelve londoh no

GOLDEN DAWN RITUALS T3

a 8. zid 18. zen 28. bag 9. zip 19. pop 29. rii 10. zax 20. chr 30. t the concourse of forces (the forty-eight angelic keys or calls) 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 let the adept be certain to take the greatest precautions in the use of these calls. they must be treated with the greatest care and solemnity. the general attitude of a holy proceeding should prevail in the mind of the adept when utilizing these calls. beware not to profane them or utilize them casually, as one is apt to attract the opposite forces. this could lead to physical harm or spiritual disaster. eighteen of the first nineteen calls are verbally expressed, and are attributed or are to be used in conjunction with the tablet of union, and the four enochian tablets of the terrestrial watchtowers

g of the tablets in the spirit vision, and in magical workings therewith, yet, shalt thou know that they be allotted unto as much higher planes than the operation of the tablets in the assiatic plane. and, therefore, are they thus employed in bringing the higher light and the all potent forces into action herein. and so also are they not to be profaned, or used lightly with an impure or frivolous mind. also the calls may be employed in the invocation of the chiefs of the elementals according to the title of the book t associated therewith. and in this case, it will be well to employ the names of the archangels michael, raphael, gabriel and auriel and their inferiors. and thou shalt understand that the hebrew names are more general as representing offices; while those of the angelic tablets

of my jaws: whom i have prepared as cups for a paracleda q ta lorslq turbs ooge wedding or as the flowers in their beauty for the chamber of the baltoh givi chis lusd orri od righteous. stronger are your feet than the barren stone and micalp chis bia ozongon lap mightier are your voices than the manifold winds. for ye are noan trof cors ta ge o q manin become a building such as is not save in the mind of the ia-idon torzu gohe l zacar ca c all-powerful. arise, saith the first. move, therefore, unto noqod zamran micalzo od ozazm vrelp thy servants. show yourselves in power and make me a strong seer lap zir io-iad. of things, for i am of him that liveth forever. the third key micma goho mad zir comselha zien biah os behold saith your god. i am a circle on whose hands stand twelve londoh norz

GOLDEN DAWN RITUALS U1

also represented the reflection of the macrocosmic universe in the sphere of sensation. they surround the ruach and the natural man feeleth them vaguely but comprehendeth them not. the faculty of the earth are shown forth in the organs which digest and putrefy, casting forth the impurities, even as the earth is placed above the qlippoth. thou wilt say, then, that the ruach cannot be the reasoning mind, since it reflecteth its reason from hmkj and hnyb, but it is the executive faculty which reasoneth, which worketh with and combineth the faculties reflected into it. the reasoning mind, therefore, is that which useth and combineth the principia of hmkj and hnyb so that the parts of hmkj and hnyb which touch the ruach are the initiators of the reasoning power. the reasoning itself is a proces

is a light proceeding from the radiation of this spiritual consciousness, traversing the ruach as light traverses air, and encountering thereafter the symbols reflecting in the sphere of sensation, or "magical mirror of the universe" these symbols are, by its radiation (i.e. that of thought, reflected again into the spiritual consciousness where they are subjected unto the action of the reasoning mind and the lower will. that is, in the ordinary, natural man, when awake, the thought acteth through the ruach and is subject, when there, to the action of the lower will, and submited to the reasoning power derived as aforesaid from hmkj and hnyb. but in the ordinary man when sleeping and in the mad man, the idiot, and the drunkard, the process is not quite the same. in the sleeping man, the co

GOLDEN DAWN RITUALS U3

l become married, so to speak, that the higher genius descends into the kether of man, as it states, bringing with him the tremendous illumination of his angelic nature. this is the god in man, and the man in god, and like enoch, the adept shall walk with god. this clearly is an indication of the lack of all neurosis from a psychological point of view and perfect integration between the body, the mind, and the spirit of the actualized individual. it is here, at this point, that the adept no longer is in conflict with himself, but rather is in perfect equilibrated harmony. we might say that the thought and the action become one. although some occult groups strive to understand this mystery, and to accomplish this task, have sought to exalt the nephesch, this is clearly not the answer. for i

GOLDEN DAWN RITUALS Z2

thing may almost be done per motem. m transformation a. the astral form. b. the magician. c. the forces used to alter the form. d. the form to be taken. e. the equation of the symbolism in the sphere of sensation. f. invocation of the higher. the definition of the form required as a delineation of blind forces, and the awakening of the same by its proper formulation. g. formulating clearly to the mind the form intended to be taken. h. the actual invocation aloud of the form desired to be assumed to formulate before you, the statement of the desire of the operator and the reason thereof. i. announcement aloud that all is now ready for the operation of the transformation of the astral body. the magician mentally places the form as nearly as circumstances permit in the position of the enterer

everence and awe. u. now does the aspirant make entreaty of that augoeides to render comprehensible what things may be necessary for his instruction and comprehension. v. he consults it in any matter he may have especially sought for guidance from the beyond. w. lastly, let the aspirant endeavor to formulate a link between the glory and his self-hood, and let him renew his obligation of purity of mind before it, avoiding in this any tendency to fanaticism or spiritual pride (let the adept remember that this process here set forth is on no account to be applied to endeavoring to come in contact with the higher soul of another. thus, he will assuredly be led into error, hallucination, or even madness) 16 w divination a. the form of divination. b. the diviner. c. the forces acting in the divi

GOLDEN DAWN RITUALS Z3

universe. the ritual should be read in a loud, clear, stern and solemn voice so as to impress the candidate with the solemnity of the occasion. in this, there should be no foolish nervousness or hesitation, but the ritual as performed by an initiated hierophant should become in his hands something more than this. thus should he act. let him remember what particular god he represents. exalting his mind unto the contemplation thereof, let him think of himself as a vast figure, standing or moving in the likeness of that god, colossal, his head lost in the clouds, with the light flashing around it from the headdress of the god. his feet rest upon earth in darkness, thunder and rolling clouds, and his form wrapped in flashes of lightening, while vibrating the name of the god. thus standing, let

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 consecration of the candidate is an extension of the previous one and the commencement of the formulation of the angle of rtk. the hoodwink is again slipped up giving a still further glimpse of the nature of the divine light, though to the mind of the candidate, an imperfect one. therefore, it is to him, as expressed in the answer of the hegemon, a light dimly seen through the darkness, yet heralding a glory beyond. the speech of the hierophant formulates the forces of the hidden central pillar. after this, the candidate passes to the altar of the univese, which receives the influences of the three pillars, as though the ray from th

re, it is to him, as expressed in the answer of the hegemon, a light dimly seen through the darkness, yet heralding a glory beyond. the speech of the hierophant formulates the forces of the hidden central pillar. after this, the candidate passes to the altar of the univese, which receives the influences of the three pillars, as though the ray from the divine would descend into the darkness of the mind, for then, but not until then, is he fitted to realize what are the first things necessary to the search for the shining light. the hierophant now leaves his throne and passes between the pillars, either halting there during the prayer or halting at the places of harpocrates, or that of the evil triad, or east of the altar. it does not particularly mattter which, but one of them may seem more

ings and thunders the habitation of his feet. its secret name is the step of the avenger. the saluting sign 1. that of groping forward in search of truth. 2. it represents the involution and bringing forward of the light into the material to aid the will of the candidate in his search for and aspiration towards the higher. 3. standing as before described, in the form of the god, and elevating the mind to the contemplation of rtk, take the step like a stroke with the foot, bring the arms up above the head as if touching the rtk. as the step is completed, bring the hands over the head forward. thrust them out direct from the level of the eyes horizontally with arms extended, fingers straight, palms downwards, and the hands directed towards the object it 10 is wished to charge or to affect. a

GOLDEN DAWN RITUALS ZAM1

rovide a very meditative state for the tarot contemplation. as a form of meditation, the rose cross ritual is a very valuable asset. when you are familiar with the ritual, but not before that point, it can be done by resting or lying down. you should allow part of yourself to get the sensation of walking around your body. combine this with rhythmic breathing and it will allow you to withdraw your mind from pain, providing that the pain is not too severe to begin with. it will also prepare you for deep, rested sleep. you can do this ritual with the intention of helping others in pain or difficulty. for this purpose, you build up an astral image (visualize the person standing there) of the person in the center of the room, and then you call down the divine light around that person (visualize

e of its calming effect, it is very helpful in the area of mental disturbances and mental problems. it is a protection against psychic invasion from the thoughts of others. the rose cross is protection against disturbed psychic conditions such as negative thoughts charged with fear or terrible things that may have happened, such as when somebody has been extremely sick or has died. let us keep in mind that the order does not deny such things as psychic vampires, intentional or unintentional. most of us know people who are well meaning and perhaps not intentionally negative, but when you are around them you find that your energy is just depleted, drained, or much less. the rose cross ritual is a good protection from them. it provides mild invisibility because the nature of the ritual itself

aura, or the auric body of a person, actually sees the auric body of another long before the physical eyes do. be as it may, you can remove the possibility of them seeing you without them at least having the intention of doing so. in highlight, this is a good ritual if you want to go unnoticed. however, it is not pure invisibility in the sense that if a person is searching you out and has you in mind, they will probably find you, but have difficulty in doing so. the rose cross ritual is a very good ritual when you want to be left alone. 3 warning: if you have been doing the rose cross ritual, double check with these directions as many published books have the ritual incorrect. replace bad habits with correct and proper working- g.h. frater p.c.a. step 1 light a stick of incense. go to the

GOLDEN DAWN RITUALS ZAM11

ren and loyal member of the body of christ. thou art glorifed and the hope of the world to come. thy powers shall be magnified by the light that surrounds thee. be wise in wisdom and know that to give forth thy healing is to praise thy god. i do project upon thee the light of brilliance that may bring the love, and peace profound" step 15 make the sign of the enterer on your astral double "be thy mind open unto the higher, be thy heart a center of the light, be thy body a temple of the holy spirit! oh lord of the universe, thou who art all merciful, in the name of \yhla hwhy and in the name of layqpx, thy great archangel, i now call upon the \ylara to enforce the shroud between my spiritual self standing before thee in the east, the forces of the qlippoth, and the force that would rape my

GOLDEN DAWN RITUALS ZAM14

ze the deceased now standing well in front in the east, and address him thus "whoever thou art in reality, and wheresoever thou mayest be now, by the power of the spirit devolving upon me by this ceremony, i do project unto thee this ray of the divine white brilliance that it may bring thee peace and happiness and rest" step 26 make the sign of the enterer three times to project the light "be thy mind open unto the higher. be thy heart a center of the light. be thy body, whatsoever its nature, a temple of the holy spirit" make the sign of silence. step 27 pause. perform the qabalistic cross "unto thee, sole wise, sole eternal and sole merciful one be the praise and the glory forever, who has permitted_(his/her name, who now standeth invisibly and humbly before thee to enter thus far into t

GOLDEN DAWN RITUALS ZAM15

hat if he does this, notwithstanding his pledge, the evil he endeavors to bring about will react on himself. he will experience in his own person and affairs that very thing which he has endeavored to bring about for another. also, may he perish and be blotted out from among us. to obtain real force implanted in any magical weapon by consecration, the adept requires to be healthy, pure, strong in mind, free from anxiety and apart from disturbances. he requires also to have mastered the details of the ceremony and to be familiar with the proper pentagrams and other symbols. the consecration ritual of the sword prepare: the chamber, the central altar draped in black, red cross and white triangle, rose and incense, cup and n, lamp, plate and salt, white robe, sash, consecrated rose cross and

GOLDEN DAWN RITUALS ZAM17

f the feebleness of his body he remained still there, and by his skill in medicine he obtained much favour with the turks, and in the meantime he became acquainted with the wise men of damcar in arabia, and beheld the great wonders they wrought, and how nature was discovered unto them. hereby was that high and noble spirit of brother c.r.c. so stirred up, that jerusalem was not so much now in his mind as damcar; also he could not bridle his desires any longer, but made a bargain with the arabians that they should carry him for a certain sum of money to damcar. he was but of the age of sixteen years when he came thither, yet of strong dutch constitution. there the wise men received him not as a stranger (as he himself witnesseth, but as one whom they had long expected; they called him by hi

pomp. nevertheless, he builted a fitting and neat habitation, in the which he ruminated his voyage and philosophy, and reduced them together in a true memorial. in this house he spent a great time in the mathematics, and made many fine instruments, ex omnibus hujus artis partibus, whereof there is but little remaining to us, as hereafter you shall understand. after five years came again into his mind the wished-for reformation; and in regard to it he doubted of the aid and help of others, although he himself was painful, lusty, and unwearisome; howsoever he undertook, with some few adjoined with him, to attempt the same. wherefore he desired to that end to have out of his first cloister (to which he bare a great affection) three of his brethren, brother g.v, brother i.a, and 5 brother i.o

utation of metals to be the highest point and fastigium in philosophy. this is all their intent and desire, and that god would be more esteemed by them and honoured which could make great store of gold, the which with unpremeditate prayers they hope to obtain of the all-knowing god and searcher of all hearts; but we by these presents publicly testify, that the true philosophers are far of another mind, esteeming little the making of gold, which is but a parergon, for besides that they have a thousand better things. we say with our loving father c.r.c, phy. aurum nisi quantum aurum, for unto him the whole nature is detected; he doth not rejoice that he can make gold, and that, as saith christ, the devils are obedient unto him, but is glad that he seeth the heavens open, the angels of god as

doth root them out. so, according to the will and meaning of fra. c.r.c, we his brethren request again all the learned in europe who shall read (sent forth in five languages) this our fama and confessio, that it would please them with good deliberation to ponder this our offer, and to examine most nearly and sharply their arts, and behold the present time with all diligence, and to declare their mind, either communicato consilio, or 11 singulatim by print. and although at this time we make no mention either of our names or meetings, yet nevertheless everyone's opinion shall surely come to our hands, in what language so ever it be, nor anybody shall fail, whoso gives but his name, to speak with some of us, either by word of mouth, or else, if there be some let, in writing. and this we say

GOLDEN DAWN RITUALS ZAM18

nnophris the justified one, lord of life, triumphant over death. there is no part of me which is not of the gods. i am the preparer of the pathway, the rescuer unto the light. out of the darkness, let the light arise" 7 step 21 stand between the pillars, facing east "i am the reconciler with the ineffable, the dweller of the invisible. let the white brilliance of the divine spirit descend "be thy mind open unto the higher. be thy heart a center of the light. be thy body, whatsoever its nature, a temple of the holy spirit" step 22 pause. make the qabalistic cross "unto thee, sole wise, sole eternal and sole merciful one be the praise and the glory forever, who has permitted (state earthly name, who now standeth humbly before thee as (whisper your power name) to enter thus far into the sanct

GOLDEN DAWN RITUALS ZAM21

(draws leo symbol. on our right michael. in the sign of the head of the ox (draws taurus symbol. and on our left auriel (second adept draws invoking pentagrams, of each element in each quarter using lotus wand, starting in the east) chief adept "for before us flames the pentagrams and behind us shines the six rayed star (perform the qabalistic cross (remaining behind the altar "prepared in body, mind and spirit, we now invoke thee ye great lords of the watchtowers of the universe. guard well this magic circle, and let no evil or impure spirit enter therein. strengthen and inspire us in this righteous and holy operation of the magic of light. keep far removed the evil and unbalanced so that we, who are weak, may be strong and may enter into and partake of the secrets of divine light (perfo

GOLDEN DAWN RITUALS ZAM24

in the two orders for the attainment of its divine ends. let the memory of these objects abide you, even as it abides in them and do you assist them in their labor so to direct the temple that peace may be maintained with power (sits down) chief adept "in the presence of this convocation of adepti of the second order, seated in this assumed temple, i again ask you whether you are prepared in your mind to accept the responsible office to which you have been appointed" hierophant "i am" chief adept "then you will kneel down, repeat the sacramental name by which you are known in the order and repeat after me: i, frater, in the name of the lord of the universe, and of that eternal and unchangeable unity which i seek in common with my brethren, do solemnly promise that i will, to the utmost of

GOLDEN DAWN RITUALS ZAM5

in the bornless middle pillar exercise, the letter c glowing above the head is depicted as black. let this not be confused with the blackness of evil and of ignorance. this is the light of the holy spirit, shining so intensely and so brilliantly that it appears as black to the naked eye. it is divine brilliance. at any given moment in one's sphere of sensation, there shines a pentagram. when the mind and heart is focused on the spiritual in every aspect of life, the pentagram points upward. this, in effect, is placing the world of matter under the direction of the divine or higher genius as symbolized by spirit ruling of the elements. this pentagram in one's sphere of sensation on a microprosopic level and is the light that shineth in the darkness yet the darkness comprehendeth it not. th

ivine and true will is an evil action, therefore, disproving the argument that the inverted pentagram in one's sphere of sensation is acceptable. the bornless middle pillar exercise should be performed by the adept as an important prerequisite to the bornless ritual. it may also be used as a method to spiritually focus on the higher genius. the use of this ritual on a daily basis will develop the mind and the body to further aid the adept in the continual effort for union with the higher genius. for maximum effectiveness, the ritual should be memorized. the ritual of the bornless middle pillar part 1 step 1 holding the lotus wand by the white band, perform the l.b.r.p. and the s.i.r.p. step 2 formulate the divine white brilliance above your head and vibrate hyha (minimum of four times, max

d by the white band, perform the l.b.r.p. and the s.i.r.p. step 2 formulate the divine white brilliance above your head and vibrate hyha (minimum of four times, maximum of twenty-one times. step 3 3 visualize the black fire of utter brilliance beyond comprehension, forming the letter c superimposed upon the divine white brilliance in rtk. step 4 vibrate alga (four to twenty-one times. step 5 your mind should be totally focused on the divine white brilliance, the letter c, and your higher spiritual self (the divine genius therein. now say the following "i am the resurrection and the life, he that believeth in me though he were dead, yet shall he live, and whosoever believeth in me shall never die. i am the first and the last. i am he that liveth and was dead and behold i am alive evermore a

t unto me so that every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air, and of rushing fire, and every spell and scourge of god the vast one may be obedient unto me" step 4 meditate on whatever communication you can obtain from your higher genius. when you are finished communing with your higher genius, simply say "be my mind open to the higher! be my heart the center of the light! be my body a temple of the rose and crospltablet of hermes r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the secret works of chiram, one in essence, but three in aspect. it is true, no lie, certain, and to be depended upon, the superior agrees with the inferior, and the inferior with the superior, to effect that one truly wond

GOLDEN DAWN RITUALS ZAM8

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

emities of the angles coinciding. you will be utilizing these figures for potent and powerful planetary, zodiacal, and sephirotic work. it is not necessary to have every aspect of every figure memorized, but you should have a working knowledge of each figure and how it applies to every sephiroth and every planet. this will give you a basic understanding and allow the information to seep into your mind and thus be easily utilized later for potent, powerful workings. 13 rtk hmkj hnyb b q l dsj m n l o k y h h w c w h h y f k b e hrwbg m n l o f h y w h c p 14 trapt a a b c d e f g h i j k l a b c f k l 5 jxn k a b c f l 5 15 dwsy l k a c p q 5 b f y y h h w a d n h n w d h a y y dwh y y h h w a d n b 16 hmkj hnyb hrwbg trapt dwh twklm twklm dwsy jxn dsj rtk 17 a b c d e f g h i j k l a b c d

GOLDEN CHAIN AND THE LONELY ROAD

nd..to now. midnight's lightning: the lineage of unique transmission vision an omen-bearing bolt of light held in the hands of the daemonic gods: an intercession trespassing fates, a revelation that brings forth to flesh the link between the visible heart of man and the invisible heart of the mysteries. such is the way of midnight's lightning! the spirit-bestowed vision that reveals itself to the mind of the seeker incepts and passes the power for the lineage which we may call 'the unique transmission. whether within the conclaves of a formal ritual catena of initiates or in the subtil 'cavern' of solitary practice, whether called forth by intent or made manifest by a sudden epiphany of the gods, the power of revelation is bestowed solely to its chosen vehicle, the divinely-elected individ

tainment needful for the on-going realisation of their diverse and specific currents. the absorption of thought, word and deed in the all-consuming process of such rituals (many being of great duration and procedural complexity) facilitates the saturation of the mundane self with the magical ambience of a state or entity. herein the impress of the unseen initiator upon the matrix of sentience or 'mind' is most powerful and efficacious. in practice, mystery-rites comport additional 'degrees, adjunctive zones of empowerment, to which an aspirant has access and in which he or she may gain authority. self-initiation if by predilection one is led to the craft and the only means of entrance there-to is by an initiation self-performed, then let that gate be freely and rightly chosen. if the indiv

of spiritual presence. as aforesaid, communicable inspiration is the simplest sign of veracity. where a genuine interior activity is augured and imaged-forth in phantastical invention, let us consider that the divine imagination contains its own denizens- the 'messengers' of godhood, and that the shadows thereof may impress themselves in 'types' conducive to the perceiver's apprehension. the open mind thus behold the whispering daimon as an ancestor- an elderly forbear, or as a stranger, a 'black man' bearing a curious gift of book, beast, or secret salve. the sabbat is an astral conclave, a state of gnosis in ecstasy, its impress upon mind is beyond all simple reckoning. if we can guide well in instances where its activity is fore-shadowed in the play of imagination, an individua l may ga

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

inship group, to make them of the one blood. needless to say, we must exhibit great caution in matters so easily abused. regardless of historical provenance, if sexual union is employed as a general means for induction after the formal year and a day tuition, then absolute trust must be a prerequisite and all parties must see through their commitment, without question or faltering. however, to my mind, initiation via sexual action is generally best confined to higher rites as operated between individuals of suitable adeptship. to write from experience, i was taught that a magister can pass on his power via sexual means only once in his life. this might be to his chosen successor, if female, or to his own consort in the craft. we must also consider that sexual initiation can occur in the dr

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

nce to many of the other hypotheses that have been brought forward of a lost civilization in remote times. scholars have been able to dismiss most of that evidence as mere myth, but here we have evidence that cannot be dismissed. the evidence requires that all the graham hancock fingerprints of the gods 19 other evidence that has been brought forward in the past should be re-examined with an open mind.12 despite a ringing endorsement from albert einstein (see below, and despite the later admission of john wright, president of the american geographical society, that hapgood had posed hypotheses that cry aloud for further testing, no further scientific research has ever been undertaken into these anomalous early maps. moreover, far from being applauded for making a serious new contribution t

w me, after the whale and the monkey, the hummingbird comes into view, flutters and unfolds her wings, stretches forward her delicate beak towards some imaginary flower. then we turn hard right, pursued by our own tiny shadow as we cross the bleak scar of the pan-american highway, and follow a trajectory that brings us over the fabulous snakenecked alcatraz: a heron 900 feet long conceived in the mind of a master geometer. we circle around, cross the highway for a second time, pass an astonishing arrangement of fish and triangles laid out beside a pelican, turn left and find ourselves floating over the sublime image of a giant condor with feathers extended in stylized flight. just as i try to catch my breath, another condor almost close enough to touch materializes out of nowhere, a real c

r example, the stone figure of viracocha had been sculpted with the hands and arms folded, one below the other, over the front of a long, flowing robe. on each side of this robe appeared the sinuous form of a snake coiling upwards from ground to shoulder level. and as i looked at this beautiful design (the original of which had perhaps been embroidered on rich cloth) the picture that came into my mind was of viracocha as a wizard or a sorcerer, a bearded, merlin-like figure dressed in weird and wonderful clothes, calling down fire from heaven. the temple in which the viracocha pillar stood was open to the sky and consisted of a large, rectangular pit, like a swimming pool, dug out six feet below ground level. its floor, about 40 feet long by 30 feet wide, was composed of hard, flat gravel

buted to the richness and diversity of many of the cultures that had evolved in this region during the 10,000 years before the conquest? perhaps it was the possession of fragments like these that had made possible the drawing of the nazca lines and enabled the predecessors of the incas to build the impossible stone walls at machu picchu and sacsayhuaman? mexico the image i could not get out of my mind was of the viracocha people leaving, walking on the waters of the pacific ocean, or going 20 ibid. 21 evan hadingham, lines to the mountain gods, harrap, london, 1987, p. 34. 22 aymara is rigorous and simple which means that its syntactical rules always apply, and can be written out concisely in the sort of algebraic shorthand that computers understand. indeed, such is its purity that some hi

gazed westwards, traditionally the direction of darkness, death and the colour black.2 1 mexico, lonely planet publications, hawthorne, australia, 1992, pp. 839. 2 ronald wright, time among the maya, futura publications, london, 1991, pp. 343. graham hancock fingerprints of the gods 101 chichen itza. rather lugubriously, i continued to climb the steps of the temple of the warriors. weighing on my mind was the unforgettable fact that the ritual of human sacrifice had been routinely practised here in pre-colombian times. the empty plate that chacmool held across his stomach had once served as a receptacle for freshly extracted hearts. if the victim s heart was to be taken out, reported one spanish observer in the sixteenth century, they conducted him with great display. and placed him on the

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

ted with the mythology of set, seth or saturn. cerenabus, clinnel s home world, carries the value 132= prey of gods but also orthon+ markon, key names from contactee lore. the occult connections, drawn without straining directly from contactee lore and 44 allen h. greenfield magical mythos, are startling. examine, for example, ric williamson s mark iii. mark= 43= ra hoor. iii= 69= caliph. keep in mind that, as williamson used it, the iii was almost certainly a kind of title. but the use of i s has a special thelemic use, as a delineation of a 22-year period. iii in this mode is the year 66 of the new aeon, that is corresponding to the year 1970 of the vulgar era. when karl germer died in 1962, he left the office of outer head of the oto vacant. major grady mcmurtry, acting upon his emergen

ry early in the development of ufology. the source was richard s. shaver, a blue-collar worker who, beginning in the 1940s, authored a vivid, evocative and extravagantly wild form of high weirdness known as the shaver mystery. in the early years his editor and literary champion was ray palmer, an eccentric science fiction publisher who possessed a hidden fact that we ve already discussed (keep in mind, too, that it was ray palmer and ken arnold who investigated and publicized the first men in black case, at the end of the shaver mystery era) palmer converted shaver s untutored erratic manuscripts into haunting and unforgettable stories of ancient space-faring races who first settled the earth aeons ago, turning the entire planet inside and out into a technological marvel. pal- mer brought

hey use their illumination depends upon their character and predisposition. this is all that one must grant to consider the great brotherhood, or secret chiefs, as well as their opposition plausible. in medieval tibet, this was known as the whispered succession. it is an open part of the literature of tantric yoga, and the often-invoked tibetan connection of adepts and publicists comes quickly to mind. it was the hidden church of karl von eckartshausen that brought aleister crowley to the path, and small wonder; von eckartshausen wrote in the 18th century of..the society of the elect, which has continued from the first day of creation to the present time; its members, it is true, are scattered all over the world, but they have always been united in the spirit and in one truth. it is from h

far had i written when the distinguished poet, whose conversation with me upon the mysteries had incited me to jot down these few rough notes, knocked at my door. if you come with me now, we will finish your essay. glad enough of any excuse to stop working, the more plausible the better, i hastened to take down my coat and hat. by the way, he remarked in the automobile, i take it that you do not mind giving me secret cipher of the ufonauts 65 the word of rose croix. i exchanged the secrets of i.n.r.i. with him. what followed was an account of a close encounter of a most peculiar kind, best read in the original. crowley, ever both rationalist and mystic, was aware of the superficial difficulties in the idea of secret chiefs. yet he tended to be rather unambiguous on this matter. yes; this

d be 1961 or 62. anyhow, ray palmer was then reprinting a lot of the shaver stuff from the 1940s, about the hidden world, which shaver claimed was the survival of an antediluvian civili- zation that had moved inside the earth, while palmer and others thought this was more esoteric, something fourth dimensional or whatever. ahg: i thought it was charming mythology, kind of the demons of the shadow mind vs. the self in jungian terms. nicap told me it was all bunk, so, naturally, i wrote the guy. trw: well i read the stuff palmer was publishing, plugged into you, and you were by then corresponding with dick. you also had a collection, as i recall, of old amazing stories with shaver stuf ahg: no, the collection was later, late sixties. trw: anyhow, dick got into trouble with the law, skipped w

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

dreaming in that you must retain full consciousness during the operation and return to your physical body with unbroken memory. 3. skrying. a third operation is called skrying. this consists of using a shewstone or other appropriate device to focus your consciousness on the subtle planes while retaining awareness of, and control over, your physical body. skrying is a form of meditation. while the mind roams the watchtowers and aethyrs, the body can speak of the visions and voices that are encountered by the mind. 31 this operation was the favorite of dee and kelly. in addition, crowley used the method of skrying to visit each of the thirty aethyrs. 32 the watchtowers regardless of their origin, these tablets and the whole enochian system do represent realities of the inner planes. their va

however, a cup can be used for invocation (to unite) and a sword for evocation (to keep separate. in order to successfully invoke an enochian deity, a degree of samadhi (an advanced stage of transcendental meditation) is required. an outline of the primary stages is given below. 1. the form. first the symbolic forro of the deity must be carefully studied cantil you can hold a steady image in your mind. the attributes of the deity must be contemplated while you assume his form. 2. the voice. then you will hear the voice of the deity. the utterance of the deity must be in keeping with his/her characteristic nature. 3. the assertion. in the next stage you must assert your identity with the deity. 4. the identity. in the final stage you must become the vehide for the deity. after this stage th

ehide for the deity. after this stage the original objective of the invocation is stated. 87 a successful invocation/evocation invocations of even the most positive gods are dangerous, unless care can be taken to keep the personality of the god distinct from one's own. aleister crowley, magick without tears in order for an invocation or evocation to be successful, you must be able to elevate your mind to another dimension. you must be able to see and hear with the body of light, because the deities and demons of the watchtowers and aethyrs are not physical but etheric, astral or psychic beings. the first step is imagination. you must imagine that the deity comes before you. the known signposts of the operation should be of service during this step. atthe climax of the operation, you will a

olored drape. it should be at eye leve. step 3. hold the appropriate magical instrument. this will depend on the region you are viewing and the exact nature of your objective. step 4. gaze smoothly, relaxed but alert, at the card and concentrate on the square or truncated pyramid that you 119 want to "see. step 5. mentally imagine the square or pyramid as expanding before you. enlarge iit in your mind to the size of a door. see the details clearly. step 6. imagine yourself passing through the symbolic doorway. if necessary, use the rending of the veil. gaze through the door and see what is there. with practice you should be able to see more and more of the regionsthat lie behind the symbolic door. step 7. return by visualizing the door closing behind you. if necessary, use the casing of th

e to directly experience all of the aethyrs up to and including lil. the physical body is a sexual organism. sex can not be avoided, nor should i t be. the enochian magician accepts sexuality as an important part of life. the great work is the unification of the dualistic poles that comprise the basis of our universe. this unification includes the duality of male and female. it takes place in the mind, not the body (i.e, in the mental body rather than the physical body. every physical act of sex should be a creative conscious expression of the great work. as such, every physical act of sex should be a magical act. 153 the use of sex sex is, directly or indirectly, the most powerful weapon in the armory of the magician; and precisely because there is no moral guide, it is indescribably dang

GREY W G CONDENSATION OF KABBALAH

everything is really going to mean anything worthwhile for us during our earth lives- and afterwards. altogether the study of kabbalah is a mento-spiritual discipline which brings order and system into what could otherwise be a bewildering and baffling metaphysical mess. it puts priorities in the right places and provides a sense of proportion to spiritual subjects. its use trains and makes both mind and soul work in harmony with each other for the sake of making the best out of life. it not only helps to develop character, but in so doing it assists evolution by advancing and expanding consciousness in those concernedwith it.aconscientiouskabbalist becomes a better individual because of involvement with it. kabbalah is not a religion in itself yet it inculcates an awareness of and a sens

give hints of something behind it. it represents the limits of clear perception which we have to impose between ourselves and more advanced consciousness. parochet is a useful background for spiritual studies. most mythologies are full of warnings about mortals who dared to gaze on gods and were destroyed in consequence. the bible says: no man has seen the face of god and lived. the normal human mind can only stretch so far before breaking, and it needs protection against an ideology it may seek on one level and yet cannot cope with until developed on others. so the parochet idea is both a warning and a protective hint to over-eager students of kabbalah. keep in immediate view only as much as can be dealt with comfortably and let the rest be screened-down to reasonable proportions. a sort

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

e unconscious, an aspect of the psyche lying beneath the threshold of conscious awareness, provides new insight into the nature of the entities previously understood as demons. israel regardie suggested that "the term 'complex' has achieved a fairly wide notoriety during the last quarter century since the circulation of the ideas of freud and jung. it means an aggregation or group of ideas in the mind with a strong emotional charge, capable of affecting conscious thought and behavior."7 living in the dark realm beyond the light of consciousness, the complexes enjoy a sort of semiautonomy within the psyche. whether the magical forces, angels, and demons exist objectively or rather merely subjectively within the psyche of the magician is an epistemological question that goes beyond the scope

disruptive to consciousness. therefore, the magician extracts an oath of obedience from the demon as the climax of the evocation. in rosicrucian magic, the demon does not swear this oath to the ego of the magician. such an oath would be like the demonic pacts described in certain grimoires and would place the magician's ego in great peril, likely leading to inflation, obsession, or to a state of mind once described as demonic possession. furthermore, unlike the abra-melin system, the demon does not even swear its oath to the magician's holy guardian angel. in rosicrucian magic, the will of the magician magnified by the power of the magic sword obliges the demon to swear an oath of allegiance and obedience to the divine force corresponding to its own nature and to place its entire energy a

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

r can penetrate. then, over and above the original kinship necessarily underlying the facts taught by comparative philology, we must also assume in the history of european tongues some external, accidental and manifest interchanges of influence between them, which, powerful and resultful as they may have been, are to be carefully distinguished from that more hidden agency: we have only to call to mind the former influence of latin and the later of french on almost all the other languages, or the origin of english from a mixture of teutonic and eomance elements. the diserence between the two kinds of likeness shews itself especially in the fact that, while the originally cognate elements of a language remain flexible and intelligible, the borrowed ones, because they are borrowed, shew an in

their own ends what epic had handed down entire; the sculptors, striving after naked forms of beauty, preface. xlix will^ in favour of it, sacrifice if need be the significant symbol; as they can neither bring in all the features of the myth, nor yet find the whole of them sufficient, they must omit some things and add others. sculpture and the drama aim at making the gods more conceivable to the mind, more human; and every religion that is left free to unfold itself will constantly fall back upon man and the deepest thoughts he is capable of, to draw from them a new interpretation of the revealed. as in statues the rigid attitude unbent itself and the stiff folds dropt away, so devotion too in her converse with deity will not be needlessly shackled. in the same way language, even in the h

pears in those sets of twelve; personification indeed, on which i have inserted a chapter, seems to dip into the domain of pantheism; yet when elements and implements are thought of as divine, they scarcely mean more than our old acquaintances, the gods, presented in a new form: the air melts into wuotan, the hammer into donar, the sword into eor, and sselde (fortune) into wuotan again. the human mind strives to conceive the unfathomable depth of deity in new and ever new ways. some would give our heathenism fetishism for a foundation (p. 104; the truth is, hammer, spear, flint and phallus were but symbols of the divine force, of which there were other types, both material and moral, equally valid. from thing to person, or from person to thing, was in this matter but a step. as the gods ch

tnisaga c, 9. an element atoc^elov, vtroataatf) is firm ground, basis, for which the goth still has a good teutonic name' stabs- staff, whence the romance stoffa, etoflfe, and so our stuff again, or 'stoma (whence our ungestiim, ohg. ungistuomi, unquiet. it meets the eye of man in all its glory, while deity remains unseen: how tempted he must feel to give it divine honours! but his senses and his mind link every exhibition of nature's forces with liv preface. subjective impressions bodily and mental, the promptings of language teach him to connect. how came zio to unite in himself the ideas of sky and war? the gothic veihan meant pugnare, vaihjo pugna^ veihs sacer, veiha sacerdos (p. 68, the ohg. wig pugna and mars (p. 203; the hallowed, the holy was at the same time the bright, the beamin

berge' apparently it belonged to dwarfs, so that schilbunc and niblunc were of the elf kindred. thus in both lays the hoard originates with dwarfs, and in the bdda with dwarf andvari; as elvish beings they are by nature collectors and keepers of subterranean treasure, haunting the mountains as they do (pp. 448. 452, and they delude (pp. 464. 915) like spectres. then the wishiug-hat is brought to mind by the cover-capes and mist-mantles of dwarfs (p. 915; the dwarf race, like the dragons^ cherishes and guards treasures, 1 the seifriedsburg in the rhon mts (weisth. 3, 535) is another place about which the hero-legend is told among the common people (moue's anz. 4, 410, and thence bechst. franken 144- eugel's prophecy and his conversation with siegfried (159 164) leave no doubt of his identi

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

tory is still told of a smooth rock near ar, how the great christopher carried it in his shoe, till he* eudolst. 1788, p. 52, giants. 541 felt something gall his foot; he pulled off the shoe and turned it down, when the stone fell where it now lies. such stones are also called crumb-stones. on the soiling near uslar lie some large boundary-stones, 16 to 20 feet long, and 6 to 8 thick: time out of mind two giants were jaunting across country; says the one to the other, this shoe hurts me, some bits of gravel i think it must be/ with that he pulled off the shoe and shook these stones out. in the valley above ilfeld, close to the blihr, stands a huge mass of rock, which a giant once shook out of his shoe, because the grain of sand galled him. i am confident this myth also has a wide circulati

ilz is discovered in kinderm. 55; conf. 3, 98, and supra p. 505 n. giants. 549 stone by st. lawrence (finn magnusen s lex. myth. 351-2; and see suppl. it is on another side that the following tale from courland touches the story in the edda. in kintegesinde of the dzervens are some old wall-stones extending a considerable length and breadth, and the people say: before the plague (i.e. time out of mind) there lived in the district of hasenpot a strong man (giant) of the name of kinte. he could hew out and polish huge masses of stone, and carted even the largest blocks together with his one white mare. his dwelling-house he built on rocks, his fields he fenced with stone ramparts. once he had a quarrel with a merchant of libau; to punish him, he put his w/iite mare to draw a stone equal to t

eover, both siegfried slightly, and strong jack more distinctly, acquire a tinge of that eulenspiegel or riibezahl humour (p. 486) which is so amusing in the finnish stories of kalewa, hisi, and especially soini (conf. kalewala, rune 19. this soini or kullervo bears the nickname of kalki (schalk, rogue; when an infant three days old, he tore up his baby-linen; sold to a carelian smith, and set to mind the baby, he dug its eyes out, killed it, and burnt the cradle. then, when his master ordered him to fence the fields in, he took whole fir-trees and pines, and wattled them with snakes; after that, he 1 stonehenge, as. stanhenge(-hanging, near salisbury, in welsh choirgaur ;at. chorea gigantum; ace. to giraldus cambr. rom cap. 18, a cairn brought by giants africa to spain (palgrave s hist, o

seen the stone seats of the wild folk (conf. p. 432) who once lived there, and the print of their hands on the stones (deut. sag. no. 166. in the vale of gastein, says muchar, p. 137, wild men have lived within the memory of man, but the breed has died out since; one of them declared he had seen the forest of sallesen near mt. stubnerkogel get mair (die out and revive again) nine times: he could mind when the bocksteinkogl was no bigger than a kranawetvogl (crossbill, or the mighty schareck than a twopenny roll. their strength was gigantic: to hurl a ploughshare the whole breadth of the valley was an easy throw for them. one of these men leant his staff against the head farmer s house, and the whole house shook. their dwelling was an inaccessible cavern on the left bank of the ache, at th

nd perfect life. they have therefore no immediate connexion with giants. in the ases we see a superior and successful second product, in contrast with the first half-bungled giant affair. on the giants an undue proportion of inert matter had been expended; in the ases body and soul attained a perfect equilibrium, and together with infinite strength and beauty was evolved an informing and creative mind. to men belongs a less full, yet a fair, measure of both qualities, while dwarfs, as the end of creation, form the antithesis to giants, for mind in them outweighs the puny body. our heldenbuch on the contrary makes the dwarfs come into being first, the giants next, and men last of all. as the giants originated in the ice of streams that poured out of the fountain hv&rgelmir, we may fairly as

GRIMOIRE OF TURIEL

ine unworthy servant, which i shali make unto thee at this time, through jesus christ our lord, who hiveth and reigneth with thee in the unity of thy holy spirit, ever one god, worhd without end. sead down, o lord, the spirit of thy grace upon me. o god, put fear far from me, and give me an abundance in thy faith, whereby all things are made possib!e unto man; put evexy wicked phantom far from my mind, and grant me true zeal, fervour, and intentive spirit of zeal, and prayer, that i may offer up a welh-pleasing sacrifice unto thee. let me use thy ministering spirits and angels, o lord, as thereby i may attain true wisdom and knowledge. our father, etc. credo, etc. ave maria, etc. glory be to the father, son, and holy ghost; as it was in the beginning, is now, and ever shalll be, world with

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

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

d no one may enter it without permission of the conductor, unless so decreed by the master. the chamber of a temple this is a hidden room, wherein the first part of the first initiation is conducted. it is the chamber of the cross, the abiding place of life and "death" the tomb of silence, and the place of terror. all [32] these names have been applied to it in the past, and each expresses to the mind of the initiate its function in the first degree initiation. this chamber is guarded, at first degree initiations, first by the conductor in the antechamber, then by the herald, and then by the torchbearer. when not used for ceremonies, it should be reverenced and kept undefiled by the uninitiated. nothing should ever occur in it to profane it (such as levity, unbecoming conduct, or profane l

d resurrection" it must be so regarded at all times, and must never be occupied by the profane (unilluminated, uninitiated) or the unworthy. the "south" the "south" in our lodges, is that point where the sun (source of illumination) shines in the greatest glory and strength, and finds the culmination of its ascendency in the realm of heaven (spirituality. therefore, this point is where the divine mind finds fullest (spiritual) expression, and is occupied in all lodges by the chaplain, the spiritual representative of god in his temple. from the "south" shall come words of prayer and holy blessings, in all matter of our work and service for god and man. the "west" in the "west" the sun of life slowly resigns itself to the close of its journey, and, in radiant splendor, goes to rest in the "a

nd facing the east, make a certain sign and at the same time repeat after the master the following sacred obligation, which is voluntarily taken, and is forever binding upon all members "before the sign of the cross, and in the name of our god, i promise to forever do my utmost to restore to the world the light which is gone and the secrets of the universe that have been withheld from the profane mind" this obligation of service makes it imperative for the members [41] to study and practice, to test and try the private laws taught in our order, and to apply them at every opportune time, so that the light which is gone may be restored and darkness (ignorance and evil) dispelled. lodge decorum it should not be necessary to speak on this subject to a rosicrucian; for all appreciate the sancti

to apply them at every opportune time, so that the light which is gone may be restored and darkness (ignorance and evil) dispelled. lodge decorum it should not be necessary to speak on this subject to a rosicrucian; for all appreciate the sanctity and goodness of the temple and the lodge. once within the temple, the members must refrain from loud conversation or unnecessary walking about. bear in mind that some within the lodge may be in deep meditation, requiring silence; others may be conducting silent and sacred convocations. entrance into the lodge should not disturb these silent workers. leaving the lodge at the close of all convocations or lectures, after the master has properly closed the work and bade the members depart, they shall remain standing before their seats, facing the eas

HAMIL THE ROSICRUCIAN SEER

o the london dialectical society that hockley firmly believed in what he was doing and that he was working in the rosicrucian tradition. unlike many of his contemporaries, however, he preserved his critical faculties and distinguished between true followers, charlatans, sensation seekers, and the merely gullible. a firm belief in the potential for good in his crystal experiments did not close his mind to the equal potential for misuse and evil. it was this belief that deterred him from experimenting with other magical ceremonials. as he pointed out to herbert irwin, the danger in magical operations lay in the errors brought about by not taking the time essential to make careful preparations. successful and danger-free magical operations required not only great knowledge of the occult but a

which he attended to his masonicduties,thesecretaryship of a lodge, as with thatofany voluntary society, is a time-consuming and often thankless task, and being honorary entails no financial reward. possibly hockley needed to be actively involved rather than simply a spectator on the sidelines. perhaps the clarity and orderliness of masonic ceremonial and organization appealed to his accountant's mind.thatthere was a belief in a rosicrucian tradition stemming from the publication of themanifestosin the early seventeenth century is beyond doubt. whether the movement actually18therosicrucianseermember of the alnwick lodge no.1167.his proposer and seconder into this lodge reflect his life's passion and his profession for the proposer, henry hunter blair, was a printer and bookseller and the s

t happened that they made themselves merry over the peculiarities of the swiss, in connexion with the belief in mesmerism and the like. one of my companions begged me to make some reply, particularly in answer to a young man of superior appearance, who sat opposite, and had indulged in unrestrained ridicule.ithappened that the events of this very person's life had just previously passed before my mind. i turned to him with the question, whether he would reply to me with truth and candour if i narrated to him the most secret passages of his history? he being as littleknownto me as i to him. he promised if i told the truth to admit it openly.theni narrated the events with whichmydream-vision had furnished me, and the table learnt the history of the young tradesman'slife,-ofhis school years

ecedent habits and opinions; in other words 'a jew seems to remain a jew, a catholic a catholic, and a miser as fond of his gold as before' exactly so; and what idea more rational than the soul, which i presume mr s. allows to be the reasoning faculty when on earth, retaining its erratic dogmas for a short period (for what is1000years or so to eternity, and when it becomes illumined by the divine mind, and capable of solvingourdoubts, being placed beyond the reach of mortals however magnetic. had these clairvoyantsaffirmedthat the souls of the defunct became immediate converts to romanism or even orthodox church of england, i should have become a rationalist at once. notwithstandingjung, whosetheoryofpneumatology*i conceive to be the best in our language, has the following for the 35th and

w church about to be establishedbythe lord is the new jerusalem, treated of in the apocalypse, chap.xxi.andxxii.,which is there called the bride and the wife of the lamb.'200therosicrucianseernerves of the eye and eyelids; or, in mr braid's own words 'my phenomena, i consider, arise entirely from the patient keeping his eyes fixed in one position,and thegreaterthestrainon them the better, and the mind rivetted to one idea' on the contrary, when inspecting the crystal, it is held in the party's hand, in the position most easy to himself, and he retains the full possessionofhis faculties and conversational powers. butif'ris still wedded to his hypnotic theory, perhaps hewilltrya few experiments by squinting, say at a decanter stopper, and then favour us in the nextzoistwith his revelations

HANDBOOK OF EGYPTIAN MYTHOLOGY

myths are stories that explain the way the world is, or myths are simply traditional stories that hand on collective knowledge or experience. writers from various disciplines and intellectual movements have interpreted myth in different ways. myths have been seen as a disease of language, as garbled memories of historical events, as a mode of prelogical thought, as expressions of the subconscious mind, as symbolic descriptions of the natural world or symbolic statements about the social order, and as the spoken part of ritual.1 as theories to explain the whole of world mythology, these interpretations all have flaws, but each of them is applicable to some egyptian myths. in his book on the meaning and functions of myth, g. s. kirk proposed three main categories of myths.2 his first categor

ist attraction. 96. for most of egyptian history there were about 750 hieroglyphic signs in use. by the roman period the number of signs had risen to around 7,000, and the old signs were often used in new ways. see figurative hieroglyphs, or cryptography, in parkinson, cracking codes, 80 87. 97. see manetho and chaeremon, in g. fowden, the egyptian hermes: an historical approach to the late pagan mind (princeton, 1986, 52 95. other accounts of egyptian priests make them venal and quarrelsome. 98. translation by j. g. griffiths, from his plutarch s de iside et osiride (swansea, wales, 1970, 223. 99. for these two books, see m. smith, the liturgy of the opening of the mouth for breathing (oxford, 1993; and f. t. herbin, le livre de parcourir l ternit (leuven, belgium, 1994. 100. other exampl

n this view of time the roles of cause and effect can appear to be reversed, creating temporal paradoxes. egyptian kings, for example, were sometimes said to be their own fathers. the main part of this mythical time line consists of a linear mythical history in which i have laid out the principal events of egyptian myth in the order in which they should logically occur. it is important to bear in mind that although everything in this section is drawn from original sources, no ancient egyptian text that we know of attempts this kind of synthesis. i then look at how the same events recur in different patterns in cyclical time. linear time the mythical story of egypt can be divided into seven stages: chaos (precreation, the emergence of the creator, the creation of the world and its inhabitan

e been with the creator even in the primeval era. in the cosmogony of neith recorded in the roman period temple at esna, this goddess creates the whole world with seven magic words. when isis came to be worshipped as a creator deity during the same period, she was called the mistress of the word in the beginning. from at least as early as the new kingdom, the god ptah could represent the creative mind. then sia and hu were identified as the heart and tongue of ptah. this concept is expounded in the so-called memphite theology and in various hymns to ptah. the ancient egyptians believed that the heart was the organ of thought and feeling. so ptah was said to have made the world after planning it in his heart. it was through what the heart plans and the tongue commands that everything was ma

, but hathor slaughters them and wades in their blood. when she returns to ra, she tells him that she has overpowered humanity and it was sweet to my heart. ra replies, i shall have power over them as king by culling them. thus, says the text, the powerful one came into being. 27 the goddess intends to continue her slaughter the next day, but for reasons that are not explained, ra has changed his mind. he summons messengers who can travel as fast as shadows and sends them to fetch a large quantity of a red mineral. then he orders the side-lock wearer in heliopolis, a title of the high priest of ra, to grind up the mineral while his maid servants mash barley to make beer. they make 7,000 jars of beer and add the red mineral to it to make the beer look like blood. ra has the beer taken to th

HEAVEN HELL

ase, to which reference has been made above, and which is assumed to have been in the form of a pyramid, was as large as any of the important pyramids of giza, and the base on which it rested is "a new and interesting fact in egyptian architecture; but when he set his funeral monument on the rocky platform in the mountain of tchesert it is more than probable that either he or his architect had in mind the rocky platform on which the great pyramids of giza stand, and it seems as if he built it on a massive rectangular base, so that it might appear conspicuous and imposing from a distance. like the earlier royal builders of pyramids, menthu-hetep built a funeral temple in connexion with his pyramid, and established an order of priests, who were to perform the services and ceremonies connecte

er, the soul which had knowledge of certain sections of the work would "live among the living ones" and would "see osiris every day" and would have "air in his nostrils, and death would never draw nigh unto him" 2 the illustrations which accompany the texts on the coffins from al-barsha make it evident that under the xith dynasty the egyptian theologian had not only divided the under-world in his mind into sections, with doors &c, but that he was prepared to describe that portion of it which belonged to the blessed dead, and to supply a plan of it! besides the sections from the "pyramid texts" to which reference has already been made, and the "book of the two ways" the coffins of al-barsha p. 14 contain a number of texts of various lengths, many of which have titles, and resemble in form t

hantly from its trial the gods decreed for him the right to appear in the presence of the god osiris, and ordered him to be provided 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 o

t 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 thy will, o lord of the winds" this petition reveals a frame of mind which recognizes submissively the omnipotence of the god's will, and the words "do thou according to thy will" are no doubt the equivalent of those which men of all nations and in every age have prayed-"thy will be done" the descriptions of the pictures of sekhet-hetep given above make it evident that the views expressed in the papyrus of nebseni differ in some important details from those wh

that the egyptian conception of the place of departed spirits is unique. the tuat is not the "lower hemisphere" because it is not under the ground, and though for want of a better word i have frequently used "underworld" when speaking of p. 88 the tuat, it is unsatisfactory, for unless it is specially defined to mean the place of departed spirits in general, it produces a wrong impression in the mind. again, the word tuat must not be rendered by "hades" or "hell" or "sheol" or "jehannum" for each of these words has a limited and special meaning. on the other hand, the tuat possessed the characteristics of all these names, for it was an "unseen" place, and it contained abysmal depths of darkness, and there were pits of fire in it wherein the damned, i.e, the enemies of osiris and ra, were

HEKAS

l role of the magister permits a cohesion of the earthly power-zones created through the autonomy of each initiate and thus a focus in an holistic design or matrix. although the lineal descent of the cultus sabbati from sources, which are defined as belonging to traditional witchcraft, is herein- given the present context- the moot point of interest, it is also pertinent for the reader to bear in mind that our lineal descent by other roots has affiliations with a catena of high magicians dating back many centuries, namely the o.t.o, and has established links upon the inner with various other bodies of transmission and thus the contexts in which the nature and functions of the cultus sabbati may be interpreted are many and diverse. beyond what i have stated here regarding myself and the sab

nd develops consciousness constitutes the work of the magical operator, and it is this characteristic or distinction, which underlies the true function of the arte. by this measure, we may then determine that any practice or activity which does not refine or develop consciousness is divorced from the true function of magick, and is thus redundant. i make this definition with a distinct purpose in mind, namely it's bearing upon the current survivals and the present re-vivals of the sabbatic tradition with regard, to the emphasis placed upon the preservation of old practices. the forms utilised by the sabbatic cultus in the practice of it's craft, the ritual choreography and geometry, the myths, the ritual instruments and so on and so on. are based upon a number of principles which govern fu

HELENA BLAVATSKY NIGHTMARE TALES

ng of which may help to shorten the long sleepless hours,and even make you forget for a while your pain. try- it added, using the well-known rosicrucian andkabalistic formula. i tried, doing as i was bid. i centred all my attention on the solitary laborious figure that i saw before me, butwhich did not see me. at first, the noise of the quill-pen with which the old man was writing, suggested tomy mind nothing more than a low whispered murmur of a nondescript nature. then, gradually, my ear caughtthe indistinct words of a faint and distant voice, and i thought the figure before me, bending over itsmanuscript, was reading its tale aloud instead of writing it. but i soon found out my error. for casting mygaze at the old scribe's face, i saw at a glance that his lips were compressed and motion

mpatient sarcasms, even when they were, to say the least, of equivocal propriety, and generally limited hisreplies to the "wait and see" kind of protest. nor could he be brought to seriously believe in the sincerity ofmy denial of the existence of any god or gods. the full meaning of the terms "atheism" and "scepticism"was beyond the comprehension of his otherwise extremely intellectual and acute mind. like certainreverential christians, he seemed incapable of realizing that any man of sense should prefer the wiseconclusions arrived at by philosophy and modern science to a ridiculous belief in an invisible world full ofgods and spirits, dzins and demons "man is a spiritual being" he insisted "who returns to earth more thanonce, and is rewarded or punished in the between times" the proposit

ten to be overwhelmed- the doctrine that all isnecessary. yes; forgetting this, i was drawn into a shameful, superstitious longing, a stupid, disgracefuldesire to learn- if not futurity, at any rate that which was taking place at the other side of the globe. myconduct seemed utterly modified, my temperament and aspirations wholly changed; and like a weak, nervousgirl, i caught myself straining my mind to the very verge of lunacy in an attempt to look- as i had been toldone could sometimes do- beyond the oceans, and learn, at last, the real cause of this long, inexplicablesilence! one evening, at sunset, my old friend, the venerable bonze, tamoora, appeared on the verandah of my lowwooden house. i had not visited him for many days, and he had come to know how i was. i took theopportunity to

time enough to think of it, if i see anything- i sneeringly replied, adding under my breath "something i doubt a good deal, so far "well you are warned, friend. the consequences will now remain with yourself" was the solemn answer. i glanced at the clock, and made a gesture of impatience, which was remarked and understood by theyamabooshi. it was just seven minutes after five."define well in your mind what you would see and learn" said the "conjuror" placing the mirror and paperin my hands, and instructing me how to use them. his instructions were received by me with more impatience than gratitude; and for one short instant, ihesitated again. nevertheless, i replied, while fixing the mirror "i desire but one thing- to learn the reason or reasons why my sister has so suddenly ceased writing

has so suddenly ceased writing tome. had i pronounced these words in reality, and in the hearing of the two witnesses, or had i only thought them?to this day i cannot decide the point. i now remember but one thing distinctly: while i sat gazing in themirror, the yamabooshi kept gazing at me. but whether this process lasted half a second or three hours, ihave never since been able to settle in my mind with any degree of satisfaction. i can recall every detail of thescene up to that moment when i took up the mirror with the left hand, holding the paper inscribed with themystic characters between the thumb and finger of the right, when all of a sudden i seemed to quite loseconsciousness of the surrounding objects. the passage from the active waking state to one that i couldcompare with nothi

HELENA BLAVATSKY THE KEY TO THEOSOPHY

adopted the doctrines which were received in egypt (the esoteric were those of india) concerning the universe and the deity, considered as constituting one great whole; concerning the eternity of the world and established a system of moral discipline which allowed the people in general to live according to the laws of their country and the dictates of nature, but required the wise to exalt their mind by contemplation. q. what is your authority for saying this of the ancient theosophists of alexandria? a. an almost countless number of well-known writers. mosheim, one of them, says that: ammonius taught that the religion of the multitude went hand-in-hand with philosophy, and with her had shared the fate of being by degrees corrupted and obscured with mere human conceits, superstitions, and

laimed, and so do the modern, that the infinite cannot be known by the finite-i.e, sensed by the finite self-but that the divine essence could be communicated to the higher spiritual self in a state of ecstasy. this condition can hardly be attained, like hypnotism, by "physical and chemical means" q. what is your explanation of it? a. real ecstasy was defined by plotinus as "the liberation of the mind from its finite consciousness, becoming one and identified with the infinite" this is the highest condition, says professor wilder, but not one of permanent duration, and it is reached only by the very, very few. it is, indeed, identical with that state which is known in india as samadhi. the latter is practiced by the yogis, who facilitate it physically by the greatest abstinence in food and

infinite" this is the highest condition, says professor wilder, but not one of permanent duration, and it is reached only by the very, very few. it is, indeed, identical with that state which is known in india as samadhi. the latter is practiced by the yogis, who facilitate it physically by the greatest abstinence in food and drink, and mentally by an incessant endeavor to purify and elevate the mind. meditation is silent and unuttered prayer, or, as plato expressed it, the ardent turning of the soul toward the divine; not to ask any particular good (as in the common meaning of prayer, but for good itself-for the universal supreme good -of which we are a part on earth, and out of the essence of which we have all emerged. therefore, adds plato, remain silent in the presence of the divine o

remove the clouds from thy eyes and enable thee to see by the light which issues from themselves, not what appears as good to thee, but what is intrinsically good. this is what the scholarly author of the eclectic philosophy, professor alexander wilder, f.t.s, describes as "spiritual photography: the soul is the camera in which facts and events, future, past, and present, are alike fixed; and the mind becomes conscious of them. beyond our everyday world of limits all is one day or state-the past and future comprised in the present. death is the last ecstasis on earth. then the soul is freed from the constraint of the body, and its nobler part is united to higher nature and becomes partaker in the wisdom and foreknowledge of the higher beings. page 9 the key to theosophy- hp blavatsky.txt r

the advantage of getting esoteric instructions, the genuine doctrines of the "wisdom-religion" and if the real program is carried out, deriving much help from mutual aid and sympathy. union is strength and harmony, and well-regulated simultaneous efforts produce wonders. this has been the secret of all associations and communities since mankind existed. q. but why could not a man of well-balanced mind and singleness of purpose, one, say, of indomitable energy and perseverance, become an occultist and even an adept if he works alone? a. he may; but there are ten thousand chances against one that he will fail. for one reason out of many others, no books on occultism or theurgy exist in our day which give out the secrets of alchemy or medieval theosophy in plain language. all are symbolical o

HINE PHIL ASPECTS OF EVOCATION

vitor called .eureka. it.s given sphere of activity was that of illumination- inspiration, new ideas, the boosting of creativity and brainstorming in general. initially, the servitor exceeded all my expectations of it.s performance. i used it to stimulate new ideas for writing, lecturing and facilitating seminars& workshops. with a colleague, it became a focus for brainstorming- acting as a third mind arising from conversation. each time we made a creative leap, or an idea formed became something workable in practice, the power of the servitor was boosted. in 1993, the activity of eureka was linked with the neptune-uranus conjunction with the result that, on april 22nd, as neptune& uranus began to retrograde, eureka went .offline. the immediate result of this was that i suddenly found it m

on with the result that, on april 22nd, as neptune& uranus began to retrograde, eureka went .offline. the immediate result of this was that i suddenly found it much harder to get into a flow of creative thinking. it seemed that eureka had become such a dominant element in the dynamics of my own creative process that, once it was removed, i found it much harder to get into the appropriate frame of mind. i had become dependent upon the servitor. eventually, the servitor was recalled and disassembled in such a way that a .splinter. of it.s original power survived as a focus for illumination. having been made wiser by this experience, i only occasionally use this fragment of the original servitor as a focus for creativity. viral servitors it is possible to instruct servitors to replicate or re

it over the top about the whole thing. instead of thinking .get the bastards. i began to look at the whole issue of gossip& rumour in a new light. after all, if people are talking about you .behind your back, they could be said to be feeding you energy. as terry pratchett& neil gaiman wisely note in good omens .notoriety wasn.t as good as fame, but was heaps better than obscurity. bearing this in mind, i 20 decided to create a servitor that actively worked to generate gossip and rumour, rather than counter it. after all, what.s worse, being talked about- or not being talked about? those magicians who leap to the defensive of their parent organisation every time someone drops a snide remark about them being paranoid would do well to remember this, and count themselves bloody lucky that peop

alls under his governance, such as being stuck in a very crowded train (during a heatwave) which in accordance with the snafu principle, has stopped and shows no sign of moving again. in such a situation, listen out for the .neeowww. and 23 watch out for goflowolfog as he zips past you on his skateboard, leaving the ghost-sensation of a breeze. if nothing else, this act of summoning may take your mind off sources of stress- such as the desire to murder the guy with the boom-box standing next to you as you slowly melt in the heat of the carriage. as the spirit slides past you, attract his attention by transforming yourself (if only inwardly) into a dude who is almost as cool and stylish as goflowolfog himself, and visualise yourself for a moment standing with him on the skateboard as it fla

a category that least strains the limitations of consensus reality. thus a strange encounter may become a meeting with a religious entity, a ghost, or creatures from outer space. conscious .belief. in the validity of such entities is not necessarily a factor, since all these phenomena are part of the folklore of .the unknown. and can be present as .memes (units of information) in the subconscious mind of the individual, thanks to our information-rich culture, with its vast networks of media for the transmission of information. investigation into such experiences suggests that people, given some form of unusual stimulus, such a strange light, will elaborate all kinds of 32 information. recall techniques such as hypnosis are fallible in that the psychological tendency to confabulate informat

HINE P OVEN READY CHAOS

nes of energy around the stone circle that they spent a night sitting in. it seems strange, on reflection, that the appearance of the entity claiming to originate from a newly-disturbed site seems to relate to their experience. what this experience did do, was to lead me to making a more intensive study of earth mysteries and magithwhat is magick? what is magick? several definitions float into my mind, but none of them do it full justice. the world is magical; we might get a sense of this after climbing a mountain and looking down upon the landscape below, or in the quiet satisfaction at the end of one of those days when everything has gone right for us. magick is a doorway through which we step into mystery, wildness, and immanence. we live in a world subject to extensive and seemingly, a

sentangle yourself from the attitudes and restrictions you were brought up with and which define the limits of what you may become. 2.ways to examine your life to look for, understand and modify behaviour, emotional and thought patterns which hinder learning and growth. 3.increase of confidence and personal charisma. 4.a widening of your perception of just what is possible, once you set heart and mind on it. 5.to develop personal abilities, skills and perceptions- the more we see the world, the more we appreciate that it is alive. 6.to have fun. magick should be enjoyed. 7.to bring about change- in accordance with will. magick can do all this, and more. it is an approach to life which begins at the most basic premises- what do i need to survive- how do i want to live- who do i want to be

il energy, eliphas levi and the astral light, mediums& ectoplasm, westernised popular accounts of prana, chakras, and kundalini, and eventually, wilhelm reich s orgone energy. the next development came with the popularisation of psychology, mainly due to the psychoanalytic fads of freud, jung& co. during this phase, the otherworlds became the innerworlds, demons were rehoused into the unconscious mind, and hidden masters revealed as manifestations of the higher self. for some later exponents of this model, tarot cards were switched from being a magical-divinatory system to being tools for personal transformation, just as the gods/ goddesses came to be seen as not real entities, but 21 oven-ready chaos psychological symbols or archetypes. the current up-and-coming paradigm is the cybernetic

eriences and can range from anything between good old traditional qabalah to all this new age i-heard-it36 phil hine off-a-redindian-shaman-honest stuff that seems so popular nowadays. it doesn t matter which belief system you use, so long as it turns you on. read that again, it s important. eventually most magicians seem to develop their own magical systems which work fine for them but are a bit mind boggling for others to use, with austin osman spare s alphabet of desire being a good example. a key to magical success is veracity of belief. if you want to try something out, and can come up with a plausible explanation as to how/why it should work, then it most likely will. pseudoscience or qabbalistic gibber (or both- it matters not so long as the rationale you devise buffers the strength

ort of your sitting room. it s relatively easy to generate the star trek world, due to the plethora of books, comics, videos and roleplaying supplements which are available to support that universe. the final proof of all that being that one of my colleagues had to sit a computer exam, and was wracking his brains trying to think of an appropriate god-form to invoke upon himself to concentrate his mind on programming. mercury? hermes? and then he hit on it- the most powerful mythic figure that he knew could deal with computers was mr. spock! so he proceeded to invoke mr. spock, by learning all he could about spock and going round saying i never will understand humans until he was thoroughly spock-ified. and he got an a, so there! and so, back to the cthulhu mythos. lovecraft himself was of

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

don lodge was run by a. p. sinnett, we are very glad you can come at that time- the z rst inst, which will suit us very well. it now only remains for you to let us know the exact day an? train by which you will arrive at banbury. it occurs. to us that it may be convenient for you to come by the late tram. if so, we could not meet you so well with our dog-cart (a 4-wheel, and perhaps you would not mind taking a hansom cab. early m the day we could meet you e.asily. when i rains, we always let friends take a cab as ours is only an outside conveyance. if you do take a cab, ask at the station for warren's, as we always go by him and he is very civil. the next thing is- there is no occasion to bring more luggage than will go easily on a dog-cart, for, we do not dress, and have no society. occul

extreme cold. this being the case, i will tell you the stage i have now arrived at from which you may learn something. of course, you will always understand there are certain things i dare not put on paper. it will be quite convenient to us to receive you on friday r jth till monday rtith and we shall be very glad to see you. mrs ayton also will be glad to see mrs gardner with you if she does not mind this cold season. we have no horse now, and so cannot meet you. if you come alone, you would probably walk from banbury, and if you will let me know what train, i will walk and meet you about l/z way. if you do not care to walk, recollect we always employ warren for cabs. if you decide beforehand to drive, we will tell warren to look out for you. the distance is just 3 miles and we always pay

ices on sunday! i do not feel at all flourishing, and dread all locomotion. we had not absolutely decided, but as we must give an answer by the 25th inst, we shall probably write on the zath to saywe cannot come. ifwe did happen to come, it would be very delightful staying with you, but the having to return to chiswick at night after these meetings seems to us prohibitory. you young people do not mind it. when you get to our age, you will think differently. so, please excuse us if we do not accept your very kind invitation, tho' i should very much like a long talk with you. i have been much delayed in my experiments by illness. thrice in 3 months in this year have i had gall-stone spasm, which left me very incapable, and now this confounded influenza. still, i have made some experiments wi

o me it cannot be any one but the b.b.with whom i have reason to believe i am in very bad odour. this seemed to me so extremely improbable that i dismissed the thought, and laid it all to her manner, and thought she most likely was the same to every one. now, i revert to the same idea. most likely my suspicions are not worth a rap. do not give yourself the trouble to answer this, but just bear in mind what i say, and take a quiet look-out. it does me good to let off steam when i get a suspicion into my head. in haste. when your letter came i was trying to finish copying a rare book which was lent me, and which the owner wants returned as soon as possible. i have finished to-day so i answer your letter. since talking to johnson [i.e, charles johnston] about my intention to resign this [livi

drian mynsight, eugenius philalethes, sigismund backstrom, and a host of others. we must, however, never forget that the t.s. has a peculiar mission for this "fin de siecle" and englan? and india in particular. the ts. teaches generally and th oret cally for the most part, tho' there are some practical pomts in the s.d [i.e, h. p. blavatsky's the secret doctrine 1888] we should do well to bear in mind and add to the practice of our order. the t.s. is doing a great work, as we may see shortly. the b.b [i.e, the jesuits] are most active and have developed a most elaborate and perfect scheme for the destruction of british power and influence, and it is so far successful, and they may get the upper hand temporarily. i believe that it is this which the mahatmas are trying to provide against. i

HP LOVECRAFT A DARK LORE

ely remote period when. consciousness was manifested, perhaps, in shapes and forms long since withdrawn before the tide of advancing humanity. forms of which poetry and legend alone have caught a flying memory and called them gods, monsters, mythical beings of all sorts and kinds- algernon blackwood i. the horror in clay the most merciful thing in the world, i think, is the inability of the human mind to correlate all its contents. we live on a placid island of ignorance in the midst of black seas of infinity, and it was not meant that we should voyage far. the sciences, each straining in its own direction, have hitherto harmed us little; but some day the piecing together of dissociated knowledge will open up such terrifying vistas of reality, and of our frightful position therein, that we

ed only to be confronted by a greater and more closely locked barrier. for what could be the meaning of the queer clay bas-relief and the disjointed jottings, ramblings, and cuttings which i found? had my uncle, in his latter years become credulous of the most superficial impostures? i resolved to search out the eccentric sculptor responsible for this apparent disturbance of an old man's peace of mind. the bas-relief was a rough rectangle less than an inch thick and about five by six inches in area; obviously of modern origin. its designs, however, were far from modern in atmosphere and suggestion; for, although the vagaries of cubism and futurism are many and wild, they do not often reproduce that cryptic regularity which lurks in prehistoric writing. and writing of some kind the bulk of

of his family in waterman street. he had cried out in the night, arousing several other artists in the building, and had manifested since then only alternations of unconsciousness and delirium. my uncle at once telephoned the family, and from that time forward kept close watch of the case; calling often at the thayer street office of dr. tobey, whom he learned to be in charge. the youth's febrile mind, apparently, was dwelling on strange things; and the doctor shuddered now and then as he spoke of them. they included not only a repetition of what he had formerly dreamed, but touched wildly on a gigantic thing "miles high" which walked or lumbered about. he at no time fully described this object but occasional frantic words, as repeated by dr. tobey, convinced the professor that it must be

ant start on an investigation of the utmost thoroughness was eminently natural; though privately i suspected young wilcox of having heard of the cult in some indirect way, and of having invented a series of dreams to heighten and continue the mystery at my uncle's expense. the dream-narratives and cuttings collected by the professor were, of course, strong corroboration; but the rationalism of my mind and the extravagance of the whole subject led me to adopt what i thought the most sensible conclusions. so, after thoroughly studying the manuscript again and correlating the theosophical and anthropological notes with the cult narrative of legrasse, i made a trip to providence to see the sculptor and give him the rebuke i thought proper for so boldly imposing upon a learned and aged man. wil

ondent gives the emma and her crew an excellent reputation, and johansen is described as a sober and worthy man. the admiralty will institute an inquiry on the whole matter beginning tomorrow, at which every effort will be made to induce johansen to speak more freely than he has done hitherto. this was all, together with the picture of the hellish image; but what a train of ideas it started in my mind! here were new treasuries of data on the cthulhu cult, and evidence that it had strange interests at sea as well as on land. what motive prompted the hybrid crew to order back the emma as they sailed about with their hideous idol? what was the unknown island on which six of the emma's crew had died, and about which the mate johansen was so secretive? what had the vice-admiralty's investigatio

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

s the site of his camp. our apprehensions were over what we might find, or fail to find, at the end of our journey, for silence continued to answer all calls dispatched to the camp. every incident of that four-and-a-half-hour flight is burned into my recollection because of its crucial position in my life. it marked my loss, at the age of fifty-four, of all that peace and balance which the normal mind possesses through its accustomed conception of external nature and nature s laws. thenceforward the ten of us- but the student danforth and myself above all others- were to face a hideously amplified world of lurking horrors which nothing can erase from our emotions, and which we would refrain from sharing with mankind in general if we could. the newspapers have printed the bulletins we sent

madness to find six imperfect monstrosities carefully buried upright in nine-foot snow graves under five-pointed mounds punched over with groups of dots in patterns exactly those on the queer greenish soapstones dug up from mesozoic or tertiary times. the eight perfect specimens mentioned by lake seemed to have been completely blown away. we were careful, too, about the public s general peace of mind; hence danforth and i said little about that frightful trip over the mountains the next day. it was the fact that only a radically lightened plane could possibly cross a range of such height, which mercifully limited that scouting tour to the two of us. on our return at one a.m, danforth was close to hysterics, but kept an admirably stiff upper lip. it took no persuasion to make him promise n

and with a thoroughness far beyond anything our outfit attempted. if not dissuaded, they will get to the innermost nucleus of the antarctic and melt and bore till they bring up that which we know may end the world. so i must break through all reticences at last- even about that ultimate, nameless thing beyond the mountains of madness. iv it is only with vast hesitancy and repugnance that i let my mind go back to lake s camp and what we really found there- and to that other thing beyond the mountains of madness. i am constantly tempted to shirk the details, and to let hints stand for actual facts and ineluctable deductions. i hope i have said enough already to let me glide briefly over the rest; the rest, that is, of the horror at the camp. i have told of the wind-ravaged terrain, the damag

is engineering knowledge might have helped us guess how such titanic blocks could have been handled in that unbelievably remote age when the city and its outskirts were built up. the half-mile walk downhill to the actual city, with the upper wind shrieking vainly and savagely through the skyward peaks in the background, was something of which the smallest details will always remain engraved on my mind. only in fantastic nightmares could any human beings but danforth and me conceive such optical effects. between us and the churning vapors of the west lay that monstrous tangle of dark stone towers, its outre and incredible forms impressing us afresh at every new angle of vision. it was a mirage in solid stone, and were it not for the photographs, i would still doubt that such a thing could b

HP LOVECRAFT BEYOND THE WALL OF SLEEP

unatic expressed himself only in his own simple manner. he raved of things he did not understand and could not interpret; things which he claimed to have experienced, but which he could not have learned through any normal or connected narration. the alienists soon agreed that abnormal dreams were the foundation of the trouble; dreams whose vividness could for a time completely dominate the waking mind of this basically inferior man. with due formality slater was tried for murder, acquitted on the ground of insanity, and committed to the institution wherein i held so humble a post. i have said that i am a constant speculator concerning dream-life, and from this you may judge of the eagerness with which i applied myself to the study of the new patient as soon as i had fully ascertained the f

d not utter? could it be that i was face to face with intellectual emanations which would explain the mystery if i could but learn to discover and read them? i did not tell the older physicians of these things, for middle age is skeptical, cynical, and disinclined to accept new ideas. besides, the head of the institution had but lately warned me in his paternal way that i was overworking; that my mind needed a rest. it had long been my belief that human thought consists basically of atomic or molecular motion, convertible into ether waves or radi ant energy like heat, light and electricity. this belief had early led me to contemplate the possibility of telepathy or mental communication by means of suitable apparatus, and i had in my college days prepared a set of transmitting and receiving

high mountains and inviting grottoes, covered with every lovely attribute of scenery which my delighted eyes could conceive of, yet formed wholly of some glowing, ethereal plastic entity, which in consistency partook as much of spirit as of matter. as i gazed, i perceived that my own brain held the key to these enchanting metamorphoses; for each vista which appeared to me was the one my changing mind most wished to behold. amidst this elysian realm i dwelt not as a stranger, for each sight and sound was familiar to me; just as it had been for uncounted eons of eternity before, and would be for like eternities to come. then the resplendent aura of my brother of light drew near and held colloquy with me, soul to soul, with silent and perfect interchange of thought. the hour was one of appro

ned sharply in my direction and the eyes fell open, causing me to stare in blank amazement at what i beheld. the man who had been joe slater, the catskill decadent, was gazing at me with a pair of luminous, expanding eyes whose blue seemed subtly to have deepened. neither mania nor degeneracy was `visible in that gaze, and i felt beyond a doubt that i was viewing a face behind which lay an active mind of high order. at this juncture my brain became aware of a steady external influence operating upon it. i closed my eyes to concentrate my thoughts more profoundly and was rewarded by the positive knowledge that my long-sought mental message had come at last. each transmitted idea formed rapidly in my mind, and though no actual language was employed, my habitual association of conception and

HP LOVECRAFT COOL AIR

itable draught of drugs fetched from the smaller laboratory room. evidently he found the society of a well-born man a rare novelty in this dingy environment, and was moved to unaccustomed speech as memories of better days surged over him. his voice, if queer, was at least soothing; and i could not even perceive that he breathed as the fluent sentences rolled urbanely out. he sought to distract my mind from my own seizure by speaking of his theories and experiments; and i remember his tactfully consoling me about my weak heart by insisting that will and consciousness are stronger than organic life itself, so that if a bodily frame be but originally healthy and carefully preserved, it may through a scientific enhancement of these qualities retain a kind of nervous animation despite the most

ary, involving scenes and processes not welcomed by elderly and conservative galens. as the weeks passed, i observed with regret that my new friend was indeed slowly but unmistakably losing ground physically, as mrs. herrero had suggested. the livid aspect of his countenance was intensified, his voice became more hollow and indistinct, his muscular motions were less perfectly coordinated, and his mind and will displayed less resilience and initiative. of this sad change he seemed by no means unaware, and little by little his expression and conversation both took on a gruesome irony which restored in me something of the subtle repulsion i had originally felt. he developed strange caprices, acquiring a fondness for exotic spices and egyptian incense till his room smelled like a vault of a se

HP LOVECRAFT DAGON

ufficiently for travelling purposes in a short time. that night i slept but little, and the next day i made for myself a pack containing food and water, preparatory to an overland journey in search of the vanished sea and possible rescue. on the third morning i found the soil dry enough to walk upon with ease. the odour of the fish was maddening; but i was too much concerned with graver things to mind so slight an evil, and set out boldly for an unknown goal. all day i forged steadily westward, guided by a far-away hummock which rose higher than any other elevation on the rolling desert. that night i encamped, and on the following day still travelled toward the hummock, though that object seemed scarcely nearer than when i had first espied it. by the fourth evening i attained the base of t

HP LOVECRAFT FROM BEYOND

empty heaps of clothes around the house. mrs. updike's clothes were close to the front hall switch that's how i know she did it. it got them all. but go long as we don't move we're fairly safe. remember we're dealing with a hideous world in which we are practically helpless. keep still" the combined shock of the revelation and of the abrupt command gave me a kind of paralysis, and in my terror my mind again opened to the impressions coming from what til-linghast called "beyond" i was now in a vortex of sound and motion, with confused pictures before my eyes. i saw the blurred outlines of the room, but from some point in space there seemed to be pouring a seething column of unrecognizable shapes or clouds, penetrating the solid roof at a point ahead and to the right of me. then i glimpsed t

ther and through what we know as solids. these things were never still, but seemed ever floating about with some malignant purpose. sometimes they appeared to devour one another, the attacker launching itself at its victim and instan-taneously obliterating the latter from sight. shudderingly i felt that i knew what had obliterated the unfortunate serv-ants, and could not exclude the thing from my mind as i strove to observe other properties of the newly visible world that lies unseen around us. but tillinghast had been watching me and was speaking "you see them? you see them? you see the things that float and flop about you and through you every moment of your life? you see the creatures that form what men call the pure air and the blue sky? have i not succeeded in breaking down the barrie

HP LOVECRAFT HERBERT WEST REANIMATOR

for- a real dead man of the ideal kind, ready for the solution as prepared according to the most careful calculations and theories for human use. the tension on our part became very great. we knew that there was scarcely a chance for anything like complete success, and could not avoid hideous fears at possible grotesque results of partial animation. especially were we apprehensive concerning the mind and impulses of the creature, since in the space following death some of the more delicate cerebral cells might well have suffered deterioration. i, myself, still held some curious notions about the traditional "soul" of man, and felt an awe at the secrets that might be told by one returning from the dead. i wondered what sights this placid youth might have seen in inaccessible spheres, and w

e use, and trusting to fate to supply again some very recent and unburied corpse, as it had years before when we obtained the negro killed in the bolton prize-fight. at last fate had been kind, so that on this occasion there lay in the secret cellar laboratory a corpse whose decay could not by any possibility have begun. what would happen on reanimation, and whether we could hope for a revival of mind and reason, west did not venture to predict. the experiment would be a landmark in our studies, and he had saved the new body for my return, so that both might share the spectacle in accustomed fashion. west told me how he had obtained the specimen. it had been a vigorous man; a well-dressed stranger just off the train on his way to transact some business with the bolton worsted mills. the wa

ould know of our experiment. we buried our materials in a dense strip of woods between the house and the potter s field. if, on the other hand, he could be restored, our fame would be brilliantly and perpetually established. so without delay west had injected into the body s wrist the compound which would hold it fresh for use after my arrival. the matter of the presumably weak heart, which to my mind imperilled the success of our experiment, did not appear to trouble west extensively. he hoped at last to obtain what he had never obtained before- a rekindled spark of reason and perhaps a normal, living creature. so on the night of july 18, 1910, herbert west and i stood in the cellar laboratory and gazed at a white, silent figure beneath the dazzling arc-light. the embalming compound had w

g and visible motion of the chest. i looked at the closed eyelids, and thought i detected a quivering. then the lids opened, shewing eyes which were grey, calm, and alive, but still unintelligent and not even curious. in a moment of fantastic whim i whispered questions to the reddening ears; questions of other worlds of which the memory might still be present. subsequent terror drove them from my mind, but i think the last one, which i repeated, was "where have you been" i do not yet know whether i was answered or not, for no sound came from the well-shaped mouth; but i do know that at that moment i firmly thought the thin lips moved silently, forming syllables which i would have vocalised as "only now" if that phrase had possessed any sense or relevancy. at that moment, as i say, i was el

, injected into the veins of the newly deceased, would restore life; a labour demanding an abundance of fresh corpses and therefore involving the most unnatural actions. still more shocking were the products of some of the experiments- grisly masses of flesh that had been dead, but that west waked to a blind, brainless, nauseous ammation. these were the usual results, for in order to reawaken the mind it was necessary to have specimens so absolutely fresh that no decay could possibly affect the delicate brain-cells. this need for very fresh corpses had been west s moral undoing. they were hard to get, and one awful day he had secured his specimen while it was still alive and vigorous. a struggle, a needle, and a powerful alkaloid had transformed it to a very fresh corpse, and the experimen

HP LOVECRAFT HYPNOS

og and space; and, worst of all, the deep, steady, sinister breathing of my friend on the couch-a rhythmical breathing which seemed to measure moments of supernal fear and agony for his spirit as it wandered in spheres forbidden, unimagined, and hideously remote. the tension of my vigil became oppressive, and a wild train of trivial impressions and associations thronged through my almost unhinged mind. i heard a clock strike somewhere-not ours, for that was not a striking clock-and my morbid fancy found in this a new starting-point for idle wanderings. clocks-time-space-infinity- and then my fancy reverted to the locale as i reflected that even now, beyond the roof and the fog and the rain and the atmosphere, corona borealis was rising in the northeast. corona borealis, which my friend had

lice. never could i tell, try as i might, what it actually was that i saw; nor could the still face tell, for although it must have seen more than i did, it will never speak again. but always i shall guard against the mocking and insatiate hypnos, lord of sleep, against the night sky, and against the mad ambitions of knowledge and philosophy. just what happened is unknown, for not only was my own mind unseated by the strange and hideous thing, but others were tainted with a forgetfulness which can mean nothing if not madness. they have said, i know not for what reason, that i never had a friend; but that art, philosophy, and insanity had filled all my tragic life. the lodgers and police on that night soothed me, and the doctor administered something to quiet me, nor did anyone see what a n

HP LOVECRAFT POETRY AND THE GODS

icable misplacement in time and space, whereby she had been born too late, too early, or too far away from the haunts of her spirit ever to harmonize with the unbeautiful things of contemporary reality? to dispel the mood which was engulfing her more and more deeply each moment, she took a magazine from the table and searched for some healing bit of poetry. poetry had always relieved her troubled mind better than anything else, though many things in the poetry she had seen detracted from the influence. over parts of even the sublimest verses hung a chill vapor of sterile ugliness and restraint, like dust on a window-pane through which one views a magnificent sunset. listlessly turning the magazine s pages, as if searching for an elusive treasure, she suddenly came upon something which disp

er man nor giant shall defy the gods forever. in tartarus the titans writhe and beneath the fiery aetna groan the children of uranus and gaea. the day now dawns when man must answer for centuries of denial, but in sleeping the gods have grown kind and will not hurl him to the gulf made for deniers of gods. instead will their vengeance smite the darkness, fallacy and ugliness which have turned the mind of man; and under the sway of bearded saturnus shall mortals, once more sacrificing unto him, dwell in beauty and delight. this night shalt thou know the favour of the gods, and behold on parnassus those dreams which the gods have through ages sent to earth to show that they are not dead. for poets are the dreams of gods, and in each and every age someone hath sung unknowingly the message and

bless him at home in peace, whilst i from far, his name with zealous fervour sanctify. accents still more familiar arose as milton, blind no more, declaimed immortal harmony: or let thy lamp at midnight hour be seen in some high lonely tower, where i might oft outwatch the bear with thrice-great hermes, or unsphere the spirit of plato, to unfold what worlds or what vast regions hold the immortal mind, that hath forsook her mansion in this fleshy nook* sometime let gorgeous tragedy in sceptered pall come sweeping by, presenting thebes, or pelop s line, or the tale of troy divine. last of all came the young voice of keats, closest of all the messengers to the beauteous faun-folk: heard melodies are sweet, but those unheard are sweeter, therefore, yet sweep pipes, play on* when old age shall

HP LOVECRAFT POLARIS

under the hot, yellow rays of a sun which did not set, but which wheeled low in the horizon. and on the clear nights the pole star leered as never before. gradually i came to wonder what might be my place in that city on the strange plateau betwixt strange peaks. at first content to view the scene as an all-observant uncorporeal presence, i now desired to define my relation to it, and to speak my mind amongst the grave men who conversed each day in the public squares. i said to myself "this is no dream, for by what means can i prove the greater reality of that other life in the house of stone and brick south of the sinister swamp and the cemetery on the low hillock, where the pole star peeps into my north window each night" one night as i listened to the discourses in the large square cont

HP LOVECRAFT THE ALCHEMIST

s in the glow of their cottage hearths. thus isolated, and thrown upon my own resources, i spent the hours of my childhood in poring over the ancient tomes that filled the shadow-haunted library of the chateau, and in roaming without aim or purpose through the perpetual dust of the spectral wood that clothes the side of the hill near its foot. it was perhaps an effect of such surroundings that my mind early acquired a shade of melancholy. those studies and pursuits which partake of the dark and occult in nature most strongly claimed my attention. of my own race i was permitted to learn singularly little, yet what small knowledge of it i was able to gain seemed to depress me much. perhaps it was at first only the manifest reluctance of my old preceptor to discuss with me my paternal ancestr

ver wed, for, since no other branch of my family was in existence, i might thus end the curse with myself. as i drew near the age of thirty, old pierre was called to the land beyond. alone i buried him beneath the stones of the courtyard about which he had loved to wander in life. thus was i left to ponder on myself as the only human creature within the great fortress, and in my utter solitude my mind began to cease its vain protest against the impending doom, to become almost reconciled to the fate which so many of my ancestors had met. much of my time was now occupied in the exploration of the ruined and abandoned halls and towers of the old chateau, which in youth fear had caused me to shun, and some of which old pierre had once told me had not been trodden by human foot for over four c

round. this passage proved of great length, and terminated in a massive oaken door, dripping with the moisture of the place, and stoutly resisting all my attempts to open it. ceasing after a time my efforts in this direction, i had proceeded back some distance toward the steps when there suddenly fell to my experience one of the most profound and maddening shocks capable of reception by the human mind. without warning, i heard the heavy door behind me creak slowly open upon its rusted hinges. my immediate sensations were incapable of analysis. to be confronted in a place as thoroughly deserted as i had deemed the old castle with evidence of the presence of man or spirit produced in my brain a horror of the most acute description. when at last i turned and faced the seat of the sound, my ey

rd the phial break harmlessly against the stones of the passage as the tunic of the strange man caught fire and lit the horrid scene with a ghastly radiance. the shriek of fright and impotent malice emitted by the would-be assassin proved too much for my already shaken nerves, and i fell prone upon the slimy floor in a total faint. when at last my senses returned, all was frightfully dark, and my mind, remembering what had occurred, shrank from the idea of beholding any more; yet curiosity over-mastered all. who, i asked myself, was this man of evil, and how came he within the castle walls? why should he seek to avenge the death of michel mauvais, and how bad the curse been carried on through all the long centuries since the time of charles le sorcier? the dread of years was lifted from my

HP LOVECRAFT THE BEAST IN THE CAVE

ixir of eternal life? know you not how the secret of alchemy was solved? i tell you, it is i! i! i! that have lived for six hundred years to maintain my revenge, for i am charles le sorcier' 1998-1999 william johns last modified: 12/18/1999 18:4299the beast in the cave by h.p. lovecraft april 21, 1905 the horrible conclusion which had been gradually obtruding itself upon my confused and reluctant mind was now an awful certainty. i was lost, completely, hopelessly lost in the vast and labyrinthine recess of the mammoth cave. turn as i might, in no direction could my straining vision seize on any object capable of serving as a guidepost to set me on the outward path. that nevermore should i behold the blessed light of day, or scan the pleasant bills and dales of the beautiful world outside

i considered, the almighty had chosen for me a swifter and more merciful death than that of hunger; yet the instinct of self-preservation, never wholly dormant, was stirred in my breast, and though escape from the on-coming peril might but spare me for a sterner and more lingering end, i determined nevertheless to part with my life at as high a price as i could command. strange as it may seem, my mind conceived of no intent on the part of the visitor save that of hostility. accordingly, i became very quiet, in the hope that the unknown beast would, in the absence of a guiding sound, lose its direction as had i, and thus pass me by. but this hope was not destined for realisation, for the strange footfalls steadily advanced, the animal evidently having obtained my scent, which in an atmosphe

HP LOVECRAFT THE CALL OF CTHULHU

ugely remote period when. consciousness was manifest, perhaps, in shapes and forms long since withdrawn before the tide of advancing humanity. forms of which poetry and legend alone have caught a flying memory and called them gods, monsters, mythical beings of all sorts and kinds- algernon blackwood i. the horror in clay the most merciful thing in the world, i think, is the inability of the human mind to correlate all its contents. we live on a placid island of ignorance in the midst of black seas of infinity, and it was not meant that we should voyage far. the sciences, each straining in its own direction, have hitherto harmed us little; but some day the piecing together of dissociated knowledge will open up such terrifying vistas of reality and of our frightful position therein, that we

ed only to be confronted by a greater and more closely locked barrier. for what could be the meaning of the queer clay bas-relief and the disjointed jottings, ramblings and cuttings which i found? had my uncle, in his latter years, become credulous of the most superficial impostures? i resolved to search out the eccentric sculptor responsible for this apparent disturbance of an old man's peace of mind. the bas-relief was a rough rectangle less than an inch thick and about five by six inches in area; obviously of modern origin. its designs, however, were far from modern in atmosphere and suggestion; for, although the vagaries of cubism and futurism are many and wild, they do not often reproduce that cryptic regularity which lurks in prehistoric writing. and writing of some kind the bulk of

of his family in waterman street. he had cried out in the night, arousing several other artists in the building, and had manifested since then only alternations of unconsciousness and delirium. my uncle at once telephoned the family, and from that time forward kept close watch of the case; calling often at the thayer street office of dr tobey, whom he learned to be in charge. the youth's febrile mind, apparently, was dwelling on strange things; and the doctor shuddered now and then as he spoke of them. they included not only a repetition of what he had formerly dreamed, but touched wildly on a gigantic thing 'miles high' which walked or lumbered about. he at no time fully described this object but occasional frantic words, as repeated by dr tobey, convinced the professor that it must be i

tant start on an investigation of the utmost thoroughness was eminently natural; though privately i suspected young wilcox of having heard of the cult in some indirect way, and of having invented a series of dreams to heighten and continue the mystery at my uncle's expense. the dreamnarratives and cuttings collected by the professor were, of course, strong corroboration; but the rationalism of my mind and the extravagance of the whole subject led me to adopt what i thought the most sensible conclusions. so, after thoroughly studying the manuscript again and correlating the theosophical and anthropological notes with the cult narrative of legrasse, i made a trip to providence to see the sculptor and give him the rebuke i thought proper for so boldly imposing upon a learned and aged man. wil

ndent gives the emma and her crew an excellent reputation, and johansen is described as a sober and worthy man. the admiralty will institute an inquiry on the whole matter, beginning tomorrow, at which every effort will be made to induce johansen to speak more freely than he has done hitherto. this was all, together with the picture of the hellish image; but what a train of ideas it started in my mind! here were new treasuries of data on the cthulhu cult, and evidence that it had strange interests at sea as well as on land. what motive prompted the hybrid crew to order back the emma as they sailed about with their hideous idol? what was the unknown island on which six of the emma's crew had died, and about which the mate johansen was so secretive? what had the vice-admiralty's investigatio

HP LOVECRAFT THE CRAWLING CHAOS

itten. the ecstasies and horrors of de quincey and the paradis artificiels of baudelaire are preserved and interpreted with an art which makes them immortal, and the world knows well the beauty, the terror and the mystery of those obscure realms into which the inspired dreamer is transported. but much as has been told, no man has yet dared intimate the nature of the phantasms thus unfolded to the mind, or hint at the direction of the unheard-of roads along whose ornate and exotic course the partaker of the drug is so irresistibly borne. de quincey was drawn back into asia, that teeming land of nebulous shadows whose hideous antiquity is so impressive that "the vast age of the race and name overpowers the sense of youth in the individual" but farther than that he dared not go. those who hav

ted by many windows. of the exact nature of the apartment i could form no idea, for my thoughts were still far from settled, but i noticed van-coloured rugs and draperies, elaborately fashioned tables, chairs, ottomans, and divans, and delicate vases and ornaments which conveyed a suggestion of the exotic without being actually alien. these things i noticed, yet they were not long uppermost in my mind. slowly but inexorably crawling upon my consciousness and rising above every other impression, came a dizzying fear of the unknown; a fear all the greater because i could not analyse it, and seeming to concern a stealthily approaching menace; not death, but some nameless, unheard-of thing inexpressibly more ghastly and abhorrent. presently i realised that the direct symbol and excitant of my

d deliberation. out a mile or more there rose and fell menacing breakers at least fifty feet in height, and on the far horizon ghoulish black clouds of grotesque contour were resting and brooding like unwholesome vultures. the waves were dark and purplish, almost black, and clutched at the yielding red mud of the bank as if with uncouth, greedy hands. i could not but feel that some noxious marine mind had declared a war of extermination upon all the solid ground, perhaps abetted by the angry sky. recovering at length from the stupor into which this unnatural spectacle had thrown me, i realized that my actual physical danger was acute. even whilst i gazed, the bank had lost many feet, and it could not be long before the house would fall undermined into the awful pit of lashing waves. accord

rgely dissipated my fear, but as i paused and sank fatigued to the path, idiy digging with my hands into the warm, whitish-golden sand, a new and acute sense of danger seized me. some terror in the swishing tall grass seemed added to that of the diabolically pounding sea, and i started up crying aloud and disjointedly "tiger? tiger? is it tiger? beast? beast? is it a beast that i am afraid of" my mind wandered back to an ancient and classical story of tigers which i had read; i strove to recall the author, but had difficulty. then in the midst of my fear i remembered that the tale was by rudyard kipling; nor did the grotesqueness of deeming him an ancient author occur to me; i wished for the volume containing this story, and had almost started back toward the doomed cottage to procure it w

HP LOVECRAFT THE LURKING FEAR

once i partly awaked, probably because the sleeper toward the window had restlessly flung an arm across my chest. i was not sufficiently awake to see whether tobey was attending to his duties as sentinel, but felt a distinct anxiety on that score. never before had the presence of evil so poignantly oppressed me. later i must have dropped asleep again, for it was out of a phantasmal chaos that my mind leaped when the night grew hideous with shrieks beyond anything in my former experience or imagination. in that shrieking the inmost soul of human fear and agony clawed hopelessly and insanely at the ebony gates of oblivion. i awoke to red madness and the mockery of diabolism, as farther and farther down inconceivable vistas that phobic and crystalline anguish retreated and reverberated. ther

m beyond the window threw his shadow vividly upon the chimney above the fireplace from which my eyes had never strayed. that i am still alive and sane, is a marvel i cannot fathom. i cannot fathom it, for the shadow on that chimney was not that of george bennett or of any other human creature, but a blasphemous abnormality from hell's nethermost craters; a nameless, shapeless abomination which no mind could fully grasp and no pen even partly describe. in another second i was alone in the accursed mansion, shivering and gibbering. george bennett and william tobey had left no trace, not even of a struggle. they were never heard of again. ii. a passer in the storm for days after that hideous experience in the forest-swathed mansion i lay nervously exhausted in my hotel room at lefferts corner

left me for the last. drowsiness is so stifling, and dreams are so horrible. in a short time i realised that i must tell my storyto someone or break down completely. i had already decided not to abandon the quest for the lurking fear, for in my rash ignorance it seemed to me that uncertainty was worse than enlightenment, however terrible the latter might prove to be. accordingly i resolved in my mind the best course to pursue; whom to select for my confidences, and how to track down the thing which had obliterated two men and cast a nightmare shadow. my chief acquaintances at lefferts corners had been the affable reporters, of whom several had still remained to collect final echoes of the tragedy. it was from these that i determined to choose a colleague, and the more i reflected the more

ches had taught us where to find. it was dismal sitting there on rickety boxes in the pitchy darkness, but we smoked pipes and occasionally flashed our pocket lamps about. now and then we could see the lightning through cracks in the wall; the afternoon was so incredibly dark that each flash was extremely vivid. the stormy vigil reminded me shudderingly of my ghastly night on tempest mountain. my mind turned to that odd question which had kept recurring ever since the nightmare thing had happened; and again i wondered why the demon, approaching the three watchers either from the window or the interior, had begun with the men on each side and left the middle man till the last, when the titan fireball had scared it away. why had it not taken its victims in natural order, with myself second

was no longer a face. iii. what the red glare meant on the tempest-racked night of november 8, 1921, with a lantern which cast charnel shadows, i stood digging alone and idiotically in the grave of jan martense. i had begun to dig in the afternoon, because a thunderstorm was brewing, and now that it was dark and the storm had burst above the maniacally thick foliage i was glad. i believe that my mind was partly unhinged by events since august 5th; the demon shadow in the mansion the general strain and disappointment, and the thing that occurred at the hamlet in an october storm. after that thing i had dug a grave for one whose death i could not understand. i knew that others could not understand either, so let them think arthur munroe had wandered away. they searched, but found nothing. t

HP LOVECRAFT THE MUSIC OF ERICH ZANN

his eccentricity by casting a startled glance toward the lone curtained window, as if fearful of some intruder a glance doubly absurd, since the garret stood high and inaccessible above all the adjacent roofs, this window being the only point on the steep street, as the concierge had told me, from which one could see over the wall at the summit. the old man s glance brought blandot s remark to my mind, and with a certain capriciousness i felt a wish to look out over the wide and dizzying panorama of moonlit roofs and city lights beyond the hilltop, which of all the dwellers in the rue d auseil only this crabbed musician could see. i moved toward the window and would have drawn aside the nondescript curtains, when with a frightened rage even greater than before, the dumb lodger was upon me

o the littered table, where he wrote many words with a pencil, in the labored french of a foreigner. the note which he finally handed me was an appeal for tolerance and forgiveness. zann said that he was old, lonely, and afflicted with strange fears and nervous disorders connected with his music and with other things. he had enjoyed my listening to his music, and wished i would come again and not mind his eccentricities. but he could not play to another his weird harmonies, and could not bear hearing them from another; nor could he bear having anything in his room touched by an-other. he had not known until our hallway conversation that i could overhear his playing in my room, and now asked me if i would arrange with blandot to take a lower room where i could not hear him in the night. he

HP LOVECRAFT THE NAMELESS CITY

s a small and plainly artificial door chiselled in the solid rock. i thrust my torch within, beholding a black tunnel with the roof arching low over a rough flight of very small, numerous and steeply descending steps. i shall always see those steps in my dreams, for i came to learn what they meant. at the time i hardly knew whether to call them steps or mere footholds in a precipitous descent. my mind was whirling with mad thoughts, and the words and warning of arab prophets seemed to float across the desert from the land that men know to the nameless city that men dare not know. yet i hesitated only for a moment before advancing through the portal and commencing to climb cautiously down the steep passage, feet first, as though on a ladder. it is only in the terrible phantasms of drugs or

i was still scrambling down interminably when my failing torch died out. i do not think i noticed it at the time, for when i did notice it i was still holding it above me as if it were ablaze. i was quite unbalanced with that instinct for the strange and the unknown which had made me a wanderer upon earth and a haunter of far, ancient, and forbidden places. in the darkness there flashed before my mind fragments of my cherished treasury of daemonic lore; sentences from alhazred the mad arab, paragraphs from the apocryphal nightmares of damascius, and infamous lines from the delirious image du monde of gauthier de metz. i repeated queer extracts, and muttered of afrasiab and the daemons that floated with him down the oxus; later chanting over and over again a phrase from one of lord dunsany'

ung back open against the left-hand wall of the passage was a massive door of brass, incredibly thick and decorated with fantastic bas-reliefs, which could if closed shut the whole inner world of light away from the vaults and passages of rock. i looked at the step, and for the nonce dared not try them. i touched the open brass door, and could not move it. then i sank prone to the stone floor, my mind aflame with prodigious reflections which not even a death-like exhaustion could banish. as i lay still with closed eyes, free to ponder, many things i had lightly noted in the frescoes came back to me with new and terrible significance- scenes representing the nameless city in its heyday- the vegetations of the valley around it, and the distant lands with which its merchants traded. the alleg

HP LOVECRAFT THE OUTSIDER

in vast and dismal chambers with brown hangings and maddening rows of antique books, or upon awed watches in twilight groves of grotesque, gigantic, and vine-encumbered trees that silently wave twisted branches far aloft. such a lot the gods gave to me- to me, the dazed, the disappointed; the barren, the broken. and yet i am strangely content and cling desperately to those sere memories, when my mind momentarily threatens to reach beyond to the other. i know not where i was born, save that the castle was infinitely old and infinitely horrible, full of dark passages and having high ceilings where the eye could find only cobwebs and shadows. the stones in the crumbling corridors seemed always hideously damp, and there was an accursed smell everywhere, as of the piled-up corpses of dead gene

en from a lofty eminence, there stretched around me on the level through the grating nothing less than the solid ground, decked and diversified by marble slabs and columns, and overshadowed by an ancient stone church, whose ruined spire gleamed spectrally in the moonlight. half unconscious, i opened the grating and staggered out upon the white gravel path that stretched away in two directions. my mind, stunned and chaotic as it was, still held the frantic craving for light; and not even the fantastic wonder which had happened could stay my course. i neither knew nor cared whether my experience was insanity, dreaming, or magic; but was determined to gaze on brilliance and gaiety at any cost. i knew not who i was or what i was, or what my surroundings might be; though as i continued to stumb

ound myself yet able to throw out a hand to ward of the foetid apparition which pressed so close; when in one cataclysmic second of cosmic nightmarishness and hellish accident my fingers touched the rotting outstretched paw of the monster beneath the golden arch. i did not shriek, but all the fiendish ghouls that ride the nightwind shrieked for me as in that same second there crashed down upon my mind a single fleeting avalanche of soul-annihilating memory. i knew in that second all that had been; i remembered beyond the frightful castle and the trees, and recognized the altered edifice in which i now stood; i recognized, most terrible of all, the unholy abomination that stood leering before me as i withdrew my sullied fingers from its own. but in the cosmos there is balm as well as bitter

HP LOVECRAFT THE PICTURE IN THE HOUSE

n hour before. i followed his glance, and beheld just above us on the loose plaster of the ancient ceiling a large irregular spot of wet crimson which seemed to spread even as i viewed it. i did not shriek or move, but merely shut my eyes. a moment later came the titanic thunderbolt of thunderbolts; blasting that accursed house of unutterable secrets and bringing the oblivion which alone saved my mind. 1998-1999 william johns last modified: 12/18/1999 18:44 sthe quest of iranon a short story by h.p.lovecraft into the granite city of teloth wandered the youth, vine-crowned, his yellow hair glistening with myrrh and his purple robe torn with briers of the mountain sidrak that lies across the antique bridge of stone. the men of teloth are dark and stern, and dwell in square houses, and with f

HP LOVECRAFT THE QUEST OF IRANON

not death more pleasing" but the archon was sullen and did not understand, and rebuked the stranger "thou art a strange youth, and i like not thy face or thy voice. the words thou speakest are blasphemy, for the gods of teloth have said that toil is good. our gods have promised us a haven of light beyond death, where shall be rest without end, and crystal coldness amidst which none shall vex his mind with thought or his eyes with beauty. go thou then to athok the cobbler or be gone out of the city by sunset. all here must serve, and song is folly" so iranon went out of the stable and walked over the narrow stone streets between the gloomy square house of granite, seeking something green, for all was of stone. on the faces of men were frowns, but by the stone embankment along the sluggish

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

ld story, with public interest and curiosity gone, i have an odd craving to whisper about those few frightful hours in that ill-rumored and evilly-shadowed seaport of death and blasphemous abnormality. the mere telling helps me to restore confidence in my own faculties; to reassure myself that i was not the first to succumb to a contagious nightmare hallucination. it helps me, too in making up my mind regarding a certain terrible step which lies ahead of me. i never heard of innsmouth till the day before i saw it for the first and- so far- last time. i was celebrating my corning of age by a tour of new england- sightseeing, antiquarian, and genealogical- and had planned to go directly from ancient newburyport to arkham, whence my mother's family was derived. i had no car, but was travellin

countryside more thin a little, for mention was made of specimens in the museum of miskatonic university at arkham, and in the display room of the newburyport historical society. the fragmentary descriptions of these things were bald and prosaic, but they hinted to me an undercurrent of persistent strangeness. something about them seemed so odd and provocative that i could not put them out of my mind, and despite the relative lateness of the hour i resolved to see the local sample- said to be a large, queerly-proportioned thing evidently meant for a tiara- if it could possibly be arranged. the librarian gave me a note of introduction to the curator of the society, a miss anna tilton, who lived nearby, and after a brief explanation that ancient gentlewoman was kind enough to pilot me into

must have been some imp of the perverse- or some sardonic pull from dark, hidden sources- which made me change my plans as i did. i had long before resolved to limit my observations to architecture alone, and i was even then hurrying toward the square in an effort to get quick transportation out of this festering city of death and decay; but the sight of old zadok allen set up new currents in my mind and made me slacken my pace uncertainly. i had been assured that the old man could do nothing but hint at wild, disjointed, and incredible legends, and i had been warned that the natives made it unsafe to be seen talk-ing with him; yet the thought of this aged witness to the town's decay, with memories going back to the early days of ships and factories, was a lure that no amount of reason co

812 or lost with the elizy brig an' the ranger scow- both on 'em gilman venters. obed marsh he had three ships afloat- brigantine columby, brig hefty, an' barque sumatry queen. he was the only one as kep' on with the east-injy an' pacific trade, though esdras martin's barkentine malay bride made a venter as late as twenty-eight "never was nobody like cap'n obed- old limb o' satan! heh, heh! i kin mind him a-tellin' abaout furren parts, an' callin' all the folks stupid for goin' to christian meetin' an' bearin' their burdns meek an' lowly. says they'd orter git better gods like some o' the folks in the injies- gods as ud bring 'em good fishin' in return for their sacrifices, an' ud reely answer folks's prayers 'matt eliot his fust mate, talked a lot too, only he was again' folks's doin' any

with crackers was enough for me, and i soon headed back for my cheerless roam at the gilman; getting a evening paper and a fly-specked magazine from the evil-visaged clerk at the rickety stand beside his desk. as twilight deepened i turned on the one feeble electric bulb over the cheap, iorn-framed bed, and tried as best i could to continue the reading i had begun. i felt it advisable to keep my mind wholesomely occupied, for ft would not do to brood over the abnormalities of this ancient, blight -shadowed town while i was still within its borders. the insane yarn i had heard from the aged drunkard did not promise very pleasant dreams, and i felt i must keep the image of his wild, watery eyes as far as possible from my imagination. also, i must not dwell on what that factory inspector had

HP LOVECRAFT THE STATEMENT OF RANDOLPH CARTER

e and dazed on the edge of the swamp next morning, i must insist that i know nothing save what i have told you over and over again. you say to me that there is nothing in the swamp or near it which could form the setting of that frightful episode. i reply that i knew nothing beyond what i saw. vision or nightmare it may have been--vision or nightmare i fervently hope it was--yet it is all that my mind retains of what took place in those shocking hours after we left the sight of men. and why harley warren did not return, he or his shade--or some nameless thing i cannot describe- alone can tell. as i have said before, the weird studies of harley warren were well known to me, and to some extent shared by me. of his vast collection of strange, rare books on forbidden subjects i have read all t

inkable, almost unmentionable thing. i have said that eons seemed to elapse after warren shrieked forth his last despairing warning, and that only my own cries now broke the hideous silence. but after a while there was a further clicking in the receiver, and i strained my ears to listen. again i called down "warren, are you there" and in answer heard the thing which has brought this cloud over my mind. i do not try, gentlemen, to account for that thing--that voice--nor can i venture to describe it in detail, since the first words took away my consciousness and created a mental blank which reaches to the time of my awakening in the hospital. shall i say that the voice was deep; hollow; gelatinous; remote; unearthly; inhuman; disembodied? what shall i say? it was the end of my experience, an

HP LOVECRAFT THE TOMB

es. i shall never forget the afternoon when first i stumbled upon the half-hidden house of death. it was in midsummer, when the alchemy of nature transmutes the sylvan landscape to one vivid and almost homogeneous mass of green; when the senses are well-nigh intoxicated with the surging seas of moist verdure and the subtly indefinable odors of the soil and the vegetation. in such surroundings the mind loses its perspective; time and space become trivial and unreal, and echoes of a forgotten prehistoric past beat insistently upon the enthralled consciousness. all day i had been wandering through the mystic groves of the hollow; thinking thoughts i need not discuss, and conversing with things i need not name. in years a child of ten, i had seen and heard many wonders unknown to the throng; a

HP LOVECRAFT THE TREE

dow of artistic jealousy cooled the warmth of their brotherly friendship. but though kalos and musides dwelt in unbroken harmony, their natures were not alike. whilst musides revelled by night amidst the urban gaieties of tegea, saios would remain at home; stealing away from the sight of his slaves into the cool recesses of the olive grove. there he would meditate upon the visions that filled his mind, and there devise the forms of beauty which later became immortal in breathing marble. idle folk, indeed, said that kalos conversed with the spirits of the grove, and that his statues were but images of the fauns and dryads he met there for he patterned his work after no living model. so famous were kalos and musides, that none wondered when the tyrant of syracuse sent to them deputies to spe

ides ever granted his requests, though his eyes filled with visible tears at the thought that kalos should care more for the fauns and the dryads than for him. at last the end drew near, and kalos discoursed of things beyond this life. musides, weeping, promised him a sepulchre more lovely than the tomb of mausolus; but kalos bade him speak no more of marble glories. only one wish now haunted the mind of the dying man; that twigs from certain olive trees in the grove be buried by his resting place-close to his head. and one night, sitting alone in the darkness of the olive grove, kalos died. beautiful beyond words was the marble sepulchre which stricken musides carved for his beloved friend. none but kalos himself could have fashioned such basreliefs, wherein were displayed all the splendo

ispered in the agora at tegea that the mighty statue was finished. by this time the tree by the tomb had attained amazing proportions, exceeding all other trees of its kind, and sending out a singularly heavy branch above the apartment in which musides labored. as many visitors came to view the prodigious tree, as to admire the art of the sculptor, so that musides was seldom alone. but he did not mind his multitude of guests; indeed, he seemed to dread being alone now that his absorbing work was done. the bleak mountain wind, sighing through the olive grove and the tomb-tree, had an uncanny way of forming vaguely articulate sounds. the sky was dark on the evening that the tyrant's emissaries came to tegea. it was definitely known that they had come to bear away the great image of tyche and

HP LOVECRAFT THE UNNAMABLE

rouse strong emotion by action, ecstasy, and astonishment, as to maintain a placid interest and appreciation by accurate, detailed transcripts of everyday affairs. especially did he object to my preoccupation with the mystical and the unexplained; for although believing in the supernatural much more fully than i, he would not admit that it is sufficiently commonplace for literary treatment that a mind can find its greatest pleasure in escapes from the daily treadmill, and in original and dramatic recombinations of images usually thrown by habit and fatigue into the hackneyed patterns of actual existence, was something virtually incredible to his clear, practical, and logical intellect with him all things and feelings had fixed dimensions, properties, causes, and effects; and although he va

eatest pleasure in escapes from the daily treadmill, and in original and dramatic recombinations of images usually thrown by habit and fatigue into the hackneyed patterns of actual existence, was something virtually incredible to his clear, practical, and logical intellect with him all things and feelings had fixed dimensions, properties, causes, and effects; and although he vaguely knew that the mind sometimes holds visions and sensations of far less geometrical, classifiable, and workable nature, he believed himself justified in drawing an arbitrary line and ruling out of court all that cannot be experienced and understood by the average citizen. besides, he was almost sure that nothing can be really "unnamable" it didn't sound sensible to him. though i well realized the futility of imag

. manton seemed unimpressed by my arguments, and eager to refute them, having that confidence in his own opinions which had doubtless caused his success as a teacher; whilst i was too sure of my ground to fear defeat. the dusk fell, and lights faintly gleamed in some of the distant windows, but we did not move. our seat on the tomb was very comfortable, and i knew that my prosaic friend would not mind the cavernous rift in the ancient, rootdisturbed brickwork close behind us, or the utter blackness of the spot brought by the intervention of a tottering, deserted seventeenth- century house between us and the nearest lighted road. there in the dark, upon that riven tomb by the deserted house, we talked on about the "unnamable" and after my friend had finished his scoffing i told him of the a

HP LOVECRAFT THE WHITE SHIP

in sona-nyl there is no pain or death, but who can tell what lies beyond the basalt pillars of the west? natheless at the next full moon i boarded the white ship, and with the reluctant bearded man left the happy harbor for untraveled seas. and the bird of heaven flew before, and led us toward the basalt pillars of the west, but this time the oarsmen sang no soft songs under the full moon. in my mind i would often picture the unknown land of cathuria with its splendid groves and palaces, and would wonder what new delights there awaited me. cathuria, i would say to myself, is the abode of gods and the land of unnumbered cities of gold. its forests are of aloe and sandalwood, even as the fragrant groves of camorin, and among the trees flutter gay birds sweet with song. on the green and flow

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

on. a moment before, there had been an inner cave with vague suggestions of a monstrous arch and gigantic sculptured hand on the farther wall. now there was neither cave nor absence of cave; neither wall nor absence of wall. there was only a flux of impressions not so much visual as cerebral, amidst which the entity that was randolph carter experienced perceptions or registrations of all that his mind revolved on, yet without any clear consciousness of the way in which he received them. by the time the rite was over, carter knew that he was in no region whose place could he told by earth's geographers, and in no age whose date history could fix; for the nature of what was happening was not wholly unfamiliar to him. there were hints of it in the cryptical pnakotic fragments, and a whole cha

magination shaped dim half-pictures with uncertain outlines amidst the seething chaos, but carter knew that they were of memory and imagination only. yet he felt that it was not chance which built these things in his consciousness, but rather some vast reality, ineffable and undimensioned, which surrounded him and strove to translate itself into the only symbols he was capable of grasping. for no mind of earth may grasp the extensions of shape which interweave in the oblique gulfs outside time and the dimensions we know. there floated before carter a cloudy pageantry of shapes and scenes which he somehow linked with earth's primal, eon-forgotten past. monstrous living things moved deliberately through vistas of fantastic handiwork that no sane dream ever held, and landscapes bore incredibl

enchanted regions of his boyhood dreams, where galleys sail up the river oukranos past the gilded spires of thran, and elephant caravans tramp through perfumed jungles in kied, beyond forgotten palaces with veined ivory columns that sleep lovely and unbroken under the moon. now, intoxicated with wider visions, he scarcely knew what he sought thoughts of infinite and blasphemous daring rose in his mind, and he knew he would face the dreaded guide without fear, asking monstrous and terrible things of him. all at once the pageant of impressions seemed to achieve a vague kind of stabilization. there were great masses of towering stone, carven into alien and incomprehensible designs and disposed according to the laws of: some unknown, inverse geometry. light filtered from a sky of no assignable

y man. it seemed to be heavily cloaked, like the shapes on the pedestals, with some neutral-coloured fabric; and carter could not detect any eye-holes through which it might gaze. probably it did not need to gaze, for it seemed to belong to an order of beings far outside the merely physical in organization and faculties. a moment later carter knew that this was so, for the shape had spoken to his mind without sound or language. and though the name it uttered was a dreaded and terrible one, randolph carter did not flinch in fear. instead, he spoke back, equally without sound or language, and made those obeisances which the hideous necronomicon had taught him to make. for this shape was nothing less than that which all the world has feared since lomar rose out of the sea, and the children of

the lambent nimbuses around the now drooping and motionless heads faded, while the cloaked shapes slumped curiously on their pedestals. the quasi-sphere, however, continued to pulsate with inexplicable light. carter felt that the ancient ones were sleeping as they had been when he first saw them, and he wondered out of what cosmic dreams his coming had aroused them. slowly there filtered into his mind the truth that this strange chanting ritual had been one of instruction, and that the companions had been chanted by the most ancient one into a new and peculiar kind of sleep in order that their dreams might open the ultimate gate to which the silver key was a passport. he knew that in the profundity of this deep sleep they were contemplating unplumbed vastnesses of utter and absolute oursid

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

p (and naturally does not have the file structure below) structure (folder and sub folders) main folder- html files- nav- navigation files- pdb- pic- graphic files- text- text file -salmun inside cover blurb witchcraft for all there are real witches today. contrary to folk tales, they don't go riding about by night on brooms. they don't cavort in the nude unless they have something very normal in mind, and they don't cackle over cauldrons of vintage lsd. they do dabble in spells and chants, burning candles and employing powerful processes, but once the mystery is stripped away, there is nothing much more strange connected with witchcraft than the mysteries of love and religion. in fact, when lovers light candles for dinner, and when churchgoers light candles in prayer, they invoke a force

practices were associated with all the vital phases of man: health, wealth and love. in later years, through fear and ignorance, the stamp of evil was placed upon those who possessed these strange powers, so that today witchcraft is either regarded as a complete myth or the misguided efforts of historic villains. there are so many false ideas about witches that little truth remains in the public mind. yet there are real witches today. contrary to folk tales, they don't go riding about by night on brooms. they don't cavort in the nude unless they have something very normal in mind, and they don't cackle over cauldrons of vintage lsd. they do dabble in spells and chants, burning candles and employing powerful processes, but once the mystery is stripped away, there is nothing much more stran

cious. they attempt to influence and control by sheer force of desire. witches have always been linked to strange happenings- good, bad and always mysterious. and when astounding things happen, it doesn't take much imagination to see how witchcraft could have started and spread as it did. everybody's imagination was captured by the idea of this power, which is actually only a way to reinforce the mind's potential. as noted, the earliest witches were alchemists whose prime concern was discovering a chemical way to create gold. and there were women who taught young girls how to capture their true loves by digging certain roots under certain lunar phases. however, these women weren't really witches; they were superstitious peasants, thoroughly steeped in herbal lore, who lived throughout most

r authorities who agreed and suggested the patient call a witch to see if the spell could be broken. of course, being hexed does happen. a hex occurs when you allow some other people to exert control over you, when you surrender your own control to whatever the force may be, and let it take over. to combat a hex, you must simply take control of yourself. an occasional thought might slip into your mind- it happens to everyone- that you're no good or that you're failing. but immediately when this hits you, you must counteract it and supersell yourself in the other direction. thoughts are very powerful. thoughts are all we are, all we're made up of. most people have experienced the power of psychic vibration, although many don't realize what it is. it's that feeling of instant recognition tha

unified, problem-solving group. nothing in the situation has changed, nothing has been said, but the atmosphere has been altered. it is simply a matter of one person being able to harness the wild energy around him and controlling it. anyone who learns to do this cannot help but improve his life circumstances. and that's the witch's bag in a nutshell. she knows how to put the power of her secret mind to work, how to harness the wild energy around her. but not all witches do their thing the same way. some witches always begin with a romantic interlude. the charged atmosphere between a male and a female cannot be duplicated, and it does generate high-intensity energy. that's why the stories of sexual orgies involved with witchcraft got started. but that certainly is not what witchcraft is a

INFERNAL UNION

he union of opposites. the lhp seems especially true to this view of the nature of magick. the general method of the masses in establishing their place and role in this world is to categorize, segregate, and divide according to pre-conceived ideas of self, only to be reimmersed in the vast ocean of energy they originated from. while the divisionary behaviour resulting from this deep psychological mind-set is one cause of a lot of much weakness in society, it also has problems theoretically. the polarities of any single being can only be recognized fully in conjunction to their opposite. the simplest example perhaps being that of light and darkness. just as the normal path of being fails, in the magickal viewpoint, so it s opposite succeeds. by uniting all opposites, the true essence of sel

ites that is ritually re-enacted in the rite of infernal union that we may become more fully developed as baphomet and according to our own individual wills. the union of samael and lilith is made possible according to the zohar by the presence of tanin ver or the blind serpent, leviathan, who represents by its nature the violence and chaos of the vast oceans of the unconscious, the depths of the mind touched upon in sexual union. leviathan like the endless ocean is the immortal essence which joins the sun and moon in establishing the eternal perfection of the union and balance of both in the individual, the magickal child of this congress. a poignant point of this union is the fact that samael is the daemon of lust who resides within each individual, the darkside from which all desire, po

he uniting of the infernal feminine and masculine within the self can be developed by exploring exactly why we perceive ourselves in certain ways, breaking down all gender stereotypes we may have been subconsciously programmed with, and finding our true sexual nature, the essence of our energy. as mentioned before, a study of liber oz is helpful as is experiments in temporarily adopting different mind-states/ identities for the purpose of this exploration. i am in the process of creating the mask of lilith from michael w. fords luciferian sorcery for meditation for this purpose. meditation beyond and apart from intellectualization, as to what an individuals sexual nature is, is a necessary part of this process. 4 the ritual of infernal union found in yatuk dinoih (michael w. ford, 2002) is

far more to my life. i realized the obvious connection to lilith with whom i still hold a deep attraction in every way. with this new knowledge i perceived life from a different viewpoint, with more energy and intimate interest in all of life. i felt younger again with a different sense of self and balance. as to the sinister nature of samael, i must say i had a quite unsettling thought cross my mind for a moment, i believe brought about by a new realization of my place of being on the edge of accepted standards, more antinomian in nature than what i had accepted before .i was cutting an apple and thought if i saved apple seeds and ground them up, they could be used to poison someone if i needed to. i immediately realized the criminal nature of this, and the need for control from now on

INITIATION INTO HERMETICS

inform about these problems. i do not intend to describe the physical occurrences in the body because everybody can find information about it in any respective work. what i shall teach is to regard man from the hermetic standpoint, and i shall enlighten interested people as to how to use the fundamental key, the influence of the elements on man, in the right way. a well-known maxim says, a sound mind in a sound body. the genuine truth of this aphorism represents itself immediately to everybody dealing with the problem of man. there surely will arise the question, what health is from the hermetic point of view. not every one is capable to answer this question at the first instant. seen from the hermetic angle, health is the perfect harmony of all the forces operating inside the body with r

s, the key of the four-pole magnet will be a great help for us. from the supreme prototype (akasa, the original source of all beings, has proceeded the spirit, the spiritual ego with the four specific elemental qualities, proper to the immortal spirit, which was created in god s image. the fiery principle, the impulsive part, means the will (volition. the airy principle shows up in the intellect (mind, the watery principle respectively in the life and the feeling, and the earthy principle is representing the union of all the three elements in the consciousness of the ego. all the other qualities of the spirit are based upon these four original principles. the typical part of the fifth, say the etheric principle (akasa) manifests itself, in the highest aspect, in the faith and, in the lowes

ntal properties. the reception of a thought in the mental body, through the link of the astral and mental matrix bound to space and time in the total form, needs a certain amount of time to become fully conscious of this thought. according to the mental maturity, the train of thoughts is different in each individual. the more advanced, the more cultured man is, the faster thoughts will develop in mind. likewise as the astral plane is inhabited, so too is the mental plane. besides the ideal forms, there are principally the deceased ones whose astral bodies have been dissolved by the elements in the course of their ripening, and allotted, according to the degree of perfection, to regions corresponding to their mental sphere. besides the mental sphere is the sphere of the so-called elementals

ew, absolutely incorrect. at this point, all of us will have to remember the words of the great master of christianity: cast not your pearls before swine, lest they trample them under their feet. to truth belongs also the capacity of correctly differentiating among knowledge and wisdom. knowledge depends, in all domains of the human existence, on the maturity, receptivity and understanding of the mind, and the memory without regard to whether or not we have been able to enrich our knowledge by reading, transmitting or other experiences. there is a wide difference between knowledge and wisdom and it is much easier to win knowledge than wisdom. wisdom depends, not in the least, on knowledge, although both are identical up to a certain degree. the source of wisdom is in god, that is to say, i

experiences. there is a wide difference between knowledge and wisdom and it is much easier to win knowledge than wisdom. wisdom depends, not in the least, on knowledge, although both are identical up to a certain degree. the source of wisdom is in god, that is to say, in the causal principle (the akasa) on all planes of the material, astral, and mental worlds. therefore wisdom does not depend on mind and memory but on the maturity, purity and perfection of the individual personality. wisdom could also be considered as a developmental stage of the ego. therefore, insights are not passed on thought the mind, but and this particularly through intuition or inspiration. the degree of wisdom is therefore determined by the state of development of the individual. this will not mean, of course, th

INTERVIEW WITH ANDREW CHUMBLEY

f respect. however, these offices may also be interpreted as the stations of the soul in its initiatic pilgrimage and thus relate to each and every initiate. you ask what it means to use the term magister. this, like many matters relating to hierarchy and power, is a complex issue. one must be aware that responsibility, propriety, and service increase with one s role and sense of authority. to my mind, the true magister (or magistra) should hold fast to all that was taught unto him by his own initiators, be fully able to refine and develop the ways of the past according to his own vision, be able to speak clearly about the diverse bodies of lore within the tradition, and be skillful to discern, teach, and assist fellow brethren. whilst every initiate focuses upon the unique ingression of t

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

ng effect on goethe's faust and the emergence of the magic story in modern times. this emphasis on objective data gathering is also an emphasis on self-reliance. the current magical practice of relying on the channelings or revelations of others bespeak a spiritual laziness. rather than seeking out the beginning and ending points, many prefer to take the half-cooked models of another individual's mind- an individual who may or may not have achieved that transformation of magic. it might be argued that the magician who does not engage in objective analysis and merely creates his or her own system is more self-reliant than the researcher. however, the totally self-created system will rarely challenge one's blind spots, rarely present you with mysteries to be solved, rarely present you with c

are but machines, but may in potential become gods. the first aspect that a human has to change is their inner world. they have been taught- or rather acquired- a series of randomly assorted thoughts, notions, and behaviors, most of which either actively hinder them, or at best lull them into a sleeplike state. these stultifying forces mainly group themselves into forces that oppose the body, the mind, the emotions, and the will. each of these must be overcome. the forces that oppose the body are those things which shorten life, remove energy, or dull the senses. most recreational drugs, legal or illegal, fall in this category as does most fast food. certain cultural attitudes, such as the forces that make many young women anorexic, are likewise of such a nature. the environmental factors

s, to certain types of fluorescent lighting) also can weaken. the initiate discovers these factors by life analysis and removes them from his of her life. in their place he or she will adopt a training program to make the body do what he or she wishes. the best sort of training is one that either increases self defense, such as the martial arts; or grace, such as dance. the forces that oppose the mind are those habits of non-thinking that we have adopted, believing them to be thought. we read the newspapers, watch tv, and surf the net, learning what to run through our minds in imitation of thought. the initiate begins by limiting his media input, and by looking for media which challenge his existing thinking. thus the liberal buys a conservative newspaper, the paranormal buff looks for the

awaken, and such reminders are always painful. for those of us along the lhp, we often forget how painful the light was to our eyes when we first left the cave. after the initiate has broken with the symbol systems that teach obedience, he or she must create his or her own cosmology. it is at this point when a unified, coherent picture of the universe begins to emerge from the four areas of body, mind, emotions, and will that the initiate has the first taste of rulership of the inner world. rulership of the inner world means a sense of reality and purpose in what one does. we have all had those moments of power, of knowing that we are alive, and that the world is meaningful. they are rare moments and usually we attribute them to an external trigger, perhaps even a mysterious or divine sour

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

nes of time. thous dost reveal the mystery of faith, for thou bearest the image of both truth and lie: the speaking mirror and the silent mask. the covine should knell before the lord to make offerings of imaginal or mental sacrifice- before thee we offer the earth sign, drawn in grain and serpent-skin. upon thine altar, the rose-strewn grave, we offer the sacrifice of images, here wrought in our mind for thy pleasure and honour- a broken idol of clay, offered in the name of every pantheon; the scriptures forsworn by every faith the scrolls that tell of each trespass d law; a child, naked of chrisom, innocent of faith and promised to none; a severed head from the holiest of men; a skull from a horse that knew no mortal master; a heartfill d chalice from the martyrs of heresy; and a golden

IRISH WITCHCRAFT AND DEMONOLOGY

state of the country, the tremendous upheaval of the cromwellian confiscations, and the various difficulties and dangers experienced by the new settlers would largely account for this immunity. dr. notestein 1 shows that the tales of apparitions and devils, of knockings and strange noises, with which english popular literature of the period is filled, are indications of a very overwrought public mind; of similar stories in ireland, also indicative of a similar state of tension, some examples are given in chapter iv. though the first half of the seventeenth century is so barren with respect to witchcraft, yet it should be noticed that during that period we come across frequent notices of ghosts, apparitions, devils &c, which forces us to the conclusion that the increase of the belief in su

gious, flocked from every side to the prison to offer their consolation to the captive, and their feelings were roused to the highest pitch by the preaching of a dominican, p. 32 who took as his text, blessed are they which are persecuted &c. seeing this, william outlawe nervously informed sir arnold of it, who thereupon decided to keep the bishop in closer restraint, but subsequently changed his mind, and allowed him to have companions with him day and night, and also granted free admission to all his friends and servants. after de ledrede had been detained in prison for seventeen days, and sir arnold having thereby attained his end, viz. that the day on which william outlawe was cited to appear should in the meantime pass by, he sent by the hands of his uncle the bishop of leighlin (mile

air to sit up with him all hallow-night, which he did, spending the time very profitably in prayer and exhortation, which encouraged the man to defy satan and all his works. the upshot of the matter was, that he became very charitable to the poor, and seems to have entirely renounced his intemperate habits. 1 rejecting the supernatural element in the above as being merely the fruits of a diseased mind, there is no reason to doubt the truth of the story. mr. blair also met with some strange cases of religious hysteria, which became manifest in outbursts of weeping and bodily convulsions, but which he attributed 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 ignoran

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 the seventeenth century to the restoration of charles ii, be barren of witchcraft proper, it must at least be admitted that it is prodigal in regard to the marvellous under various shapes and forms, from which the hysterical state of the public mind can be fairly accurately gauged. the rebellion of 1641, and the cromwellian confiscations, that troubled period when the p. 94 country was torn by dissention, and ravaged by fire, sword, and pestilence, was aptly ushered in by a series of supernatural events which occurred in the county of limerick. a letter dated the 13th august 1640, states that "for news we have the strangest that ever was

planation. the supposed spectre was probably a poor, bereaved woman, demented by grief and terror, who stole out of her hiding-place at night to bewail the murder of her friends, while the weird cries arose from the half-starved dogs of the country-side, together with the wolves which abounded in ireland at that period, quarrelling and fighting over the corpses. granting the above, and bearing in mind the credulity p. 97 of all classes of society, it is not difficult to see how the tales originated; but to say that, because such obviously impossible statements occur in certain depositions, the latter are therefore worthless as a whole, is to wilfully misunderstand the popular mind of the seventeenth century. we have the following on the testimony of the rev. george creighton, minister of v

ISIS UNVEILED

led by colenso, his predecessors and contemporaries, is recalled from its banishment. the prophets, whom his holiness the pope condescends at last to place, if not on the same level with himself, at least at a less respectful distance* are dusted and cleaned. the memory of all the diabolical abracadabra is evoked anew. the blasphemous horrors perpetrated by paganism, its 3. h. maudsler: bodj/ and mind; icct on 'hie limits of philoaophioj. inquiry' 4. boaton smidaji henoii, november 5. 1876. 5. see tbe adf-glc^ification of the present pope in tlie work entitled. syttckti tf pope fiut ix, by don puqtuue di pnodicii; ud the funotu pamphlet of umt nune by the rt. hon. w. b. guditonc (reriewed in hit boma and ou n tetm fodumw m sdigion: london, 1875. the latt t qnotet from the work nuned tfa ft

rd to my prejudice; and leaving tours that very day, tiie boat in whidi he was, sunk in a storm, but his skill in swimming saved him" the sainted bishop simply confesses here to having practised a bit of sorcery. every metmerizer know* the power qf will during em v^ense desire lent on any particular subject. whether in consequence of 'co- incidence' or otherwise, the opened verse suggested to his mind revenge by drowning. passing the remainder of the day in "deep concern" and possessed by this all-absorbing thought, the saint it may be unconsciously exercises his will on the subject; and thus while imagin- ing in the accident the hand of god, he simply becomes a sorcerer exercis- ing his magnetic will which reacts on the person feared; and the count buely escapes with his life. were the ac

e (inu uiifuid a>m4 for it. is it thui impotsible that in some other regions of the earth are guarded tl^ remains of that dorious literature of the past, which was the fruit of its majestic civilisation? what m there so surprising in ihe idea? who knows but that as the christian cburcb has uiicodtciously begotten free thought bv reaction against her own cruelty, rapadty, and dogmatism, the public mind may be ^ad to follow the lead of the orientalitt, away from jerusalem and towards ellora; and that then much more will be discovcaed that is dow hidden? 40. chip4 from a german fporktiutp, 1. p. 373 'semitic monotheiam' digitizecoy google what was sated from the bruchion 27 certain monks, and with learned babbis in palestine, who pass their lives in commenting upon the taimvd. they say that n

nquiriea niahed out wildly fiom the hut, in the direction at the woodi. ueasengerb were aent after him, but he waa dowhete to be found. about sunict a report wai heard in the foreat an hour later his body was brought borne, with a bullet throii^ his head, tor the skeptic had uown out his brainsl what made him commit suicide? what magic pdl ol sorcery had the 'word' of the dying wiiard lift on his mind? who can tell? 77. anacalypti; also tertullian: de praaer. katr^ il 7s. cicero: on &e nalurt tif iht oodt, iii, is. 79. anthon: diet. gk. and rom. ant 'eleusmia' so. sid. myh. o adoni, p. 71. 81. 1 ktngt, vii^ 2. digitizecoy google luaios sre identical with hivite and levite. the french name louia is the hebrew len; lacchus again is lao or jehovah; and baal or adon, like bacchus, was a phalli

traditional fierce fights of the 'chosen people' with their next of kin, the idolatrous tribes of israel, pale before the murderous fanaticism of the alleged fol- lowers of christ! even the rapid spread of mohammedanism before the 112. see uie historical romance of canon kingaley, bypatia, for& highly picturesqub account of the tntgicaj (ate of thii young martyr. 113. we beg the reader to bear in mind that this ii the aame cyril who mu^)edly ac- cused of simony, dishonesty, aod the prostitution of his office to personal ends, and whom neander (hui. ckr. rcl and churek, iv, p. 13^ tq) pictures as violent, tyran- nical, a hypooite and liar. isidor, bishop of pelusium, in a letter addressed to cyril him- self (i, ep. 370) wrote "let not the punishment, which you deem it necessary to inflict o

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

apt to our enquiry, and is therefore worth quoting 'the theory of any process of divination may be stated in a few simple terms '1. we postulate the existence of intelligences, either wi t h i n or without the diviner, of which he is not immediately conscious (it does not matter to the theory whether the communicating spirit so called is an objective entity or a concealed portion of the diviner's mind) we assume that such intelligences are able to reply correctly within limits to the questions asked "2. we postulate that it is possible to construct a compendium of hieroglyphs sufficiently elastic in meaning to include every possible idea, and that one or more of these may always be taken to represent any idea. we assume that any of these hieroglyphics will be understood by the intelligence

ccepted for publication. the second house refers to any possible income or royalties from the sale of the book. but it is the ninth house that we will consider as important as the house of signification. the geomantic figure found in that house will be considered as the significator. this too should be written down at the top of the form no. 1. this procedure helps to give order and form to one's mind, direction to the elementals, and a clear answer to the divination. the next matter to be considered is the planetary rulership. here follows a list of the planetary meanings: 1. saturn. older people and old plans. debts and their repayment. agriculture, real estate. death and 40 a practical guide to geomantic divination wills. stability and inertia. time, patience, and testing. 2. jupiter. a

the element of earth is placed under the divine aegis of that aspect of god attributed to malkuth, the tenth sephirah on the tree of life. the divine name is adonai ha-aretz meaning 'the lord of the earth (its pronunciation can be described thus: ahdoh- nye hah-ah-retz) when opening the divinatory process by the method to be described, this name should be softly intoned or vibrated so that one's mind may be exalted above temporal and mundane preoccupations. in this way it is tuned in, as it were, to the highest. furthermore, the element of earth is attributed to one of the five points of the pentagram, the geometrical figure always used in the sanctuary of the gnosis to invoke all elements. with the pentagram standing up on the two lower angles, the topmost point at the summit, then the l

ircumference of the circle which has been traced with the aid of the plastic tumbler. 7. while making the invoking pentagram, vibrate the divine name ruling the element earth. 8. very carefully, draw within the centre of the pentagram the sigil of the genius. vibrate his name several times. 9. if you proceed by tracing the dots, concentrate on the question and repeat it many limes to distract the mind from counting. 10. if you use the pebbles or dice, similarly verbalize the question. 11. count sixteen lines of dots, or throw the pebbles or dice sixteen times. the mechanical part of the divination is over. 12. construct the first four figures, and derive from them the remaining eight. 13. construct the witnesses and judge. 14. enter the twelve geomantic figures on the chart. 15. if need be

the necessary geomantic symbols completed, it remains only to interpret what you have entered on form no. 2. some imagination and ingenuity needs to be employed, but the following tables of general interpretation should take the slack out of the first several attempts to divine. as one gains experience, enough confidence will be created to permit the intuition to operate, or to say what comes to mind spontaneously, without critical interference from the ego. gradually, as time goes on, the intuition or inner psychic sense will become stronger, clearer and of course more reliable. geomantic divination as a process is a good psychological corrective for excessive intellectuality, or for uncontrolled flights of fantasy based on romantic reading. a little practice goes a long way. the proof o

JASMUHEEN THE FOOD OF GODS

my allegiance, my love and my time, for to know it is to love it and to be one with it allows all our questions to disappear and our inner being to feel truly nurtured and fulfilled. on this level, the food of gods journey is entirely experiential, and is one which leads us deep within the dimensional biofield, into what the yogis call the ultimate reality a place beyond the realm of our logical mind. a biofield is the auric field of radiation that surrounds all systems of life, and the field that occurs when two of more systems are magnetized together. my personal assignment with this research field was: a) to live it and prove to myself that my physical body could exist healthily purely on prana or divine nutrition alone, and be free from doubt so that i could stand tall amid the contro

to play and each of us carries a piece of a massive program for change, which in itself forms a natural path of our evolution. in time all that we have discovered will be accepted as every day fact and this will come into being from individual exploration coupled with normal standard research by those open to these fields. all i can ask is that all is done with respect and with the good of all in mind. if we all act with honor and integrity looking for win, win, win solutions as discussed in our biofields& bliss series, our world can progress into a state of true civility and hunger, poverty, war and violence will become a thing of our past. so while the food of gods provides information that we have received intuitively from being in the theta. delta field (some of which can hence only be

of gods with jasmuheen 8 the food of gods contents introduction 3 dedication& acknowledgement 6 chapter headings 8 list of the divine nutrition program techniques& tools 10 1. everybody is hungry for something 11 2. divine nutrition, brain wave patterns& our paranormal powers 15 3. cycles of human hungers and awareness 19 4. blocking our nourishment. the atrophy of life 24 the dance of the dying mind mastery versus boxing& limitations radiation& absorption 5. the nourishment of prana. feeding like the gods 36 divine nutrition program. level 3 nourishment: 6. nourishment sources& types& tools 40 conventional sources physical food; the food of love; the food of family 40 the food of success; the food of sex non-conventional sources 42 the love breath and holy breath tools 43 the inner smile

attern is the home of our latent paranormal abilities and when accessed allows our inner resources of divine nutrition to flow. in the metaphysical world, which power/s a person has often depends on the role they have agreed to play in the cycles of human evolution. when the theta and the delta brain wave patterns are sustained not only does the veil go down between the conscious and subconscious mind allowing reprogramming of the whole bio-system in a more effective way, but we also begin to tap into other realms of reality, where issues like the following become more real for us. divine radiance. where we can increase or decrease our auric emanations so that our presence nourishes others in a healthy way. divine intentions. where we understand the power of our intentions and will in co-c

ife, we choose to block our inner voice, and the food it offers, by forgetting it is there or by treating our divine (authentic) self as if it were an external god that only talks to the priests and the holy instead of as a part of who we are. we ignore it by our material world focus, we seek its answers when in need and then relegate it like an unappreciated friend into the deeper valleys of our mind where only a bath in the theta. delta waves can release it from the prison of our ignorant actions. we choose lifestyles that perpetuate death and disease as if our life was never a precious gift from an imaginative and loving source that endlessly breathes life. the atrophy of our bodies, minds and inner joy being, happens through both our negligence and the fact that certain experiences hav

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

and seventeenth centuries. it and all that refers to it therefore claims the greatest attention of both the philosopher and the theologian. the thinkers of the past days, after restlessly searching for a scientific system which should disclose to them the deepest depths of the divine nature, and approve to the understanding the real tie which binds all things together, found the craving of their mind satisfied by this theosophy. we say enough in reference to the august possessors of this knowledge when we remind the reader that among those who knew how to wield (and to adapt, the stupendous acquisition to which they were supposed to have at last penetrated, were raymond lully, the celebrated scholastic, metaphysician, and chemist (died 1315; john reuchlin, the renowned scholar and reviver

the occult philosophy need, however, fear that we shall not most carefully keep guard standing sentry (so to speak) not only over this, which is, by far, the pre-eminent, but also over those other recondite systems which are connected with the illustrious rosicrucians. an accomplished author of our own period has remarked that, he who deals in the secrets of magic, or in the secrets of the human mind, is too often looked upon with jealous eyes by the world, which is no great conjuror. how is it, that, after centuries of doubt or denial, how happens it, in face of the reason that can make nothing of it, the common sense that rejects, and the science which can demonstrate it as impossible, the supernatural still has such vital hold in the human not to say the modern mind? how happens it tha

c, that superstition miracle, is now banished wholly from the beliefs of this clear-seeing, educated age. miracle, we are told, never had a place in the world only in men s delusions. it is nothing more than a fancy. it never was anything more than a superstition arising from ignorance. what is fear? it is a shrinking from possible harm, either to be body, or to that thing which we denominate the mind that is in us. the body shrinks with instinctive nervous alarm, like the sensitive leaf, when its easy, comfortable exercise or sensations are disturbed. our book, inasmuch as it deals or professes to deal seriously with strange things and with deep mysteries, needs the means of interpretation in the full attention of the reader: otherwise, little will be made, or can come, of it. it is, in b

e, which wearies them of merely mundane matters, hold that the ordering of men, the following of them about by subservient people, and the continual glitter about them of the fine things of this world, are, after all, but of mean and melancholy account, because life is so brief, and this accidental pre-eminence is very transitory. splendour, show, and bowing little delight the raised and abstract mind. that circuit of comfort formed by the owning of money and riches is circumscribed by the possessor s own ken. what is outside of this sight may just as well be enjoyed by any i 14 the rosicrucians. other person as by the owner, since all is the thinking of it; only granting that a man has sufficient for his daily wants, letting the morrow, indeed, take thought for itself. one dinner a day, o

he saw the father and daughter down-stairs, and forth to the entrance of his house, with his usual composed politeness, though the nobleman could not help some feeling of restraint, and his daughter experienced a considerable amount of mortification; and she could not look at signor gualdi, or rather, when she did, she dwelt on his face too much. this little occurrence remained as a puzzle in the mind of the nobleman. his daughter felt lonely and dissatisfied afterwards, eager for the restoration of the same friendly feeling with signor gualdi, and revolving in her mind, with the ingenuity of love, numberless schemes to achieve it. the venetian betook himself in the evening to the usual coffee-house; and he could not forbear speaking of the incident among the group of people collected ther

JESSUP MK THE CASE FOR THE UFO

quite naturally by these men. they explain how, why, and what happens to people, ships, and planes that have disappeared. they explain the origin of odd storms and clouds, objects falling from the sky, strange marks and footprints, and other things which we have not solved. these men seem to feel that it is too late for man to obtain space flight. they feel that mankind could not cope with "those mind wrecking conditions that space and sea contain" for mankind is to 10 egotistical, values too much the material, wars over mer parcels of the planet, is too filled with jealously, and lacks true brotherhood. how much truth is there in this? that cannot be answered. it is evident that these men provide some very intriguing explanations; explanations that may be worth consideration. 11 preface

and throughout whole inter-galactic- universe.u.s. expierments, 1943 on one part of it proved plenty! ed: the page numbers in this table of contents are the numbers in the original book. 15 introduction_ the case for the ufo is perhaps the most unusual and comprehensive volume yet produced on the fascinating subject of the "flying saucers" to bring the rare combination of a scientifically trained mind, plus imaginative, fetter-free thinking to the mysterious subject of possible intelligence from outer space, is something which has been much needed. this is precisely what jr. jessup has done. this book is a sound step forward in the great need to approach, dispassionately, material pertaining to the flying saucers; it goes far toward putting the topic on a down-to-earth basis. i have never

be able to thusly talk exactly as these witnesses talked and imitate or illustrate their mannerisms& habits of thought, thus your psychologists can figure in advance the surefire method of dealing most successfully with these. i could not do this with someone with whom i had not observed at length& these men, i lived with for about 6 months, so you are bound to get good to excellent results. the mind does not ever forget, not really, as you know. upon this i suggest this way of doing this with myself but further, the latter usage of myself in mannerism& thought pattern illustration is suggested in order that the goal of inducing these men to place themselves at& under you disposal (hypnotically or under truth-serum, is a goal, the which could have far greater impact, due to co-relation of

ange reason, airports (presumably, the public feels that anything which takes place in the air is the business of the airport) i have long been interested in the study of the unexplained areas of human existence, and as an astronomer with special interest in the moon, the early reports of flying saucers caught my attention. references in dusty volumes in the library of congress flashed through my mind, references i had noted years ago and which now, in the light of these developments, seemed to offer a new field of research, of analysis and co-relation which might throw light upon the matter. i began to ask myself questions and i began to see a shape, a form, take place in the entire field of observable phenomena which had remained obscure and previously unrelated. this flying saucer was p

myself questions. but unlike the child, i searched for my own answers. ufo's are real a serious approach to the question of unidentified flying objects demands, first of all, that we face a fundamental change in concept as regards the world of our environment. we must loosen out thinking, let our imaginations fly with the winds, and, above all, we must want to think! no human being with a closed mind need read further, for he will be asked to think as he has never thought before, to admit to possibilities which will shake the very foundations of his being. for countless generations mankind has been confronted with an endless series of events, the causes of which have been obscure, if not altogether outside any casual sequence which his mind was able to imagine. in varying degrees, these h

K AMBER THE BASICS OF MAGICK

ika.com 1 the basics of magick by k. amber get any book for free on: www.abika.com the basics of magick get any book for free on: www.abika.com 2 i. ethics a. the wiccan rede b. the law or return (sometimes called the "threefold law) c. perfect love and perfect trust (among partners in magick) ii. the witches' pyramid a. faith in your abilities and powers. b. imagination to vividly create in your mind that which you desire to manifest. c. will to achieve your goal despite all obstacles. d. secrecy to keep your magickal intention concentrated and pure. iii. the four qualities of the mage a. to know b. to will c. to dare d. to keep silence iv. preparatory skills (hatha and raja yoga are good aids to developing these) a. cleansing, clearing and stilling b. grounding c. centering d. concentrat

ms have been developed over the ages to help us control our thoughts. a great amound of dogma too has been kicked around in an attempt to make us into better people. magick (the occult kind, spelled with a 'k) is one of the oldest and most general of these systems. magick is the study and application of psychic forces. it uses mental training, concentration, and a system of symbols to program the mind. the purpose of magick is to alter the self and the environment according to the will. most of the magick we see today comes to us from ancient egypt and chaldea. the chinese, hindus, and tibetans developed their own unique types of magick. western magick was locked up by the egyptian priests for thousands of years and then supressed by the rise of christianity. it was not until medieval euro

we are at last beginning to gain insights into the hidden nature of man. parapsychology is a branch of psychology which studies psychic phenomena. remarkable evidence has been gathered on numerous cases of psychic phenomena. knowledge gained from parapsychology studies can be applied, so far as it goes, to the much broader based, much more theoretical study and practice of magick. thus, the human mind and body appears to broadcast psychic energy or force, much like a radio station. kirlian photography and cloud chamber tests tend to support this theory. although the exact nature of this psychic force is subtle and unknown, it is undoubtedly the energy behind all psychic phenomena and magick. however, it is *not* a radio wave, since it behaves somewhat differently. the psychic force is too

er patients learning to heal themselves. 5) teleportation, apportation, and levitation. some occultists feel a magician producing pk effects is simply a channel for universal energy. others think the force originates some way directly within the magician. the basics of magick get any book for free on: www.abika.com 6 the subconscious postulated by freud and others, the concept of the subconscious mind is an important one. basicly, this is the idea that part of the mind normally operates below or outside of ordinary consciousness and awareness. dreams and hypnosis are examples of this. also subconscious are the many automatic functions of the physical body such as respiration and digestion. why do magick? magick encompasses many things- science and art, philosophy and metaphysics, psycholog

andira david-neel, magic and mystery in tibet. raynor c. johnson, the imprisoned splendour. ostrander and shroeder, psychic discoveries behind the iron curtan* magick 2- the subjectivity of experience* your awareness of the physical world and of your place within it is mostly based upon the physical senses (hearing, sight, smell, touch, taste. these five senses continually send information to the mind, and it is up to the mind to select and interpret them. if you could not do so, your senses would overwhelm you and be meaningless. selection and interpretation of your sensory inputs is essentially an automatic, mostly subconscious function of the mind. the program or map which the subconscious follows as its reference point is called a _model. the model is a subconscious mental photograph o

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

te diffuses stenring s claims somewhat: they [those who consider stenring s diagram] will come at least across many curious permutations and will be in agreement with myself that the elaborate diagram is of considerable interest, from whatever point of view it is approached, and however they may interpret mr stenring s statement that absolute knowledge of a single number is impossible for a human mind (p. 37, unless it has opened every gate of understanding, i.e, has acquired an encyclopedic knowledge of all sciences. waite s introduction to stenring is generally pretty good, though limited by his dependence on christian sources. he gives a fair account of sy: its background, editions, and content. 20073 8 stenring also includes the thirty-two paths of wisdom, saying that his tabulation of

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

. studies in ecstatic kabbalah, especially chapter 7, ghitbodedut as concentration in ecstatic kabbalah. h. kaplan, aryeh. meditation and kabbalah. grabbi isaac of acco, h pp. 137-154. 2. d. moses ben shem tov de leon: listed here are items which fall distinctly outside the discussion of the zohar and take up de leon fs other works. fishbane, eitan p. gmystical contemplation and the limits of the mind: the case of sheqel ha-qodesh, h in the jewish quarterly review, vol. 93, nos. 1.2 (philadelphia: university of pennsylvania, july.october 2002. kaplan, aryeh. meditation and kabbalah. pp. 122-4 (excerpt of shekel ha-kodesh. koren, sharon faye. gkabbalistic physiology: isaac the blind, nahmanides, and moses de leon on menstruation, h ajs review, vol. 28, no. 2 (cambridge: association for jewi

roots of apocalyptic faith, by norman cohn (new haven: yale university press, 1993, the second part of which charts the primal swirlings of the path which eventually leads to jewish (and christian) mysticism, beginning with zoroastrian concepts, tracing their development in jewish apocalyptic, finally landing in the book of revelation. this last turn may seem to veer off track unless one keeps in mind the fundamentally jewish character of this mystical apocalypse. for grounding in the theme (the ascension to heaven) taken up by the ancient jewish mystics associated with the merkabah and hekhalot, a most informative source is martha himmelfarb fs ascent to heaven in jewish and christian apocalypses (new york/ oxford: oxford university press, 1993. on a somewhat different tack, though holdin

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

itating the movement of the planet (leick 148 .ama. started to lose his positions with the rise of state gods like marduk and assur. like the moon, the sun was often marked as d20, sometimes also without a determinative (neugebauer 1955. quite widespread is the form dutu, less often the syllabic variant d.a-ma. was used. in horoscopes, the sun is usually either 20 or dutu. here we have to bear in mind that utu is the same sign as ud, which denotes ebright f, eshining f, ewhite f, and, of course, ethe sun f. utu (ud) and babbar being two words written by the same sign explains the parallel use of the forms mul3babbar and dutu in the late period (brown 2000: 56. also, it should be mentioned that the sumerian babbar eshining f, ebright f suits to characterize all brighter planets. anyway, in

KETAB E SIYAH

nged with such audacity and impiety. no longer is he brother or son but rather deceiver, ruiner, villain. spare not the treasoner your wrath" hearing these words from the false lips of gabriel, once my brother and comrade, did my father bow his head in grief, stopping up his ears with his fingers that he might be deaf to the perjury that gabriel brought before him, spoken with unchaste tongue and mind. sorrowful did he shake his head and spoke thus to his monstrous son "my son, my beloved gabriel, deny to this poor father in his grief, who has nought but love for his sons, cherishing them above himself, deny that you have spoken thus. satanael is the best of my sons. 16 none is nobler, brighter or braver than this one accused of terrible crime by the report of your own tongue. above all do

er of the planets, orchestrater of the stars, proclaimer of destiny, keeper of wisdom, judge of the world, castigator of sin, scourge of evil, most high, most merciful, most just, most sagacious, most perfect, most mighty, most noble, most majestic, my god, my lord, my father, indeed i wish and pray most solemnly that i was in error and my brother innocent and not even yet does my alert and lucid mind believe that which i now report. my ears and eyes refute their own testimony and deny knowledge of the deeds and speech to which they are unerring witnesses. alas and woe that such is not so and that my once beloved brother, yet in his treason brother to me no more, is truly guilty of all that i disclosed. if you have any reason to doubt my word or if my judgement and understanding of my brot

s fanfare and, without knowledge of whence this grim news sprang, i mourned the fate of my beloved home-land, weeping for that which was most beloved to me, hearing in the heralds' music with an unconscious ear the doom of heaven and her angels, yet not knowing the architect of destruction. then, when i had shed my tears, i went upon wing, upon thermal, weighed low by a heart full of sorrow and a mind darkened by foreboding, i answered the call of my father, flying swift to the assembly of angels, to the eternal tower where god held court, with my innumerable hosts to my back. 20 thus i descended amongst my brothers who had gathered as a great throng before the resplendent gates of pearl, that kept the threshold of god's abode. haughtily i strode amongst my brothers, pushing through the cr

sunderstand my speech' but father, most certainly do i tell you, i mistook not his speech or intent by as much as the smallest mustard grain" hearing these words from the false lips of michael, once my brother and comrade, did my father bow his head in grief, stopping up his ears with his fingers that he might be deaf to the perjury that michael brought before him, spoken with unchaste tongue and mind. then gabriel, the second of my brothers, my false brothers that sought my ruin by their lies, hollow and self-deceiving for they ruined me not but only their own fortunes and dominions, came forward before the sovereign of heaven, crawling upon his knees and hands as though a worm, 30 touching his forehead, again and again, upon the marbled stones at the feet of god and with a voice that dri

sunderstand my speech' but father, most certainly do i tell you, i mistook not his speech or intent by as much as the smallest mustard grain" hearing these words from the false lips of gabriel, once my brother and comrade, did my father bow his head in grief, stopping up his ears with his fingers that he might be deaf to the perjury that gabriel brought before him, spoken with unchaste tongue and mind. then raphael, the third of my brothers, my false brothers that sought my ruin by their lies, hollow and self-deceiving for they ruined me not but only their own fortunes and dominions, came forward before the sovereign of heaven, crawling upon his knees and hands as though a worm, touching his forehead, again and again, upon the marbled stones at the feet of god and with a voice that dripped

KNOWLEDGE LECTURE FIVE

alone, but if it die, it bringeth forth much fruit. let him endeavour to realise his own place and relative importance in the universe, striving to stand outside himself and allowing only such claims as he would allow to another. let him carefully abstain from talking of himself, his feelings or experiences that he may gain continence of speech, and learn to control the wasteful activities of his mind. let him contemplate the sun as thinly veiled in cloun iv- fourth knowledge lecture below are the geomantic figures and their zodiacal attributions! p puer& o puella@ v amissio* rubeus# albus( u acquisitio$ m populus) x carcer$ n via_ z tristitia% s fortuna major+ y laetitia% t fortuna minor q caput draconis^ w conjunctio r cauda draconis lineal figures of the planets below are the numbers an

KNOWLEDGE LECTURE ONE

four so that you feel filled with breath to the throat. 3. hold this breath while counting four. 4. exhale, counting four till the lungs are empty. this fourfold breath technique should be practiced by the neophyte while he or she is composed in a basic posture or asana, counting slowly or quickly till s/he obtains a suitable rhythm. this simple technique will help to still the body and quiet the mind of the neophyte. having attained this, the neophyte should consider a point as defined in mathematics having position, but no magnitude and let him or her take note of any important ideas which arise during this simple meditation. concentrating his or her mind on this point of meditation, let him or her endeavor to realize the immanence of the divine wisdom throughout nature, in all her aspec

ign of projection (sign of horus, and when the image is approximately three feet away, the neophyte should give the sign of silence (sign of harpocrates) to prevent the image from returning unto him or her. with the image of the obsession or disturbing thought in the east, the neophyte should then perform the lesser banishing ritual of the pentagram to disintegrate the image, seeing it in his/her mind s eye dissolving on the further side of the circle of flame which is formulated in the pentagram ritual. ix. the pillars in the explanation of the symbols of the grade of neophyte, your attention has been directed to the general mystical meaning of the two pillars called in the ritual the "pillars of hermes" of "seth" and of "solomon" in the 9th chapter of the ritual f the dead they are refer

KNOWLEDGE LECTURE THREE

god. khabs am pekht konx om pax light in extension! source: principally israel regardie, and "the equin: iii third knowledge lecture the soul is divided by the qabalists into three principal parts: neschamah- the highest part, answering to the three supernals, and to the higher aspirations of the soul. ruach- the middle part, answering to six sephiroth from chesed to yesod, inclusive. and to the mind and reasoning powers. nephesch- the lowest, answering to malkuth, and to the animal instincts. neschamah itself is further divided into three parts: yechidah- is referred to kether. chiah- is referred to chokmah. neschamah- is referred to binah. the three classes of hebrew letters the sepher yetzirah divides the hebrew alphabet into three classes of 3, 7, and 12 letters. three mothers wma sev

KNOWLEDGE LECTURE TWO

te pillar on the south side. male. adam. pillar of light and fire. right kerub. metatron. passive: the black pillar on the north side. female. eve. pillar of cloud. left kerub. sandalphon. the second meditation let the zelator meditate on a straight line. let him take a ruler or pencil and by moving it a distance equal to its length, outline a square. having done this, let him, after quieting his mind with the rhythmic breathing taught in the first meditation, mentally formulate a cube, and endeavour to discover the significance of this figure and its correspondences. let him meditate upon minerals and crystals, choosing especially a crystal of salt, and entering into it, actually feel himself of crystalline formation. looking out on the universe from this standpoint, let him identify hims

with the earth spirits in love and sympathy, recalling as far as he can their prayer as said in the closing of the zelator grade. let him meditate upon the earth triplicity, visualizing the symbols of a bull--a virgin--a goat which stand for kerubic earth--mutable earth--cardinal earth. for the above ideas consult a simple astrology manual. make notes of the ideas and pictures which arise in your mind. the four worlds of the qabalah are: atziluth, archetypal pure diety twlyxa briah, creative archangelic hayrb yetzirah, formative angelic hryxy assiah, action matter, man, shells, demons hycu the ten houses, or heavens, of assiah, the material world, are: 1. primum mobile, rashith ha gilgalim \ylglgh tycar 2. sphere of the zodiac, mazloth twlzm 3. sphere of saturn, shabbathai yatbc 4. sphere

KUNDALINI BREATHING EXERCISE

e you have this flow at maximum capacity, continue for as long as you can. when you finally release the energy into the universal current, be sure you concentrate on pure love. this is the easiest thing to do, and is a good default target spell. if you have no blocks, you will get the experience of a lifetime from this exercise. do not be shocked at anything your physical body does, or where your mind goes when you release the energy. it will open you up to feeling energy like you never have before. remember to ground out any residual energy before removing the circle. if you have stuck chakras, or knots, you will give up after a time, having only raised the energy to whatever chakra the knot lays in. it is vital for magickians to have free-flowing energy. any knots must be untied. when yo

L 001

th the magus speak truth, and send forth illusion and falsehood to enslave the soul. yet therein is the mystery of redemption. 2. by his wisdom made he the worlds; the word that is god is none other than he. 3. how then shall he end his speech with silence? for he is speech. 4. he is the first and the last. how shall he cease to number himself? 5. by a magus is this writing made known through the mind of a magister. the one uttereth clearly, and the other understandeth; yet the word is falsehood, and the understanding darkness. and this saying is of all truth. 6. nevertheless it is written; for there be times of darkness, and this as a lamp therein. 7. with the wand createth he. 8. with the cup preserveth he. 9. with the dagger destroyeth he. 10. with the coin redeemeth he. 11. his weapons

LAITMAN M BASIC CONCEPTS IN KABBALAH

y egoism, in order to feel the creator. it is said that every person should attain the root, the source of his or her soul. in other words, the final goal should be to completely merge with the creator. the creator s properties are referred to as sefirot. this is why, while studying the sefirot and their actions, it is as though we learn these properties, merge with them, unite with the creator s mind, and become one with the creator. the importance of kabbalah stems from the fact that by studying it, we learn how the worlds were created and how they are governed. by studying the creator s actions and properties, we discover what we should be like in order to unite with him. 50 c h a p t e r 8 t h e l a n g uag e o f k a b b a l a h because our vocabulary is limited by our perception of th

ribed in the zohar is an order of ten sefirot: keter, hochma, bina, hesed, gevura, tifferet, netzah, hod, yesod, malchut, and their combinations. in the same way express any thought with a limited number of letters in the alphabet, so are the combinations of the ten sefirot sufficient to describe every spiritual action or object. however, there are three clear boundaries one should always keep in mind, connected to the four levels of perception (or attainment) in our world: matter, form in matter, abstract form, and essence. these four levels of attainment also exist in the ten sefirot. the first boundary: the zohar researches only matter and form in matter, but it in no way concerns itself with abstract form and essence. the second boundary: all that was created consists of three levels:

spiritual worlds is called heichalot; the vegetative level is called levushim; the animate level is called mala'achim; the human level is called human souls in a particular world. the ten sefirot in each world are considered the creator s parts in it. the human souls in each world are its center and receive their sustenance from the other levels. those studying the zohar should constantly bear in mind that all objects are viewed only with regard to their interaction in a given world. all research boils down to the study of the human soul and what comes into contact with it. since the zohar studies only souls that are clothed in bodies of this world, ein sof is also studied only in that respect. in other words, the book researches the influence, program, and desire of ein sof with regard to

question of time. we can already feel the future now, in our present state, yet our ability to sense the future depends on our confidence in it. as a result, an absolutely confident person can develop a clear sensation of the third state. when this happens, it is as if our bodies do not exist. however, the soul exists eternally because this attribute coincides with the creator (in contrast to the mind, which is the product of matter. the soul acquires the creator s attribute in the process of development, although its initial nature consists of a will to receive pleasure. desire creates needs, and the needs stimulate the appropriate thoughts and knowledge to meet these needs. since people have different desires, it is only natural that their needs, thoughts, and development will differ. th

reates needs, and the needs stimulate the appropriate thoughts and knowledge to meet these needs. since people have different desires, it is only natural that their needs, thoughts, and development will differ. those who have only base needs will direct their thoughts and education to satisfying those desires. although they do use their knowledge and intellect, these are serving the low (animate) mind. people whose ego-based desire for pleasure is limited to such human needs as power over others, use their strength, intellect, and education to satisfy it. others desire to enjoy is focused on using knowledge to receive pleasure. these people must use their minds to fulfill such needs. these three types of desires never occur in their pure forms because they are mixed in various attributes i

LAITMAN M FROM CHAOS TO HARMONY

lt to help them chapter one: desire is ever ything 37 evolve and continue their progress. hence, unless one feels that something is missing, one will never be able to evolve. it is only when we want something that we begin to activate our intellects and ponder how we can obtain our desires. the fact that a human being is comprised of both intellect and emotion enhances our will to receive, as the mind and the heart complement each other and increase our ability to perceive things that can induce pleasure. for this reason, our willpower is not limited by time or place. for example, we cannot feel events that happened a thousand years ago, but we can (and do) understand past events, which compensates for our inability to sense them. thus, through our intellect we can bring ourselves to the p

rstand past events, which compensates for our inability to sense them. thus, through our intellect we can bring ourselves to the point that we can actually experience them. the opposite is also possible: if we sense something and want to examine how this might affect us, positively or negatively, we can analyze the situation with our intellect and join it to our sensation of the object. thus, the mind and the heart expand our perception of time and place until we become unlimited. therefore, a person living in a certain time or place might want to act like someone he or she had heard of, even if there was a great distance from the object of such admiration, either in time or distance. this is why people sometimes want to be like great historic figures. when our will to receive is satisfied

, and 2) diminishing the desire to enjoy. the first principle relies on acquiring habits through conditioning. first, a child is taught that a certain act yields rewards. once the required act is performed, the child is awarded by receiving the appreciation of teachers and the social environment. as the child grows, the reward is gradually stopped, but by now this act is registered in the adult s mind as rewarding. once an individual is accustomed to performing certain acts, the actual performance becomes satisfying. thus, one becomes meticulous in the performance and feels great satisfaction when he or she improves it. additionally, this modus operandi is usually accompanied by promises of future, sometimes even postmortem, rewards. the second principle is based upon diminishing the desir

though all the cells in our bodies contain identical genetic information, each cell puts a different part of that information into action, depending on its place and functionality in the body. when the embryo is just beginning to evolve, all its cells are identical. but as the embryo evolves, the cells differentiate, and each cell acquires qualities of a specific kind. thus, each cell has its own mind or awareness, but the altruistic connectedness among cells enables them to create a new being, a complete body whose mind and awareness belong to a higher degree and are not present within this or that cell, but rather in the bonding between them. an egoistic cell is a cancerous cell healthy cells are restricted by a wide variety of rules and limitations. however, cancerous cells have no rega

he world as something that remains outside of it and respects it. knowledge and the desire for it represent a greater desire for sovereignty. it is a desire to acquire knowledge, to know every detail in reality, to understand how everything unfolds, and how nature and people can be manipulated to one s own benefit. this desire symbolizes man s desire to control and dominate everything through the mind. each desire beyond the basic desires to persist comes to us from our society. success or failure in satisfying these desires is measured only with respect to our society. the previously mentioned research conducted by prof. kahneman, revealed that when people are asked to quanchapter four: breaching the balance 67 tify the level of happiness they are feeling, they assess primarily by social

LAITMAN M KABBALAH REVEALED

at fills the books. kabbalah: then and now 23 expert in ancient languages and traditions, writes in his book, de arte cabbalistica: my teacher, pythagoras, the father of philosophy, took his teaching from kabbalists k he was the first to translate the word, kabbalah, unknown to his contemporaries, to the greek word philosophy k kabbalah does not let us live our lives in the dust, but elevates our mind to the height of knowledge. other routes but philosophers were not kabbalists. because they did not study kabbalah, they couldn t fully understand the depth of kabbalistic knowledge. as a result, knowledge that should have been developed and treated in a very specific way was developed and treated incorrectly. when kabbalistic knowledge migrated to other parts of the world, where there were n

quire the thought of creation is the most powerful force in creation. it stands behind the whole process of evolution. whether we are aware of it or not, the ultimate knowledge we all seek is the understanding of why the creator does what he does. it is the same drive that urged kabbalists to discover the secrets of creation thousands of years ago. until we understand it, we will have no peace of mind. t h e q u e s t fo r t h e t h o u g h t o f c r e at i o n even though the creator wants us to receive the pleasure of becoming identical to him, he didn t give us this desire to begin with. all that he gave us xthe creature, the united soul of adam ha rishon xwas a craving for the ultimate pleasure. however, as we can see in the sequence of phases, the creator did not infuse the creature w

rst three phases because it wants to receive a very specific kind of pleasure (hence the thicker arrow) xthat of being figure 2: the arrow from malchut to the creator indicates malchut s focused desire on becoming creator-like. the origin of creation 63 identical to the creator. from the creator s perspective, malchut s desire completes the thought of creation, the cycle that he originally had in mind (figure 2. regrettably, we re not looking at things from the creator s perspective. looking from down here, with our broken spiritual spectacles, the picture is less than ideal. for the kli (a person, completely opposite from the light, to become like the light, it must use its will to receive with the intention to bestow. by doing that, it turns its focus from its own pleasure to the joy the

ble part of the vegetative level, and the lower part of the vegetative level, the creature, is the unworkable part. the world beria is the workable part of the animate level, and the lower part of the animate level, the creature, is the unworkable part. from all we ve learned so far, we still don t know which of the five worlds we talked about is our world. actually, none of them is ours. keep in mind that there are no places in spirituality, only states. the higher the world, the more altruistic a state it represents. the reason our world is not mentioned anywhere is that the spiritual worlds are altruistic, and our world is, like us, egoistic. because egoism is opposite to altruism, our world is detached from the system of the spiritual worlds. this is why kabbalists did not mention it i

bbalah revealed the root is our final goal; it is where we are ultimately heading. but to get there quickly and peacefully we need a great desire for it xa kli. such a desire for spirituality can only come from the light, from the creator, but to become strong enough, it needs to be intensified by the environment. let s make it a little clearer: if i want a piece of cake, i picture the cake in my mind, its texture, color, sweet fragrance, and the way it melts in my mouth. the more i think about it, the more i want it. in kabbalah, we would say that the cake shines for me with surrounding light. therefore, to want spirituality, we need to acquire the kind of surrounding light that will make us want spiritual pleasures. the more of this light we gather, the faster we will progress. wanting s

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

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

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

in the heart, is in itself a prayer. proceeding from the above, we can recognize that only after strenuous, yet unsuccessful, efforts to attain what we desire, can we pray so sincerely that we receive it. if, during our attempts to delve into the texts, our hearts are still not quite free from extrinsic thoughts, then our minds will not be able to devote themselves exclusively to study, since the mind obeys the heart. in order for the creator to accept our prayers, they should come from the depths of our hearts. that is, all our desires must be concentrated in that prayer. for this reason, we must delve into the text hundreds of times, even without understanding it, in order to achieve our true desire: to be heard by the creator. a true desire leaves no room for any other desires. while st

myself to you, but i will hide myself ever deeper. guest: why? is it not the same for you whichever way i receive from you? after all, you want me to enjoy. why hide from me? host: if i disclose myself entirely, you will receive so much pleasure from the eternity, almightiness and wholeness of me, that you will not be able to accept that pleasure for my sake. that thought will not even cross your mind and you will later feel ashamed again. besides, because the pleasure will be perpetual, it will, as we ve seen before, eliminate your want, and again you ll be left drained of will- 54- attaining the worlds beyond guest (finally realizing: so that s the reason that you hide from me, in order to help me! and i thought that it was because you didn t want me to know you. host: my greatest wish i

us overcome two challenges: our stubbornness and our tendency to forget the suffering caused by our willfulness. prayer is the pathway to all correction, which the creator will see in our hearts. when we engage fully in prayer, we will attain whatever relief we seek; whatever correction we require. but in order to achieve correction, we must give ourselves over completely to this effort in body, mind and spirit. true prayer and the response to it relief, come only on the condition that one has engaged one s utmost effort, giving oneself entirely over to this effort, both quantitatively and, most importantly, qualitatively. it is only by learning kabbalah properly, however, that we can learn how to eradicate our egos and thus achieve personal redemption. our yearning for relief must be so

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

cturer and a quantum physicist who has had contacts with renowned physicist david bohm (1917-1992) and studied with richard feynman (1918-1988, among the most prominent physicists of the 20th century. dr. wolf has also authored eleven books that were translated into several languages. among his books are: taking the quantum leap: the new physics for nonscientists; the yoga of time travel: how the mind can defeat time; matter into feeling: a new alchemy of science and spirit, and mind into matter. j e f f r e y s at i n ov e r, m d, m s c dr. jeffrey satinover holds degrees from m.i.t (sb, harvard (edm, the university of texas (md, and yale (ms. he completed psychoanalytic training at the c.g. jung institute of z rich. he is a former fellow in psychiatry and child psychiatry at yale, where

ise from the beginning of the 17th century up to the 20th century, a premise that all sciences relied on, is that all things are machines. it is true that most people do not feel like machines in their daily lives, hence the inconsistency between the scientific worldview and the way people actually lead their lives. modern medicine, modern psychiatry, and all the doctrines that research the human mind and nervous system leave no room for the assumption that people have free will. rav laitman: what you are saying implies that physicists, too, did not want to cope with a non-mechanical system. yet, the discoveries that arose from the experiments forced us to acknowledge that there is another force that abrogates the deterministic results we had anticipated. dr. satinover: this is just what h

the point from which the wisdom of kabbalah truly begins. everything that happens prior to this is called the preparatory period, before the crossing of the barrier. from the moment one begins to feel the upper force and comes in contact with it, one begins to understand the instructions in the kabbalah books that are written especially for the reader. these books tell kabbalists what they should mind, what to do, and which reactions they can expect. t h e s t ru c t u r e o f r e a l i t y 109 this process is similar to the way grownups teach children to behave. because children do not know the rules of conduct in this world, we warn them of things that might fail them and suggest how they should behave. kabbalists have written their instructions for us in precisely the same manner. books

them to our matter. they also teach us how to design our will to receive in such a way that we can present ourselves before the upper light in forms that are suitable for the light. there is a similar phenomenon that manifests itself on the corporeal level. many researchers claim that humankind cannot perceive an external phenomenon as long as it is not present in a similar form in that person s mind. the film, what the bleep do we know, offers a good example of that concept with a story about the native americans who pa r t i i i: p e r c e p t i o n o f r e a l i t y 122 watched columbus armada arrive at the shores of america. the story has it that the indians standing at the seashore couldn t actually see the ships that anchored not far from land. the shaman, an imaginative man, was tr

t what was causing the ripples. through his efforts, he finally managed to discern the shape of the body that produced the ripples and thus was able to see the ships. subsequently, he described what he saw to his tribesmen, and because they trusted him, they, too, succeeded in creating the form of the ships, until they all saw columbus ships. kabbalah asserts that nothing exists outside the human mind. creating the model of the ship in the shaman s mind built the picture of the ship for him, which the shaman thought existed outside of him. actually, a ship does not exist on the outside whatsoever; it is only we who are conditioned to relate to reality as independently existing in an outside reality in which we are making daily discoveries. kabbalists, however, say that all innovations are

LAITMAN M THE KABBALAH EXPERIENCE

n order to complete them, who is it who enjoys it, or better phrased, whom do i delight? t h e t h o u g h t o f c r e a t i o n 21 and it is true that researchers have grown weary of delving over it, and all the more so in our generation, when no one wants to even consider it. yet, the question still remains as valid and as bitter as ever. and there are times it meets us uninvited, and pokes our mind and throws us to the ground, before we find the old subterfuge to be carried senselessly in the currents of life as always (introduction to the study of the ten sefirot, item 2. after that, the writer explains that only when we learn how to master our own destinies do we receive the answer to that question. o p e n q u e s t i o n s q: why does the creator hide the spiritual world from us? a:

along with his desire (vessel) and the future pleasure (the light, there is yet another sensation v the presence of the host, the giver. because of that, he feels himself as a receiver, a taker. that sensation is so unpleasant that it overshadows the pleasure of eating the food. t h e f e e l i n g o f s h a m e q: why did creation, malchut of the world ein sof, feel shame, if the creator doesn t mind which way it receives? a: you are right. there is indifference on the creator s part, but not on the creature s part. creation was formed in such a way that shame is built into it, and the creature must neutralize that feeling. in fact, in our current condition, we are unfamiliar with that sensation; it is not in us, because it can be felt only between the corrupted and corrected attributes o

he world, the creator passes on to him the leadership of creation. the creator increases the pressure on us to make us take the leadership upon ourselves. that is why the world around us is so bad; the creator made it so, in order that we begin to correct it. q: can you prove that kabbalah aims us toward the purpose of creation? a: kabbalah is based solely on experimentation, and not on the human mind, or even on philosophy or other rational considerations. it maintains that everything that stems from logic and contemplation lacks any real basis. that is because our minds are a result of our desires, our nature. therefore, it is impossible for us to discuss anything objectively or impartially. t h e k a b b a l a h e x p e r i e n c e 30 an ordinary person who is not a kabbalist can never

n us, making us feel as though we are growing worse. for example: i would always drive my neighbor in my car, lend money to friends and help my relatives. these acts gave me satisfaction and made me respect myself, until i suddenly saw that my behavior stemmed from pure selfishness. i wanted to think well of myself, to be highly spoken of, to maintain what i had been taught to do, and thus put my mind at ease. of course now, when i realize how selfish i was, i get depressed. nevertheless, it is a necessary phase. t h e t h o u g h t o f c r e a t i o n 41 q: how do i begin to hate the situation of lo lishma so i can perform the restriction? a: you mean, how can you advance from a spiritual degree of lo lishma to the degree lishma? to do so, you must come to such a high degree of lo lishma

k s q: what do the books of kabbalah describe? a: the text in genuine books of kabbalah describes precisely the way the mechanism that operates reality works. using charts and formut h e k a b b a l a h e x p e r i e n c e 72 las, it depicts the control room of reality in a form much like a user s manual. these visuals teach us how the laws work in spirituality, and how we can influence them with mind and will, consequently affecting the results that return to affect us. t h e b o o k o f c r e at i o n q: rav laitman, when you say that sefer yetzira (the book of creation) was written by abraham the patriarch, should we imagine one man who reached the spiritual level called, abraham, or was it abraham, the historical figure. in the second case, if abraham wrote the book before moses, then

LAITMAN M THE PATH OF KABBALAH

vessel, and the longing comes from the sensation of fulfillment by the light of the creator when one is in adhesion with him. thus, if only one could collect the genuine desires for spirituality the appropriate answer would come. the difficulty that faces people who try to break through the barrier and feel spirituality through intellectual study, is that they are undeterred by the fact that the mind is but a product of their egoistic natures. that is why they are unsuccessful in their efforts to attain spirituality with their intellects. most beginning students of kabbalah tend to stride t h e pa t h o f k a b b a l a h 44 that path, because it is customary to think that we can attain spirituality using our intellects. but when one learns to go above reason, one begins to understand that

our spiritual paths by dozens of worldly lifetimes. baal hasulam writes in item 155 of the introduction to the study of the ten sefirot, that only students who delve into the same book can extract from it that for which their aching hearts yearn, and only if they understand why they want it. all of them must nullify themselves before each other. when they get together, they should always keep in mind why they are there. such attitudes must be formed in the very first stages of the construction of the group in order to create physical closeness. this will later lead to spiritual closeness, just as great kabbalists have done in the past. if each and every member of the group longs to be together, and if that longing burns in each heart like a fire, then that need will soon be realized. our

create physical closeness. this will later lead to spiritual closeness, just as great kabbalists have done in the past. if each and every member of the group longs to be together, and if that longing burns in each heart like a fire, then that need will soon be realized. our brains and even our consciousnesses are only secondary factors. they process and support the fulfillment of our desires. the mind is but an accessory. as soon as one understands that it is the feeling that should be cultivated, not the mind, one will immediately begin to see the path that leads to the spiritual world. the problem lies in our habits and our lack of trust. pa r t o n e: t h e b e g i n n i n g 45 we are not accustomed to relying on our feelings. we want to understand first, and only afterwards to feel and

hes the ultimate conclusion that there is none else besides him. the appearance of that feeling is called adhesion with the creator. but what is the difference between understanding and feeling? we are born as feeling, not thinking, beings. our minds evolve only enough to allow us to comprehend what we are feeling. let us take a child as an example: childish desires are not great, and the child s mind is developed accordingly. another example is a person in the jungle who needs just enough wisdom to provide the necessities for survival. the more we want, the smarter we become, because the mind must get us what we want. the mind is but a consequence of the evolution of our desires. we seek and find all kinds of ways to get what we want. thus, a strong will is the key to the development of t

d is developed accordingly. another example is a person in the jungle who needs just enough wisdom to provide the necessities for survival. the more we want, the smarter we become, because the mind must get us what we want. the mind is but a consequence of the evolution of our desires. we seek and find all kinds of ways to get what we want. thus, a strong will is the key to the development of the mind. we needn t concern ourselves with developing the mind, only with developing desire. a person who studies the wisdom of kabbalah needn t be smart. it is enough to want to feel the desire. it is impossible to see the spiritual world with our mind s eye we can only feel it in our souls. we should try to mingle with the suffering of the entire world, feel it, and experience it. afterwards, we wi

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

alled, is part of a manual which in its entirety was intended as a kind of guide to the astral plane, containing a number of instructions for the conduct both of the departed and the initiate in the lower regions of that other world. the chapters which have been collected from the various tombs do not give us the whole of that work, but only one section of it, and even that is much corrupted. the mind of the egyptian seems to have worked along exceedingly formal and orderly lines; he tabulated every conceivable description of entity which a dead man could by any possibility meet, and arranged carefully the special charm or word of power which he considered most certain to vanquish the creature if he should prove hostile, never apparently realizing that it was his own will which did the wor

ethods and of the principles upon which he works. for we not only held that he worked in the past, but that he is working now, that his universe is an active expression of him. in those days, books filled a far less prominent place in our lives than they do now, and it was considered that to record knowledge in a series of appropriate and suggestive actions made a more powerful appeal to a man fs mind, and established that knowledge better in memory, than to read it from a book. we are, therefore, preserving by our unvarying actions the memory of certain facts and laws in nature. 41. because that is so, and because the laws of the universe must be universal in their application and must act down here as well as above, we held that the great architect expected from us a life in accordance w

al objective put before most christians is that of saving their own souls. that duty is represented to be of primary importance. can you picture to yourselves a religion, just as much a religion in every way, in every respect as earnest, as fervid, as real, from which that idea was entirely absent, to which it would have been utterly inconceivable? can you think, as a beginning, of a condition of mind in which no one feared any-thing excepting wrong, and its possible results in delaying unfoldment; in which men looked forward with perfect certainty to their progress after death, because they knew all about it; in which their one desire was not for salvation but for advancement in evolution, because such advancement brought them greater power to do effectively the hidden work which god expe

of our temple radiate strength, broadmindedness and brotherly love. 89. chapter ii 90. the lodge 91. form and extension 92. it is customary in speaking of the freemasonic lodge to which one belongs to think of a hall or room in an ordinary building in the physical world. therefore, when its extension is mentioned, the ordinary ideas of its measurements in length, breadth and height come up in the mind. it is necessary, however, to think of much more than that, for the lodge represents the universe at large, as is explained in the ritual of the craft degrees of universal co-masonry. in the description of the t c b c, we are told that the lodge is in length from east to west, in breadth from north to south, and in depth from the zenith to the centre of the earth, which shows that it is a sym

od the holy ghost, and they form the three supports of the objective world, as they also mark out its three divisions. these divisions are (1) the visible world of material objects, founded in beauty- god in things is seen as beauty (2) the invisible energy with which the world is filled, and on which all things that are seen are built- this is the strength of god the holy ghost (3) the universal mind, the world of ideas, the storehouse of archetypes, marking out the possibilities of material forms and relationships, which is seen in what the scientist calls the laws of nature- the wisdom of the divine architect, his settled plans. these are the three parts of any objective world; they constitute the lodge, the building, in which life plays its part; and the three pillars, ionic, doric and

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

airvoyance which i wrote many years ago: 29. on the mental plane (the records) have two widely different aspects. when the visitor to that plane is not thinking specially of them in any way, these records simply form a background to whatever is going on, just as the reflections in a pier-glass at the end of a room might form a background to the life of the people in it. it must always be borne in mind that under these conditions they are really merely reflections from the ceaseless activity of a great consciousness upon a far higher plane. 30. but if the trained investigator turns his attention especially to any one scene, or wishes to call it up before him, an extraordinary change at once takes place, for this is the plane of thought, and to think of anything is to bring it instantaneousl

st took my hand and brought me to the most secret and sacred place of the temple. thou wouldest peradventure demand, thou studious reader, what was said and done there: verily i would tell thee if it were lawful for me to tell, thou wouldst know if it were convenient for thee to hear; but both thy ears and my tongue should incur the like pain of rash curiosity. howbeit i will not long torment thy mind, which peradventure is somewhat religious and given to some devotion; listen therefore, and believe it to be true. thou shalt understand that i approached near unto hell, even to the gates of proserpine, and after that i was ravished throughout all the elements, i returned to my proper place: about midnight i saw the sun brightly shine, i saw likewise the gods celestial and the gods infernal

e m c into which all must go to receive their wages for the good deeds done on earth; much of this deeper knowledge of the mental plane was taught in the greater mysteries, in the same manner as the facts of the astral life had been taught in the first degree- namely, by representation and drama. the purpose of the mysteries of serapis in the life of the individual initiate was the control of the mind(*see the hidden life in freemasonry, ch. vii) and the training of the mental body; and the sacramental powers invoked by the ceremonial had as their object the quickening of this mental development. 135. the inner degree of serapis 136. behind the outer mysteries in this degree there were also secret circles, quite unknown to those who had not been through the inner work of the first degree;

0. so too the central clay image from the late shrine of the double axes at knossos shows the dove settled on her head. in these cases we have either images of the dove goddess herself, reinforced by what may have been her older zoomorphic form, or of a priestess deified by the descent of the dove-spirit. 246. the extent to which primitive minoan religious conceptions were familiar to the semitic mind is here again illustrated by the striking parallel of the baptism in jordan and the picture drawn by the evangelists of the holy spirit descending in bodily shape like a dove and lighting on jesus. what has to be borne in mind in all these connexions is that it is not only the inanimate or aniconic object, such as the pillar or the sacred weapon, that may become, through due ritual, the tempo

ult in the intermediate world after death of certain actions and modes of life on the physical plane, so in the greater mysteries they learnt how causes generated in this lower existence worked out in the heaven-world. in the lesser the necessity and the method of the control of desires, passions and emotions was made clear; in the greater the same teaching was given with regard to the control of mind. 367. further teaching upon cosmogenesis and anthropogenesis was also continued. in the greater mysteries instead of being instructed only as to the broad outlines of evolution by reincarnation (which does not appear to have been clearly taught in the outer religion, and the previous races of mankind, the initiates now received a description of the whole scheme as we have it to-day, including

LETTER FROM A LUCIFEREAN

particular, i found somewhat amusing was that of "do you follow a genuine [my italics] satanic tradition" this is a good starting point for discussion. what is a genuine satanic tradition? it seems to me, from my observation of the contemporary occult milieu, that a good many people are concerned with distinguishing true traditions from false ones. this search for authentication underlies, to my mind, a reluctance to nail one s colours to any mast for fear of making (or being seen to make) an error of judgement. related to this, is the forlorn hope that one can seize the magical high ground by finding a tradition that is somehow better- or perhaps- darker than all the others. although to some extent i can sympathize with the confusion of the modern seeker, faced with the bewildering profu

stence. the emphasis on acts of a sexual nature reflects the now well-understood magical idea that sexuality is intertwined with magical power. however, it is one thing to merely state this as a fact, and quite another thing to experience this power for the first time. nowadays, all manner of sexual diversity is commonplace, and books on sexual magic are easy to come by. the reader should bear in mind that it was a very different kettle of fish in the mid-fifties. however, i would not like to give the impression that the focus of the brotherhood was merely a venue for sexual orgia. the brotherhood s satanic ethos focused on the necessity of untangling oneself from the bindings of christian culture. since open and free sexual behaviour which is pleasurable, rather than merely procreative, h

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

roups that weighed in on the satanic ritual abuse issue in its heyday was the so-called anticult movement (acm. when the acm first emerged as a coherent movement, its focus of concern was minority religious movements. it was only after ritual abuse became a popular topic that it was incorporated into the acm agenda. the acm also supplied the nascent ritual abuse movement with the notion of cultic mind control (more popularly referred to as brainwashing, although the phenomenon supposedly explained by satanic mind control was actually quite different from the phenomenon of commitment to socalled cults. the acm arose in the early 1970s. in its earliest 8 the anticult movement stages, opposition to minority religions had organized itself around deprogrammers individuals who forcibly and somet

e the most successful was in the mass media. dramatic stories about brainwashed young people being exploited by sinister cult leaders have an appeal that is difficult to deny, and the media provided virtually an open forum for the propagation of the anticult viewpoint. the satanic ritual abuse movement enjoyed similar success in the media, and adopted both the stereotype of sinister cults and the mind control notion from the acm. although understood as a kind of cult mind control, satanic mind control was originally invoked for a completely different reason: cult mind control explained why someone s adult child could join a crazy religious group. satanic programming, on the other hand, explained how a hypothetical network of secretive underground satanic cult groups could manage to control

so many inquiries about satanism and clandestine satanic cults that they developed information packets to sell to callers. composed largely of photocopied newspaper and popular magazine articles, such packets simply repeated popular stereotypes. apparition 9 entering into the arena of public concern about satanism also gave the acm a new forum within which to promote its perspective on cults and mind control. thus, for example, these ideas were incorporated into a can checklist entitled warning signs of occult influence: those who have declared teenage satanism something to be ignored have not made themselves aware, knowledgeable and educated about destructive satanic cults and their persuasive methods of mind-control recruitment. how does a teenager outgrow satanic indoctrination that cu

tower researchers who have not looked closely at the phenomenon. for people deeply committed to the belief in an underground satanic network, however, the explanation is obvious: anyone dismissing the satanic threat is ipso facto either a satanist or in league with satanists a handy bit of circular reasoning that protects such beliefs from empirical disconfirmation. see also satanic ritual abuse;mind control for further reading: hicks, robert d. the pursuit of satan: the police and the occult. buffalo, ny: prometheus books, 1991. lewis, james r. cults in america. santa barbara, ca: abc-clio, 1998. richardson, james t, joel best, and david g. bromley, eds. the satanism scare. new york: aldine de gruyter, 1991. victor, jeffrey s. satanic panic: the creation of a contemporary legend. chicago

nd rebirth, is of remote antiquity. there is no known author or authors; more than likely, it was honed and refined over the course of history. it was first written down in the eighth century. the dying are warned that they will encounter fearsome demons after death 22 bardo th dol (the tibetan book of the dead) though they are also counseled that these demons are insubstantial projections of the mind: o son of noble family, listen very carefully. when the twelfth day comes, the blooddrinking emanation of the karma family, who is called karma-heruka the blessed, will rise out of the northern quadrant of your brain and appear before you clearly, united with his spouse; his body dark green, with three heads, six arms, and four legs spread apart; the right face is white, the left is read, and

LIBER HAD

should be in so sensitive a condition that a single drop, perhaps even the smell, should suffice. ed "this is the first practice of magick art("ccxx. ii" 22. 12. let the aspirant concentrate his consciousness in the rood cross set up upon the mountain, and identify himself with it. let him be well aware of the difference between its own soul, and that thought which it habitually awakes in his own mind "this is the third practice of meditation, and as it will be found, a comprehension and harmony and absorption of the practices of intelligence("ccxx, ii" 22. 13. let the aspirant apply himself to comprehend hadit as the unity which is the negative (ain elohim. ed "this is the seventh practice of intelligence("ccxx. ii" 23. 14. let the aspirant live the life of a strong and beautiful being, p

LIBER LXI

ormed in token of thanksgiving for success. 1. aspiration to liber xi. 2. preaching of theta-epsilon-lambda-eta-mu-alpha to mankind. 3. blessing and worship to the prophet of the lovely stto liber lxi vel causae a'.a. the preliminay lection including the history lection the preliminary lection in the name of the initiator, amen. 1. in the beginning was initiation. the flesh profiteth nothing; the mind profiteth nothing; that which is unknown to you and above these, while firmly based upon their equilibrium, giveth life. 2. in all systems of religion is to be found a system of initiation, which may be defined as the process by which a man comes to learn that unknown crown. 3. though none can communicate either the knowledge or the power to achieve this, which we may call the great work, it

LIBER O

rits and conjurations; of gods, spheres, planes, and many other things which may or may not exist. it is immaterial whether they exist or not. by doing certain things certain results follow; students are most earnestly warned against attributing objective reality or philosophic validity to any of them. 3. the advantages to be gained from them are chiefly these (a) a widening of the horizon of the mind (b) an improvement of the control of the mind. 4. the student, if he attains any success in the following practices, will find himself confronted by things (ideas or beings) too glorious or too dreadful to be described. it is essential that he remain the master of all that he beholds, hears or conceives; otherwise he will be the slave of illusion and the prey of madness. before entering upon

. the general purpose of all this preparation is as follows: 5. since the student is a man surrounded by material objects, if it be his wish to master one particular idea, he must make every material object about him directly suggest that idea. thus, in the ritual quoted, if his glance fall upon the lights, their number suggests mercury; he smells the perfumes, and again mercury is brought to his mind. in other words the whole magical apparatus and ritual is a complex system of mnemonics (the importance of these lies principally in the fact that particular sets of images that the student may meet in his wanderings correspond to particular lineal figures, divine names, etc. and are controlled by them. as to the possibility of producing results external to the mind of the seer (objective in

LIBER 141

to attain perfectly the mastery of this holy and imperial art. ii of the importance of the secret this secret is the true key to magick; that is, by the right use of this secret man may impose his will on nature herself, as will appear hereafter in this comment. in this way, although all recorded knowledge were destroyed, it would be possible for an adept of this secret to restore it. iii of the mind of the adept in our holiest isle ierne is found a being called leprechaun. this creature, once seen, is easy to catch; and once caught must lead his captor to great treasure, provided that never for an eye-wink doth he relax vigilance; and the leprechaun by all manner of tricks doth seek ever to divert the attention of him that hath made him prisoner. now this is a magical apologue or fable o

, is easy to catch; and once caught must lead his captor to great treasure, provided that never for an eye-wink doth he relax vigilance; and the leprechaun by all manner of tricks doth seek ever to divert the attention of him that hath made him prisoner. now this is a magical apologue or fable of the utmost abyss of truth. for in the preparation of the sacrament, and in its consummation also, the mind of the initiate must be concerned absolutely in one rushing flame of will upon the determined object of his operation. for there is no act more easy and natural to man than this preparation, none which requires less auxiliary. and yet by far the most part of mankind is ignorant and incapable of its proper performance; so that it is said that perfection in it as both science and art requires n

per performance; so that it is said that perfection in it as both science and art requires no less study than the most abstruse of philosophies, and no less practice than the most difficult of dexterities. but it is utterly in vain unless this first condition be fulfilled; and so difficult is this, not only because of the overcoming of the bodily trance, but because of the wandering nature of the mind itself. and thereafter only by long and hard training preliminary in the art of meditation, and by constant practice and experience, can this act become fruitful in magick. iv of times and seasons although no instruction has been given on this matter, yet it is evident, not only from considerations of the nature of things, but from our own experience of these two years, that the fruitfulness

ut rational cause. nor have we fully understood the best conditions. but it is our opinion that the adept should suffer inward premonition whether the hour be propitious or no. yet it hath also been observed, and that often, that by extreme violence to nature results are obtained equal to those garnered when nature herself urges vehemently to the act by enthusiasm. but mediocre states of body and mind are to be avoided. as it is written "i would thou wert cold or hot; but because thou art lukewarm i shall spew thee out of my mouth" nor is it necessarily to be disregarded as superstition to assert that certain hours of the day and certain aspects of the stars are more favourable than others, but rather to be criticised and investigated according to the methods of true science. v of bodily s

celleth others even as spring tides exceed the neap. water burneth the skin not at all, and the oil of vitriol but slowly but add a drop of water to the drop of oil, and instantly cometh heat and a pang intense and sharp. this is but analogy, yet just, and pleasing to the philosopher. xii of the choice of an assistant with regard to the choice of one to serve this sacrament, man is so confused in mind, and so easily deceived as to this matter, that it seems to us not unreasonable to allow full sway to the caprice of the moment. for this caprice so-called is in truth perhaps the voice of the sub-consciousness; that is, it is the deliberate choice of the holy phallus itself "the phallus is the physiological basis of the oversoul" for this very reason are these many men led astray, lost in un

LIBER 777

. every new sect aggravates the situation. especially the americans, grossly and crapulously ignorant as they are of the rudiments of human language, seize like mongrel curs upon the putrid bones of their decaying monkey-jabber, and gnaw and tear them with fierce growls and howls. the mental prostitute, mrs. eddy (for example, having invented the idea which ordinary people call god, christened it mind, and then by affirming a set of propositions about mind, which are only true of god, set all hysterical, dyspeptic, crazy amurrka by the ears. personally, i don t object to people discussing the properties of four-sided triangles; but i draw the line when they use a well-known word, such as pig, or mental healer, or dung-heap, to denote the object of their paranoiac fetishism. even among seri

tice to his saints? then, on the other hand, what of moloch, that form of jehovah denounced by those who did not draw huge profit from his rites? what of the savage and morose jesus of the evangelicals, cut by their petty malice from the gentle jesus of the italian children? how shall we identify the thaumaturgic chauvinist of matthew with the metaphysical logos of john? in short, while the human mind is mobile, so long will the definitions of all our terms vary [lat. approx. perhaps it will be pleasant to remember these things one day] all symbolism is perhaps ultimately so; there is no necessary relation in thought between the idea of a mother, the sound of the child s cry ma, and the combination of lines ma. this, too, is the extreme case, since ma is the sound naturally just produced b

LIBER ALEPH

us. i liber aleph vel cxi 2 b de arte kabbalistica (of the qabalistic art) o thou study most constantly, my son, in the art of the holy qabalah. know that herein the relations between numbers, though they be mighty in power and prodigal of knowledge, are but lesser things. for the work is to reduce all other conceptions to these of number, because thus thou wilt lay bare the very structure of thy mind, whose rule is necessity rather than prejudice. not until the universe is thus laid naked before thee canst thou truly anatomize it. the tendencies of thy mind lie deeper far than any thought, for they are the conditions and the laws of thought; and it is these that thou must bring to nought. this way is most sure; most sacred; and the enemies thereof most awful, most sublime. it is for the g

e, this folly against self: these words are written in the book of the law. so therefore these passions in ourselves which we understand to be hindrances are not part of our true will, but diseased appetites, manifest in us through false early training. thus the tabus of savage tribes in such matter as love constrain that true love which is born in us; and by this constraint come ills of body and mind. either the force of repression carries it, and creates neuroses and insanities; or the revolt against that force, breaking forth with violence, involves excesses and extravagances. all these things are disorders, and against nature. now then learn of me the testimony of history and literature as a great scroll of learning. but the vellum of the scroll is of man.s skin, and its ink of his hea

n of much repression thou hast lost the knowledge of thine original nature? my son, this is not so; for by a peculiar ordinance of heaven, and a disposition occult within his mine, is every man protected from this loss of his own soul, until and unless he be by choronzon disintegrated and dispersed beyond power of will to repair; as when the conflict within him, rending and burning, hath made his mind utterly desert, and his soul madness. give ear, give ear attentively; the will is not lost; though it be buried beneath a life-old midden of repressions, for it persisteth vital within thee (is it not the true motion of thine inmost being) and for all thy conscious striving cometh forth by night and by stealth in dream and phantasy. now is it naked and brilliant, now clothed in rich robes of

use, and unlock therewith the secret chambers of thine heart. t the book of wisdom or folly 15 x de via per empyr um (of the way through the empyrean) oncerning thy travellings in thy body of light, or astral journeys and visions so-called, do thou lay this wisdom to thy heart, o my son, that in this practice, whether things seen and heard be truth and reality, or whether they be phantoms in the mind, abideth this supreme magical value, namely: whereas the direction of such journeys is consciously willed, and determined by reason, and also unconsciously willed, by the true self, since without it no invocation were possible, we have here a cooperation of alliance between the inner and the outer self, and thus an accomplishment, at least partial, of the great work. and therefore is confusio

he empyrean in the body of light, seeking ever abodes more fiery and lucid. finally, exercise constantly the eight limbs of yoga. and so shalt thou come to the end. n the book of wisdom or folly 17 p de clavicula somniorum (of the key of dreams) nd now concerning meditation let me disclose unto thee more fully the mystery of the key of dreams and phantasies. learn first that as the thought of the mind standeth before the soul and hindereth its manifestation in consciousness, so also the gross physical will is the creator of the dreams of common men, and as in meditation thou doest destroy every thought by mating it with its opposite, so must thou cleanse thyself by a full and perfect satisfaction of that bodily will in the way of chastity and holiness which has been revealed unto thee in t

LIBER ARARITA

e universe. 1. at the touch of the fire qadosh the earth melted into a liquor clear as water. 2. at the touch of the fire qadosh the water smoked into a lucid air. 3. at the touch of the fire qadosh the air ignited, and became fire. 4. at the touch of the fire qadosh, o lord, the fire dissipated into space. 5. at the touch of the fire qadosh, o lord, the space resolved itself into a profundity of mind. 6. at the touch of the fire qadosh the mind of the father was broken up into the brilliance of our lord the sun. 7. at the touch of the fire qadosh the brilliance of our lord was absorbed in the naught of our lady of the body of the milk of the stars. 8. then only was the fire qadosh extinguished, when the enterer was driven back from the threshold, 9. and the lord of silence was established

LIBER ASTARTE

him say .i read this book that i may study the nature of my deity, that further knowledge of him may inspire me with deeper devotion to him. or: working. let him say .i drive my spade into the earth that fresh flowers (fruit, or what not) may spring up to his glory, and that i, purified by toil, may give better devotion to him. or, whatever it may be that he is doing, let him reason it out in his mind, drawing it through circumstance and circumstance to that one end and conclusioon of the matter. and let him not perform the act until he hath done this. as it is written .liber vii. cap. v. 22. every breath, every word, every thought, is an act of love with thee. 23. the beat of my heart is the pendulum of love. 24. the songs of me are the soft sighs: astarte vel liber berylli 6 25. the thou

nd comment thereupon. for therein is a wisdom and a magic too deep to utter in any other wise. 20. concerning the meditations. herein is the most potent method of attaining unto the end, for him who is thoroughly prepared, being purified by the practice of the transmutation of deed into devotation, and consecrated by the right performance of the holy ceremonies. yet herein is danger, for that the mind is fluid as quicksilver, and bordereth upon the abyss, and is beset by many direns and devils that seduce and attack it to destroy it. therefore let the devotee beware, and precise accurately his meditations, even as a man should build a canal from sea to sea. 21. continuation. let then the philosophus mediate upon all love that hath ever stirred him. there is the love of david and of jonatha

love of siva and bhavani, and the love of buddha and ananda, and the love of jesus and john, and many more. also there is the love of many saints for their particular deity, as of st francis of assisi for christ, of sri sabhapaty swami for maheswara, of abdullah haji shirazi1 for allah, of st ignatius loyola for mary, and many more. now do thou take one such story every night, and enact it in thy mind, grasping each identity with infinte care and zest, and do thou figure thyself as one of the lovers and thy deity as the other. thus do thou pass through all adventures of love, not omitting one; and to each do thou conclude: how pale a reflection is this of my love for this deity! yet from each shalt thou draw some knowledge of love, some intimacy with love, that shall aid thee to perfect th

e methods of magic into a spell. to this end let him understand that as they are one, because 1 [one of crowley.s pseudonyms, a fictitious persian islamic mystic to whom was attributed a curious work known as the scented garden of abdullah the satirist, or the bagh-i-muattar. t.s] astarte vel liber berylli 8 the end is one, so are they one because the method is one, even the method of turning the mind toward the particular deity by love in every act. and lest thy twine slip, here is a little cord that wrappeth tightly round and round all, even the mantram or continuous prayer. 24. concerning the mantram or continuous prayer. let the philsophus weave the name of the particular deity into a sentence short and rhythmical; as, for artemis 'epelqon 'epelqon 'artemij, for shiva: nama shivaya nam

evotee, they are generally not natural to healthy natures, and wrong. for they are selfish. to scourge one fs self serves not one fs master; yet to deny one fs self bread that one fs child may have cake is the act of a true mother. 35. further concerning mortifications. if thy body, on which thou ridest, be so disobedient a beast that by no means will he travel in the desired direction, or if thy mind be baulkish and eloquent as balaam fs fabled ass, then let the practice be abandoned. let the shrine be covered in sackcloth, and do thou put on habits of lamentation and abide alone. and do thou return most austerly to the practice of liber jugorum, testing thyself by a standard higher than that hitherto accomplished, and punishing effractions with a heavier goad. nor do thou return to thy d

LIBER B VEL MAGI

th the magus speak truth, and send forth illusion and falsehood to enslave the soul. yet therein is the mystery of redemption. 2. by his wisdom made he the worlds; the word that is god is none other than he. 3. how then shall he end his speech with silence? for he is speech. 4. he is the first and the last. how shall he cease to number himself? 5. by a magus is this writing made known through the mind of a magister. the one uttereth clearly, and the other understandeth; yet the word is falsehood, and the understanding darkness. and this saying is of all truth. 6. nevertheless it is written; for there be times of darkness, and this is as a lamp therein. 7. with the wand createth he. 8. with the cup preserveth he. 9. with the dagger destroyeth he. 10. with the coin redeemeth he. 2 liber b ve

LIBER BATRACHOPHNEROBOOCOSMOMACHIA

.r.q. iii. 43. 0. let the practicus study the textbooks of astronomy, travel, if need be, to a land where the sun and stars are visible, and observe the heavens with the best telescopes to which he may have access. let him commit to memory the principal facts, and (at least roughly) the figures of the science. 1. now, since these figures will leave no direct impression with any precision upon his mind, let him adopt this practice "a. a. let the practicus be seated before a bare square table, and let an unknown number of small similar objects be thrown by his chela from time to time upon the table, and by that chela be hastily gathered up. let the practicus declare at the glance, and the chela confirm by his count, the number of such objects. the practice should be for a quarter of an hour

batting the laws of perspective. 3. these practices "a" and "b" accomplished, and his studies in astronomy completed, let him attempt this practice "c. c. let the practicus form a mental picture of the earth, in particular striving to realize the size of the earth in comparison with himself, and let him not be content until by assiduity he has well succeeded. let him add the moon, keeping well in mind the relative sizes of, and the distance between, the planet and its satellite. he will probably find the final trick of the mind to be a constant disappearance of the image, and the appearance of the same upon a smaller scale. this trick he must outwit by constancy of endeavour. he will then in add in turn venus, mars, mercury and the sun. it is permissible at this stage to change the point o

jupiter, saturn, uranus and neptune. the utmost attention to detail is now necessary, as the picture is highly complex, apart from the difficulty of appreciating relative size and distance. let this picture be practised month after month until it is absolutely perfect. the tendency which may manifest itself to pass into dhyana and samadhi must be resolutely combated with the whole strength of the mind. let the practicus then re-commence the picture, starting from the sun, and adding the planets one by one, each with its proper motion, until he have an image perfect in all respect of the solar system as it actually exists. let him particularly note that unless the apparent size approximate to the real, his practice is wasted. let him then add a comet to the picture; he may find, perhaps tha

LIBER CCCXXXV ADONIS

n. ah [he falls, but into the arms of astarte. astarte. ho! guard us now and lash this thing from the garden [the slaves form in line between psyche and the others. psyche. adonis! esarhaddon. ah! astarte, there fs some sorcery abroad. astarte. the spell is broken, dear my lord. there is a wall of ebony and steel about us. esarhaddon. what then do i feel when that name sounds? astarte. a trick of mind. things broken up and left behind keep roots to plague us when we least expect them. the wise.and thou art wise.let naught affect them. let us to feast! esarhaddon. ah no! i tremble still, despite my reason and despite my will. let me lie with thee here awhile, and dream upon thine eyes beneath the moon, whose slanted beam lights up thy face, that sends its swoon of languour and hunger throug

hese men! astarte. yes! but he fs never been the same since then! i fve taken endless trouble not to fret him, done everything i could to please and pet him, and now this wretched woman has upset him! hermes. was he distressed much at the time? astarte. distressed? mad as an elephant in spring! hermes. i guessed adonis 17 it. think he took a fancy to the girl? astarte. well, honestly, i don.t. my mind.s a whirl with worry. she.s a flimsy creature, rags of sentiment, and tears, and worn-out tags of wisdom. hermes. yes, you fve nothing much to fear while you appear as. what you do appear. astarte. well, there they stood, crying like butchered swine, she and her maids. it seems she.s lost her man, can ft get another, wanted to claim mine. i put a stopper on the pretty plan. but ever since.wel

! that.s the word i couldn.t think of! i.m an abstainer. everything i drink of is consecrated by a melancholic priest. hermes. which prevents it being alcoholic! esarhaddon. sir, you appear to understand my case as no one else has done. appalling face these quacks have that crowd babylon. your fee? though none can pay the service done to me. hermes. one moment. what about your memory? well, never mind, just follow my advice; that will come back before you say .knife. twice. first, fire your slaves, the rogues that thieve and laze: a slave.s worse than two masters now-a-days. next, live on nothing but boiled beans and tripe, with once a week a melon.when they fre ripe. next, sent the lady astarte up the river; she looks to me to have a touch of liver. and you must teach your muscles how to

ong; in twenty years i fve never once been wrong. seeing me thus marvellously wise, veneration follows on surprise: sometime they will do what i advise! psyche. i see. you have real knowledge. hermes. not to be learnt at college! psyche. good; you fre my man. i am come from greece, where the gods live and love us, sorrowing for my lost husband. i have found him here, but with his memory gone, his mind distraught, living in luxury with a courtesan (i could forgive him that if he knew me, filled with a blind unreasoning fear of what who knows? he fs haunted by a spectre king. hermes. physicians must know everything: half the night burn learning.s candle, half the day devote to scandal. here.s the mischief of the matter that i learn most from the latter! yesterday i paid a visit to the fair

LIBER CCXLII AHA

paroketh. its guardians. the rosy cross lies beyond this veil, and therewith the vision called vishvarupa-darshana. moreover, there is the knowledge and conversation of the holy guardian angel. the infinite number and variety of these visions. the impossibility of revealing all these truths to the outer and uninitiated world. the vision of the universal peacock.atmadarshana. the confusion of the mind, and the perception of its self-contradiction. the second veil.the veil of the abyss. the fatuity of speech. a discussion as to the means by which the vision arises in the pure soul is useless; suffice it that in the impure soul no vision will arise. the practical course is therefore to cleanse the soul. the four powers of the sphinx; even adepts hardly attain to one of them! the final destru

ns. ananda (bliss).and its opposite.mark the first steps of the path. ultimately all things are transcended; and even so, this attainment of peace is but as a scaffolding to the palace of the king. the sheaths of the soul. the abandonment of all is necessary; the adept recalls his own tortures, as all that he loved was torn away. the ordeal of the veil of the abyss; the unbinding of the fabric of mind, and its ruin. the distinction between philosophical credence and interior certitude. sammasati.the trance wherein the adept perceives his causal connection with the universe; past, present, and future. mastering the reason, he becomes as a little child, and invokes his holy guardian angel, the augoeides. atmadarshana arising is destroyed by the opening of the eye of shiva; the annihilation o

him? how beseech? marysas. silence is lovelier than speech. liber ccxlii 2 only on a windless tree falls the dew, felicity! one ripple on the water mars the magic mirror of the stars. olympas. my soul bends to the athletic stress of god fs immortal loveliness. tell me, what wit avails the clod to know the nearness of its god? marysas. first, let the soul be poised, and fledge truth fs feather on mind fs razor-edge. next, let no memory, feeling, hope stain all its starless horoscope. last, let it be content, twice void; not to be suffered or enjoyed; motionless, blind and deaf and dumb. so may it to its kingdom come! olympas. dear master, can this be? the wine embittered with dark discipline? for the soul loves her mate, the sense. marysas. this bed is sterile. thou must fence thy soul fro

n natures lure thee to shipwreck! olympas. thou hast said .god is in all. marysas. in sooth. olympas. why dread the godhood? marysas. only as the thought is god, adore it. but the soul creates misshapen fiends, incestuous mates. slay these: they are false shadows of the never-waning moon of love. aha! 3 olympas. what thought is worthy? marysas. truly none save one, in that it is but one. keep the mind constant; thou shalt see ineffable felicity. increase the will, and thou shalt find it hath the strength to be resigned. resign the will; and from the string will.s arrow shall have taken wing, and from the desolate abode found the immaculate heart of god! olympas. the word is hard! marysas. all things excite their equal and their opposite. be great, and thou shalt be.how small! be naught, an

the comb of breakers, flickerings of the foam! olympas. the path ends here? liber ccxlii 6 marysas. ingenuous one! the path.the true path.scarce begun. when does the night end? olympas. when the sun, crouching below the horizon, flings up his head, tosses his mane, ready to leap. marysas. even so. again the adept secures his subtle fence against the hostile shafts of sense, pins for a second his mind; as you may have seen some huge wrestler do. with all his gathered weight heaped, hurled, resistless as the whirling world, he holds his foeman to the floor for one great moment and no more. so.then the sun-blaze! all the night bursts to a vivid orb of light. there is no shadow; nothing is, but the intensity of bliss. being is blasted. that exists. olympas. ah! marysas. but the mind, that mot

LIBER CHANOKH

s understand your voices of wonder? o you! the second of the first! whom the burning flames have framed in the depths of my jaws! whom i have prepared as cups for a wedding, or as the flowers in their beauty for the chamber of righteousness! stronger are your feet than the barren stone, and mightier are your voices than the manifold winds! for you are become a building such as is not, save in the mind of the all-powerful. arise, saith the first: move thereofre unto his servants! shew yourselves in power, and make me a strong seer-of-things:8 for i am of him that liveth for ever [invokes: the file of spirit in the tablet of spirit. e.the root of the powers of air. h.the root of the powers of water. n.the root of the powers of earth. b.the root of the powers of fire. the four aces] liber lxx

LIBER CLXV A MASTER OF THE TEMPLE

im into varied paths: spiritualism, faithism and other isms on the one hand, and the europe, the leicester, and the cosy corner on the other: last, but not least, into marriage, a difficult thing to put on one side and perhaps best left on the other. having then plunged wholeheartedly into this final experiment, the equinox 130 becoming as it were omnia in uno for a time, he emerged in a frame of mind well suited to the study of scientific illuminism, of which he was much in need, and, having signed the probationer s pledge form on december 24th, 1909, e.v, he took after careful thought the motto unus in omnibus and has been riding very comfortably ever since. from this time onward, according to the rules of the order, he began keeping a written record of his work, and this makes our task

oing his best along the lines laid down by his neophyte.1 in any case he might have done far worse than to strive to carry out these few simple rules which are as follows: the rules 1. ever be moderate and follow the middle path; rather be the tortoise than the hare; do not rush wildly into anything; but do not abandon what you have taken up, without much forethought. 2. always keep your body and mind in a healthy and fit condition; and never carry out an exercise, whether mental or physical, when you are fatigued. 3. in an ideal country the hours in which to practice are: at sunrise, sunset, noon and midnight (and always before a meal never immediately after one. 1 it is presumptuous for a neophyte to lay down rules; for (a) he cannot possibly know what his probationer needs, having no re

rived at the end and also at the beginning at the same time. this (by the way) seems the usual experience of the beginner; no sooner does he get a result, any result, than he immediately thinks he is at the end. but v.i.o. is evidently not to be deceived in that way, for he goes on: now, had i really arrived at the end, it seems reasonable to suppose i should not be here writing this. my body and mind are at any rate still in existence as a body and mind. but, as these are admittedly impermanent, does it matter much that they continue to exist in this form or no? what has that to do with the consciousness of the existence of that which transcends both? now, had not some part of my present state of existence realized the possibility of another and higher state of consciousness, should i not

uld not stand it any longer. i wanted to sing very much, and in fact did join in one song and made slip noted above. i find it very difficult to leave out a word throughout a song, even if singing with others. thursday, jan. 12, 7:35 p.m. have felt much better to-day and had much more control so far. at 8:58 a.m. i recorded one failure, but this time not spoken audibly; the meaning however was in mind, so i count it. i was repeating the time after being told it by a friend, viz, one and a half minutes to nine. again at 6:35 p.m. once, but also inaudible. i completed the day successfully with a total of 2 (inaudible. friday, jan. 13, 6:20 p.m. 1 during morning at office. 1 at 2:35 p.m. all inaudible 1 at 4:30 p.m. 1 at 6:10 p.m. aloud. the equinox 142 i hardly know whether to count the inau

at 4:30 p.m. 1 at 6:10 p.m. aloud. the equinox 142 i hardly know whether to count the inaudible ones, but would rather make failure appear worse than to try and deceive myself. 1 at 7:10 p.m. to mrs. r (loud) 1 at 9:00 p.m. office. 1 at 10:30 p.m. to wife. 1 at 11:30 p.m. to wife. 8 total for day this was a very bad day; and i had so much hoped to get through one clear day without a break! never mind, better results next experiment. saturday, jan. 14, 6:30 p.m. results very poor again. 1 during morning. 1 at 1:45 p.m. to wife. 1 at 3:00 p.m. to wife. 3 saturday evening, jan. 7 15 sunday 9 monday 6 tuesday 6 wednesday 9 thursday 2 friday 8 sat. till 4 p.m. 3 total for week 58 thus ends first experiment in control of speech. it has been somewhat disappointing as regards results; but has pro

LIBER COLLEGII SANCTI

phyte introducing, and repeat to him his chosen chapter of liber lxv. 9. he shall hold himself chaste, and reverent toward his body, for that the ordeal of initiation is no light one. this is of peculiar importance in the last two months of his probation. 10. thus and not otherwise may he attain the great reward, yea, may he attain the great reward! a a the oath of a probationer i, being of sound mind and body, on this_ day of [an! in_ of] do hereby resolve: in the presence of, a neophyte of the a a to prosecute the great work: which is, to obtain a scientific knowledge of the nature and powers of my own being. may the a a crown the work, lend me of its wisdom in the work, enable me to understand the work! reverence, duty, sympathy, devotion, assiduity, trust do i bring to the a a and in o

ver a copy of his record to his zelator, pass the necessary tests, and repeat to him his chosen chapter of liber vii. 9. he shall in every way fortify his body according to the advice of his zelator, for that the ordeal of advancement is no light one. 10. thus and not otherwise may he attain the great reward, yea, may he attain the great reward! the oath of a neophyte i (old motto, being of sound mind and body, and prepared, on this_ day of [an! in_ of] do hereby resolve: in the presence of, a zelator of the a a: to prosecute the great work: which is, to obtain control of the nature and powers of my own being. further, i promise to observe zeal in service to the probationers under me, and to deny myself utterly on their behalf. may the a a crown the work, lend me of its wisdom in the work

s, pass the necessary tests, and repeat to him his chosen chapter of liber ccxx. 9. he shall in every way establish perfect control of his automatic consciousness according to the advice of his practicus, for that the ordeal of advancement is no light one. 10. thus and not otherwise may he attain the great reward, yea, may he attain the great reward! the oath of a zelator i (motto, being of sound mind and body, and prepared, on this_ day of [an! in_ of] do hereby resolve: in the presence of, a practicus of the a a: to prosecute the great work: which is, to obtain control of the foundations of my own being. further, i promise to observe zeal in service to the neophytes under me, and to deny myself utterly on their behalf. may the a a crown the work, lend me of its wisdom in the work, enable

he grade, he shall go to his practicus, pass the necessary tests, and repeat to him liber xxvii. 9. he shall in every way establish perfect control of his wit according to the advice of his philosophus, for that the ordeal of advancement is no light one. 10. thus and not otherwise may he attain the great reward, yea, may he attain the great reward! the oath of a practicus i (motto, being of sound mind and body, and prepared, on this_ day of [an! in_ of] do hereby resolve: in the presence of, a philosophus of the a a: to prosecute the great work: which is, to obtain control of the vacillations of my own being. further, i promise to observe zeal in service to the zelatores under me, and to deny myself utterly on their behalf. may the a a crown the work, lend me of its wisdom in the work, ena

nis, pass the necessary tests, and repeat to him his chosen chapter of liber dcccxiii. 9. he shall in every way establish perfect control of his devotion according to the advice of his dominus liminis, for tha the ordeal of advancement is no light one. 10. thus and not otherwise may he attain the great reward, yea, may he attain the great reward! the oath of a philosophus i (motto, being of sound mind and body, and prepared, on this_ day of [an! in_ of] do hereby resolve: in the presence of, a dominus liminis of the a a to prosecute the great work: which is, to obtain control of the attractions and repulsions of my own being. further, i promise to observe zeal in service to the practici under me, and to deny myself utterly on their behalf. may the a a crown the work, lend me of its wisdom

LIBER CORDIS CINCTI SERPENTE

er; it may also include, overlap with, or be identical with one or more of the rituals alpha, beta and gamma mentioned in gliber dclxxi vel aort h (a version of the neophyte initiation ritual which survives in typescrip gliber lxv l i b e r c o r d i s c i n c t i serpente svb figvra ynda v a a publication in class a 1 i 1. i am the heart; and the snake is entwined about the invisible core of the mind. rise, o my snake! it is now is the hour of the hooded and holy ineffable flower. rise, o my snake, into brilliance of bloom on the corpse of osiris afloat in the tomb! o heart of my mother, my sister, mine own, thou art given to nile, to the terror typhon! ah me! but the glory of ravening storm enswathes thee and wraps thee in frenzy of form. be still, o my soul! that the spell may dissolve

LIBER CXCVII STORY OF SIR PALAMEDES

that strong, persistent fool sir palamede the saracen. 26 xi sir palamede the saracen hath hied him to an holy man, sith he alone of mortal men can help him, if a mortal can (so tell him all the scythian folk) wherefore he makes a caravan, and finds him. when his prayers invoke the holy knowledge, saith the sage .this beast is he of whom there spoke the prophets of the golden age .mark! all that mind is, he is not. sir palamede in bitter rage sterte up .is this the fool .od wot, to see the like of whom i came from castellated camelot. the sage with eyes of burning flame cried .is it not a miracle? ay! for with folly travelleth shame, and thereto at the end is hell believe! and why believe? because it is a thing impossible. sir palamede his pulses pause .it is not possible (quod he .that p

ey, whose walls their thirst on heaven slake, and in the moonlight mystical their countless spears of silver shake. thus reasons he .in each and all fyttes of this quest the quarry.s track is wondrous geometrical. in spire and whorl twists out and back the hart with fair symmetric line. and lo! the grain of wit i lack. this beast is master of design. so studying each twisted print in this mirific mind of mine, my heart may happen on a hint. thus as the seeker after gold eagerly chases grain or glint, the knight at last wins to behold the full conception. breathless-blue the fair lake.s mirror crystal-cold liber cxcvii 54 wherein he gazes, keen to view the vast design therein, to chase the beast to his last avenue. then.o thou gosling scant of grace! the dream breaks, and sir palamede wakes

at i who have won nine should fail at ten! i set my all upon the die: there is no further trick to try. call thrice accursed above men sir palamede the saracen. 80 xxxv .yea. quoth the knight .i rede the spell. this beast is the unknowable. i seek in heaven, i seek in hell; ever he mocks me. yet, methinks, i have the riddle of the sphinx. for were i keener than the lynx i should not see within my mind one thought that is not in its kind in sooth that beast that lurks behind: and in my quest his questing seems the authentic echo of my dreams, the proper thesis of my themes! i know him? still he answers: no! i know him not? maybe.and lo! he is the one sole thing i know! nay! who knows not is different from him that knows. then be content; thou canst not alter the event! ah! what conclusion s

; thou canst not alter the event! ah! what conclusion subtly draws from out this chaos of mad laws? an i, the effect, as i, the cause? nay, the brain reels beneath its swell of pompous thoughts. enough to tell that he is known unknowable. sir palamedes, the saracen knight 81 thus did that knightly saracen in cantabrig.s miasmal fen lecture to many learned men. so clamorous was their applause .his mind (said they .is free of flaws: the veil of god is thin as gauze. that almost they had dulled or drowned the laughter (in its belly bound) of that dread beast he had not found. nathless.although he would away. they forced the lack-luck knight to stay and lecture many a weary day. verily, almost he had caught the infection of their costive thought, and brought his loyal quest to naught. it was b

never sought. the questing beast i sware to attain and all this miracle is naught. off on my travels once again! i keep my youth regained to foil old time that took me in his toil. i keep my strength regained to chase the beast that mocks me now as then dear christ! i pray thee of thy grace take pity on the forlorn case of palamede the saracen. 92 xl sir palamede the saracen hath see the all; his mind is set to pass beyond that great amen. far hath he wandered; still to fret his soul against that soul. he breaches the rhododendron forest-net, his body bloody with its leeches. sternly he travelleth the crest of a great mountain, far that reaches toward the king-snows; the rains molest the knight, white wastes updriven of wind in sheets, in torrents, fiend-possessed, up from the steaming pla

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

stion, and its answer is another question. it is difficult to conceive of any question, indeed, whose answer does not imply a thousand further questions. so simple an inquiry as gwhy is sugar sweet? h involves an infinity of chemical researches, each leading ultimately to the blank wall.what is matter? and an infinity of physiological researches, each (similarly) leading to the blank wall.what is mind? even so, the relation between the two ideas is unthinkable; causality is itself unthinkable; it depends, for one thing, upon experience.and what, in god fs name, is experience? experience is impossible without memory. what is memory? the mortar of the temple of the ego, whose bricks are the impressions. and the ego? the sum of our experience, may be (i doubt it) anyhow, we have got values of

rm. we cannot translate it into english without the use of the verb to be, so, that, after all, existence is implied. nor to we readily conceive that contemptuous silence is sufficient answer to the further query, gby whom is it thought? h the buddhist may find it easy to image an act without an agent; i am not so clever. it may be possible for a sane man; but i should like to know more about his mind before i give a final opinion. but apart from purely formal objections, we may still inquire: is this cogitatur true? yes; reply the sages; for to deny it implies thought. negatur5 is only a sub-section of cogitatur. this involves, however, an axiom that the part is of the same nature as the whole; or (at the very least) an axiom that a is a. now, i do not wish to deny that a is a, or may occ

idea,1 and the proof is fatally flawed. cogitatur depends on est; and there fs no avoiding it. iii shall we get on any better if we investigate this est.something is.existence is.hyha rca hyha? what is existence? the question is so fundamental that it finds no answer. the most profound meditation only leads to an exasperating sense of impotence. there is, it seems, no simple rational idea in the mind which corresponds to the word. it is easy of course to drown the question in definitions, leading us to further complexity.but gexistence is the gift of divine providence, h gexistence is the opposite of non-existence, h do not help us much! the plain existence is existence of the hebrews goes further. it is the most sceptical of statements, in spite of its form. existence is just existence

sense. practically, science is true; and faith is foolish. practically, 3 1= 3 is the truth; and 3 1= 1 is a lie; though, sceptically, both statements may be false or unintelligible. practically, franklin fs method of obtaining fire from heaven is better than that of prometheus or elijah. i am now writing by the light that franklin fs discovery enabled men to use. practically, gi concentrated my mind upon a white radiant triangle in whose centre was a shining eye, for 22 minutes and 10 seconds, my attention wandering 45 times h is a scientific and valuable statement. gi prayed fervently to the lord for the space of many days h means anything or nothing. anybody who cares to do so may imitate my experiment and compare his result with mine. in the latter case one would always be wondering w

too well the worthlessness of single-handed observations, even on so simple a matter as a boiling-point determination!.and as for his (usually her) future, i content myself with mere common sense about the probable end of a fool. so that after all i keep my scepticism intact.and i keep my samadhi intact. the one balances the other; i care nothing for the vulgar brawling of these two varlets of my mind! 10 liber cxlviii vii if, however, you would really like to know what might be said on the soldierly side of the question, i shall endeavour to oblige. it is necessary if a question is to put intelligibly that the querent should be on the same plane as the quesited. answer is impossible if you ask: are round squares triangular? or is butter virtuous? or how may ounces go to the shilling? for

LIBER DCCCLX JOHN ST

e yaks, ghost-dogs, gryphons. but my good, friends, this is not the way things happen. paris is as wonderful as lhassa, and there are just as many miracles in london as in luang prabang. i did not even think it necessary to go into the bois de boulogne and meet those three adepts who cause bleeding at the nose, familiar to us from the writings of macgregor mathers. the universe of magic is in the mind of a man: the setting is but illusion even to the thinker. humanity is progressing; formerly men dwelt habitually in the exterior world; nothing less than giants and paynim and men-atarms and distressed ladies, vampires and succubi, could amuse them. their magicians brought demons from the smoke of blood, and made gold from baser metals. in this they succeeded; the intelligent perceived that

d men-atarms and distressed ladies, vampires and succubi, could amuse them. their magicians brought demons from the smoke of blood, and made gold from baser metals. in this they succeeded; the intelligent perceived that the gold and the lead were but shadows of thought. it became probable that liber dccclx 4 the elements were but isomers of one element; matter was seen to be but a modification of mind, or (at least) that the two things matter and mind must be joined before either could be perceived. all knowledge comes through the senses, on the one hand; on the other, it is only through the senses that knowledge comes. we then continue our conquest of matter; and we are getting pretty expert. it took much longer to perfect the telescope than the motor-car. and though, of course, there are

of matter; and we are getting pretty expert. it took much longer to perfect the telescope than the motor-car. and though, of course, there are limitations, we know enough to be able to predict them. we know in what progression the power to speed coefficient of a steamboat rises.and so on. but in our conquest of nature, which we are making principally by the use of the rational intelligence of the mind, we have become aware of that world itself, so much so that educated men spend nine-tenths of their waking lives in that world, only descending to feed and dress and so on at the imperative summons of their physical constitution. now to us who thus live the world of mind seems almost as savage and unexplored as the world of nature seemed to the greeks. there are countless worlds of wonder unp

ending to feed and dress and so on at the imperative summons of their physical constitution. now to us who thus live the world of mind seems almost as savage and unexplored as the world of nature seemed to the greeks. there are countless worlds of wonder unpath fd and uncomprehended.and even unguessed, we doubt not. therefore we set out diligently to explore and map these untrodden regions of the mind. surely our adventures may be as exciting as those of cortes or cook! it is for this reason that i invite with confidence the attention of humanity to this record of my journey. but another set of people will find another disappointment. i am hardly an heroic figure. i am not the good young man that died. i do not remain in holy meditation, balanced on my left eyelash, for forty years, restor

hardly an heroic figure. i am not the good young man that died. i do not remain in holy meditation, balanced on my left eyelash, for forty years, restoring exhausted nature by a single grain of rice at intervals of several months. you will perceive in these pages a man with all his john st. john 5 imperfections thick upon him trying blindly, yet with all his force, to control the thoughts of his mind, so that he shall be able to say .i will think this thought and not that thought. at any moment, as easily as (having conquered nature) we are all able to say .i will drink this wine, and not that wine. for, as we have now learnt, our happiness does not at all depend upon our possessions or our power. we would all rather be dead than be a millionaire who lives in daily dread of murder or blac

LIBER DCCCXI ENERGIZED ENTHUSIASM

essentially differ. some writers suppose that in the ancient rites of eleusis the high priest publicly copulated with the high priestess. were this so, it would be no more gindecent h than it is gblasphemous h for the priest to make bread and wine into the body and blood of god. true, the protestants say that it is blasphemous; but a protestant is one to whom all things sacred are profane, whose mind being all filth can see nothing in the sexual act but a crime or jest, whose only facial gestures are the sneer and the leer. protestantism is the excrement of human thought, and accordingly in protestant countries art, if it exist at all, only exists to revolt. let us return from this unsavoury allusion to our consideration of the methods of the greeks. v agree then that it does not follow f

ecessary for most englishmen to emulate the selfcontrol of the arabs and hindus, whose ideal is to deflower the greatest possible number of virgins.eighty is considered a fairly good performance.without completing the act. it is, indeed, of the first importance for the celebrant in any phallic rite to be able to complete the act without even once allowing a sexual or sensual thought to invade his mind. the mind must be as absolutely detached from one's own body as it is from another person fs. 14 liber dcccxi xi of musical instruments few are suitable. the human voice is the best, and the only one which can be usefully employed in chorus. anything like an orchestra implies infinite rehearsal, and introduces an atmosphere of artificiality. the organ is a worthy solo instrument, and is an or

rather stuck. he asked permission to glance at the ms (for he reads english fluently, though speaking but a few words, and having done so, kindled and said: gif you come with me now, we will finish your essay. h glad enough of any excuse to stop working, the more plausible the better, i hastened to take down my coat and hat. gby the way, h he remarked in the automobile, gi take it that you do not mind giving me the word of rose croix. h surprised, i exchanged the secrets of i.n.r.i. with him. gand now, very excellent and perfect prince, h he said, gwhat follows is under this seal. h and he gave me the most solemn of all masonic tokens. doses may be an acceptable substitute, although they still suffer the disadvantage of being illegal in most ecivilised f countries. t.s] energized enthusias

LIBER DOMINI

. those who feel the strongest about hell and the torment of sinners are the most likely to create such a hell right here on earth. 9. draw a circle upon the ground. stand inside and mutter worthless words framed in dead languages. make elaborate gestures and concentrate all your focus. doing such things will summon only your own fantasies; i am not to be found here. beware the vast powers of the mind; you are being deceived by your own imagination. comment: ceremonial magick is a relic of the 19th century. satan can no more be manipulated by these formulae than the sun can be made to stand still by the sounding of a trumpet. the results obtained through such rituals may be real enough, however they are merely a result of the focused will of the practitioner, not the binding of demonic ent

ived by your own imagination. comment: ceremonial magick is a relic of the 19th century. satan can no more be manipulated by these formulae than the sun can be made to stand still by the sounding of a trumpet. the results obtained through such rituals may be real enough, however they are merely a result of the focused will of the practitioner, not the binding of demonic entities in servitude. the mind has vast power, to deceive as well as create- the satanist should be wary of falling into a pit of selfdelusion created by his/her own mind. 10. i am pure fire. i consume all falsehood in my path and i know no fear. comment: satan s power can be likened to fire which purifies the worthy and destroys the false and baseless. all absolutist metaphysical doctrines and false moral claims are fearl

. all absolutist metaphysical doctrines and false moral claims are fearlessly dispatched by the power of the dark lord. 11. i am not to be sought in arcane rituals and the ceremonies of deluded charlatans. i am answerable to no commands or formulae, for i am power itself. comment: every ritual or ceremony has in common that it was devised by the minds of men. it is foolishness to think that these mind-creations can in any way compel the dark lord to act according to any will other than his own. 12. neither pray to me, for those who pray i hold in the highest contempt. pray not, rather act, and you will be rewarded. comment: prayers are for the sheep of dogmatic faith; satan is not a metaphysical santa claus. prayer is a denial of real causality and an excuse for inactivity and sheepishness

ance from yes-men. the follower of satan can not help but laugh at these childish types. 18. no creed can bind them. no false hope can delude them. no blind allegiance can compel them. i offer freedom from these prisons fashioned by men. comment: faith, hope, and obedience are prisons fashioned to control the sheep who follow dogmatic religions- satan gives freedom to those who reject these silly mind-creations by following his path. 19. carry yourself with inner strength, not vanity. vanity is ever the servant of the opinions of others. care not what any man thinks of you, your strength is no illusion of the flesh. comment: the true satanist could care less what opinions others may have of him/her. vanity gives power over one s actions to others who are often of little significance in one

LIBER DXXXVI

r.q. iii. 43.1 0. let the practicus study the textbooks of astronomy, travel, if need be, to a land where the sun and stars are visible, and observe the heavens with the best telescopes to which he may have access. let him commit to memory the principal facts, and (at least roughly) the figures of the science. 1. now, since these figures will leave no direct impression with any precision upon his mind, let him adopt this practice a. a. let the practicus be seated before a bare square table, and let an unknown number of small similar objects be thrown by his chela2 from time to time upon the table, and by that chela be hastily gathered up. let the practicus declare at the glance, and the chela confirm by his count, the number of such objects. the practice should be for a quarter of an hour

of combating the laws of perspective. 3. these practices a and b accomplished, and his studies in astronomy completed, let him attempt this practice c. c. let the practicus form a mental picture of the earth, in particular striving to realize the size of the earth in comparison with himself, and let him not be content until by assiduity he has well succeeded. let him add the moon, keeping well in mind the relative sizes of, and the distance between, the planet and its satellite. he will probably find the final trick of mind to be a constant disappearance of the image, and the appearance of the same upon a smaller scale. this trick he must outwit by constancy of endeavour. he will then add in turn venus, mars, mercury and the sun. it is permissible at this stage to change the point of view

upiter, saturn, uranus and neptune.3 the utmost attention to detail is now necessary, as the picture is highly complex, apart from the difficulty of appreciating relative size and distance. let this picture be practised month after month until it is absolutely perfect. the tendency which may manifest itself to pass into dhy.na and s.madhi must be resolutely combated with the whole strength of the mind. let the practicus then re-commence the picture, starting from the sun, and adding the planets one by one, each with its proper motion, until he have an image perfect in all respects of the solar system as it actually exists. let him particularly note that unless the apparent size approximate to the real, his practice is wasted. let him then add a comet to the picture; he may find, perhaps, t

LIBER E

very difficult. 7. be very careful never to overstrain your powers; especially never get so short of breath that you are compelled to breathe out jerkily or rapidly. 8. strive after depth, fulness, and regularity of breathing. 9. various remarkable phenomena will very probably occur during these practices. they must be carefully analysed and recorded. v dharana.control of thought 1. constrain the mind to concentrate itself upon a single simple object imagined. the five tatwas are useful for this purpose; they are: a black oval; a blue disk; a silver crescent; a yellow square; a red triangle. 2. proceed to combinations of simple objects; e.g, a black oval within a yellow square, and so on. 3. proceed to simple moving objects, such as a pendulum swinging, a wheel revolving &c. avoid living o

and so on. 3. proceed to simple moving objects, such as a pendulum swinging, a wheel revolving &c. avoid living objects. 4. proceed to combinations of moving objects, e.g, a piston rising and falling while a pendulum is swinging. the relation between the two movements should be varied in different experiments. or even a system of fly-wheels, eccentrics, and governor. 5. during these practices the mind must be absolutely confined to the object determined upon; no other thought must be allowed to intrude upon the consciousness. the moving systems must be regular and harmonious. 6. note carefully the duration of the experiments, the svb figvra ix 7 number and nature of the intruding thoughts, the tendency of the object itself to depart from the course laid out for it, and any other phenomena

ted by, yourself. 8. in the intervals of these experiments you may try to imagine the objects of the other senses, and to concentrate upon them. for example, try to imagine the taste of chocolate the smell of roses, the feeling of velvet, the sound of a waterfall, or the ticking of a watch. 9. endeavour finally to shut out all objects of any of the senses, and prevent all thoughts arising in your mind. when you feel that you have attained some success in these practices, apply for examination, and should you pass, more complex and difficult practices will be prescribed for you. vi physical limitations 1. it is desirable that you should discover for yourself your physical limiations. 2. to this end ascertain for how many hours you can subsist without food or drink before your working capaci

LIBER HAD

hould be in so sensitive a condition that a single drop, perhaps even the smell, should suffice. ed) this is the first practice of magick art (ccxx. ii. 22. 12. let the aspirant concentrate his consciousness in the rood cross set up upon the mountain, and identify himself with it. let him be well aware of the difference between its own soul, and that thought which it habitually awakens in his own mind. this is the third practice of meditation, and as it will be found, a comprehension and harmony and absorption of the practices of intelligence (ccxx. ii. 22. 13. let the aspirant apply himself to comprehend hadit as the unity which is the negative (ain elohim. ed) this is the seventh practice of intelligence (ccxx. ii. 23. 14. let the aspirant live the life of a strong and beautiful being, p

LIBER HHH

vb figvra cccxli continet capitvla tria: mmm, aaa, et sss v a a publication in class d 1 .sunt duo modi per quos homo fit deus: tohu et bohu .mens quasi flamma surgat, aut quasi puteus aqua quiescat .alteri modi sunt tres exempli, qui illis extra limine collegii sancti dati sunt .in hoc primo libro sunt aqua contemplationis. two are the methods of becoming god: the upright and the averse. let the mind become as a flame, or as a well of still water. of each method are three principal examples given to them that are without the threshold. in this first book are written the reflexions.1 .sunt tres contemplationes quasi halitus in mente humana abysso inferni. prima; secunda; tertia. vocatur. et ha reflexiones aquatica sunt trium enthusiasmorum, apollonis, dionysi, veneris .total stella est nec

at are without the threshold. in this first book are written the reflexions.1 .sunt tres contemplationes quasi halitus in mente humana abysso inferni. prima; secunda; tertia. vocatur. et ha reflexiones aquatica sunt trium enthusiasmorum, apollonis, dionysi, veneris .total stella est nechesh et messiach, nomen hyha cum hwhy conjunctum. there are three contemplations as it were breaths in the human mind, that is the abyss of hell: the first is called.,2 the second.,3 and the third..4 these are the watery reflexions of the three enthusiasms; those of apollo, dionysus, and aphrodite.5 the whole star is nechesh and messiach, the name hyha joined with hwhy.6 2 i m m m .i remember a certain holy day in the dusk of the year, in the dusk of the equinox of osiris, when i first beheld thee visibly; w

companied with pain, resist. 10. this shalt thou continue until thou art exhausted, never relaxing the control. until thou canst perform this one section 9 during a whole hour, proceed not. and withdraw from the meditation by an act of will, passing into a gentle pr.n.y.ma without kumbhakha, and meditating on harpocrates, the silent and virginal god. 11. then at last being well-fitted in body and mind, fixed in peace, beneath a favourable heaven of stars, at night, in calm and warm weather, mayst thou quicken the movement of the light until it be taken up by the brain and the spine, independently of thy will. liber hhh 8 if in this hour thou shouldst die, is it not written .blessed are the dead that die in the lord.13? yea, blessed are the dead that die in the lord!14 (c) ordo templi orien

LIBER III VEL JUGORUM

practices, until thou art perfectly vigilant at all times over the least action that slippeth from thy fingers. thus bind thyself, and thou shalt be for ever free* this practice must not be dodged; e.g (1) by failing to cut at the first moment of discovery, and giving oneself (so to say .i.ll make 10 cuts when i.ve made 10 slips. or (2) by .i.ll make a slip in view of the immediate need: i don.t mind the pain of a cut. the object of the whole exercise is to create a sentinel to stand watch at the threshold of the mind: with this in view one should be able to study the psychology of the practice in detail and arrange matters so as to obtain the best result possible [ms. note added by ac in a copy of equinox i (4, transcribed by yorke] vel jvgorvm 3 iii 0. the ox is thought. man, rule thou

LIBER LIBERI VEL LAPIDIS LAZULI

self; but the incestuous horus given over to typhon, so may i be! 31. there thought; and thought is evil. 32. pan! pan! io pan! it is enough. 4 liber liberi vel lapidis lazuli 33. fall not into death, o my soul! think that death is the bed into which you are falling! 34. o how i love thee, o my god! especially is there a vehement parallel light from infinity, vilely diffracted in the haze of this mind. 35. i love thee. i love thee. i love thee. 36. thou art a beautiful thing whiter than a woman in the column of this vibration. 37. i shoot up vertically like an arrow, and become that above. 38. but it is death, and the flame of the pyre. 39. ascend in the flame of the pyre, o my soul! thy god is like the cold emptiness of the utmost heaven, into which thou radiatest thy little light. 40. wh

, and be drunken! 22. ohe! the song to iao, the song to iao! 23. come, let us sing to thee, iacchus invisible, iacchus triumphant, iacchus indicible! 24. iacchus, o iacchus, o iacchus, be near us! 25. then was the countenance of all time darkened, and the true light shone forth. 26. there was also a certain cry in an unknown tongue, whose stridency troubled the still waters of my soul, so that my mind and my body were healed of their disease, selfknowledge. 27. yea, an angel troubled the waters. 28. this was the cry of him: iiioooshbthio-ioiiiiamamthibi- ii. 16 liber liberi vel lapidis lazuli 29. nor did i sing this for a thousand times a night for a thousand nights before thou camest, o my flaming god, and pierced me with thy spear. thy scarlet robe unfolded the whole heavens, so that the

LIBER LLL PARADIGMAT PIRATE

se are all hallmarks of magical excellence. as we discover and incorporate new techniques and practices into chaos magic we should thus translate them into vehicles to teach and strengthen the magicians who follow us. a revolution in our methodology should occur every ten years or so until what we know as chaos magic today becomes a history lesson for the chaos magicians of tomorrow. with this in mind, i set before the neophytes of the iot this work of magic that is the culmination of my insights into the essentials that create a highly skilled practitioner of chaos magic theory. my ultimate goal is to provide the necessary training to ensure that the iot remains the best and most cutting-edge magical organization in the world. this aim can only be achieved through a concerted effort to pr

eglected this avenue to power. section 2: in the second section the neophyte will explore forms of gnosis covering the full potential range of altered states of consciousness, from the inhibitory to the excitatory to the chemically induced (which for reasons of legality must remain optional. alongside with trance work, this is the final methodology for obtaining supernatural control over the body/mind and using it to alter the field of probability through which we constantly swim. section 3: as an extension of liber mmm, the practitioner will master the techniques of creating a useful set of magical tools and then consecrate them for the great work of magic. a thorough understanding of these techniques will not only create a set of instruments for ritual practice, but also will engrain the

s rhythm without trying to control it. feel: briefly induce feeling of hatred, love, fear, joy, sorrow, lust. thoughts: reflect on your thoughts. what are you thinking right now? what were you thinking during this exercise? what random thoughts arose? ego: become aware that your sense of the world always includes you, the observer. realize that we change events simply through observation. keep in mind that there is no separation between you and your subjective experience. be aware of being conscious. awareness: finally, be aware of being aware of your consciousness. exercise two: catalogue your dreams (dream sign location) keep a dream journal (if you don ft have one already. once you have collected twelve dreams, begin looking for and categorizing dream signs. dream signs are distinctive

erform enchantments with pre-drawn sigils. 2. you may choose to extend your perception by going to a location beyond your normal awareness to gain the answers to various questions. 3. finally, you may attempt some sort of astral working. effecting change in another location without physically being there. with any of the above techniques it is most important to have what you are planning to do in mind before you begin and to record thoroughly what you did while dreaming, scrupulously keeping track of your successes and failures. once you are in a lucid dreaming state, the potential to do magic is as wide as your imagination; being in a dream state, you are in a state of gnosis, period. you have bypassed the psychic censor and are capable of doing whatever fantastic act you can imagine. mag

ctive types of gnosis that the magician should master. these are usually categorized as inhibitory, excitatory and chemical. the first type, inhibitory, is considered the most time-consuming and difficult to obtain and maintain. the iot expects proficiency in this type of gnosis because it requires discipline and focus. inhibitory gnosis also has the added benefit of demonstrating the state of no-mind in such a way that the magician will be able to spot its recurrence during the use of other types of gnostic states. excitatory gnosis usually takes less time, but requires a great deal of physical exertion or emotional currency. the normal wanderings of the mind are short-circuited by whipping the body, mind, emotions, or any combination of the above, into a frenzy. the primary drawback to e

LIBER LVII

the astral plane, its phantoms are easily governed by the pentagram, the elemental weapons, the robes, the god-forms, and such childish toys. we set phantoms to chase phantoms. we make our scin- laeca1 pure and hard and glittering, all glorious within, like the veritable daughter of the king; yet she is but the king.s daughter, the nephesch adorned: she is not the king himself, the holy ruach or mind of man. and as we have seen in our chapter on yoga,2 this mind is a very aspen; and as we may see in the last chapter of captain fuller.s .star in the west. this mind is a very cockpit of contradiction. what then is the standard of truth? what tests shall we apply to revelation, when our tests of experience have been found wanting? if i must doubt my eyes that have served me (well, on the who

o revelation, when our tests of experience have been found wanting? if i must doubt my eyes that have served me (well, on the whole) for so many years, must i not much more doubt my spiritual vision, my vision just open like a babe.s, my vision untested by comparison and uncriticized by reason? fortunately, there is one science that can aid us, a science that, properly understood by the initiated mind, is as absolute as mathematics, more self-supporting than philosophy, a science of the spirit itself, whose teacher is god, whose method is simple as the divine light, and subtle as the divine fire, whose results are limpid as the divine water, all-embracing as the divine air, and solid as the divine earth. truth is the source, and economy the course, of that marvellous stream that pours its

by the upholders of the atomic theory. they have their storehouses of carbon, oxyen, and such (not in one place, but no more is geburah in one place, and what is organic chemistry but the production of useful compounds whose nature is deduced absolutely from theoretical considerations long before it is ever produced in the laboratory? the difference, you will say, is that the qabalists maintain a mind of each kind behind each class of things of one kind; but so did berkeley, and his argument in that respect is, as the great huxley showed, irrefragable. for by the universe i mean the sensible; any other is not to be known: and the sensible is dependent upon mind. nay, though the sensible is said to be an argument of a universe insensible, the latter becomes sensible in mind as soon as the a

f the line about its end. the demiurge. the divine will. 3. the triad, the solid, derived from 1 and 2 by addition. matter. the divine intelligence. 4. the quarternary, the solid existing in time, matter as we know it. derived from 2 by multiplication. the divine repose. 5. the quinary, force or motion. the interplay of the divine will with matter. derived from 2 and 3 by addition. 6. the senary, mind. derived from 2 and 3 by multiplication. 7. the septenary, desire. derived from 3 and 4 by addition (there is however a secondary attribution of 7, making it the holiest and most perfect of the numbers) 8. the ogdoad, intellect (also change in stability. derived from 2 and 3 by multiplication, 8= 23* at colombo aug. 1901. p. ramahathan [note by ac in a copy of equinox i (5, transcribed by yor

so thoroughly that it is natural and needs no effort to think .binah, mother, great sea, throne, saturn, black, myrrh, sorrow, intelligence, etc. etc. etc. in a flash whenever the number 3 is mentioned, we may profitably proceed to go through to the most important of the higher numbers. for this purpose i have removed myself from books of reference; only those things which have become fixed in my mind (from their importace) deserve place in the simplicity of this essay. 12. awh .he. a title of kether, identifying kether with the zodiac, the .home of 12 stars. and their correspondences. see 777. 13. dja, unity, and hbha, love. a scale of unity; thus 13 1= 1; 26= 13 2= 2; 91= 13 7= 7; so that we may find in 26 and 91 elaborations of the dyad the the septenary respectively. 14. an .elaboratio

LIBER LXI VEL CAUSAE

ld probably use further proofreading (c) ordo templi orientis. key entry, annotation &c. by frater t.s. for niwg/ celephais press. last revised 13.06.20erliber lxi vel cavsa a a the preliminary lection i n c l u d i n g the history lection v a a publication in class d 1 the preliminary lection in the name of the initiator, amen. 1. in the beginning was initiation. the flesh profiteth nothing; the mind profiteth nothing; that which is unknown to you and above these, while firmly based upon their equilibrium, giveth life. 2. in all systems of religion is to be found a system of initiation, which may be defined as the process whereby a man comes to learn that unknown crown. 3. though none can communicate either the knowledge or the power to achieve this, which we may call the great work, it i

LIBER LXVII THE SWORD OF SONG

sued by celepha s press august 2003 e.v. last revised june-july 2004 (c) ordo templi orientis jaf box 7666 new york ny 10116 u.s.a. i .you are sad! the knight said, in an anxious tone .let me sing you a song to comfort you .is it very long. alice asked .it.s long. said the knight, but it.s very very beautiful. the name of the song is called .the book of the beast .oh! how ugly. cried alice .never mind. said the mild creature .some people call it .reason in rhyme .but which is the name of the song. alice said, trying not to seem too interested .ah, you don.t understand. the knight said, looking a little vexed .that.s what the name is called. the name really is .ascension day and pentecost; with some prose essays and an epilogue. just as the title is .the sword of song. you know, just in the

he prophesied the end of the world in 1881, from measurements made in the great pyramid. iv the sword of song sang in words of surpassing beauty: for of course the thought in one or two passages of this poem is practically identical with that in certain parts of .queen mab. and .prometheus unbound. but the very beauty of these poems (especially the latter) is its weakness: it is possible that the mind of the reader, lost in the sensuous, nay! even in the moral beauty of the words, may fail to be impressed by their most important meaning. shelley himself recognised this later: hence the direct and simple vigour of the .masque of anarchy. it has often puzzled atheists that a man of milton.s genius could have written as he did of christianity. but we must not forget that milton lived immediat

ormer excused. buddha rebukes poet. detailed scheme of modified poem. 6 the sword of song we.ll have the ham to logic.s sandwich of indignation: last bread bland, which after our scorn of god.s lust, terror, hate, prometheus-fired, we.ll butter, perorate with oiled indifference, laughter.s silver .omne hoc verbum valet nil, vir! let me help babu chander grish up! as by a posset of hunyadi38 clear mind! was soudan of the mahdi not cleared by kitchener? ah, tchhup! such nonsense for sound truth you dish up, were i magician, no mere cadi, not samuel.s ghost you.d make me wish up, nor saul.s (the mighty son of kish) up, but ingersoll.s or bradlaugh.s, pardie! by spells and caldron stews that squish up, or purifying of the nadi39 till stradivarius or amati shriek in my stomach! sarasate, such s

final ditch46 to die in .samuel was man; the holy spook did not dictate the pentateuch. with cunning feint he lures me on to loose my pompoms on saint john; and, that hill being shelled, doth swear his forces never had been there. i got disgusted, called a parley (here comes a white-flag treachery) asked .is there anything you value, will hold to. he laughed .chase me, charlie. but seeing in his mind that i would no be so converted .shall you. he added .grope in utter dark? the book of acts and that of mark are now considered genuine. i snatch a testament, begin reading at random the first page. he stops me with a gesture sage .you must not think, because i say st. mark is genuine, i would lay such stress unjust upon its text, as base thereon opinion. next. i gave it up. he escaped. ah me

ention, in a word. of all religions, i have hope in the good dhamma.s59 wider scope, nay, certainty! that all at last, however came they in the past, move, up or down.who knows, my friend. but yet with no uncertain trend unto nibbana in the end. i do not even dare despise your doctrines, prayers, and ceremonies! far from the word .you.ll go to hell. i dare not say .you do not well. i must obey my mind.s own laws accept its limits, seek its cause: my meat may be your poison! i hope to convert you by-and-by? never! i cannot trace the chain60 that brought us here, shall part again our lives.perhance for aye! i bring my hand down on this table-thing,61 and that commotion widens thus and shakes the nerves of sirius! to calculate one hour.s result i find surpassing difficult; 380 385 390 395 400

LIBER LXXVIII

extremity a branch whose roses touch all the pentacles. no buds, however, are shewn. the symbols of# and f are above and below. a description of the cards of the taro 31 the pentacles are thus arranged i. completion of material gain and fortune; but nothing beyond: as it were, at the very pinnacle of success. old age, slothfulness; great wealth, yet sometimes loss in part; heaviness; dullness of mind, yet clever and prosperous in money transactions. malkuth of (riches and wealth. herein are hywal and hyuhh set over this decan as angel rulers. xxvii the lord of peace restored two of swords or pikes two crossed swords, like the air dagger of a z.a.m, each held by a white radiant angelic hand. upon the point where the two cross is a rose of five petals, emitting white rays. at the top and bo

quite accurate, do not be discouraged. perhaps the querent himself does not know everything. but the main lines ought to be laid down firmly, with correctness, or the divination should be abandoned. second operation development of the question 1. shuffle, invoke suitably, and let querent cut as before. 2. deal cards into twelve stacks, for the twelve astrological houses of heaven. 3. make up your mind in which stack you ought to find the significator, e.g. in the seventh house if the question concerns marriage, and so on. 4. examine this chosen stack. if the significator is not there, try some cognate house. on a second failure, abandon the divination. 5. read the stack counting and pairing as before. a description of the cards of the taro 55 third operation further development of the ques

nd the significator: set him upon the table; let the thirtysix cards following form a ring round him. 3. count and pair as before [note that the nature of each decan is shewn by the small card attributed to it, and by the symbols given in liber dcclxxvii, cols. 149-151] fifth operation final result 1. shuffle, etc, as before. 2. deal into ten packs in the form of the tree of life. 3. make up your mind where the significator should be, as before; but failure does not here necessarily imply that the divination has gone astray. 4. count and pair as before [note that one cannot tell at what part of the divination the present time occurs. usually op. 1 seems to indicate the past history of the question; but not always so. experience will teach. sometimes a new current of high help may show the

LIBER MMCMXI NOTE ON GENESIS

ctive and manifested number; and that number vanishes.sinks into the ocean of eternity. so also is the ain soph. from it proceed all things: unto it all will return, when the age of brahman is over and done, and the day of peace-be-with- us is declared by thoth, the great god, and the material universe sinketh into infinity. the first number, then, is one; emblem of the all-father; the unmanifest mind behind all manifestation: the first mind. multiply by it any other number.for the multiplication of the numbers is a generation, as is the multiplication of men and gods.and behold! the resultant is a replica of the number taken. so is one the all-father, the all-begetter.generating and producing all. the next step is the division into two. thus was manifested the great dual power of nature

holy one, shown to be equivalent to the sphere of kokab and his lords. and the symbolic weapon of# is the caduceus, whose twin serpents show again the dualistic power (note..woden, the scandinavian mercury, was the all-father, as it is written in the ritual of the path of the spirit of the primal fire c .for all things did the father of all things perfect, and delivered them over unto the second mind; whom all races of men call first) behold, then, in these two great numbers 1 and 2 the father and the mother of the worlds and of numbers. now these twain being conjoined and manifest in one, produce the number 3; as it is written .for the mind of the father said that .all things should be cut into three. whose will. assenting all things were so divided. for the mind of the father said into

l first) behold, then, in these two great numbers 1 and 2 the father and the mother of the worlds and of numbers. now these twain being conjoined and manifest in one, produce the number 3; as it is written .for the mind of the father said that .all things should be cut into three. whose will. assenting all things were so divided. for the mind of the father said into three, governing all things by mind. and there appeared in it the triad, virtue and wisdom and multiscient truth. thus floweth forth the form of the triad. thus is formulated the creative trinity which is, as it were, the essential preliminary to manifestation. this mystic son of the eternal parents, having for his number 3, is typified in all the sacred scripts by that number. thus it is written of the manifestation of the son

ave termed the time process, the first word of the law then is tycarb. now in the hebrew scriptures the first word of a book is also its title. thus genesis a note on genesis 13 is called by the rabbins .b.rasheth. or .in the beginning. wherefore we may regard this word as not the first word.albeit that is shadowed forth therein.but as the seal and title and key of the whole book. holding this in mind, let us proceed to analyse it. the number of its letters is six, the seal of creation, and their total numeric value is 2911. 2911= 13= death, the transformer .the distinct formulation of the three in one, uniting once more to produce the 4. now beth primarily signifieth a house or abode, and in taro it is, the magus.the vox dei.and thoth, the recorder. coalesce these two ideas and we get b

n of the life of the year. wherefore in them lieth concealed and hidden, not alone the divine white brilliance of the three supernals (awh, cwdqw [wrb, but even also that gleaming glory which partaketh of the redness, and which cometh from the bornless age, which is beyond kether. as it is written in ancient hindu scripture .in the beginning desire, t.nh, arose in it: which was the primal germ of mind. now in the aryan mythology t.nh, desire, was the god of love, k.m; whereof the symbolic tint was pink: as it were the first pink blush of dawn in the macrocosmic sky: herald of the rising sun of the worlds, when the great night of brahma was over and done. liber mmcmxi 16 the next word in the great name of god the vast one \yhla. let us meditate upon its mystery! herein behold five letters:

LIBER MMM

gns, be blessed. it is a slight adaptation of a latin motto which appeared on the figure of the .golden and rosy cross. in geheime figuren (which design was in turn borrowed by mathers for the reverse of the .complete symbol of the rose cross. in the r.r. et a.c. ta.liber mmm the studentship syllabus of the 4 iot liber mmm this course is an exercise in the disciplines of magical trance, a form of mind control having similarities to yoga, personal metamorphosis, and the basic techniques of magic. success with these techniques is a prerequisite for any real progress with the initiate 3 syllabus. a magical diary is the magician s most essential and powerful tool. it should be large enough to allow a full page for each day. students should record the time, duration and degree of success of any

gician s most essential and powerful tool. it should be large enough to allow a full page for each day. students should record the time, duration and degree of success of any practice undertaken. they should make notes about environmental factors conductive (or otherwise) to the work. those wishing to notify the order of their intention to begin the work are invited to do so via the publisher. 13 mind control to work magic effectively, the ability to concentrate the attention must be built up until the mind can enter a trance-like condition. this is accomplished in a number of stages: absolute motionlessness of the body, regulation of the breathing, stopping of thoughts, concentration on sound, concentration on objects, and concentration on mental images. motionlessness arrange the body in

of stages: absolute motionlessness of the body, regulation of the breathing, stopping of thoughts, concentration on sound, concentration on objects, and concentration on mental images. motionlessness arrange the body in any comfortable position and try to remain in that position for as long as possible. try not to blink or move the tongue or fingers or any part of the body at all. do not let the mind run away on long trains of thought but rather observe oneself passively. what appeared to be a comfortable position may become agonizing with time, but persist! set aside some time each day for this practice and take advantage of any opportunity of inactivity which may arise. record the results in the magical diary. one should not be satisfied with less than five minutes. when fifteen have be

n fifteen have been achieved, proceed to regulation of the breathing. breathing stay as motionless as possible and begin to deliberately make the breathing slower and deeper. the aim is to use the entire capacity of the lungs but without any undue muscular effort or strain. the lungs may be held empty or full between exhalation and inhalation to lengthen the cycle. the important thing is that the mind should direct it s complete attention to the breath cycle. when this can be done for thirty minutes, proceed to not-thinking. not-thinking the exercises of motionlessness and breathing may improve health, but they have no other intrinsic value aside from being a preparation for not thinking, the beginnings of the magical trance condition. while motionless and breathing deeply, begin to withdr

ould direct it s complete attention to the breath cycle. when this can be done for thirty minutes, proceed to not-thinking. not-thinking the exercises of motionlessness and breathing may improve health, but they have no other intrinsic value aside from being a preparation for not thinking, the beginnings of the magical trance condition. while motionless and breathing deeply, begin to withdraw the mind from any thoughts which arise. the attempt to do this inevitably reveals the mind to be a raging tempest of 14 activity. only the greatest determination can win even a few seconds of mental silence, but even this is quite a triumph. aim for complete vigilance over the arising of thoughts and try to lengthen the periods of total quiescence. like the physical motionlessness, this mental motionl

LIBER NU

within a pentagram, upon a ground square or of such other convenient shape as he may choose. let the circle be scarlet, the pentagram black, the ground royal blue studded with golden stars. within the circle, at its centre, shall be painted a sigil that shall be revealed to the aspirant by nuit herself. and this pantacle shall serve for a telesmatic image, or as an eidolon, or as a focus for the mind. this is the third practice of magick art (ccxx. i. 60. 17. let the aspirant find a lonely place, if possible a place in the desert of sand, or if not, a place unfrequented, and without objects to disturb the view. such are moorlands, fens, the open 4 liber n v sea, broad rivers, and open fields. also, and especially, the summits of mountains. there let him invoke the goddess as he hath wisdo

LIBER O

s and conjurations; of gods, spheres, planes, and many other things that may or may not exist. it is immaterial whether these exist or not. by doing certain things, certain results will follow; students are earnestly warned against attributing objective reality or philosophical validity to any of them. 3. the advantages to be gained from them are chiefly these (a) a widening of the horizon of the mind (b) an improvement of the control of the mind. 4. the student, if he attain to success in the following practices, will find himself confronted by things (ideas or beings) too glorious or too dreadful to be described. it is essential that he remain the master of all that he beholds, hears or conceives; otherwise he will be the slave of illusion, and the prey of madness. before entering upon a

e. the general purpose of all this preparation is as follows: 5. since the student is a man surrounded by material objects, if it be his wish to master one particular idea, he must make every material object about him directly suggest that idea. thus in the ritual quoted, if his glance fall upon the lights, their number suggests mercury; he smells the perfumes, and again mercury is brought to his mind. in other words, the whole magical apparatus and ritual is a complex system of mnemonics [the importance of these lies principally in the fact that particular sets of images that the student may meet in his wanderings liber o vel manvs et sagitta 4 correspond to particular lineal figures, divine names &c, and are controlled by them. as to possibility of producing results external to the mind

LIBER OS ABYSMI VEL DAATH

tion one with the other, or with any other thing. 17. let this state then become so acute that it is in truth insanity, and let this continue until exhaustion. 18. according to a certain deeper tendency of the individual will be the duration of this state. 19. it may end in real insanity, which concludes the activities of the adept during this present life, or by his rebirth into his own body and mind with the simplicity of a little child. 20. and then shall he find all his faculties unimpaired, yet cleansed in a manner ineffable. 21. and he shall recall the simplicity of the task of the adeptus minor,13 and apply himself thereto with fresh energy in a more direct manner. 22. and in his great weakness it may be that for a while the new will and aspiration are not puissant, yet being undist

ion are not puissant, yet being undisturbed by those dead weeds of doubt and reason which he hath uprooted, they grow imperceptibly and easily like a flower. 23. and with the reappearance of the holy guardian angel he may be granted the highest attainments, and be truly fitted for the full experience of the destruction of the universe. and by the universe we mean not that petty universe which the mind of man can conceive, but that which is revealed to his soul in the samadhi of atmadarshana. 24. thence may he enter into a real communion with those that are beyond, and he shall be competent to receive communication and instruction from ourselves directly. 13 [the task of an adeptus minor (liber 185) is to gattain to the knowledge and conversation of his holy guardian angel. h] 4 liber os ab

LIBER RV VEL SPIRITUS

actions induce the flow of the breath through the left nostril (id, and conversely (c) yet a third class of actions induce the flow of the breath through both nostril at once (su.umn, and conversely (d) the degree of mental and physical activity is interdependent with the distance from the nostrils at which the breath can be felt by the back of the hand. 4. first practice. let him concentrate his mind upon the act of breathing, saying mentally .the breath flows in .the breath flows out. and record the results (this practice may resolve itself into mah.satipatth.na (vide liber xxv)1 or induce sam.dhi. whichever occurs should be followed up as the right ingenium of the zelator, or the advice of his practicus, may determine) 5. second practice. pr.n.y.ma. this is outlined in .liber e. further

. 10. sixth practice. let the zelator breathe as shallowly and rapidly as possible. he should assume the attitude of his moment of greatest expiration, and breathe only with the muscles of his throat. he may also practise lengthening the period between each shallow breathing (this may be combined when acquired with concentration on liber r v vel spritvs 4 the vi.uddhi chakra, i.e. let him fix his mind unwaveringly upon a point in the spine opposite the larynx. ed) 11. seventh practice. let the zelator breathe as deeply and rapidly as possible. 12. eighth practice. let the zelator practice restraint of breathing in the following manner. at any stage of breathing let him suddenly hold the breath, enduring the need to breathe until it passes, returns, and passes again, and so on until conscio

fluences, determined and vigorous, unceasingly vigilant, the guardian of the threshold. it is not desirable that the zelator should employ any other creature than a man, save in cases of necessity. yet for some of these purposes a dog will serve, for others a woman. there are also others appointed to serve, but these are not for the zelator. 1 note that in the early stages of concentration of the mind, such annoyances become negligible. svb figvra ccvi 5 15. tenth practice. let the zelator experiment if he will with inhalations of oxygen, nitrous oxide, carbon dioxide, and other gases mixed in small proportion with his air during his practices. these experiments are to be conducted with caution in the presence of a medical man of experience, and they are only useful as facilitating a simul

LIBER SAMEKH

nd the kether thereof; one formulation of hadit in the boundless body of nuit. line 2, 3, 4 he asserts that his angel has created (for the purpose of self-realization through projection in conditioned form) three pairs of opposites (a) the fixed and the volatile (b) the unmanifested and the manifest; and (c) the unmoved and the moved. otherwise, the negative and the positive in respect of matter, mind and motion. line 5 he acclaims his angel as ghimself made perfect h; adding that this individuality is inscrutable and inviolable. in the neophyte ritual of g d (as it is printed in equinox i (2, for the old aon) the hierophant is the perfected osiris, who brings the candidate, the natural osiris, to identity with himself. but in the new aon the [see al ii, 22] any such formula should be used

a talis-man charged with the spiritual energy of existence, an elixir or stone composed of the physical basis of life. this commemoration is placed between the two personal appeals to the angel, as if to claim privilege to partake of this eucharist which createth, sustaineth and redeemeth all things. line 3 he now asserts that he is himself the gangel h or messenger of his angel; that is, he is a mind and body whose office is to receive and transmit the word of his angel. he hails his angel not only as gun-nefer, h the perfection of gasar h himself as a man, but as ptah-apophrasz-ra, the identity (hadit) wrapped in the dragon (nuit) and thereby manifested as a sun (ra-hoor-khuit. the gegg h (or heart) ggirt with a serpent h is a cognate symbol; the idea is thus expressed later in the ritua

y means of mental apprehension; but unless we make these spirits of the firmament subject unto us by establishing right relations (within the proper limits) with the universe, we shall fall into error when we develop our new instrument of direct understanding. it is vital that the adept should train his intellectual faculties to tell him the truth, in the measure of their capacity. to despise the mind on account of its limitations is the most disastrous blunder; it is the common cause of the calamities which strew so many shores with the wreckage of the mystic armada. bigotry, arrogance, bewilderment, all forms of mental and moral disorder, so often observed in people of great spiritual attainment, have brought the path itself into discredit; almost all such catastrophes are due to trying

ith the wreckage of the mystic armada. bigotry, arrogance, bewilderment, all forms of mental and moral disorder, so often observed in people of great spiritual attainment, have brought the path itself into discredit; almost all such catastrophes are due to trying to build the temple of the spirit without proper attention to the mental laws of structrue and the physical necessities of freedom. the mind must be brought to its utmost pitch of perfection, but according to its own internal properties; one cannot feet a microscope on mutton chops. it must be regarded as a mechanical instrument of knowledge, independent of the personality of its possessor. one must treat it exactly as one treats one fs electroscope or one fs eyes; one must guard against the danger of disturbance due to the influe

smuted into the ego. a gspell h of god is any form of consciousness, and a gscourge h any form of action. the charge, as a whole, demands for the adept the control of every detail of the universe which his angel has created as a means of manifesting himself to himself. it covers command of the primary projection of the possible in individuality, in the antithetical artifice which is the device of mind, and in a balanced triplicity of modes or states of being, whose combinations constitute the characteristics of cosmos. it includes also a standard of structure, a rigidity to make reference possible. upon these foundations of condition, which are not things in themselves, but the canon or code to which things conform, is builded the temple of being, whose materials are themselves perfectly m

LIBER THISHARB

ity even for a single second,1 and that although his aspiration have been impure through vanity or any similar imperfection. 5. let the adept who finds the result of these meditations unsatisfactory refuse the oath of the abyss, and live so that his karma gains strength and direction suitable to the task at some future period.2 6. memory is essential to the individual consciousness; otherwise the mind were but a blank sheet on which shadows are cast. but we see that not only does the mind retain impressions, but that it is so constituted that its tendency is to retain some more excellently than others. thus the great classical scholar, sir richard jebb, was unable to learn even the schoolboy mathematics required for the preliminary examination at cambridge university, and a special act of

ts tendency is to retain some more excellently than others. thus the great classical scholar, sir richard jebb, was unable to learn even the schoolboy mathematics required for the preliminary examination at cambridge university, and a special act of the authorities was required in order to admit him. 7. the first method to be described has been detailed in bhikku ananda metteya's gtraining of the mind h (equinox, i. 5, pp. 28-59, and especially pp. 48-56. we have little to alter or to add. its most important result, as regards the oath of the abyss, is the freedom from all desire or clinging to everything which it gives. its second result is to aid the adept in the second method, by supplying him with further data for his investigation.3 1 those in posession of liber 185 will note that in

ill not prove so difficult as the perfecting of the five minutes. 18. this practice should be repeated at least four times daily, and progress is shown firstly by the ever easier running of the brain, secondly by the added memories which arise. 19. it is useful to reflect during this practice, which in time becomes almost mechanical, upon the way in which effects spring from causes. this aids the mind to link its memories, and prepares the adept for the preliminary practice of the second method. 20. having allowed the mind to return for some hundred times to the hour of birth, it should be encouraged to endeavour to penetrate beyond that period.1 if it be properly trained to run backwards, there will be little difficulty in doing this, although it is one of the distinct steps in the practi

ld it be annihilated) would cause that body to move, although so imperceptibly. also, the resistance of the floor, the pressure of the air, and all other external conditions. secondly, the internal forces which sustain it, the vast and complex machinery of the skeleton, the muscles, the blood, the lymph, the marrow, all that makes up a man. thirdly, the moral and intellectual forces involved, the mind, the will, the consciousness. let him continue this with unremitting ardour, searching nature, leaving nothing out. 28. next let him take one of the immediate causes of his position, and trace out its equilibrium. for example, the will. what determines the will to aid in holding the body erect and motionless? 29. this being determined, let him choose one of the forces which determined his wil

timately through all this the necessity and concord of things, not concord as the schoolmen of old believed, making all things for man's benefit or convenience, but the essential mechanical concord whose final law is inertia. and in these meditations let him avoid as if it were the plague any speculation sentimental or fantastic. 32. second method. the practice proper. having then perfcted in his mind these conceptions, let him apply them to his own career, forging the links of memory into the chain of necessity. and let this be his final question: to what purpose am i fitted? of what service can my being prove to the brothers of the a a if i cross the abyss, and am admitted to the city of the pyramids? 33. now that he may clearly understand the nature of this question, and the method of s

LIBER TURRIS

have thoroughly mastered .sana, and obtained much definite success in the meditation-practices of gliber e h and gliber hhh. h on the other hand, any success in this practice is of an exceedingly high character, and the student is less liable to illusion and self-deception in this than in almost any other that we make known [the meditation-practice in gliber e h consisted in the restraint of the mind to a single predetermined imagined object exterior to the student, simple or complex, at rest or in motion: those of gliber hhh h in causing the mind to pass through a predetermined series of states: the r.jayoga of the hindus is mainly an extension of the methods of liber e to interior objects: the m.hasatipatth.na of the buddhists is primarily an observation and analysis of bodily movements

LIBER V VEL REGULI

should be unnecessary to insist that the above ideas apply only to the absolute. toothache is still painful, and deceit degrading, to a man, relatively to his situation in the world of illusion; he does his will by avoiding them. but the ritual of the mark of the beast 13 the existence of .evil. is fatal to philosophy so long as it is supposed to be independent of conditions; and to accustom the mind to .make no difference. between any two ideas as such is to emancipate it from the thraldom of terror. we affirm on our altars our faith in ourselves and our wills, our love of all aspects of the absolute all. and we make the spirit shin combine with the flesh teth into a single letter, whose value is 31 even as those of la the naught, and al the all, to complete their not-being and being wit

lares that all somethings are equally shadows of nothing, and justifies nothing in its futile folly of pretending that something is stable, by making us aware of a method of magick through the practice of which we may partake in the pleasure of the process. the magician should devise for himself a definite technique for destroying .evil. the essence of such a practice will consist in training the mind and the body to confront things which case fear, pain, disgust* shame and the like. he must learn to endure them, then to become indifferent to them, then to become indifferent to them, then to analyze them until they give pleasure and instruction, and finally to appreciate them for their own sake, as aspects of truth. when this has been done, he should abandon them, if they are really harmfu

e, risking thumbscrews, stake, infamy and ostracism, have torn the spider-snare of superstition to shreds and broken in pieces the monstrous idol of morality, the murderous moloch which has made mankind its meat throughout history. each fragment of that coprolite it manifest as an image of some brute lust, some torpid dullness, some ignorant instinct, or some furtive fear shapen in his own savage mind. man is indeed not wholly freed, even now. he is still the ritual of the mark of the beast 15 trampled under the hoofs of the stampeding mules that nightmare bore to his wild ass, his creative forces that he had not mastered, the sterile ghosts that he called gods. their mystery cows men still; they fear, they flinch, they dare not face the phantoms. still, too, the fallen fetich seems awful;

of such as he could not cross the frontier even of breadth, the idea which he came to guess at only because he felt himself bound by 18 liber v vel reguli some mysterious power. yet breadth is equally a nothing in the presence of the cone. his first conception must evidently be a frantic spasm, formless, insane, not to be classed as an articulate thought. yet, if he develops the faculties of his mind, the more he knows of it the more he sees that its nature is identical with his own whenever comparison is possible. the true will is thus both determined by its equations, and free because those equation are simply its own name, spelt out fully. his sense of being under bondage comes from his inability to read it; his sense that evil exists to thwart him arises when he begins to learn to rea

LIBER XCV THE WAKE WORLD

tiful wings like a swan, or sometimes a strange creature like a lion or a bull, with a woman.s face and breasts, and she has unfathomable eyes. my fairy prince is a dark boy, very comely; i think every one must love him, and yet every one is afraid. he looks through one just as if one had no clothes on in the garden of god, and he had made one, and one could do nothing except in the mirror of his mind. he never laughs or frowns or smiles; because, whatever he sees, he sees what is beyond as well, and so nothing ever happens. his mouth is redder than any roses you ever saw. i wake up quite when we kiss each other, and there is no dream any more. but when it is not trembling on mine, i see kisses on his lips, as if he were kissing some one that one could not see. now you must know that my fa

i have not told you anything about myself, because it doesn.t really matter; the only thing i want to tell you about is my fairy prince. but as i am telling you all this, i am seventeen years old, and very fair when you shut your eyes to look; but when you open them, i am really dark, with a fair skin. i have ever such heaps of hair, and big, big, round eyes, always wondering at everything. never mind, it.s only a nuisance. i shall tell you what happened one day when i said the poem to the ring. i wasn.t really quite awake when i began, but as i said it, it got brighter and brighter, and when i came to .ring of amethyst. the fifth time (there are five verses, because my lover.s name has five v.s in it, he galloped across the beautiful green sunset, spurring the winged horse, till the blood

that they were really only one; and if you walked through that proved it. i thought that was silly, but he.s much older and wiser than i am; so i said nothing. the truth is that it is a very difficult palace to talk about, and the further you get in, the harder it is to say what you mean because it all has to be put into dream talk, as of course the language of the wake-world is silence. so never mind! let me go on. we came by and by to the sixth house. i forgot to say that all those three paths were really one, because they all meant that things were different inside to outside, and so people couldn.t judge. it was fearfully interesting; but mind you don.t go in those passages without the fairy prince. and of course there.s the veil. i don.t think i.d better tell you about the veil. i.ll

LIBER XLI THIEN TAO

) upon the tombs of the sportsmen that once thronged these desolate halls. during this time kwaw devoted his entire attention to the pursuit of philosophy; for the vast quantities of excellent stores abandoned by the british left him no anxiety upon the score of hunger. in the first year he disciplined and conquered his body and its emotions. in the next six years he disciplined and conquered his mind and its thoughts. in the next two years he had reduced the universe to the yang and the yin and their permutations in the trigrams of fo-hi and the hexagrams of king wu. in the last year he abolished the yang and the yin, and became united with the great tao. all this was very satisfactory to kwaw. but even his iron frame had become somewhat impaired by the unvarying diet of tinned provisions

LIBER XXXIII AN ACCOUNT OF AA

ing freedom to mankind by the sword. this being but partially a success, they raised up one luther to teach freedom of thought. yet this freedom soon turned into a heavier bondage than before. then the brethren delivered unto man the knowledge of nature, and the keys thereof; yet this also was prevented by the great sorcery. now then finally in nameless ways, as one of our brethren hath it now in mind to declare, have they raised up one to deliver unto men the keys of spiritual knowledge, and by his work shall he be judged. this interior community of light is the reunion of all those capable of receiving light, and it is known as the communion of 4 liber xxxiii saints, the primitive receptacle for all strength and truth, confided to it from all time. by it the agents of l.v.x. were formed

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

ousehold membership that people could switch from one household to another only at certain specified times of the year, the gmoving days. h farming consisted primarily of raising cattle and the hay that would be needed to support the cattle. 6 norse mythology some english jet was exported from yorkshire to norway during the viking age. this carving of a pair of bear-like gripping beasts brings to mind related examples in amber (historisk museum, bergen universitetet) the viking age is by definition a period when scandinavians and europeans interacted, and without that interaction and the written documents it gave rise to in europe, archaeologists might have called the period from 800 to circa 1000 the gscandinavian iron age. h the beginning of the period, as we have seen, is portrayed by t

e giantess gerd gthe ring which was burned with the young son of odin, h and this can only be draupnir. if it was burned with the son of odin, baldr must already be dead, and frey and gerd fs marriage has yet even to be arranged, much less consummated after the nine nights that must intervene after the arrangement is made. i 40 norse mythology think snorri must have had this sequence of events in mind when he wrote gylfaginning, for in the catalog of gods he says that njord is married to skadi, but he does not say that frey is married to gerd. and following this chronology, we might assume that baldr was, in snorri fs mind, already dead when the gods visited agir at the very beginning of skaldskaparmal, for he includes gerd in the guest list. however, we must take care with such assumption

the asir/ what fs with the elves? h (stanza 48, a formula that is repeated in thrymskvida, stanza 7. in the ljodatal section of havamal, odin boasts that he can discern the difference between asir and alfar (stanza 159) and adds that the fifteenth song he has learned was chanted by the dwarf thjodorir, before the doors of delling: ghe chanted strength for the asir/ advancement for the alfar/ and mind for hroptaty lr [odin] h (stanza 160. the formulaic association of asir and alfar is also found in grimnismal, skirnismal, and lokasenna. although the plural refers to all the gods, the singular seems to have a special association with thor. thus, when thor tells loki about the theft of the hammer early in thrymskvida, he says: gthe ass has had his hammer stolen h (stanza 2. thor is called as

in gave breath or spirit, hoenir gave mental faculties or voice, and lodur gave blood, ruddiness, or vital warmth and good coloring. snorri adds some details and changes others. the creator gods, according to snorri, are the sons of bor (elsewhere bur).odin, vili, and ve.who find two pieces of wood on the seashore and fashion them into humans. one of bor fs sons gives spirit and life; the second, mind and movement; the third, appearance, speech, hearing, and vision. the sons of bor also gave these vivified pieces of wood clothing and their names, ask and embla, and from them descend the races of mankind. in voluspa, the stanzas about ask and embla follow the catalog of dwarfs, and it is quite possible that stanza 10, which refers to the dwarfs f making of 62 norse mythology human forms out

the mythology. certainly billing fs girl is a member of an out-group, and odin seduces and rapes many of these. the most telling analogue is stanza 18 of harbardsljod, in which odin boasts of having his way with giant girls on the island algroen (all-green) in precisely the same language he uses in havamal, stanza 99, for his desire for billing fs daughter: to possess a woman is to have gall her mind and pleasure. h if deities, themes, and concepts 79 the common language indicates a common story, the reeds in stanza 96 would be near the island algroen, but that is surmise. odin ought not to come up short in any of his encounters, and for that reason it is useful to speculate on how odin fs failure to seduce billing fs girl may in fact be a success. i have suggested that failing to sleep w

LOGOMACHY OF ZOS

n virility. we are ever ultimate and all ultimates ultimately sublimate in auto-ego. i ask, what is conceivable when we cannot conceive even what we are conceiving? the mocking ape, the smiling god, both beckon and will endow. thrice did i slip backwards into strange forms of myself, and thrice did my soul save me. much is realized that seldom can be expressed and when it might be told.dissolves. mind, body, ego and all things are formulated from desire; to desire forever c within the alphabet lies all the arbitrary abracadabra of our knowledge. the dominant difference between each of us, and between all of us and% arbitrary. outstanding ability shows affective psychic union. art alone having the gift of tongues has universal understanding, hence to know its fundaments is the initial path

g, hence to know its fundaments is the initial path to wisdom and knowledge. however great your reach, whatever you touch, shall touch flesh. we cannot love love too much when we find it. there is a self-revelation by a simple cryptic symbol: the meaning of all meanings. think well before you drain this cup of intoxicating possibilities. when our aspirations become as inexorable as affection, the mind will divulge techniques and media. heaven makes no moral laws, but gives us instincts towards rightness and virtue. the danger of the dynamic mind is that it seeks all kinds and degrees of complexity: fundamentals are a lost purpose in this forest of detail. let us desire no better pantheon than the zoomorphic in which to find a place: better to venerate our animal ancestry (until fully human

are a lost purpose in this forest of detail. let us desire no better pantheon than the zoomorphic in which to find a place: better to venerate our animal ancestry (until fully human, then the least attainable and most unknowable will disclose our next step. however incompatible discoveries may be they always conform to the processes of ultimate inductions from our inherent designing ability. the mind has no known purpose except that which it surmises from previous conations; all our motives are thus related processes springing from a basic urge deep within us and manifesting as self-love. thinking is an inverse reflection of emotional needs, its resultants being changed by some other immediacy. abortive and extreme metamorphoses occur when man slips into excessive evil or good. there is t

we are the knowledge of god and his good time. anything is justified if superbly simulated; it becomes believable. the body is so pregnant with beauty that we should be careful of our embellishments. one thought fills vacuity, two would become actuality and infinite complexity. passion has no longevity whatever its object, and has direful awakening. t..1 2* 3"4 "4 5..1 2( 6. 87 only the inspired mind is licensed to symbolize and so co-relate the abstract to the particular or general. again and again this "i am god" doctrine has never provided much evidence, except of power lent for purposes other than our own. it soon stinks, translating into its reverse form; our exteriorizations and extroversions are un- 9, 5( 9- 5/ 5. a7, 6( bc "d. e..1 2 "d( f..1( as inferior, they always see themselv

n instantly and simultaneous to time and place. our difficulty is to re- 3, y..q( m ^9 '7a h7 -belief, religion or faith) as substitute of real belief (which needs no other reality than its own: what you cannot conceive as yourself is yourself (as another reality. abstract or concrete: if you suggest a wish to the thing you desire of, in their own manner, there will be a response: so, if i ask my mind in an( s. s. e( 5( i shall receive a true answer, although i may not be able to translate it: semantics are either remiss or insufficient to render the sequence of phonographs, but (without understanding) i would receive an emotional impact, like from a significant passage of music (of bach or mozart) thus inspire a kind of semantic rendering (as true as possible) if we seek escape from reali

LUCIFERIAN INITIATION VIA NOCTURNE

uld be drawn large or duplicated so that one body may fit standing or sitting within it. candles should surround the circle and the initiate should be within. the wand should be previously used in the art of evocation and goetic sorcery. the sigils surrounding the circle make up along with the center the sigil of lucifer, so that the initiate is actually calling down the essence of the serpentine mind, the luciferian core of the self as a background for the sabbatic initiation. each small part manifests as a whole in the end. the initial ceremony should be a banishing ritual, and before a bath to cleanse the body for the actual initiation. anoint with oil, incense within the temple to allow the mind entrance into the astral mysteries. by closing your eyes and focusing on a small dot which

LUCIFERIAN SORCERY

d abel, his so-called brother. it was cain, within the region of the middle east, sparked the forge which brought the initiation given to man by shaitan the opposer, or in a modern context, lucifer. 2 see the book of cain by michael w. ford. 7 the history of the witches sabbat path is one of shadowed presence. such a witchcraft linage speaks through the blood and dreams of those whom with an open mind, invite it in and seek to absorb its essence. consider the egregore of luciferian spirits, those that speak to us through dreams and conclaves on the astral plane. essentially, we are they and once we have learned the techniques of mental freedom, are then we able to be truly alive! the spirit, which may be separated during sleep through dream magick, allows the soul to shape shift into any d

in the book of pleasure, being a grimoire of excellent repose through the great work. the works of austin osman spare (1886-1956) was an artist who talents of draftsmanship allowed direct expression of his developed gnosis of sorcery. spare s early drawings were founded on the belief of exploring the self, known as the zos and kia austin s system of exploring the self by delving the depths of the mind is best described by his art alone. the writings of spare, while being confusing and cryptic, were very poetic and strong. yet, in the face of his art were under matched, quite simply, the man was a genius! spare developed an arcane letter system called the alphabet of desire which contained the structure for contact with the subconscious. this aspect of black magick, allowed the individual t

rt alone. the writings of spare, while being confusing and cryptic, were very poetic and strong. yet, in the face of his art were under matched, quite simply, the man was a genius! spare developed an arcane letter system called the alphabet of desire which contained the structure for contact with the subconscious. this aspect of black magick, allowed the individual to tap the latent powers of the mind and make such work for him or her. the letter itself should be developed by each individual initiate for his/her own alphabet of desire, this is where the connection and development of witches sabbat emerges. witchcraft itself, was silently expanded upon by spare in his later years. it is known that he had many dream experiences which allowed him to attend the witches sabbath, as 8 well as co

proven to work, thus enabling the student with a force of fire and strength of spirit! utilizing many left hand path techniques and modern grimoire formats of transmitting lore of the daemon, is finally the luciferian path available to all who hold the strength of the illuminated soul! it is essential that the independent practitioner of the craft, or the coven initate is able to bring forth the mind set which activates the individual path to shaitan, the embrace of the opposer and the union of lilith. it is through these ceremonial and dreaming aspects of uniting the dayside with the nightside that the practitioner is able to achieve gnosis. the individual is initiated by the mothering/fathering coven to receive the power of the current into their body, that born again in the luciferian

d great shades which shall protect his or her own body while the sleep, bound by ngangas, or vessels of the spirit, shall then the arte begin to flourish in their own life. these servitors are the spirits or elementals which assist us in magical work, and act as guides for the great shades of awakening. the primary goal of the witch or sorcerer is to separate the spirit from flesh and control the mind on many levels, it is the seat of our immortal possibility of astral independence. one chant of initiation is meant to be practiced by the solitary witch who seeks the light of lucifer, from which she or he shall invoke under the stars in the wood of their heritage, or the temple consecrated to the great work. by the oath of belial and saturn, the awakening of hidden light the lifting of fles

LUCIFERIAN SORCERY AND SET TYPHON

deals of the luciferian path. in luciferian witchcraft, by michael w. ford, the very foundation of the adversary is presented as a multicultural force, thus existing within the universe and not a creation of mankind. while man had created anthropomorphic attributes, this spirit if you will pre-existed human consciousness. to practice luciferian witchcraft and sorcery, one essentially prepares the mind and body to be a vessel for this force, not joining in union with it, rather encircling the essence of the adversary and allowing the self to shape chaos into self-willed order within the self. this, by definition alone is chaos magick. what transfers the title is a result of what transformed the gnosis itself, the intent of the work. be cautious in the terms of chaos magick, you are not simp

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

al teachings, all the while embracing the light of the morning star and the sun rising within. the actual practice of magick demands patience and the will to continue, for the many challenges of such a path are meant to weed the strong from the weak. what should be considered in some aspects is the fact that we as humans have developed over thousands of years, still regaining in the depths of our mind the great serpents that dwelled, the wolves that devoured their prey and the pulse of nature in general. we are of nature, thus a great bond should be developed therein. the luciferian current in america is generally hidden from public site, allowing those who work through such circles to build the magickal art through practice and discipline. those who enter the gates of witchcraft will auto

s to build the magickal art through practice and discipline. those who enter the gates of witchcraft will automatically view the very gate of the left hand path. very few will enter this infernal tread, as it brings one to the ultimate personal power of self-deification. many are not able to understand this state of being, the ascent to become god or goddess, thus either failing and loosing their mind in the sabbatic circles of time or renouncing to a much kinder garden path. the luciferian witchcraft tradition of the order of phosphorus respects all paths that lead to human advancement and knowledge, including those of the white light persuasion. we consider that every individual has the right to believe and practice what he or she wills, unless it harms another unjustifiably. the order o

itch who develops his/her system based on personal and individual preference. the works of austin osman spare (1886-1956) was an artist who talents of draftsmanship allowed direct expression of his developed gnosis of sorcery. spare s early drawings were founded on the belief of exploring the self, known as the zos (3) and kia (4. austin s system of exploring the self by delving the depths of the mind is best described by his art alone. the writings of spare, while being confusing and cryptic, were very poetic and strong. yet, in the face of his art were under matched, quite simply, the man was a genius! spare developed an arcane letter system called the alphabet of desire which contained the structure for contact with the subconscious. this aspect of black magick, allowed the individual t

rt alone. the writings of spare, while being confusing and cryptic, were very poetic and strong. yet, in the face of his art were under matched, quite simply, the man was a genius! spare developed an arcane letter system called the alphabet of desire which contained the structure for contact with the subconscious. this aspect of black magick, allowed the individual to tap the latent powers of the mind and make such work for him or her. the letter itself should be developed by each individual initiate for his/her own alphabet of desire, this is where the connection and development of luciferian witchcraft emerges. witchcraft itself, was silently expanded upon by spare in his later years. it is known that he had many dream experiences which allowed him to attend the witches sabbath, as well

cording to robert cochrane (5. are in the air inspiration which is brought on the winds shall give the gift of answers to the many questions you may seek. the trees will bring power and the sea will bring patience, for as cochrane wrote, the sea is the womb which contains the memory of all things. you essentially will be brought to listen to the elements, observe and learn. the one who brings the mind in tune with his or her surroundings is better adapted to work magick and achieve the gnosis of which he/she seeks after. this is primarily an individual process and involves a large amount of personal dedication. the results, or treasure of the work is rewarded to those who essentially step through the veil of waking into dreaming and emerge upon the hill of the sabbat, encompassing the circ

LUCIFERIAN WITCHCRAFT THE MYSTERY REVEALED

s our inherent myth. much of the doctrine of the order of phosphorus flows directly from the grimoire the book of the witch moon, whic h unites the luciferian witchcraft with the dark and shadow elements of sorcery and magick. written by michael ford, the book of the witch moon is a dangerous tome of black magick that offers a direct gnosis for the individual, while considering they are of stable mind. another avenue of doctrine if you will is based on luciferian magick, which is the modeling of spirit by that of the opposer, the bringer of light. the sabbatic mysteries as they are essential separated into two specific areas of workings. the right side of the path is the magickal path that is the holy aspects of ones personal development. he/she will seek to expand consciousness and gain t

chers still walk the earth inspiring the lore of the wise, from the shadows of the dead. this lore exists within our minds and holds strength within our minds eye. the initiate into the shadows of the sabbatic path understands the darkness and light within he/she, how to master it and use the insight to improve his or her life. the luciferian path is one of knowledge and must be held with an open mind. different paths teach many different things, and should be understood as suucin the united states of america on acid-free paper to all free thinkers, past, present, and ever to be this page intentionally left blank human reason must never be subjugated to a dogma, or to a myth, or to a preconceived idea because for human reason to do so would be for human reason to cease to exist. henri poin

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

st and a well-known science writer. he is also a devout presbyterian and a winner of the templeton prize. this prize rewards those who have distinguished themselves in reconciling (uniting) science and religion. so, what is it that dyson did to deserve this prize? he was one of the first modern scientists to suggest that the universe could not have appeared by chance alone: some type of universal mind must have directed the unfolding of events. although this may be an overstatement, one can think of dyson as having influenced present-day id, at least in the realm of cosmology. since dyson is a renowned scientist, his vision should be analyzed carefully and not be brushed off. what follows is a summary of his thinking. the big bang theory of the creation of the universe (developed in chapte

s we know it could not have formed, and neither could life have appeared. dyson then wonders about the reason why the ordering of these forces was such that matter as we know it did form, a prerequisite for life to appear and, ultimately, a prerequisite for sentient life-forms like humans to reflect upon this particular occurrence. dyson sees here the action of a supernatural being or a universal mind who must have ordained the precise values of the four forces in order to allow human beings not only to exist, but also to wonder about the reason why the universe is built the way it is. by extending this type of reasoning further, one can imagine that this supernatural being (god) had a purpose in mind when it created our unique universe. this purpose is the creation of a universe where cel

of course, these other universes are not observable by us. therefore, speculating about other universes and why things are the way they are with or without god or purpose in our only knowable universe, fun as this may be, is just that, speculation. in fact, dyson himself recognized this to a large extent. as a physicist, he knows and has declared that he cannot prove the existence of a universal mind or god. but as a christian, his faith tells him that god exists and that god created the universe. in the end, dyson came to the position that both creationism and intelligent design 13 his faith and his science are correct but that neither can comment upon, or prove or disprove, the other. dyson himself never claimed that god is a clever engineer who designed the fine details of living organ

d human beings are created by god. further, accordingly, our center for the renewal of science and culture [the old name of the csc] seeks to show that science supports the concept of design and meaning in the universe and that design points to knowable moral order. one could not be clearer regarding the religious slant of id and its view that the universe has a purpose. it should also be kept in mind that behe s book came out several years ago, in 1996. in the meantime, behe s ideas have been largely discredited by the fast progress typical of modern biological science. yet, curiously, darwin s black box continues to be invoked by creationists and id defenders who, seemingly, are unaware of its obsolescence. behe s book can be considered their scientific gospel, as it were. as noted at th

designer (god) knew exactly how, when, and for whomflagella, eyes, and blood clotting systems needed to be created. this type of thinking is called teleological, a philosophical belief system that we develop later. for now, suffice it to say that many biological systems are quite imperfect (even though they are complex, and further, nobody including neocreationists has ever been able to read the mind of the designer and decide why, for example, mammals have the type of eyes they have whereas insects have different eyes. evolutionary science does not answer this why question, but it shows very well that irreducible complexity is incorrect because it shows how, for example, it is possible for a mouse gene to make flies grow strange eyes, as we show later. in all fairness, we must also say t

MACNULTY W KIRK KABBALAH AND FREEMASONRY

something related to the hermetic/kabbalistic tradition in order to earn the suspicion of the pamphlet's author. this pamphlet assures us that in the late 17th century there was a popular awareness of masons and a perception that they had mystical involvements. beyond concluding that masons were present in london in 1698, we can derive from this pamphlet some tentative ideas about their frame of mind. it was to be almost twenty years before these men made their meetings a matter of public knowledge and formed themselves into the premier grand lodge. at the end of the 17th century, their activities were causing them to be associated with evil-doing and with witchcraft; and presumably, given the punishments imposed on witches at that time, that was an association they would wish to avoid. i

ggest that this is not simply an architectural picture. rather it is fundamentally a kabbalistic diagram. why? because in spite of what seems to be an ordinary structure, this is a picture of a staircase between two pillars which have opposite characteristics (as indicated by the annotations on each. note also that the staircase has seven steps. a basic knowledge of the tree of life will bring to mind immediately the kabbalistic allusions implicit in such an arrangement. referring again to figure 1, we can see that in the 1740s a second masonic body called the "antient grand lodge" was beginning to form in london. as is the case with the premier grand lodge, we know very little of the origin of the antients. the most generally accepted theory is that the antient grand lodge was formed by i

r half of the 18th century, and at times it became quite intense. toward the end of the century, however, there was a general recognition among the members of both grand lodges that the two bodies had, in principle, similar objectives, and that they would do well to bury their rivalry and seek unification. in the first decade of 1800s there were desultory efforts at negotiations with that idea in mind. the unification was achieved by the influence of two royal dukes who were blood brothers as well as masonic brethren. in 1813 hrh the duke of sussex became the grand master of the premier grand lodge, and in the same year hrh the duke of kent acceded to the same position in the antient grand lodge. shortly thereafter discussions about unification began, and in six weeks the two grand lodges

ing of freemasonry. this is an unusual interpretation of dermott's introductory essay to ahiman rezon; but it is not, i think, an unreasonable one. in fact, it seems entirely reasonable when we recall that the members of the antient grand lodge conferred the holy royal arch, a degree acknowledged to be mystical in its content. to me, this reading of ahiman rezon indicates a very definite frame of mind within the antient grand lodge, a frame of mind which was held at the time of the union. if that frame of mind were brought to the lodge of reconciliation by the representatives of the antients, there to be combined with an interest in kabbalah engendered among the representatives of the premier grand lodge by the duke of sussex, then there was a real kabbalistic influence on the deliberation

processes i shall describe. masonic secrecy conceals very little. it is, itself, part of the masonic symbolism; it is a symbol to convey this age-old teaching. still, the secrets of one's own being are very private things, indeed. in preparing this part of the presentation i have had my masonic obligations, my obligations to my brethren and their sensibilities, and the idea of discretion much in mind. where appropriate, i have referenced the published emulation workings which are printed largely in plain text. beyond that, i have been guided in this regard by three authoritative books written by well respected masonic authors: freemasons' guide and compendium by bernard e. jones;36 symbolism in craft freemasonry by colin dyer; and the craft by john hamill. each of these authors is, or was

MAGIC AND SPELLS

the same, shaping the 26-40 41-so 51-55 s6-8s 86-95 96-100 mystra and the weave nothing happens. the spell does not function. any material components are used up. the spell or spell slot is used up, and charges or uses from an item or spell-like ability are used up. nothing happens. the spell does not function. any material components are not consumed. the spell is not expended from the caster's mind (thus, a spell slot or prepared spell can be used again) an item does not lose charges, and the use does not count against an item's or spell-like ability's use limits. the spell functions, but shimmering colors swirl around the caster in a 30-foot radius for 1d4 rounds. consider this a glitterdust effect with a save dc of 10+ spell level of the spell that generated this result. the spell fun

or spell-like ability's use limits. the spell functions, but shimmering colors swirl around the caster in a 30-foot radius for 1d4 rounds. consider this a glitterdust effect with a save dc of 10+ spell level of the spell that generated this result. the spell functions normally. the spell functions normally, but any material components are not consumed. the spell is not expended from the caster's mind (thus, a spell slot or prepared spell can be used again) an item does not lose any charges that would have been expended, and the use does not count against an item's or spell-like ability's use limits. the spell functions at increased strength. saving throws against the spell suffer a -2 penalty. the spell is maximized as if with the maximize spell feat. if the spell is already maximized, th

t of silver light and healing energy. in,battle, it is a searing blue-white jet of all-consuming radiance. silver fire this powerful supernatural ability is unique to the chosen of mystra. manifesting as a beautiful silver-white flame that surrounds the wielder and fills the area into which it is projected, silver fire can be used for different effects. it can act as a ring of warmth or a ring of mind shielding, allow the user to breathe water, or banish all external magical compulsions upon the user as if a greater dispelling spell were cast upon her. only one of. the above effects can be used at any time. the user can call upon silver fire to revitalize her, allowing her to function without food or drink for up to seven days (this function can only be used once a tenday) once every 70 mi

adow weave users are able to cast spells that are extraordinarily difficult for weave users to perceive, counter, or dispel. shadow weave users also suffer some disadvantages. first, shar has full control over the shadow weave and can isolate any creature from it or silence it entirely without any harm to herself. second, the secrets of the shadow weave are disquieting and injurious to the mortal mind. without assistance from shar, a shadow weave user loses a bit of his or her mind. third, while the weave serves equally well for any kind of spell, the shadow weave is best for spells that sap life or muddle the mind and senses, and is unsuited to spells that manipulate energy or matter-and cannot support any spell that produces light (see the shadow weave magic feat in chapter 1: characters

hoar, jergal, kelemvor, savras. granted power: you gain the uncanny dodge ability of a 3rd-level rogue. if you have another class that grants the uncanny dodge ability, treat your level in that class as three higher for determining your uncanny dodge ability. 1 true strike 2 augury 3 bestow curse 4 status s mark of justice deities: gond, kossuth, talos. fate domain spells 6 geas/quest 7 vision 8 mind blank 9 foresight fire domain gnome domain deities: baervan wildwanderer, baravar cloakshadow, callarduran smoothhands, flandal steelskin, gaerdal ironhand, garl glittergold, segojan earthcaller, urdlen. granted power: you east all illusion spells at +1 caster level. 1 silent image 2 gembomb 3 minor image 4 minor creation s hallucinatory terrain gnome domain spells good domain 6 fantastic mac

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

cient world, but the ageless truths of life, like many of the earth's greatest thinkers, have usually been clothed in shabby garments. the present work is an attempt to supply a tome worthy of those seers and sages whose thoughts are the substance of its pages. to bring about this coalescence of beauty and truth has proved most costly, but i believe that the result will produce an effect upon the mind of the reader which will more than justify the expenditure. work upon the text of this volume was begun the first day of january, 1926, and has continued almost uninterruptedly for over two years. the greater part of the research work, however, was carried on prior to the writing of the manuscript. the collection of reference material was begun in 1921, and three years later the plans for the

ntiate preconceived notions, nor have i distorted doctrines in any effort to reconcile the irreconcilable differences present in the various systems of religio-philosophic thought. the entire theory of the book is diametrically opposed to the modern method of thinking, for it is concerned with subjects openly ridiculed by the sophists of the twentieth century. its true purpose is to introduce the mind of the reader to a hypothesis of living wholly beyond the pale of materialistic theology, philosophy, or science. the mass of abstruse material between its covers is not susceptible to perfect organization, but so far as possible related topics have been grouped together. rich as the english language is in media of expression, it is curiously lacking in terms suitable to the conveyance of abs

atlantis in the light of modern science-the myth of the dying god-the rite of tammuz and ishtar--the mysteries of atys and adonis-the rites of sabazius--the cabiric mysteries of samothrace. 33 the life and writings of thoth hermes trismegistus suppositions concerning identity of hermes--the mutilated hermetic fragments--the book of thoth--poimandres, the vision of hermes--the mystery of universal mind- the seven governors of the world. 37 the initiation of the pyramid the opening of the great pyramid by caliph at mamoun--the passageways and chambers of the great pyramid--the riddle of the sphinx--the pyramid mysteries--the secret of the pyramid coffer-the dwelling place of the hidden god. 41 isis, the virgin of the world the birthdays of the gods--the murder of osiris--the hermetic isis--t

by divinity to man. in the twentieth century, however, it has become a ponderous and complicated structure of arbitrary and irreconcilable notions--yet each substantiated by almost incontestible logic. the lofty theorems of the old academy which iamblichus likened to the nectar and ambrosia of the gods have been so adulterated by opinion- which heraclitus declared to be a falling sickness of the mind--that the heavenly mead would now be quite unrecognizable to this great neo-platonist. convincing evidence of the increasing superficiality of modern scientific and philosophic thought is its persistent drift towards materialism. when the great astronomer laplace was asked by napoleon why he had not mentioned god in his trait de la m canique c leste, the mathematician naively replied "sire, i

scientific and philosophic thought is its persistent drift towards materialism. when the great astronomer laplace was asked by napoleon why he had not mentioned god in his trait de la m canique c leste, the mathematician naively replied "sire, i had no need for that hypothesis" in his treatise on atheism, sir francis bacon tersely summarizes the situation thus "a little philosophy inclineth man's mind to atheism; but depth in philosophy bringeth men's minds about to religion" the metaphysics of aristotle opens with these words "all men naturally desire to know" to satisfy this common urge the unfolding human intellect has explored the extremities of imaginable space without and the extremities of imaginable self within, seeking to estimate the relationship between the one and the all; the

MARS COCIDIUS AND THE REDCAPS IN LANCASHIRE

stone 'a farewell to my daughter jean, a farewell to my young sons five; had they been at their father's hand, i had this night been man alive 'a farewell to my followers a, and a' my neighbors gude at need; bid them think how the treacherous ha's betrayed the life o' parcy reed 'the laird o' clennel bears my bow, the laird o' brandon bears my brand; when'er they ride i' the border-side, they'll mind the fate o' the laird troughenramastering witchcraft by paul huson proudly brought to you by toc mastering witchcraft by paul huson a practical guide for witches, warlocks and covens contents: book cover (front (back) scan/ edit notes foreword introduction 1- first steps 2- preliminary preparations 3- divination 4- spells for lovers 5- counter magic and protection 6- vengeance and attack 7- t

MASTERING WITCHCRAFT

gates have swung back revealing as never before the secret workings of those who practise the black arts. no more are we constrained by common law to hide our doings; the stake and the noose are things of the past, and we may once more choose our own gods, bright or dark. the day of the pale galilean is passing, and the restrictions imposed by his devotees are losing their thrall upon the public mind, leaving people free once more to return to the old teachings of joy and knowledge of arts once forbidden. our lady habondia and her horned consort hold court once more. should you wish to tread the dark path of witchcraft, the way is open to you now. whether you believe the christian bugaboos and fear to lose your soul in return for the powers or, like us, consider the gamble well spent, is

" the heresy trials of the waldenses, albigenses, and knights templar had spanned the twelfth, thirteen, and fourteenth centuries, as mother church consolidated herself and waged war against the forces of dissolution and darkness manifesting as rival doctrinal factions within her bosom. it was not till the fifteenth century that the actual cult of witchcraft became established as an entity in the mind of the church's "instrument of justice" the inquisition. this cult was in fact based upon traditional witch beliefs, but strung together in a way reminiscent of the accounts of the religious rites that the church had chosen to believe were celebrated by the recently defunct heresies of the past two centuries. joan of arc was burned a witch and consorter with the faeries in 1431, and in 1484 p

siderably reduced, indeed was waning fast, never to recover its old position of strength. within the lodges, many old witch secrets were being rediscovered. swedenborg reintroduced the concept of that principle which is known as clairvoyance, or esp, and mesmer began his researches on what he called animal magnetism, but that witches nowadays refer to simply as witch power. the powers of the deep mind were being rediscovered. the nineteenth century, with its bias toward materialist science, saw a greater concentration on aspects of magical power under one name or another. in 1801 the english magus francis barratt had gathered together a school of twelve students of arcane lore with himself as leader, a traditional coven, in fact. it is probably to this magical society that the great french

main obstacles to the development of the powers within you. basically, these restraints can be symbolized as the yoke imposed by such established systems of irrational thought as organized religion, be it christianity, judaism, or buddhism. organized religion, let me emphasize. of course, there are many other ironclad systems of thought without occult bases which have been imposed upon the public mind from time to time, such as communism, fascism, or capitalism, but these at least function under the pretence of ministering to the bodies of mankind rather than to the good of the soul, whatever that might be. the domain of witchcraft is the realm of the unseen and the point at which it impinges upon man's psyche, and as it is in this very same area that the various churches have sought to da

over, blow out the candle, uttering the witch words "so mote it be" should you feel any frissons of fear creeping up your spine during the performance of what may appear to you palpable blasphemy, it is all to the good. this is a process of purgation and catharsis and often carries with it a certain echo of childhood fears. don't worry, though; any cold shivers only herald the fact that your deep mind is sitting up and taking notice. it is through your deep mind that you will develop your powers once you have cleared away the litter and debris that usually clogs it, as indeed is generally the case of the ordinary man-in-the-street. each of the three successive days when you get up in the morning, you must strive to remember who you are, a witch, what you did the night before, and the reaso

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

n) had waited for a long time, there came unto the sepulchre certain babylonian philosophers and when they had assembled they at once book one page 5 took counsel together that a certain number of men should renew the sepulchre in his (solomon s) honour; and when the sepulchre was dug out and repaired the ivory casket was discovered, and therein was the key of secrets, which they took with joyful mind. and when they had opened it none among them could understand it in account of the obscurity of the words and their occult arrangement, and the hidden character of the sense and knowledge, for they were not worthy to possess this treasure. then, therefore, arose one among them, more worthy (than the others, both in the sight of the gods, and by reason of his age, who was called ioh grevis, an

answered: i promise unto thee that to none will i reveal (them, save to the honour of the lord, and with much discipline, unto penitent, secret, and faithful (persons. then answered the angel: go and read the key, and its words which were obscure throughout shall be manifest unto thee. and after this the angel ascended into heaven in a flame of fire. then ioh was glad, and labouring with a clear mind, understood that which the angel of the lord had said, and he saw that the key of solomon was changed, so that it appeared quite clear unto him plainly in all parts. and ioh understood that this work might fall into the hands of the ignorant, and he said: i conjure him into whose hands this secret may come, by the power of the creator, and his wisdom, that in all things he may, desire, intend

omon page 58 when thou shalt construct these pentacles and characters, it is necessary never to forget the burning of incense, nor to employ anything beyond that which hath already been taught. it is necessary, above all things, to be attentive to the operation, and never to forget or omit those things which contribute to the success which the pentacles and experiments promise, having ever in thy mind no other intention than the glory of god, the accomplishment of thy desires, and loving kindness towards thy neighbour. furthermore, my beloved son, i order thee not to bury this science, but to make thy friends partakers in the same, subject, however, to the strict command never to profane the things which are divine, for if thou doest this, far from rendering thee a friend of the spirits, i

ge, for in this manner shall the treasure of treasures never descend into oblivion. adore and revere the most holy names of god which are found in these pentacles and characters, for without this never shalt thou be able to come to the end of any enterprise, nor to accomplish the mystery of mysteries. above all things, remember that to perform any of these operations thou must be pure in body and mind, and without blemish, and omit not any of the preparations. this key, full of mysteries, hath been revealed unto me by an angel. accursed be he who undertaketh our art without having the qualities requisite to thoroughly understand our key, accursed be he who invoketh the name of god in vain, for such an one prepareth for himself the punishments which await the unbelievers, for god shall aban

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

eth this whole key of arts, experiments, and operations, and although every solemnity be rightly observed, no experiment will be verified, unless thou canst penetrate the meaning of this chapter. the key of solomon page 86 chapter ii. in what manner the master of the art should keep, rule, and govern himself. he who wisheth to apply himself unto so great and so difficult a science should have his mind free from all business, and from all extraneous ideas of whatever nature they may be. he should then thoroughly examine the art or operation which he should undertake, and write it regularly out on paper, particularly set aside for that purpose, with the appropriate conjurations and exorcisms. if there be anything to mark or write down, it should be performed in the manner specified regarding

imulael, tilath, arabonas, ierahlem, ideodoc, archarzel, zophiel, blautel, baracata, edoniel, elohim, emagro, abragateh, samoel, geburahel, cadato, era, elohi, achsah, ebmisha, imachedel, daniel, dama, elamos, izachel, bael, segon, gemon, demas. o lord god, who art seated upon the heavens, and who regardest the abysses beneath, grant unto me thy grace i beseech thee, so that what i conceive in my mind i may accomplish in my work, through thee, o god, the sovereign ruler of all, who livest and reignest unto the ages of the ages. amen. these three days having passed, thou must have all things in readiness, as hath been said, and after this a day appointed and set apart. it will be necessary for thee to wait for the hour in which thou shouldst commence the operation; but when once it shall be

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

th how to become possessor of places wherein they are. editor s note. this pentacle is composed of mystical characters of jupiter. around it are the names of the angels: netoniel, devachiah, tzedeqiah, and parasiel, written in hebrew. figure 19. the second pentacle of jupiter. this is proper for acquiring glory, honors, dignities, riches, and all kinds of good, together with great tranquillity of mind; also to discover treasures and chase away the spirits who preside over them. it should be written upon virgin parchment, with the pen of the swallow and the blood of the screech-owl. editor s note. in the center of the hexagram are the letters of the name ahih, eheieh; in the upper and lower angles of the same, those of the name ab, the father; in the remaining angles those of the name ihvh

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

thought is a secretion of the brain (weissmann. consciousness is a function of the brain (huxley. willed, and their cause is the series of real phenomena, called the operations of ceremonial magic. these consist of (1) sight. the circle, square, triangle, vessels, lamps, robes, implements, etc (2) sound. the invocations (3) smell. the perfumes (4) taste. the sacraments (5) touch. as under (1 (6) mind. the combination of all these and reflection on their significance. these unusual impressions (1-5) produce unusual brain-changes; hence their summary (6) is of unusual kind. its projection back into the apparently phenomenal world is therefore unusual. herein then consists the reality of the operations and effects of ceremonial magic,6 and i conceive that the apology is ample, as far as the

ke men with trumpets and well sounding cymbals, and all other sorts of musical instruments. he hath a great voice, and roareth at his first coming, and his speech is such that the magician cannot well understand unless he can compel him. this spirit can teach all arts and sciences, and other secret things. he can discover unto thee what the earth is, and what holdeth it up in the waters; and what mind is, and where it is; or any other thing thou mayest desire to know. he giveth dignity, and confirmeth the same. he bindeth or maketh any man subject unto the magician if he so desire it. he giveth good familiars, and such as can teach all arts. he is to be observed towards the west. he is of the order of dominations.13 he hath under him 200 legions of spirits, and part of them are of the orde

e heads, whereof the first is like a bull, the second like a man, and the third like a ram; he hath also the tail of a serpent, and from his mouth issue flames of fire. his feet are webbed like those of a goose. he sitteth upon an infernal dragon, and beareth in his hand a lance with a banner. he is first and choicest under the power of amaymon, he goeth before all other. when the exorcist hath a mind to call him, let it be abroad, and let him stand on his feet all the time of action, with his cap or headdress off; for if it be on, amaymon will deceive him and call all his actions to be bewrayed. but as soon as the exorcist seeth asmoday in the shape aforesaid, he shall call him by his name, saying: art thou asmoday? and he will not deny it, and by-and-by he will bow down unto the ground

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

nderful effects& so the like of the other 2 hierarchies& when the time is come that you would see your genijs, turn your face to that quarter the sign there is& that, with prayer to god (they being composed to your fancy but suitable to the matter at hand) there thou shalt find him& having found him, sincerely acknowledge him, do your duty. then will he, as being benign& sociable, illuminate your mind, taking away all that is obscure& dark in thy memory& make you knowing in all sciences sacred& divine in an instant [below is] a form of prayer which ought to be said upon that coast or quarter where the genijs is several times, it being an exorcism to call the genij into the crystal stone. note this prayer may be altered to the mind of the worker, for it is here sett for an example. the pray

missive pupils, in& by the name of the great god jehovah, whereunto the whole choir of heaven sings continually o alappa-la-man hallelujah, amen. when you have said this prayer over several times, as occasion serveth, you will at last see strange lights& passages in the stone& at last you will see your genius, then give him a kind entertainment as you were before directed, declaring unto him your mind& what you would have done. so endeth the book pauline lemegeton: clavicula salomonis 22 afterword by the editor the text and diagrams of this book were taken directly from a copy of sloane manuscript 2731. the handwriting in this section was small and cramped, even in comparison with the rest of the manuscript. it is very difficult to distinguish between the copyist s "o "e, and "a; thus ther

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 4

nted, and the contents thereof may be accomplished: for your office maketh it appear and declareth that such is to be done by you, if it please god. and you must not be fearful, but speak humbly, saying: i recommend myself wholly to your office, and i pray unto you, prince of this altitude, that i may enjoy and obtain all things according to my wishes and desires. and you may further express your mind in all particulars in your prayer, and do the like in the two other choras following. the angel of the second altitude appeareth in the form of a young child with clothes of a satin, and of a red rose colour, having a crown of red gilly flowers upon his head. his face looketh upwards to heaven and is of a red colour, and is compassed round about with a bright splendour as the beams of the sun

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 5

es in the latin alphabet. the latter do not appear to be transliterations of the hebrew which, in any case, is only partly legible. the second section is a prayer that incorporates some of the latin-alphabet words from the previous section. but it actually makes more sense with those words excised: it is a prayer to god to confine evil and aerial spirits in a brass urn. this immediately brings to mind the brass vessel of solomon, shown in the goetia. possibly this is a prayer to be said while consecrating or preparing such a vessel. however, the divine names in this prayer are not those shown on the vessel in my copy of the manuscript, nor those on the vessel in the crowley/mathers edition of the goetia. possibly this section is a borrowing from some document outside the lemegeton traditio

MEANING OF MASONRY

ce, so that by the principles of the order he may be the better enabled to display that beauty of godliness which previously perhaps has not manifested through him. to comply with this definition of initiation-which it might be useful to apply as a test not only to those who seek for admission into the order, but to ourselves who are already within it--it is obvious that special qualifications of mind and intention are essential in a candidate of the type likely to be benefited by the order in the way that its doctrine contemplates, and that it is not necessarily the ordinary man of the world, personal friend and good fellow though he be according to usual social standards, who is either properly prepared for, or likely to benefit in any vital sense by, reception into it. the true candidat

ut, so that no inward stain or soilure may obstruct the dawn within his soul of that light which he professes to be the predominant wish of his heart on asking for admission; whilst, if really desirous of learning the secrets and mysteries of his o wn being, he must be prepared to divest himself of all past preconceptions and thought-habits and, with childlike meekness and docility, surrender his mind to the reception of some perhaps novel and unexpected truths which initiation promises to impart and which will more and more unfold and justify themselves within those, and those only, who are, and continue to keep themselves, properly prepared for them" know thyself" was the injunction inscribed over the portals of ancient temples of initiation, for with that knowledge was promised the know

order rather than suffer the harmony of thought that should characterize the craft to be disturbed by their presence. the admission of every mason into the order is, we are taught" an emblematical representation of the entrance of all men upon this mortal existence" let us reflect a little upon these pregnant words. to those deep persistent questionings which present themselves to every thinking mind, what am i? whence come i? whither go i, masonry offers emphatic and luminous answers. each of us, it tells us, has come from that mystical" east" the eternal source of all light and life, and our life here is described as being spent in the" west (that is, in a world which is the antipodes of our original home, and under conditions of existence as far removed from those we came from and to w

trial of efficiency. for it is impossible to-day, as it was impossible in ancient times, for a man to reach the heights of moral perfection and spiritual consciousness which were then, and are now, the goal and aim of all the schools of the mysteries and all the secret orders, without purification and trial. complete stainlessness of body, utter purity o f* strange houses of sleep by a. e. waite. mind, are absolute essentials to the attainment of things of great and final moment" who" says psalmist (and remember that the psalms were the sacred hymns used in the hebrew mysteries" who will go up to the hill of the lord, and ascend to his holy place? even he that hath clean hands and a pure heart; whence it comes that we wear white gloves and aprons as emblems that we have purified our hearts

ord, and ascend to his holy place? even he that hath clean hands and a pure heart; whence it comes that we wear white gloves and aprons as emblems that we have purified our hearts and washed our hands in innocency. so also our patron saint (st. john) teaches" he who hath this hope in him purifieth himself, even as he (i.e, the master whom he is seeking) is pure" for he who is not pure in body and mind: he who is enslaved by passions and desires, or by bondage to the material interests of this world, is, by the very fact of his uncleanness, prevented from passing on. nothing unclean or that defileth a man, we are told, can enter into the kingdom; and, therefore, our candidates are told that if they have" money or metals about them; if, that is, they are subject t o any physical attraction o

MICHAEL FORD A RITE OF THE WEREWOLF

eker was merged with ptah, a blacksmith god24 and took the form of a mummy with a visage of an old man. 21 egyptian mysteries, lucy lamie 22 a mask of dreaming is focusing and projecting the psyche or self into the mask of the god form in question, going forth to the sabbat masked in the cloak of the god form you are assuming. this is a development from older golden dawn practices and enables the mind to grow strong through understanding and experiencing on dreaming levels other significant god forms, demons and angelick spirits. 23 the egyptian book of the dead, the abode of the blessed, edited by e.a. wallis budge. 24 tubal-cain or cain, the son of samael and lilith, was the master of the forge i.e. initiation. 12 when one approaches the ancient masks of set, seker or the persian druj of

MICHAEL FORD BOOK OF CAIN

into being, the first born of witch blood in the circle of the dragon s emerald crown. azazel gathered all in this secret place, which was of fire and blackened earth. lucifer called this place helan, the meeting place of spirits. the held their court here, encircled in sacred communion. azazel spoke of perception and what they wished to become and do as their own desire, they were free. did his mind become as the serpent, isolate and independent that as flame which was sacred and beautiful, azazel now could understand both good and evil, the darkness and the light. lucifer, my angelick initiator, my soul and father, understood that he was both demon and angel, that he was beauty and ugliness. all of those in the circle of spirits made a sacred pact to go forth into the world of horrors a

angel, that he was beauty and ugliness. all of those in the circle of spirits made a sacred pact to go forth into the world of horrors and do their will. azazel, who refused to bow before common clay, the profane image of flesh known as man and woman, and then found them more appealing. some were indeed fair, their women sensuous and their men showing a primitive potential of being. with this in mind, they would bring the fire to them. azazel and many of those angels took by will flesh in bodies appealing to such women, and copulated with them. my father taught them the sacred arts, hidden and the places of serpents, how to work with the earth to direct and manifest their will. azazel taught man how to hunt, fish and make weapons. he brought them the experience and knowledge to fight and

r being. i perceived myself and what i was, what i became and what i could become. i understood life was precious, and beautiful. i was just as beast yet a part of angel as well. my dreaming guide would speak to me when i sought her, and i knew that i would come to her. i began walking the desert sands. i dreamt of waking and diving a great abyssic tunnel, that which crawled from the depths of my mind, the horrid yet erotic shapes which appeared within it. i felt my very body changing, longing for transformation into the beasts of the field then came an angel to me cain, who walks the lonely path, he who stands strong and defiant in the face of nothingness, shall you continue the thorn road to meet the hag queen, the sorcerous devourer of men and children would you turn a road more travele

MICHAEL FORD WITCHMOON

he result of this study in print is the book of the witch moon. this is meant to be a study guide to the night side, a non- christian dogma infested approach. the methods of witchcraft within this tome are of the darkest magick, when vampires, werewolves and sorcerers haunted the nights, doing their work and weaving webs in your dreams. we are still there, alive in your mythologies, alive in your mind. what is witchcraft in essence? is witchcraft the worship of nature, an earth religion? not completely. the tradition, which i have studied through and learnt, is the darker side of witchcraft, far more dangerous than traditional wiccan rites however the results are much greater. do not fear the darkness of the self; let it guide you through the shadows to the light of prometheus! this work i

i have studied through and learnt, is the darker side of witchcraft, far more dangerous than traditional wiccan rites however the results are much greater. do not fear the darkness of the self; let it guide you through the shadows to the light of prometheus! this work is meant as an inspirational guide, through which the individual can gain access to the subconscious and the vast resources of the mind and its elementals. witchcraft is presented in a different form than what most perceive, to this to add as an alternative to modern wicca although not condemning it. hold no tradition which would bind you, for the witch blood speaks to those who remain of a faith all- their- own. question, become. let nothing stand in your way. the author and the publisher accept no responsibility for any mis

ernative to modern wicca although not condemning it. hold no tradition which would bind you, for the witch blood speaks to those who remain of a faith all- their- own. question, become. let nothing stand in your way. the author and the publisher accept no responsibility for any misuse of any ritual or text contained herein. painted in these pages are words of dark power, given command through the mind and its vast abyss of vision and knowledge. be ever so cautious in your explorations and be sure you are ready for the shadows of your own mind, as well as any outer spiritual forces which may enter your life. asmodeus and lilith are waiting. this book is part personal record and part map, a way towards the dark essence of the qlippoth, and of the lore of ages. it is dangerous in it s methods

forces, which both myself and elda isela continue to work with. our approach towards witchcraft is based in nature, that each sabbath is a time of tuning ourselves in with its tides and changes as well as reaffirming our paths and sorceries. the sethanic/luciferian path is founded at least with the version we provide as one of many paths, that in this definition the idea of chaos magick comes to mind. the workings of the witch moon are of the left hand path, gathering hidden knowledge for the development of the individual and the alchemical process of self-deification. the work of austin osman spare is of particular interest; being that what is called the zos kia cultus itself holds a gateway worth exploring and developing upon, building and expanding it by every living breath, opening th

gs of the witch moon are of the left hand path, gathering hidden knowledge for the development of the individual and the alchemical process of self-deification. the work of austin osman spare is of particular interest; being that what is called the zos kia cultus itself holds a gateway worth exploring and developing upon, building and expanding it by every living breath, opening the vortex of the mind towards the current of witch blood that waits beyond. what we are offering is a system based on witches sabbat/sethanic/luciferian witchcraft and the zos kia cultus. the primal aspect of vampirism (spelled also vampyrism) plays a significant role in the exploration of the self in it's lunar phase. you will notice the varied topics discussed, i find each relevant towards the proper training of

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

o not know what the others are here for (w. h. auden)during the next 10 years, the human race is destined to finally discover the facts aboutits true origins and destiny. as part of this discovery, we have to address the over-whelmingly important question of how the phenomena of evil came into the world andinto the consciousness of earths human inhabitants. this is a question that should beon the mind of every living man and woman. it has been with us for millennia and itwill be with the children of the future if we do not come upon the answer now. wehave left the question of evil in the hands of theologians and scientists for too long.this was surely a mistake for, as the casualty statistics clearly testify, the institutionsof religion and science have been the worst purveyors of evil tha

y intention is to draw the attention of the ordinary person to the reasonswhy he lives in the disempowered existential state he does and that while confined tocircumscribed, socially-vetted roles, he and his fellows will have little ability and lessresource to prevent the evil that is evidence everywhere, especially in the so-calledcorridors of power. i explain why it is that in the back of every mind is the memoryof a time when life was harmonious and reverent, when there was no war and little inthe way of want, subjugation, or class division. i explain something of the fate ofwomen and why it is that they have suffered the incredible atrocities they have throughthe post-diluvian ages. i show that they continue to be collectively punished for a cer-tain crime they committed on this planet

trial humans but would be consistent with the outlook ofthose not from this planet.it is extremely unlikely that such a pernicious philosophy could originate from withinhumankind. for reasons that should now be apparent, historians have suppressed most of theevidence of the pre-diluvian matriarchies. all the various tenets of post-diluvian religionhave their roots in the lexicons of those bent on mind control and the enslavement of human-kind. the utter perversity of their natures could not be better revealed than by the philosoph-ical perusal of these so-called religious credos.a study of christian history discloses the portentous fact that the concept of the malig-nancy of matter, coming into the movement from hinduism through zoroastrianism,became an influence overwhelmingly dominating

uence overwhelmingly dominating the theology and the ethic. it bred the mon-strous cult of asceticism, whose driving motivation was the idea that the instincts of the fleshmust be crushed down in the interests of the spirit. the tragic consequence of this stagger-ing default of insight are incalculable, but in all conscience overwhelming to any intelli-gence that discerns it. it lay the christian mind open to the obsession of a psychologicalinfluence that has been nothing less than devastating to sanity, inflicting upon the psyche atrauma that has produced morbidity and crushed to a degree the natural instinct for humanhappiness (alvin boyd kuhn, the ultimate canon of knowledge)from these malefactors comes the notion of the removed god, a distant, immaterialand punitive demiurge that requi

rew at me rockets, missiles, spears,spikes, battle-axes, three-bladed javelins, flame-throwers, without pausing..thesky..seemed to hold a hundred suns, a hundred moons..and a hundred myriad stars. neitherday nor night could be made out, or the points of compass.the world falls dead44atlantis, alien visitation, and genetic manipulation and again..this weapon was so feared that in great distress of mind the king had the bolt reduced tofine powder and thrown into the sea. even with these precautions, peoples hair and finger-nails fell out overnight, birds turned white and their legs became scarlet and blistered, andfood went bad..gurkha flying in his swift and powerful vimana hurled against the three cities of the vrishisand andhakas a single projectile charged with all the power of the unive

MICHAEL W FORD THE VAMPIRE GATE

some rays leviathan mastery of darkness the mirror of arashk shadow of astwihad 6 introduction how this book should be used vampirism has for long been a fascination and desire sought by many. no doubt you have considered what it would be like to fly in the night, drain another of energy and live like a god or goddess. if applied, this grimoire may help you. i strongly advise that you be of sound mind and to have begun a basic study or practice as defined in book of the witch moon, luciferian witchcraft and liber hvhi magick of the adversary as these books will prepare you. the vampyre magickian is indeed one who has stepped beyond the foundations of the luciferian path. the model of this path is based in more advanced magick and sorcery techniques, which may be dangerous as well. i cautio

ctice and more than anything help achieve results. as you enter the astral plane, your mode of focus is of course consuming energy in this state. as your 10 consciousness moves out of your physical shell, you will no doubt be exposed to the astral plane as it is. there is no set or defined elements within the astral plane there are predators though. in this initiatory process, you will align your mind set as a vampyre magickian or sorcerer, thus creating the part for you to become a predator yourself. your physical body is surrounded and connected by an astral body. this is slightly larger than the physical and can be seen in ritual settings, some types of photography and by certain settings of light. the astral body is affected by the food, mental state, psychical health and more. if you

o di and noxious vapors that would arise from a corpse were it not buried deep enough. later qi was understood as being a part of everything in the material and even spiritual world. qi was best understood as the energy surrounding the human body, slightly larger than the physical body. qi is the etheric body, the astral essence which maintains the human body. it can be directly controlled by the mind. psychic energy or the energy surrounding the human body is transferred from what we eat to energy through resting or sleeping. when a vampyre feeds in astral form at night, they are gaining a replenished system of energy which is very pure. the luciferian must have a clear point of focus on how this practice of vampirism works in day to day life. this will be a foundation for those beyond an

an body is transferred from what we eat to energy through resting or sleeping. when a vampyre feeds in astral form at night, they are gaining a replenished system of energy which is very pure. the luciferian must have a clear point of focus on how this practice of vampirism works in day to day life. this will be a foundation for those beyond any specific magical practice to establishing a working mind set in predatory spiritualism. the luciferian understands that devouring spiritual energy is a powerful aspect in magick, it is easily validated from a subjective experience, yet such power comes with a price. if you abuse it, no doubt will you find much loss and pain on the path you will in turn be devoured. vampirism is a predatory spiritual path yet it is not an absolute. luciferians as pr

hat spark within to awaken the senses. from which as shadow do i fall into nothingness to reach a cup to sate the deepest thirst to then discover the five flames of angra mainyu and servitors of the void join in my being to awaken and rise from the sea. the take my divine leadership upon the earth 16 luciferian will and immortality the will of the luciferian is essential in the development of the mind and body of the practitioner of vampirism. the black order of the dragon recognizes both the masculine and feminine demonic archetypes of the path of luciferian witchcraft, namely samael and lilith. in the auspices of the vampyric path, it is ahriman (the black dragon) and tiamat (the red dragon. while tiamat in this aspect is the primordial form of lilith, she appears black from the wisdom o

MICHAEL WYNN THE SOUL TRAVELERS

y risking the attentions of the predator to protect those it would normally compete with? such are my motives for writing this book. aving explained why, all that's left is "what, and by what qualifications. as qualifications go, aside from being the maker of a little-known documentary series called "hollywood insiders" i have none. nor will i claim that all recorded here is true. but without the mind of god, all you'll ever know are but shades of the truth. if you can't be content with that arrangement (god's glorious prank, at least get used to it! as for "what" this book is, it is a revisionist look at mythology and the occult. it is the compilation of occult knowledge derived from numerous sources. written here is a story i don't relish telling. you will find yourself disagreeing. ofte

he embodiment of the individual s and society s inner struggles, is echoed in the universities, discovery channel specials, and everything in between. but there is something missing from this explanation. the gapping hole in this reasoning comes from the incredible consistencies woven into man s many creation stories. these consistencies are so numerous and remarkable that they invite the curious mind to explore them if for no other reason than to explain the similarities away. since the internal conflict in the hearts and minds of man can be symbolized by any implements, and since each mythology is retold in a way peculiar to that civilization, it s curious that ancient man would still tell a collective story regarding creation and history. the most well-known and prototypical of these cr

ere these giants, who endeavored to build a tower so as to reach the heavens. when the lord of heaven looked upon the haughty ambition of the earth-dwellers, he sent down his minions to confound them. this action caused the builders of the tower to go their separate ways and disperse across the earth. and then there s the savior. a character who, similar to the flood, seems like an imprint in the mind that was left by a dream- yet a pleasant dream this time. the wanderer, the civilizer, the magician, the chosen one, the incarnated god, the sacrificed. he was all of these things. typical of the west, the most famous savior figure is jesus christ. what christians have generally agreed on regarding this savior is: he is the only son of god or was god. he was born from a virgin. he was prophes

t, however, saying that anything but the ultimate truth is useless. our list of ignorance is great, but our achievements using these half-truths is also great. our knowledge of the electron, for example, is far from complete and yet it didn t stop us from harnessing its power and using it as a source of energy and communication. as stated at the beginning of the book, the whole truth requires the mind of god, but it doesn t mean we can t make application of half-truths. even this text is--michael wynn's "the soul travelers" 19 nothing more than a long list of half-truths but, as its author, i m comforted by the fact that everything else you ve ever read is likewise. even books you believe to be inspired by god are subject to your interpretation, which you could never be 100% sure about and

er still it was discovered that even these particles were in fact composed of even smaller particles called quarks; that appeared to be where the dividing stopped. regardless of whether these quarks are indeed the smallest particles, scientists have been forced to conclude that the universe is made out of some kind of elementary particle. but the subatomic world wasn t done violating the rational mind of these poor researchers. as it turns out, even the nature of space and time had its peculiarities. space and time were thought of as mediums that these elementary particles existed in, and up until the beginning of the 20th century, scientists were spared the grief of having to think of time and space as particles. but eventually came the day when scientists were forced to ponder nearly the

MICHAEL W FORD NOX UMBRA

as a shadow-manifestation of ahriman, the persian- zoroastrian sorcerous being who was evil, or adversarial chaos embodied. black magic has long been viewed as a self-centered and selfish area of study, which often causes obsession and destruction. this, if looked through a rhp (right hand path) or path of disillusion (i.e. christianity) this is accurate according to the belief structure. keep in mind that religious pathways such as christianity hold no adversarial view piont rather than the extremes of the exact opposite side- which is not a natural point of study in itself. can the buddhist understand christian thinking inherently and objectively? yes, this path allows psychologically the ability to perceive and understand other views, while still limiting material control and destroing

a nice pillow to sit upon. have either upon the floor a simple table or small cloth to plate a black mirror upon. have one candle (black) behind this mirror. place yourself on the pillow and begin a slow meditation on what you consider a vampyre spirit to be. think about each attribute and then think of yourself in relation to it. then hold the mirror and gaze into it. focus and do not allow your mind to wander. command the worlds of darkness to open to you, and then watch yourself transform. will your flesh and astral body to change and morph into a vampyric form you hold identity with. perceive yourself and remember it. you will change in time. if you find yourself frightened or if other shadow forms touch you, a feeling of weakness occurs you should banish immediately and consider not a

eings. the ritual of the summoning of the vampyric familiar is an initiation rite of exteriorization. while the sorcerer is creating an exterior force from the interior (the self, this is a process which austin spare introduced from his linage within the luciferian mysteries. the magician creates a visual image of a vampyre shade from which is an exteriorized form of the self, an elemental of the mind. this is clearly a building point of the will and an act of becoming. when binding the vampyre to the self and the skull, the magician then sleeps with the form in a death posture overnight, awaking to the meditations upon shaitan in the noon-day sun. this aspect reflects the self in opposition, and how a balance is necessary and healthy. during the sleep the vampyre shade of the self would f

our occurrences on the dreaming plane. when you wish to work with the nephilimic tomb of sah, perform a calling unto it at the noon day tide, which symbolizes the strength of self to withstand and nourish in the solar force of saturnis, or shaitan. call unto the familiar at twilight as well, embracing the night brn shadow form of of the vampyre, which is an extension of your isolate and beautiful mind. ritual of the entrance of the neplilimic tomb of sah the vampyric essence is a form of the shadow of the black magician. the vampyre itself is a being whom is conscious of its essence of being, as well as its nightside powers. the sorcerer focuses upon the vampyric essence throught the shades of the dead, and the darkness and shadow is developed internally. it is visualized outside of the se

dow of the black magician. the vampyre itself is a being whom is conscious of its essence of being, as well as its nightside powers. the sorcerer focuses upon the vampyric essence throught the shades of the dead, and the darkness and shadow is developed internally. it is visualized outside of the self to present a means of opposition, which allows the self to later realign this focus point of the mind the magician uses the imagination and will to visualize and create the vampyric form accordingly. in the full moon darkness of night, when shades and the manes of the dead remain close to the earth, approach the tomb of sah in the honor of the self, which is the mysteries of the nephilim and watchers, who descended into the demonium of the earth, to merge spirit with beast and human flesh. we

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

he midnight sun, thus emerging shaitan of midnight.[4] the 17th and 18th section of the poem displays the alphabet of desire which presents the language of making and the subconscious spells made flesh. the sigils are aligned within two trapezoids crowned by cain the adversary and the apep demon of chaos, surrounded by sigillic formulas of antinomian self-deification; the making of the luciferian mind through solitude and isolation. this is a process of developing the self through the mark of cain[5] and the declaration of separation from the natural order. this allows the magician to grow without outside and society crippling dogma. the sigillic drawings of lilith and samael-asmoday (a mask of shaitan-iblis) are the separate initiators of the path, lilith who comes as the vampyric succubi

MOODY RAYMOND A LIFE AFTER LIFE

respond to his book with concern are scientists and physicians who regard this kind of study as "unscientific" i think we have reached an era of transition in our society. we have to have the courage to open new doors and admit that our present-day scientific tools are inadequate for many of these new investigations. i think that this book will open these new doors for people who can have an open mind, and it will give them hope and courage to evaluate new areas of research. they will know that this account of dr. moody's findings is true, because it is written by a genuine and honest investigator. it is also corroborated by my own research and by the findings of other very serious-minded scientists, scholars and members of the clergy who have had the courage to investigate in this new fie

dings is true, because it is written by a genuine and honest investigator. it is also corroborated by my own research and by the findings of other very serious-minded scientists, scholars and members of the clergy who have had the courage to investigate in this new field of research in the hope of helping those who need to know, rather than to believe. i recommend this book to anyone with an open mind, and i congratulate dr. moody for the courage to put his findings into print. elisabeth kubler-ross, m.d. flossmoor, illinois= introduction this book, written as it is by a human being, naturally reflects the background, opinions and prejudices of its author. so, although i have tried to be as objective and straightforward as i can, certain facts about me might be useful in evaluating some of

evoke strong feelings of uneasiness. in my own case, the reason for this response now seems quite obvious. it has occurred to me in retrospect that it wasn't entirely concern for the person whose remains i saw there, although that feeling certainly figured, too. what i was seeing on that table was a symbol of my own mortality. in some way, if only pre-consciously, the thought must have been in my mind "that will happen to me, too" likewise, talking about death can be seen on the psychological level as another way of approaching it indirectly. no doubt many people have the feeling that to talk about death at all is in effect to conjure it up mentally, to bring it closer in such a way that one has to face up to the inevitability of one's own eventual demise. so, to spare ourselves this psych

ve us any real comfort or hope in facing death. there is another view, however, which disavows notion that death is annihilation of consciousness. according to this other, perhaps more ancient tradition, some aspect of the human being survives even after the physical body ceases to function and is ultimately destroyed. this persistent aspect has been called by many names, among them psyche, soul, mind, spirit, self, being, and consciousness. 3y whatever name it is called, the notion that one passes into another realm of existence upon physical death is among the most venerable of human beliefs. there is a graveyard in turkey which was used by neanderthal men approximately 100,000 years ago. there, fossilized imprints have enabled archaeologists to discover that these ancient men buried the

aves from very early sites all over the earth give evidence of the belief in human survival of bodily death. in short, we are faced with two contrasting answers to our original question about the nature of death, both of ancient derivation, yet both widely held even today. some say that death is annihilation of consciousness; others say with equal confidence at death is the passage of the soul or mind into another dimension of reality. in what follows i do not wish in any way to dismiss either answer. i simply wish to give a report on a search which i have personally undertaken. during the past few years i have encountered large number of persons who were involved in what i shall call "near-death experiences" i have met these persons in many ways. at first it was by coincidence. in 1965, w

MORALS AND DOGMA

air hearing and unprejudiced judgment. of course, the ancient theosophic and philosophic speculations are not embodied as part of the _doctrines_ of the rite; but because it is of interest and profit to know what the ancient intellect thought upon these subjects, and because nothing so conclusively proves the radical difference between our human and the animal nature, as the capacity of the human mind to entertain such speculations in regard to itself and the deity. but as to these opinions themselves, we may say, in the words of the learned canonist, ludovicus gomez_"opiniones secundum varietatem, temporum senescant et intermoriantur, ali que divers vel prioribus contrarioe renescantur et deinde pubescant_ titles of degrees as herein given have in some instances been changed. correct titl

ord also means _he will establish, or _plant in an erect position--from the verb [hebrew _kun, he stood erect. it probably meant _active_ and _vivifying energy_ and _force; and _boas, stability, permanence, in the _passive_ sense. the dimensions of the lodge, our brethren of the york rite say "are unlimited, and its covering no less than the canopy of heaven "to this object" they say "the mason's mind is continually directed, and thither he hopes at last to arrive by the aid of the theological ladder which jacob in his vision saw ascending from earth to heaven; the three principal rounds of which are denominated faith, hope, and charity; and which admonish us to have faith in god, hope in immortality, and charity to all mankind" accordingly a ladder, sometimes with nine rounds, is seen on

eat commandment of masonry is this "a new commandment give i unto you: that ye love one another! he that saith he is in the light, and hateth his brother, remaineth still in the darkness" such are the moral duties of a mason. but it is also the duty of masonry to assist in elevating the moral and intellectual level of society; in coining knowledge, bringing ideas into circulation, and causing the mind of youth to grow; and in putting, gradually, by the teachings of axioms and the promulgation of positive laws, the human race in harmony with its destinies. to this duty and work the initiate is apprenticed. he must not imagine that he can effect nothing, and, therefore, despairing, become inert. it is in this, as in a man's daily life. many great deeds are done in the small struggles of life

n the world, with no other result than to be a convenience for the curious. to hold the full cup of thought to the thirsty lips of men; to give to all the true ideas of deity; to harmonize conscience and science, are the province of philosophy. morality is faith in full bloom. contemplation should lead to action, and the absolute be practical; the ideal be made air and food and drink to the human mind. wisdom is a sacred communion. it is only on that condition that it ceases to be a sterile love of science, and becomes the one and supreme method by which to unite humanity and arouse it to concerted action. then philosophy becomes religion. and masonry, like history and philosophy, has eternal duties--eternal, and, at the same time; simple--to oppose caiaphas as bishop, draco or jefferies a

to make the image a mere subordinate conveyance for the conception, which itself never became obvious or familiar. thus the knowledge now imparted by books and letters, was of old conveyed by symbols; and the priests invented or perpetuated a display of rites and exhibitions, which were not only more attractive to the eye than words, but often more suggestive and more pregnant with meaning to the mind. masonry, successor of the mysteries, still follows the ancient manner of teaching. her ceremonies are like the ancient mystic shows--not the reading of an essay, but the opening of a problem, requiring research, and constituting philosophy the arch-expounder. her symbols are the instruction she gives. the lectures are endeavors, often partial and one-sided, to interpret these symbols. he who

MOTTA MARCELO THE COMMENTARIES OF AL

appeals" etc. aiwass, being an lpsissimus, can of course speak in name of infinite space. the fact that children is with c capital indicates a hidden technical meaning in the verse. those children are rather big children! they are giants, titans, gargantuas or pantagruels of legend in short, they are babes of the abyss. this is the "grade, or rather, the "going" in which the veil is rent and the mind receives the first impact of the infinite. in this sense, therefore, nuit is appealing to 666 to become the hierophant of the greater mysteries that is to say, the magus of the aeon, the initiator of the masters of the temple. obviously, he must be in chokhmah. 6. be thou hadit, my secret centre, my heart& my tongue! aleister crowley is being 'chosen and the choice is specifically declared: h

suum cuique) 8. the khabs is in the khu, not the khu in the khabs. khabs 'star, or 'inmost light, is the original individual, eternal essence in us. the khu is the magical garment which it weaves for itself, a 'form' for this being beyond form, by use of which it can gain experience through self-consciousness, as explained in the note to verses 2 and 3. the khu is the first veil, far subtler than mind or body, and truer; for its symbolic shape depends on the nature of its star. why are we told that the khabs is in the khu, not the khu in the khabs? did we then suppose the converse? i think we are warned against the idea of a pleroma, a flame of which we are sparks, and to which we return when we 'attain. that would indeed make the whole curse of separate existence ridiculous, a senseless a

chillun. 35. this that thou writest is the threefold book of law. readers will please note that it is threefold; therefore, if statements in any one chapter seem to contradict statements in another chapter (or even within the same chapter, contradiction is apparent, and there is a hidden key. unless this continuity of the law within the chapters, and from a chapter to another chapter, is kept in mind, aspirants will fall into a quantity of pitfalls that have been provided by the author aiwass to winnow out the chaff. 36. my scribe ankh-af-na-khonsu, the priest of the princes, shall not in one letter change this book; but lest there be folly, he shall comment thereupon by the wisdom of ra-hoor khu-it. readers will please note that this comment referred to is the comment signed ankh-f-n-kho

agical effort. the "ninety and nine that safely lay in the shelter of the fold" have no organized will at all; and their character, built of their words and deeds, is only a garbage-heap. remember, also, that, unless you know what your true will is, you may be devoting the most laudable energies to destroying yourself. remember that every word and deed is a witness to thought, that therefore your mind must be perfectly organized, its sole duty to interpret circumstances in terms of the will so that speech and action may be rightly directed to express the will appropriately to the occasion. remember that every word and deed which is not a definite expression of your will counts against it, indifference worse than hostility. your enemy is at least interested in you: you may make him your fri

r will, and its every movement is an act of love. remember that every act of "love under will" is lawful as such; but that when any act is not directed unto nuit, who is here the inevitable result of the whole work, that act is waste, and breeds conflict within you, so that "the kingdom of god which is within you" is torn by civil war. to the beginner i would offer this programme: 1. furnish your mind as completely as possible with the knowledge of how to inspect and to control it. 2. train your body to obey your mind, and not to distract its attention. 3. control your mind to devote itself wholly to discover your true will. 4. explore the course of that will till you reach its source, your silent self. 5. unite the conscious will with the true will, and the conscious ego with the silent s

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

egetation to spring forth, thus sustaining men and animals; demeter, by presiding over agriculture, directs and utilizes rhea's productive powers. but in later times, when rhea, like other ancient divinities, loses her importance as a ruling deity, demeter assumes all her functions and attributes, and then becomes the goddess of the life-producing and life-maintaining earth-crust. we must bear in mind the fact that man in his primitive state knew neither how to sow nor how to till the ground; when, therefore, he had exhausted the pastures which surrounded him he was compelled to seek others which were as yet unreaped; thus, roaming constantly from one place to another, settled habitations, and consequently civilizing influences, were impossible. demeter, however, by introducing a knowledge

eleusis, the famous eleusinian mysteries were instituted by the goddess herself. it is exceedingly difficult, as in the case of all secret societies, to discover anything with certainty concerning these sacred rites. the most plausible supposition is that the doctrines taught by the priests to the favoured few whom they initiated, were religious truths which were deemed unfit for the uninstructed mind of the multitude. for instance, it is supposed that the myth of demeter and persephone was explained by the teachers of the mysteries to signify the temporary loss which mother earth sustains every year when the icy breath of winter robs her of her flowers and fruits and grain. it is believed that in later times a still deeper meaning was conveyed by this beautiful myth, viz, the doctrine of

hen, running too eagerly to take up the one thrown by the god, he was struck on the head with it and killed on the spot. apollo was overcome with grief at the sad end of his young favourite, but being unable to restore him to life, he changed him into the flower called after him the hyacinth. cyparissus had the misfortune to kill by accident one of apollo's favourite stags, which so preyed on his mind that he gradually pined away, and died of a broken heart. he was transformed by the god into a cypress-tree, which owes its name to this story. after these sad occurrences apollo quitted thessaly and repaired to phrygia, in asia minor, where he met poseidon, who, like himself, was in exile, and condemned [78]to a temporary servitude on earth. the two gods now entered the service of laomedon

o hide his disgrace from his subjects by means of a cap; his barber, however, could not be kept in ignorance of the fact, and was therefore bribed with rich gifts never to reveal it. finding, however, that he could not keep the secret any longer, he dug a hole in the ground into which he whispered it; then closing up the aperture he returned home, feeling greatly relieved at having thus eased his mind of its burden. but after all, this very humiliating secret was revealed to the world, for some reeds which sprung up from the spot murmured incessantly, as they waved to and fro in the wind "king midas has the ears of an ass" in the sad and beautiful story of niobe, daughter of tantalus, and wife of amphion, king of thebes, we have another instance of the severe punishments meted out by apoll

number of maidens returning in solemn procession from the temple of pallas-athene. foremost among them was herse, the beautiful daughter of king cecrops, and hermes was so struck with her exceeding loveliness that he determined to seek an interview with her. he accordingly presented himself at the royal palace, and begged her sister agraulos to favour his suit; but, being of an avaricious turn of mind, she refused to do so without the payment of an enormous sum of money. it did not take the messenger of the gods long to obtain the means of fulfilling this condition, and he soon returned with a well-filled purse. but meanwhile athene, to punish the cupidity of agraulos, had caused the demon of envy to take possession of her, and the consequence was, that, being unable to contemplate the hap

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

answers about what lies ahead. here, too, is the meaning of signs and omens, divining the future with dice, and a most unusual psychic technique that will enable you to actually see the invisible world around you. what will you see in this way? that i leave you to find out, but it will be unlike anything you have ever seen or experienced before. you can work magic there should be no doubt in your mind that the amazing secrets of occult power revealed to you in the pages of this book are going to work for you. why? because i am only going to tell you what i know works. i can honestly tell you that there is not one material possession that i have ever wanted that i do not have. many people have called me lucky. and why not, i am lucky and i am happy- and i am going to prove that you too can

the class that december did not cause the strange entity to appear. i certainly had no inclination of what was to come. the society no longer exists, now. but i remember. i remember the gray man, as i have come to call him and the effect his brief presence had upon the people gathered in the small room that fateful day. after leaving the society, i read as many books as i could on the subject of mind power, magic, witchcraft and the occult. i learnt a lot from those books on the basics of how rituals are formed and the format for applying one's mental abilities. however, they were not of the type you would normally associate with magical practice. i tried to read aleister crowley s magick in theory and practice; but it was written in such a convoluted manner that it was, to me, almost lik

r, they were not of the type you would normally associate with magical practice. i tried to read aleister crowley s magick in theory and practice; but it was written in such a convoluted manner that it was, to me, almost like trying to read latin without ever having learned the language. as a consequence, i began forming my own spells and rituals based on occult tradition. black magic, sex magic, mind power and, of course, witchcraft. what witches do the cornerstone of witchcraft is the coven. a coven is just a fancy name for a group of people who like to get together every so often, take all their clothes off, and dance about in a circle, in the open air. it is lead by a coven master. the purpose of the coven is to build magical energy amongst its members to achieve the coven's common obj

the magic power of witchcraft as if they were working with a group. there is nothing special that you have to be or no one special you have to know, in order for you to work witchcraft. those who would wish you not to know how easy it is to use the magic power of witchcraft have fostered this commonly held belief. as you are reading this, the essence of that power is sinking deep into your inner mind. this book has been written in a special way. no matter whether you believe me or not, the magic behind the words is awakening racial memories of a time long ago when this power was free to every man and woman who sought it. using this magical power is simplicity itself. in detail, i ll be explaining how to do it later in this book. the circle of protection in reading these words you will lea

shows that they were part of the wiccan tradition amongst the ancient egyptians, celts, druids, romans and greeks. herbs can be obtained in one of two ways. from the countryside where they grow in abundance, or ready-packed for sale in occult supply stores. witches have also been known to employ the humble lemon in their spellcasting. a traditional formula for ascertaining if the man on a woman s mind is going to be hers or not is the following: carry all day in a pocket or purse two lemon peels. one peel can be put in the purse the other in a pocket or each peel in a separate pocket. at night before retiring to bed rub the legs of the bed with the peels thinking intently on what you seek to know. place the peels under pillow and that night, if she is to have him, he will appear in a dream

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

at the very least he must send news. if he fails to comply with this legal obligation, his property is transferred to his family or, if he has no family, to the royal court, as though he were dead. it so happens that law 224 in the rotharis code stipulates that the goods of the free man who dies leaving no heir are bequeathed only to the royal court, so it is quite clear that in king liutprand's mind, the traveling magister comacinus was considered a free man, entirely his own master* the question that arises is whether these magistri comacini who were free men, unlike other craftsmen classified as serfs were grouped in a corporation similar to a collegium. without hesitation we can answer in the affirmative. first, it is quite likely that the maintenance of a particular tradition and art

place and circumstance. it is thus both an exaggeration and a limitation to classify architectural art simply according to geographical locale and time period. the fratres pontifices during the middle ages the erection of civic structures bridges, in particular for public use was considered a work equal in piety to the building of churches. religious institutions were formed with this purpose in mind, some of which have remained famous, like the hospitaller congregations of the fratres pontifices.8 these monks of the benedictine order were involved particularly with the construction of bridges and roadways, as well as with the defense of travelers against the assaults of criminals, noble or common, who infested the roads at this time. the hospitallers were established in avignon in 1177

ers were established in avignon in 1177. saint benezet, who left his name on the bridge made famous by song* was one of the most renowned of these pontiff friars. the construction of regional bridges such as those of bompas (which earned a congratulatory bull from pope clement iii in 1189 and franchises from the counts of toulouse in 1203 and 1237, lourmarin, malemort (the name of which brings to mind the dangers faced by travelers crossing the durance, mirabeau, and pont saint esprit is attributed to them "in 1277 the community of bompas, whose prior was one [this refers to the bridge of avignon. trans] ecclesiastical and monastic associations 47 raymond alfantim, delegated one of its members, pierre de regesio, to go to the holy see to request that it join with the templar order. giraud

6 these machines were a novelty to the crusaders, but beyond their service during battle, they could also be used to lift the stones necessary to construct churches and fortresses. the templars, the crusaders' legion specializing in the building of military works, did not fail to absorb the lessons from the byzantine collegia. some in the order, trained in the cistercian school, were already of a mind to fraternize with the eastern builders. byzantine lessons gave them the knowledge to erect their defense works and kraks "the templars, always suspected of a leaning toward mysterious eastern arts and heresies, took up the mantle of justinian as represented by the degenerate fortresses in northern syria and, in simplifying it, served to amplify it."17 when they set aside their arms and when

master builder of masonry and the carpenters under the king's master carpenter.4 the corporative organization in paris according to the livre des metiers the drafting of the establissements des mestiers de paris, known as the livre des metiers, in 1268 under the direction of etienne boileau, provost of the king, sheds full light on the corporative organization.5 with the creation of this book in mind, etienne boileau asked the representatives of the brotherhoods to give him the rules of their trades. this book is therefore a codification of earlier existing statutes. the system of the livre des metiers placed labor under the control of church and state. but it is important to remember that this regulation was valid only within the royal provostship. it did not apply in the jurisdictions o

ON COMMUNICATION WITH SET

rom a secret and august body existing in europe which helped them to establish this country for a peculiar and particular purpose known only to the intiated few (manly p. hall, the secret teachings of all ages, pp. xc and xp.on communication with set by don webb v, high priest the nature of communication between set, god of the subjective universe and an individual, depends on the contents of the mind of the individual. imagine if you will a ph.d mathematician being told that has been she told she has an hour to give her last year's research to a group of people. she composes her notes, creates and speech and walks in to find the audience composed of four year olds. this would be set's dilemma in interacting with us. the medium with which our hypothetical professor has to work- the languag

ONYX TABLET OF SET

get more information, or meet with someone, and make a final decision on" this is good- a. then sometimes information unexpectedly appears which provides all the needed information, and we make a final decision (the first_ mentioned above or otherwise) ahead of schedule. this is normal- b. however, if the schedule (i'll make a final decision on, after) is expressed to other(s, then changing your mind and making the final decision earlier can seem capricious, arbitrary, and unstable. if you find yourself in such a situation, with an announced schedule and recent incentive to act immediately, i see two advisable courses (1) if reasonable, follow the planned schedule. even if the additional information will not or cannot change your mind, if there is no serious need to change the schedule, d

e schedule, don't. your decisions will then appear more considered and careful rather than rushed and capricious (2) if you must change the schedule, let everyone know why. explain that you have the new information, and if possible and appropriate tell them what that information is and why it demands immediate action. full discussion will show that you're not acting arbitrarily, nor changing your mind capriciously_ i. courtesy and respect summary: always be courteous and respectful to all setians- 1. i've been asked "does protocol mean that [regardless of their feelings, and despite our feelings about their behaviors] we are expected to treat our fellow initiates of whatever grade civilly and with respect as fellow aspirants on the left hand path- a *yes! positively yes. absolutely yes. wi

ot be a "pat each other on the back" type of place. if you're not up to being challenged, don't drop in- setnakt priesthood discussion onyx tablet: 3forum-l-info temple of set author: robert menschel iv date: jan 24, 1999 ce revision: html revision: september 28, 1999 ce "it is inherent in the structure of the priesthood that certain aspects of our discourse have internally held discipline. to my mind these are "i. a dedication to principle, which requires thought. anything that has been posted should be considered in relationship to your current understanding. wait a day to post a reply, or a week. do not wait too long so that you lose your insight. posts should be made in a the light of new thoughts not the flash of anger, or any other state that works against clear thought "ii. a dedica

a to the eternal otherness of set. let us hope that the temple never becomes the next cool thing. that could destroy it more quickly than a thousand televangelists. sense of humor. not some boor telling an endless parade of practiced jokes. does our potential setian see the world as essentially absurd? does she have enough self-esteem to make light of herself? these are good clues that there is a mind who looks at existence slightly askew. a true sense of humor is an isolation and distance from the world. that's a quality that can become setian. religiosity. if our new candidate just left three other cults and grew up in an ashram or convent it might be that they are one of those endless seekers who try out new religions as a hobby. i get worried about people who are true believers in set

m down then and there. tell them you'll let them know by telephone, postor email. this will avoid a dramatic scene of no use to either of you. evenin those cases that seem positive some suspense and expectation is not magically harmful. as the setian's driving core purpose in all things should be to actualize your own xeper, never do this out of a sense of dutiful obligation. in theright frame of mind, these encounters can help refine your own ideas about setianism. you may very well learn something unexpected from the candidate. i've very often heard a novel approach or a radical new idea that took root later in my own work. these strangers may be taking the first stumbling step to immortality and godhood. honor this possibility in them. at its best, an interview may become a ritual in it

PHILIP NEIL MYTHS LEGENDS EXPLAINED

umankind, of the deeds of gods and heroes, and of the end of time. such stories explain and justify the world, and define our role within creation. once a civilization has become established, the myths that formed it may dwindle into superstition or entertainment, but even so, they never lose their intrinsic power, for the world s mythologies enshrine all the poetry and passion of which the human mind is capable. from ancient egypt to greece and rome, from west africa to siberia, from the hindu concept of brahman and the endless cycle of creation to the eternal dreaming of the australian aboriginals, the same themes recur, as humankind engages with the great mysteries of life and death. the best definition of myth is maya deren s in her book on the voodoo gods: myth, she writes, is the fac

pable. from ancient egypt to greece and rome, from west africa to siberia, from the hindu concept of brahman and the endless cycle of creation to the eternal dreaming of the australian aboriginals, the same themes recur, as humankind engages with the great mysteries of life and death. the best definition of myth is maya deren s in her book on the voodoo gods: myth, she writes, is the facts of the mind made manifest in the fiction of matter. the first people this west african carving shows the world in the form of a calabash gourd, with the first man and woman and the cosmic serpent. the fon call this serpent aido-hwedo, and he carried the creator in his mouth when the world was made. aido-hwedo is said to have accompanied the first man and woman to earth. introduction 7 our notion of time

ma n in the dualistic mythology of zoroastrianism, twin brothers ahura mazda, who lived in the light, and ahriman, who lurked in the dark, are in opposition. between them there was nothing but air. the twins were born from the god zurvan, time, the ultimate being who existed in the primal void. ahura mazda, the wise and all-knowing, created the sun, moon, and stars. he brought into being the good mind that works within man and all creation. ahriman (also known as angra mainya, meaning the destructive spirit) created demons and attacked ahura mazda. but ahura mazda sent him back into the darkness, saying neither our thoughts, teachings, plans, beliefs, words, nor souls agree. then ahura mazda created gayomart, the first man and the first fire priest. but ahriman renewed his attack and broke

dancing floor which daedalus once built in knossos for lovely-haired ariadne. also at knossos, frescoes show youths and maidens leaping over bulls in ritual dances. the minotaur 57 athenian hero the athenian hero theseus heir to king aegeus makes his way to the labyrinth where the minotaur is incarcerated, sure that the gods will help him triumph. half-man, half-beast the minotaur, with his human mind trapped in the body of a beast, is one of the most tragic and pitiable of all the monsters of greek mythology. he even had a human name, the same as that of minos foster-father: asterius or asterion. both names mean star; minotaur means simply bull of minos. savage animal the minotaur, like his father the rampaging white bull, was liable to kill anyone who stood in his way here he is shown be

roy the wicked and renew the world. krishna krishna, the eighth avatar, is preeminently vishnu in his role as lover. he loved radha and the story of their love is a favorite theme in indian art and literature. however, krishna did go to war and the philosophical conversation he had with arjuna, his charioteer, became the bhagadvad gita, one of hinduism s holy books. vishnu s discus, symbol of the mind and the sun vishnu s mace, associated with the power of the mind the avatars of vishnu this 18th-century picture from rajasthan in northern india, shows the ten official avatars of vishnu. in the center vishnu is shown as krishna, accompanied by his lover radha and two cowgirls. the other nine incarnations five human, four animal, and one composite run around the edge. krishna and the gopis k

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

taught him good and evil. what they got to know by perception was the sacred cosmic mystery. in front of it they kneeled in devotion. it was the light that showed their souls to their destiny. in devotion they received wisdom which became faith, religion. what lucifer had brought to them, shined godlike in front of their psychic eyes. owing to lucifer they had god. it means to disunite heart and mind if god is considered as lucifer's enemy. our educated don't raise the perception of the mind to religious devotion, they paralyze the enthusiasm of the heart. for those who are searching for the light of the spirit lucifer shall be a messenger. he won't talk about a faith that is alien to perception. he won't flatter into the hearts to avoid the guardian of science: he shall respect him. he w

er was invariably the first rebel. lucifer is of the spirit of light, from which the foundation of luciferic magick is to ascend towards godhead. the light of the spirit is based within perception and the clarity of an awakened self. perception is the vehicle of knowledge and what the individual can understand. christianity teaches the annihilation of perception and the repression of the awakened mind. the enthusiasm of the driven conscious, charged with the bright luciferian light; leads all individuals towards god itself. lucifer is the fallen angel of light. born strong in the light of the god spirit, his crown held the most beautiful jewels from the earth. his essence was of the sun and divine wisdom and enlightenment shone throughout him. no other angel or seraphim was as bright as lu

demon. astaroth, wandering the earth on a great dragon. leviathan, a daemon who became of the ocean and would exist simultaneously with the astral plane and the depths of the sea. leviathan along with the other fallen angels became an ideal, a focus of strength whose power still remains within all of us. awaiting the moment of becoming, these daemonic atavisms exist on subconscious levels of the mind. the opening of such abyssic gates leads the psyche towards rising forth and becoming something of evolutionary progression. lucifer stands as the fountain head of astral magick (i.e, astral projection, dream control, ect) lucifer is balance in the instance of both shadow and light, blood red and jet black. lucifer is the colour of an awakened and enlightened mind. the psyche which is open fo

an awakened and enlightened mind. the psyche which is open for magical inspiration. blavatsky understood the significance of balance within the individual, to ascend the individual from the beast like qualities so inherent within our subconscious. blavatsky wrote "thus it stands proven that satan, or the red fiery dragon, the "lord of phosphorus" and lucifer, or "light bearer" is in us; it is our mind-our temptor and redeemer, our intelligent liberator and saviour from pure animalism" asmodeus/ahriman is the fountain head of sorcery and earth based black magic. asmodeus is the god of black witchcraft, sorcery, necromancy and diabolism. the balance of asmodeus/ahriman is to unite the materialistic flesh side of life with the spiritual, or luciferic. falling to either side could result in th

es. lucifer is to be absorbed and forgotten. the fall is simply the seraphim descending into the flesh, the brain of the sorcerer. lucifer must be channeled into the spirit itself and become aligned with the holy guardian angel for a unity to be complete. productivity therefor rises and a strong sense of character is built even further. individuals who attempt these rites must already be of sound mind as the dangers of such if failure occurs are far too real. insanity, which is displacement and unbalance of the many selves that form one union are disrupted and madness overtakes the self. the black magician must be fully balanced in order to avoid the dangers that tempt even the most stable minded. the shadowing forth of lucifer occurs once the self absorbs and forgets the spirit. further a

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

copy of brother cummings s paper in the archives of the grand college of rites,which we are now pleased to publish.william leon cummings,m.d.,one of the ablest masonic scholars of his day, served as grand chancellor of the grand college of rites during the b j e f v e g year.he is best known as one of the contributors to and editors of coil s masonic encyclopedia( b j g b. readers should bear in mind that this paper does not take into account the many subsequent changes in freemasonry in france. extracts from brother cumming s paper,with corrected dates,were used as an introduction to a publication of one b e i heredom albert pike& william l. cummings version of the rituals of the rite of memphis. in our reprint of the cummings paper, the corrected dates are set bold in brackets, e.g [may

PRELUDE TO THE BLACK ARTS

here may be a certain similarity in methodology, but the finished application and results can be quite varied. you might well say that magickal thought and practice takes some getting used to. then, there is a sort of an apprenticeship period of experimentation and learning before any expertise or actual consistency is gained. the magician must allow time to become accustomed to this new state of mind and practice, and he/she must also wait a time with patience for the various entities and forces at large to become comfortable with and accept them too. after all, we are not dealing with guardian angels here. relationships on any level take time to form. do you want to be able to command the forces of darkness? well, wouldn't you suppose it would be a good idea to get to know some of them f

not do by choice. in magic, control is everything. there is doing and not doing. both have a proper place in the magickal universe, and there is a right time for each. tell me, if you can't control yourself, how are you going to control another? more than that, how are you going to control a demon? preparation for magic think about it. it's hard as hell to program a computer without a purpose in mind, as you haven't yet decided what you want the machine to do. likewise, in order to perform magickal acts, you first need a purpose or reason for doing them. after that, you need to develop your focus, your intent, your will, perfect control and develop a workable technique to succeed. many "magick books" start off by telling the budding mage to perform a cleansing or a banishing ceremony. tha

magick books" start off by telling the budding mage to perform a cleansing or a banishing ceremony. that is all well and good, assuming that the mage in question has first cleansed him/herself. now it's one thing to wave some sea salt around the room and go through the necessary moves to sweep out any unwelcome spirits before performing a serious ritual, but it is quite another to cleanse a human mind of a lifetime of misinformation, half-truths and outright lies, handed down from various and sundry authority figures. the fact is that most people simply don't know what to believe, and if they believe anything, it is probably based upon falsehood. after all, the lamp of truth has burned pretty dim over this last age. the object here is to remove all of the built-up trash that can be a hang

rline pilot, and a hornier bugger never lived. the first thing he did after hitting town was to attend a good baptist revival meeting. why, according to him, he could pick up more poon-tang at one of those meetings than anywhere else he could go. however, the main thing i want you to understand is the importance of keeping your head clear. so spend a little time picking through the rubble of your mind, looking for anything that might trip you up. it's best to grab yourself a nice, big three-ring binder at the neighborhood office supply and a bunch of paper to fit it. now, work backward from right now and write down everything of importance that ever happened to you from this very moment until you were a scrawny, little kid. then sort through it, looking for anything that might ruin your et

o into a tizzy-fit if you draw an unfavorable spread. just change your path and safely escape down the rabbit hole. heck, it's easy to side-step fate if you know which way she's heading. that's why you need to learn how to scry. me? i get premonitions. after over a half century of this, you had better believe that i pay attention to them. i've also learned to practice something called stilling my mind or the wizard's nod. every now and again, i just stop, set back and go to sleep. i might doze for five or 10 minutes, and then slowly come to consciousness with a technicolor movie playing of some future event. often, its a portent of things to come, like a vision that will save my bacon. other times, it's for someone else's benefit. and every now and again, it's a tip on the market. i like t

PROMETHEUS

n it was before over the plenteous earth. this, then, he regarded, and honoured his famous son; though he was angry, he ceased from the wrath which he had before because prometheus matched himself in wit with the almighty son of kronos. for when the gods and mortal men had a dispute at mekone, even then prometheus was forward to cut up a great ox and set portions before them, trying to befool the mind of zeus. before the rest he set flesh and inner parts thick with fat upon the hide, covering them with an ox paunch; but for zeus he put the white bones dressed up with cunning art and covered with shining fat. then the father of men and of gods said to him `son of iapetos, most glorious of all lords, good sir, how unfairly you have divided the portions' so said zeus whose wisdom is everlasti

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

revealed, there comes a third stage. in this third stage, all the details of the desire which has emerged, have already been estimated and finalized and are ready for actualization. he has resolved to act upon his desire, but as of yet, it is all still within him. he is about to do it, but since nothing has actually been done yet, the entire line of action may still be aborted. he may change his mind in the last moment or something might delay him from doing it just yet. in the analogy of the desire for a dream house, this is when the person has already worked out and finalized all the details for it, in himself. he has decided what color it will be, what type of wallpaper each room will have, the style of flooring and decor, etc. everything is decided to the finest detail, but he might n

fic line of thought or movement in order to be able to bring them out. another example of this is the teacher-student relationship. when a teacher wants to teach a student, he must set aside the deep and broad understanding of how he knows the subject and concentrate on its central point, as it applies to the student. only then can he draw out a line of explanations from this point, suited to the mind and temperament of the student. were he to attempt to teach the subject, according to his own deep and broad understanding of it, without focusing on the point, to the exclusion of all else, the student would fail to comprehend the subject at all. again we see that in order to act, there needs to be restraint and concentration. tzimtzum restraint now that we have understood the need for restr

e a tzimtzum a restraint. the ein sof (the infinite one) concealed the infinite light within himself, so that the central point, as a finite revelation, could be revealed. this may be understood from the teacher-student relationship. the teacher understands the subject in a broad and deep manner. because the student is not on the same intellectual level as he, the teacher must remove from his own mind, the entire breadth and depth of it, so that all that remains is an impression of the subject, the central point. of course, the teacher did not actually forget anything. he merely put it aside, for the time being, and concealed it. he has not forgotten it at all, though he has put it "in the back of his head, so that it is not at the forefront of his consciousness. however, if someone were t

that the student should receive the full knowledge, as he himself knows it. this is analogous to a great mathematician who is teaching small children mathematics. he cannot teach it to them the way he understands it, because he knows geometry, algebra, trigonometry, numbers theory etc, all of which are completely above their heads. he must first remove the way he understands mathematics from his mind and focus on the central "theme" or "point" of mathematics. then from this point he will "draw out" smaller points, which will be the building blocks for greater and greater understanding of mathematics. first he will teach them to add, then to subtract, multiply, divide etc. in this way, he will move from point to point, on his line of explanation. his ultimate goal, though, is not that they

a v. it has no real co-relation to the concept being conveyed. nonetheless, when this gesture was popularized by sir winston churchill during the second world war, it became a source of great hope and encouragement to millions of people throughout the world. this is similar to the analogy of someone who ties a string around his finger as a reminder of something. this little string might bring to mind very deep and profound concepts, but only to one who knows its meaning. the string itself is not at all related to the concepts, for after all, it is only a string. an even greater example of concealment is the analogy of someone who throws a ball. once the ball leaves the hand of the pitcher, it is totally separate and removed from him. nonetheless, the power of movement of the pitcher is st

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

contemplation& meditation what is contemplation hitbonenut now that we have explained the entire chaining down of the worlds, from the essence of ohr ein sof (the infinite light) until our world, we must explain the proper approach this type of study. we will, therefore, now delve into the methodology of kabbalistic contemplation. in essence, hitbonenut (contemplation) is the strong gazing of the mind into the depth of a subject. in other words, one examines the subject in his mind until he understands it in all its parts and details. in the terminology of the talmud, this is called iyun (in depth analysis. there are two basic methods of study. the first is called iyun in depth analysis, and the second is called girsah (surface study. girsah surface study girsah surface study, is the under

n a broad familiarization with the subject matter. however, since it does not involve in-depth investigation, the knowledge gained is inherently shallow. this is analogous to a ship sailing on the surface of the ocean, rather than a submarine which submerges into its very depths. it is similar to one who casually glances at an object he is unfamiliar with, without scrutinizing it carefully in his mind, to understand what it is and how it is. he makes no attempt to understand its depth by examining all its inner and external components, but, rather, takes it at face value. because of this, he may forget it completely with the passage of time. if asked, he will find it difficult to describe and even if he does describe it, it will be in the most general of terms. this is because he only saw

efully. it is for this reason that witnesses to a crime will often have hazy or disparate recollections of the incident, since they only saw it in a passing way. in contrast, a detective or police officer, who witnesses a crime, will take notice of the details, because after years of experience, he has developed a "trained eye. he has accustomed himself to notice details. the same is true of the "mind s eye, which "observes" concepts, so to speak. when one studies in a way of girsah (surface study, he understands the subject in a passing way. he will, therefore, only grasp it in the most general of terms and will quickly forget the details. since he has not plumbed the subject to its depths, his understanding of it will be external and general and he will be incapable of explaining it in d

nd he will be incapable of explaining it in detail. he will be able to explain it only in the most general of terms. before explaining iyun (in depth analysis) we must first understand the makeup of any intellectual concept. length, width& depth there are three "dimensions" to every intellectual concept: 1) the length of a concept is the "lowering down" of the concept to make it accessible to the mind. in other words, this is the "descent" of the concept through the use of examples and analogies so that even a very lofty and abstract concept is expressed in terms that are tangible, even to the understanding of a child. this is analogous to the length of a river. its source is in the mountain peaks from which it flows down until it reaches sea level. this may be compared to a great mathemat

whole? how does one achieve this inspirational flash of understanding into the subject matter? the way to attain the depth of a subject matter, the omek hamoosag (the depth of that which is being comprehended, is solely through the contemplative method called iyun (deep analysis. it is only through climbing the length of the revealed knowledge, and delving to the depth of the concept, keeping his mind focused on analyzing it until he understands each particular nuance of the concept clearly and thoroughly, that an automatic flash of intuitive insight into the subject will result. this seminal flash of intuitive insight contains within itself, in a way of a heyulie, all the length and breadth of the explanations that come out of it. iyun deep analysis (hitbonenut) for example, only one who

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

from eve (after the sin until he fathered seth, he suffered from seminal emissions (the hebrew term for gseminal emission, h keri, applies both to intentional and involuntary seminal emissions. although voluntary emission is considered a more serious sin than involuntary emission, the individual is considered responsible for involuntary emission as well, since dreams are in most cases the way the mind sorts out the thoughts the individual entertained during his waking hours) any seminal emission implies a recipient of the vital seed. normally, this is one fs wife, who inspires or arouses her husband to transmit his creative flow to her; the result of this being holy spiritual offspring (in the form of increased holy energy in the world) and ideally, physical offspring as well. however, evi

ons were forbidden in the ark because it was a period of crisis and suffering for the world,3 and this ambiance is not conducive to holy marital relations, which must be conducted in a spirit of optimism and joy. the upper three handbreadths of the earth signified the upper three sefirot of malchut,4 the intellect of malchut. the fact that they were being dissolved indicated a lack of presence of mind in malchut. since malchut, also, did not have the proper mentality for relations, they did not occur. shem, ham, and japheth personified the intellect, and emerged via yesod in order to rectify [this situation. shem, ham, and japheth were born in order to reinstate the presence of holy mentality in yesod so that proper coupling could occur. to explain: the origin of the intellect are the lett

cuss whether z feir anpin and nukva coupled before the era of the patriarchs, or during their era. before abraham was born, z feir anpin and nukva did not couple, for in those days, z feir anpin was in the gnursing h-stage and still consisted only of the six extremities [mature] intellect had not yet entered it. and as is known, the drop of gmale water h [i.e, semen] can be elicited only from the mind. therefore, there was until then no coupling of z feir anpin and nukva. as rabbi wolf ashkenazi points out, the arizal is here referring to face-to-face coupling, since in order for the world to exist there has to be at least some type of coupling, however superficial, between z feir anpin and nukva. by way of analogy: if a married couple are not attuned to each other (let fs say, because the

op of coupling derives from the states of chesed that issue from the brain of da fat. thus, when [z feir anpin fs] intellect matured and it acquired the brain of da fat, it was given these five states of chesed that produce the seminal drop[s. this is the [second] mystical significance of the added hei. of the three gbrains h of the intellect, da fat is subjective intellect, or the ability of the mind to apply abstract comprehension to real life and make it relevant. it is thus the focal nexus between intellect and emotion, where intellect translates into emotional response. since da fat is thus the progenitor of the emotions, it contains within it the potentials for these emotions. these potentials are the five states of chesed and the five states of gevurah within da fat, respectively th

oil] that hung at the end of aaron fs beard, as our sages have said.7 this is the mystical meaning of the verse: git is like the precious oil upon the head, cascading down upon the beard. h8 the oil is the light of chochmah, as the sages say, gwhoever is accustomed to use oil merits chochmah. h9 and as we have explained previously, chochmah is the seminal drop of insight that enters the conscious mind as a concentrated essence from the super-conscious. this is similar to oil, which is the concentrated essence of the olive. all the brains are receptacles for chochmah, and are called by its name. this is the mystical meaning of [the phrase from the above-quoted verse] glike the precious oil. h 5 psalms 133:2. 6 daniel 7:9. 7 horiot 12a. 8 psalms ibid. 9 menachot 85a. the arizal on parashat t

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

on on the one hand, yet, when purified alchemically, as a potent medicament on the other. apparently this golden dawn material has to be described in rather the same way-reminding me of an old adage concerning money. it passes ihrough the lives of an infinite number of people to change their lives catalytically, but in the process always remaining untouched itself. at the same time, it recalls to mind several letters that were received years ago following the publication of the first of the four volumes in the original edition. anyone would have thought, judging from the tone of some of these letters, that i had become exalted to the throne of god almighty himself. even a few came from active order members scattered in various parts of the world, corroborating many of the critical allegati

ore teaching was assigned, and so on. periodically an examination, oral and written, was given, not to grade the student in conventional terms, nor to put him on the spot, but to ascertain whether or not he had grasped and understood the preceding lessons. this procedure is not possible in a book like the golden dawn. of course it could have been re-written in lesson form with the above intent in mind, cautioning the student not to proceed until he had thoroughly grasped each segment of the work. but it was not done that way. under these circumstances, therefore, it remains only for the intelligent student to work out his own study technique or regimen. if he is not astute enough to perceive the practicality or necessity of the abov t,h en quite evidently he is not intelligent enough to de

thirty years ago entitled the art of true healing. it should also prove useful to the student just getting the feel of these magicomystical methods. this particular portal document is one of the most practical of all in the golden dawn curriculum. the reader should study it almost beyond all else, applying its recommendations in his efforts to integrate the golden dawn teachings into his life and mind. its counsel is invaluable. if only the students who had written to me to complain of the overwhelming quantity and quality of teaching, had first heeded its instructions and counsel, their opinion might have been different. it is a sensible and rational approach to a vast subject with almost infinite ramifications. once this counsel has been well heeded, and closely adhered to, then the stud

e time as the pentagram ritual. this ritual of the rose-cross teaches the formulation of the symbol in the four corners of the room, as well as above and below the axis where you stand. it results in surrounding yourself with the traditional symbol. it will provide basic discipline in at least three important matters: 1. tracing geometrical figures with the hand. 2. imagining them clearly in your mind. 3. vibrating the appropriate names. a simple instruction on the latter process is to be found in the portal paper already mentioned, as well as in several other very important documents scattered through the remaining volumes. study could be supplemented by consulting another old book of mine themiddle pillar (llewellyn publications, st. paul, 1970, which summarizes most of the order teachin

ejoicing 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 into one's daily practice of the middle pillar technique: i come in the power of the light. i come in t

REGARDIE TALISMANS

chart aspects. a saturn talisman could, in these circumstances, be most useful. saturn is not merely the grim reaper, the tester, the burden of life to be carried patiently on the shoulders. it also represents balance, equilibrium, and stability. it is the third sephirah on the tree of life, binah, the symbol of which is the triangle, the basic geometric figure representing harmony and order. the mind of the father said into three, and immediately all things were so divided. so stated the chaldean oracles. then there is the cardinal tenet of the golden dawn: there are always two contending forces, and a third which eternally reconciles them. thus, logically, a saturn talisman would be a superb characterological corrective to an over-balanced natal chart which stresses airy signs too much

us and obscure. for example, i suggest that the selected verses from the bible may be copied on to the talisman in english, without recourse to hebrew or latin or greek if the reader is unfamiliar with these tongues. the only requirement is that he copy artistically. that is to say, the english lettering should be clear, as beautiful as he can possibly make it, and relevant to the subject held in mind. futhermore, i see no reason why the student should be confined to the bible or any other single book for his authority in the projects involved. the day has long since passed when the average intelligent person knew no other sacred scriptures than those of his own family, country and religion. if he knows the koran, the bhagavad gita, the book of mormon, or even kahlil gibran s exquisite mas

RELIGIOUS TENANTS OF THE YEZIDI

lessed, the term which they apply to every thing sacred, and which reminds one of the aghiasmata of the greeks. i have been informed that only a few of the lowest classes among them ever eat any produce of the waters. the above rites and ceremonies form the sum of the religious worship offered up by the yezeedees to the good deity. they have no forms of prayer, and it is shocking to any christian mind to bear them allow with the utmost indifference that they never pray. i have frequently urged upon them the duty of acknowledging their dependence on god on the ground of common gratitude, natural instinct, and what they admit to be due p. 118 to any earthly benefactor to whom they look for help, or from whom they had received any benefits. their only answer has been "such is our way; as our

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

ry of the rose of sharon, ego sum rosa sharoni, et lillium convallium. the 5-pointedstar above the east emblemized by your 5 circuits of this secret hall reminds us of the 5 points ofrituals of the societas rosicrucianis in angliazelator9 felicity, which are (1) to walk with (2) to intercede for (3) to love (4) to assist, and (5) to pray for,our brethren, so as to be united with them in heart and mind. the incense which rises in waving linestoward the luminous star, is a symbol of prayer which precedes to the throne of god. your passingthe 4 ancients in a serpentine course has a mystical allusion, for you were in search of wisdom. bethou as wise as a serpent. in learning wisdom seek to be obedient unto the law, for all its paths arepeace.the conductor of novice invests the aspirant with a

ir side a small vessel containing nitreand a crucible partly filled with gold held in solution. a further search disclosed the overcomegualdi prone on the pavement, still holding the thong of the bell.repair now to the celebrant.the aspirant is conducted to the celebrant by the north.celebrant:here, for the present, we must rest, but we cannot leave the subject without offering to remove fromyour mind unpleasant impressions, if any exist, as to who the former rosicrucians were.rituals of the societas rosicrucianis in angliasecond section13 the society, or fraternity of rosicrucians has been largely misrepresented, and the minds ofstudents greatly prejudiced. the want of intelligence would be simply amazing were it not evidentthat the mischievous ignorance of a few has been repeated success

e of the conductor, enters and is halted in front of the suffragan.suffragan:frater zelator, it is the custom of rosicrucians before undertaking any matter of importance to invoke the blessing of the deity on their proceedings. kneel, therefore, and join with us in solemn prayersupreme lord, our father, source of truth and light, pour down upon us the continued dew of thyblessing, and prepare the mind off this zelator, now kneeling in thy presence, for the reception oftheoricus16 the true mysteries of this order, that he may thereby benefit mankind, and better fit himself foradvancement in thine eternal kingdom. amen.suffragangives a battery of one: with reverence for the name of deity, arise. inform me now, what is yourdesire?conductor: frater suffragan, our brother zelator is in search o

shades of nightfade before hermes' light.the mystery endeth here,man hath no mortal fear.life now is eternal,and the spirit supernal.the theoricus is brought before the suffragan, and caused to kneel, holding the rose and crossbefore him for the blessing:suffragan:practicus25 thou who art the revealer of all secrets of the worlds above and of the earth beneath. thou whogranteth unto man powers of mind and reason, and taught him how to liberate the beneficent andsalutary in the various kingdoms of science from gross and material matter, bless this postulant,give him broad comprehension and exceeding wisdom. grant his instructions be received by thelight necessary to impart thy holy hidden secrets, and to thee be all the glory. amen.the theoricus, now rising, will listen to the purpose of th

t and golden) a picture pleasing to the eye ofthe eternal, who is to pass upon your work. alchemy is so called because it is an instrument bywhich the good is to be separated from the evil; and what is not mature it matureth. it is a primarypower, pure and uncorrupted, it exerciseth with the intellectual man and takes no part with theunthinking and indolent. draw then upon your innate and tutored mind, and. follow us in our courseof reasoning.alchemists claim the power after eliminating and dispersing the u1timate and grosser elements ofbodies by the influence of fire, to grasp and hold the residing spirit from escape to the ethereal worldbeyond this world, and require and demand of it obedience and submission to their will.hermeticism overrides and transcends nature, and by its art direct

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

ts and of kings. it reigned in persia with the magi, who perished in the end, as perish all masters of the world, because they abused their power; it endowed india with the most wonderful traditions and with an incredible wealth of poesy, grace and terror in its emblems; it civilized greece to the music of the lyre of orpheus; it concealed the principles of all sciences, all progress of the human mind, in the daring calculations of pythagoras; fable abounded in its miracles, and history, attempting to estimate this unknown power, became confused with fable; it undermined or consolidated empires by its oracles, caused tyrants to tremble on their thrones and governed all minds, either by curiosity or by fear. for this science, said the crowd, there is nothing impossible, it commands the elem

seeking it where it actually is. this book, which may be older than that of enoch, actually has never been translated, but is still preserved unmutilated in primeval characters, on detached leaves, like the tablets of the ancients. the fact has eluded notice, though a distinguished scholar has revealed, not indeed its secret, but its antiquity and singular preservation. another scholar, but of a mind more fantastic than judicious, passed years in the study of this masterpiece, and has merely suspected its plenary importance. it is, in truth, a monumental and extraordinary work, strong and simple as the architecture of the pyramids, and consequently enduring like those a book which is the summary of all sciences, which can resolve all problems by its infinite combinations, which speaks by

it is, in truth, a monumental and extraordinary work, strong and simple as the architecture of the pyramids, and consequently enduring like those a book which is the summary of all sciences, which can resolve all problems by its infinite combinations, which speaks by introduction 3 evoking thought, is the inspirer and moderator of all possible conceptions, and the masterpiece perhaps of the human mind. it is to be counted unquestionably among the very great gifts bequeathed to us by antiquity; it is a universal key, the name of which has been explained and comprehended only by the learned william postel; it is a unique test, whereof the initial characters alone plunged into ecstasy the devout spirit of saint-martin, and might have restored reason to the sublime and unfortunate swedenborg

ing equilibrium, and these three constitute a single law. here, then, is the triad resumed in unity, and by adding the conception of unity to that of the triad we are bought to the tetrad, the first square and perfect number, the source of all numerical combinations and the principle of all forms. affirmation, negation, discussion, solution: such are the four philosophical operations of the human mind. discussion conciliates negation with affirmation by rendering them necessary to each other. in the same way, the philosophical triad, emanating from the antagonism of the duad, is completed by the tetrad, the four-square basis of all truth. according to consecrated dogma, there are three persons in god, and these three constitute one only deity. three and one provide the conception of four

iates and that of the profane. here the doctrine becomes more popular, as it passes from the domain of the abstract: the grand hierophant intervenes. 24 v x e the pentagram geburah ecce hereunto we have exposed the magical dogma in its more arid and abstruse phases; now the enchantments begin; now we can proclaim wonders and reveal most secret things. the pentagram signifies the domination of the mind over the elements, and the demons of air, the spirits of fire, the phantoms of water and ghosts of earth are enchained by this sign. equipped therewith, and suitably disposed, you may behold the infinite through the medium of that faculty which is like the soul's eye, and you will be ministered unto by legions of angels and hosts of fiends. but here, in the first place, let us establish certa

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

were blotted out, as the latin letters disappeared for greek eyes. so the inscription on the cross of the saviour vanished entirely, and nothing except mysterious initials remained. but when science and philosophy, reconciled with faith, shall unite all the various symbols, then shall the magnificences of the antique worships be restored to the memory of men, proclaiming the progress of the human mind in the intuition of the light of god. but of all forms of progress the greatest will be that which, restoring the keys of nature to the hands of science, shall enchain for ever the hideous spectre of satan, and, explaining all abnormal phenomena, shall destroy the empire of superstition and imbecile credulity. to the accomplishment of this work we have consecrated our life, and do still devot

che for her rival and psyche enchanted love. it came about therefore that the cultus of form yielded perforce to those ambitious dreams which adorned already the eloquent wisdom of plato. thus was the advent of christ prepared and was therefore also expected; it arrived because the world awaited it; and to become popular, philosophy transformed into belief. emancipated by belief itself, the human mind protested speedily against the school which sought to materialize its signs and the work of roman catholicism was solely an undesigned provision for the emancipation of consciences and the establishment of the bases of universal association. all these things were the regular and normal development of divine life in humanity; for god is the great soul of all souls, that immovable centre about

to the blind, an ass who would teach children to read. gif the blind lead the blind, h said the great and divine hierophant, gboth fall into the pot. h and now a final word to recapitulate this entire introduction. if you be blind like samson when you cast down the pillars of the temple, its ruins will crush you. to command nature we must be above nature, by resistance of her attractions. if your mind be perfectly free from all prejudice, superstition and incredulity, you will rule spirits. if you do not obey blind forces, they will obey you. if you be wise like solomon, you will perform the works of solomon; if you be holy like christ, you will accomplish the works of christ. to direct the currents of the inconstant light, we must be established in the constant light. to command the eleme

uals are either mystifications or enigmas, and we are about to rend for the first time, after so many centuries, the veil of the occult sanctuary. to reveal the holiness of mysteries is to provide a remedy for their profanation. such is the thought which sustains our courage and enables us to face all the perils of this enterprise, possibly the most dangerous which it has been permitted the human mind to conceive and carry out. magical operations are the exercise of a natural power, but one superior to the ordinary forces of nature. they are the result of a science and a practice which exalt human will beyond its normal limits. the supernatural is only the natural in an extraordinary grade, or it is the exalted natural; a miracle is a phenomenon which impresses the multitude because it is

le man will never become a magician. magic is an exercise of all hours and all moments. the operator of great works must be absolute master of himself; he must know how to repress the allurements of pleasure, appetite and sleep; he must be insensible to success and to indignity. his life must be that of a will directed by one thought and served by entire nature, which he will have made subject to mind in his own organs, and by sympathy in all the universal forces which are their correspondents. all faculties and all senses should share in the 14 the ritual of transcendental magic work; nothing in the priest of hermes has the right to remain idle; intelligence must be formulated by signs and summarized by characters or pantacles; will must be determined by words and must fulfil words by dee

ROBERT KIRK WALKER BETWEEN WORLDS

those later prophecies of nostradamus. kirk was, of course, aware of merlin traditions and cites them in two instances (pages 32 and 62. many examples could be cited of a political use of esoteric arts and techniques, nowadays dignified by terms such as telepathy, and still nourishing, even advancing, in modern research. but such militaristic potential or political implications were far from the mind of robert kirk, for to him the second sight and its mysterious allies in other dimensions were not potential tools of espionage, nor were they simply barbaric or primitive superstitions, or what today we call 'folklore. for kirk the second sight and the fairy race were realities, though he could and frequently did make very careful distinction between such realities and common superstition or

mate aim and nature of his argument. second, he is not presenting 'evidence' of the second sight, not even in the manner undertaken in the letter that he quotes from lord tarbett (pages 39-45, or in other contemporary or later collections of such evidence. the sight itself is presented as a concomitant of the existence of the subterranean world and its inhabitants, and there is no doubt in kirk's mind or his manner of writing as to its reality. the main discussion of the sight is not in terms of proof or 'belief' but seeks to establish a scientific definition of its origins, the sight itself being undeniably a physical and widespread occurrence. this scientific attitude has sometimes been overlooked in discussion of kirk's text, though it is http//www.dreampower.com/kirk_wbw/pg_1.htm (7 of

without introduction 16 imposing upon it. those who wish to see a scholarly text of the original based upon the http//www.dreampower.com/kirk_wbw/pg_10.htm (5 of 8 [10/9/2001 12:34:12 am] robert kirk- walker between worlds(pages 10-18) various source manuscripts available, should consult the folklore society edition, edited by stewart sanderson. robert kirk uses an anecdotal style, typical to my mind, of the gaelic storyteller, with many sequences set in a rambling present tense. this does not, however, weaken or detract from the clarity of his scientific analysis and his argument, once we (modern readers) have become used to the style in which it is presented. we find a similar style in other literary examples of the period, however, so there is no firm assertion here that it derives sol

argument concerning the language is not relevant to our present purpose. the illustrations kirk's original text is unillustrated, but he discusses two techniques, and reiterates variants of a typical holistic cosmology, which lend themselves to graphic form. the illustrations are not intended as dogmatic assertions of kirk's 'meaning, nor are they necessarily the exact images that were in his own mind as he wrote, though in the case of the cosmological and natural hierarchical figures, some of our illustrations are drawn literally from his words, item by item. introduction 18 where he has indicated general models, such as the rotation of the seasons, the quarters, and the relationships between daemones, fairies, angels, and humans, the relevant illustrations show typical models employed th

essible for horsemen. but in the middle of august thereafter, the earl of middleton, then lieutenant for the king in the highlands, having occasion to march a party of his towards the south highlands, he sent his foot [soldiers] through a place called inverlawel and the fore-party which was first down the hill did fall of eating the barley which was on the little plain under it. monro, calling to mind what the seer [had] told us in may preceding, he wrote of it, and sent an express [letter] to me in loch slin, in ross, where i then was. the secret commonwealth 42 i had occasion once to be in company where a young lady was, excuse my not naming of [actual] persons, and i was told there was a notable seer in the company. i called him to speak with me, as i did ordinarily when i found any of

RUBY TABLET OF SET

olled by conscious, natural principles (neteru. to the egyptians, all of "nature (derived from neter) was alive and the direct consequence of the wills of the neteru. nature was intelligible not just through inanimate, automatic, general regularities which could be discovered via the "scientific method" but also through connections and associations between things and events perceived in the human mind. there was no distinction between "reality" and "appearance" anything capable of exerting an effect upon the mind thereby existed [hence a dream could be considered just as "real" and thus significant as a daytime experience] egyptian art, literature, and science looked for beauty and symmetry (felt to be indications of divine perfection, rather than for cause and effect relationships. hence

tatues of the neteru was not merely decorative, metaphorical, or symbolic. rather an image was a medium whereby the neter in question could make an actual appearance in the material world [note: contrast egyptian statuary with greek, roman, or later european. the "living presence" in the former will be dramatically evident] similarly part of something could substitute for the whole as long as the mind completed the connection. mental imagery created by viewing the portrait of a dead relative, for example, brought that relative to true life. egypt was divided into 42 nomes (provinces, each dominated by the priesthood of one or more divinities. a particular priesthood might also dominate more than one nome. the monarchy was closely controlled by the various orders of priesthood, with the pha

ng the intellect. for making the universe an intelligible tool and/or puzzle for mankind to explore, understand, and use. they did not conceive mankind as having a "mission" from the gods, though the gods could influence human fortunes for good or ill. to the extent that the greeks put humanity at the "center" of importance, they worshipped its body (as in athletics and the olympic games) and its mind (as in the sophistic and philosophical schools of athens. the cretan (minoan) political system, a bureaucratic monarchy most significant for its peacefulness, included no evident slavery, standing military, or marked class distinctions. women appear to have been politically equal with men. the minoan culture was destroyed ca. 1400 bce by an invasion from mycena. the mycenan culture, which fad

in the decad "8" symbolizes the cube, and "9" is important as the highest number before the series is repeated. most of plato's comments concerning panpsychism, numbers, mathematics, and geometry are echoes, simplifications, and corruptions of pythagoras' earlier ideas on these subjects. the philosophy of plato fourth-century-bce("golden age) athens was strongly rational and humanistic. the human mind and body were admired and exalted. the debate between the pythagoreans/platonists and the materialists/sophists centered on whether there were more to man. and more to the cosmic order. than matter and behavior. in the realm of art, the greeks admired perfection of the body. their statues are almost always of idealized figures and physiques [contrast this with roman sculpture, which was more

rejected conventional religion, felt that the aim of philosophy should be to free humanity from fear of the gods, who, if they exist, are too remote to concern themselves with human fortunes. he rejected metaphysics, holding that humans can know nothing of the suprasensual world. reason, he said, must accept the evidence of the senses. epicurus considered mankind a completely natural product. and mind only another kind of matter. the soul can feel or act only by means of the body, he maintained, and it dies with the body's death. accordingly epicurus considered virtue to be not an end in itself, but rather the means toward happiness. he recommended the simple, non-envious life of the country peasant "everything natural is easily procured, and only the useless is costly "desires may be igno

SABBATIC KABALA OF THE CROOKED PATH

watery way of entering mundane conditions, known as manifestations. this house is very manifestive indeed since it is balancing the forces of mercury and water. there are several clues for the understanding of the empowerments presented in this cell in the azo tic text of which the following carries a lot of essence "mirror the whole nature in your portrait and see the secret beauty. open eye and mind for this. this is the way of netzasch inspiring the "eye" and "mind" for this task. this cell is the place for the fundamental creation of form. the influence of mercury has stirred up the water and the alchemy has started. in this phase of creation "vac" is important "vac" is an aspect of sarasvati as the goddess of speech, signifying sound, or rather the primordial sounds of creation. breat

is the complete and correct form of the absolutness of the one. the portals of life and death open on all edges to run together into the core of them both, the bindu found in the source of the azoth. the letters daleth and samekh is associated with the influences in this cell. it s a strong a alchemical brew. this is the bonding of oppositions under the rulership of cool venusian heat, keeping in mind that the luchiferian philosophy is ruled by venus in its most attainable manifestation this is really a cell that is responsible for blazing up the light and make the seeker a seer. this is in the tarot symbolized by the priestess and the card known as art. the joining itself being significant both of the alkhemical processes, but also important in relation to the continuation of the lunar my

SALMANRUSHDIE THESATANICVERSES

uck. but at the time he had no doubt; what had taken him over was the will to live, unadulterated, irresistible, pure, and the first thing it did was to inform him that it wanted nothing to do with his pathetic personality, that half-reconstructed affair of mimicry and voices, it intended to bypass all that, and he found himself surrendering to it, yes, go on, as if he were a bystander in his own mind, in his own body, because it began in the very centre of his body and spread outwards, turning his blood to iron, changing his flesh to steel, except that it also felt like a fist that enveloped him from outside, holding him in a way that was both unbearably tight and intolerably gentle; until finally it had conquered him totally and could work his mouth, his fingers, whatever it chose, and o

st the fleet-footed inspirers of future wheelchair quartets, the lunch-porters or dabbawallas of bombay. and ismail the farishta followed, at thirteen, in his father's footsteps. gibreel, captive aboard ai-420, sank into forgivable rhapsodies, fixing chamcha with his glittering eye, explicating the mysteries of the runners' coding system, black swastika red circle yellow slash dot, running in his mind's eye the entire relay from home to office desk, that improbable system by which two thousand dabbawallas delivered, each day, over one hundred thousand lunch-pails, and on a bad day, spoono, maybe fifteen got mislaid, we were illiterate, mostly, but the signs were our secret tongue _bostan_ circled london, gunmen patrolling the gangways, and the lights in the passenger cabins had been switch

oaching, illuminated by the green red yellow of the departing jet-planes, she would say that simply to lay eyes on him made all her dreams come true, which was the first indication that there was something peculiar about gibreel, because from the beginning, it seemed, he could fulfil people's most secret desires without having any idea of how he did it. his father najmuddin senior never seemed to mind that his wife had eyes only for her son, that the boy's feet received nightly pressings while the father's went unstroked. a son is a blessing and a blessing requires the gratitude of the blest. naima najmuddin died. a bus hit her and that was that, gibreel wasn't around to answer her prayers for life. neither father nor son ever spoke of grief. silently, as though it were customary and expec

servant, the incompetent crook, none of them the type of part that ever rates a love scene. women kicked him, slapped him, teased him, laughed at him, but never, on celluloid, looked at him or sang to him or danced around him with cinematic love in their eyes. off-screen, he lived alone in two empty rooms near the studios and tried to imagine what women looked like without clothes on. to get his mind off the subject of love and desire, he studied, becoming an omnivorous autodidact, devouring the metamorphic myths of greece and rome, the avatars of jupiter, the boy who became a flower, the spider-woman, circe, everything; and the theosophy of annie besant, and unified field theory, and the incident of the satanic verses in the early career of the prophet, and the politics of muhammad's har

respecting one's elders, after all" gibreel threw up his hands and swore that he was no such disgraceful thing, and that when the right girl came along he would of course undergo nuptials with a will "what you waiting? some goddess from heaven? greta garbo, gracekali, who" cried the old man, coughing blood, but gibreel left him with the enigma of a smile that allowed him to die without having his mind set entirely at rest. the avalanche of sex in which gibreel farishta was trapped managed to bury his greatest talent so deep that it might easily have been lost forever, his talent, that is, for loving genuinely, deeply and without holding back, the rare and delicate gift which he had never been able to employ. by the time of his illness he had all but forgotten the anguish he used to experie

SAPPHIRE TABLE OF SET MAIN

=[3] of the a:.a. from magick in theory and practice "the essential attainment is the perfect annihilation of that personality which limits and oppresses his true self. the magister templi is preeminently the master of mysticism, that is, his understanding is entirely free from internal contradiction or external obscurity; his work is to comprehend the existing universe in accordance with his own mind" when discussing the grade below (8=[3, that of adeptus exemptus (7=[4, crowley states "he will have attained all but the supreme summits of meditation, and should be already prepared to perceive that the only possible course for him is to devote himself utterly to helping his fellow creatures. to attain the grade of magister templi, he must perform two tasks; the emancipation from thought by

il that exists from the moment the individual completely realizes him-self as a magister. look at it this way: the magister templi is one who can perceive and comprehend the entire material universe. in order to do this, there must be no part of him which is an accessory of that same universe. he- his will- must be independent/ separate/ distinct. this necessitates an extremely strong presence of mind, an ego that is sufficiently reinforced by itself not to require "crutches" from the material universe, and a determination to fight off the panic that could result from the sensation of being utterly alone. the magister templi, if he is truly entitled to that degree, possesses the abilities necessary to thwart those dangers. those who presume to that degree without understanding them or the

s personality may thus be identified as elect to the priesthood. individuals who are non-setians exist both mentally and physically in the material universe [or objective universe. to achieve desired goals they comprehend and employ techniques and devices of the ou only. the setian i is shown that there is a perceptual universe distinct from but relevant to the ou. he is shown that his nonnatural mind has the power to alter certain characteristics of the pu, and that such alterations have a somewhat related [but not l-for-l] impact upon the ou. this is magic. the adept ii is one who is expert at manipulating the pu for desired results in the ou. but neither the i nor the ii really understands what the pu is, or why it exerts the influence that it does on the ou. it is this understanding th

f. where an intellect in human form is concerned, there is an additional consideration, and that is that the form itself will continue to exist in the ou, requiring sustenance therein and interacting with other ou phenomena. the vi has ceased to comprehend this process. what is the result? it is a seeming absence of logical behavior patterns of his form in the ou. consider the "detached" state of mind of crowley in his ipsissimus years, as well as the apparently astonishing decisions of anton lavey in the year subsequent to his own vi. a close examination will reveal precisely what is articulated in the book of coming forth by night- that self reference to the bounds in which the semblance must exist had been broken. this explains the seemingly crazy and inconsistent policy concerning the

is still the most promising and necessary course of action. is there a formal title for the vi in the aeon of set? yes, although it has never been stated in print until now. it is that of rex vi and its insignia is the pentagram of set against yellow- the yellow sign. now, perhaps, you can see the terrible truth about a certain book on the t s reading list: it is a description of the vi state of mind. the puoriented existence is made most explicit in the first episode["the repairer of reputations; thereafter it is treated from peripheral aspects. are these things to be discussed with those who have not attained to the knowledge and perceptual powers of a master of the temple? even with a priest of set iii? as is my practice, i make no injunction against it. i urge you to consider the prob

SAPPHIRE TABLET OF SET

=[3] of the a:.a. from magick in theory and practice "the essential attainment is the perfect annihilation of that personality which limits and oppresses his true self. the magister templi is preeminently the master of mysticism, that is, his understanding is entirely free from internal contradiction or external obscurity; his work is to comprehend the existing universe in accordance with his own mind" when discussing the grade below (8=[3, that of adeptus exemptus (7=[4, crowley states "he will have attained all but the supreme summits of meditation, and should be already prepared to perceive that the only possible course for him is to devote himself utterly to helping his fellow creatures. to attain the grade of magister templi, he must perform two tasks; the emancipation from thought by

il that exists from the moment the individual completely realizes him-self as a magister. look at it this way: the magister templi is one who can perceive and comprehend the entire material universe. in order to do this, there must be no part of him which is an accessory of that same universe. he- his will- must be independent/ separate/ distinct. this necessitates an extremely strong presence of mind, an ego that is sufficiently reinforced by itself not to require "crutches" from the material universe, and a determination to fight off the panic that could result from the sensation of being utterly alone. the magister templi, if he is truly entitled to that degree, possesses the abilities necessary to thwart those dangers. those who presume to that degree without understanding them or the

s personality may thus be identified as elect to the priesthood. individuals who are non-setians exist both mentally and physically in the material universe [or objective universe. to achieve desired goals they comprehend and employ techniques and devices of the ou only. the setian i is shown that there is a perceptual universe distinct from but relevant to the ou. he is shown that his nonnatural mind has the power to alter certain characteristics of the pu, and that such alterations have a somewhat related [but not l-for-l] impact upon the ou. this is magic. the adept ii is one who is expert at manipulating the pu for desired results in the ou. but neither the i nor the ii really understands what the pu is, or why it exerts the influence that it does on the ou. it is this understanding th

f. where an intellect in human form is concerned, there is an additional consideration, and that is that the form itself will continue to exist in the ou, requiring sustenance therein and interacting with other ou phenomena. the vi has ceased to comprehend this process. what is the result? it is a seeming absence of logical behavior patterns of his form in the ou. consider the "detached" state of mind of crowley in his ipsissimus years, as well as the apparently astonishing decisions of anton lavey in the year subsequent to his own vi. a close examination will reveal precisely what is articulated in the book of coming forth by night- that self reference to the bounds in which the semblance must exist had been broken. this explains the seemingly crazy and inconsistent policy concerning the

is still the most promising and necessary course of action. is there a formal title for the vi in the aeon of set? yes, although it has never been stated in print until now. it is that of rex vi and its insignia is the pentagram of set against yellow- the yellow sign. now, perhaps, you can see the terrible truth about a certain book on the t s reading list: it is a description of the vi state of mind. the puoriented existence is made most explicit in the first episode["the repairer of reputations; thereafter it is treated from peripheral aspects. are these things to be discussed with those who have not attained to the knowledge and perceptual powers of a master of the temple? even with a priest of set iii? as is my practice, i make no injunction against it. i urge you to consider the prob

SATANGEL

irits, should be clue enough to their origins. indeed, before conversion a huge portion of pagan gods could easily have been described as devils anyway- however benevolent they were to those who appeased them. it matters not if the spirits employed be in truth forces beyond the nature and rule of either god or science, or flights of imagination and the product of the deeper strata of subconscious mind. the ancient kabalists and magicians were not unaware of these ideas we now call the science of psychology, which we like to believe to be modern and progressive. the texts and systems of such practitioners speak freely of such concepts as male mind (active, rational, consciousness aware of consciousness) and female mind (passive, intuitive, dreaming awareness, and the concept of heaven and h

elieve to be modern and progressive. the texts and systems of such practitioners speak freely of such concepts as male mind (active, rational, consciousness aware of consciousness) and female mind (passive, intuitive, dreaming awareness, and the concept of heaven and hell itself have direct parallels with the metaphoric language of superego and subconscious. as it says in the kybalion, the all is mind; the universe is mental. indeed any of these systems might provide alternative explanations for the products and manifestations of the others. both the medieval mystic and the modern jungian psychologist might both agree on this; that the symbolism of the black magicians, like that of their close relatives the al-khem-ists1, may be likened to a code describing ideas more profound than their a

chemistry that is only now being verified by modern science. their astrologers were aware of the dog star sirius before modern astronomers were. the difference is that these schools also possessed the esoteric wisdom, of which modern science recognises only the outer forms. so it is with the hermeticists, who were well aware of much that we now call psychology, yet also recognised that the human mind is not the limited faculty that modern man supposes. the cracking of this code, through the performance of rituals of incantation, might be self hypnotic psychodrama or actual gateways through which travellers between the dimensions may pass. it matters little. the procedures and results are the same. through the study of the angelic and demonic forms, we can begin to see the traces of a stra

logy is no less advanced than the ancient systems of sorcery. in his work pacts with the devil, dr. christopher s. hyatt quotes from the personal correspondence of carl jung, the psychologist whose concept of archetypes forms the basis of most commonly acceptable modern interpretations of spirit. it seems that whilst in his published works he stated his belief that such experiences are all in the mind, he privately believed in their objective existence. it is simply that to publicly admit such a thing would have brought him ridicule, as such a belief would be unacceptable to the wider scientific community. there is a great irony here. those witches who have accepted these progressive ideas have robbed themselves of a great storehouse of power and mystery that was not, in fact, closed to mr

f. indeed all of reality, whether we practice witchcraft or not, seems to comply to some extent with what we expect from it. what we experience in turn reinforces those things we believe and expect. this is something that even our modern rationalist, with all their active disbelief, might agree with. the words on this page also gain their meaning through a similar process of interpretation in the mind of the reader (i.e. you. in this sense they are a form of enchantment. indeed the written word has always been considered as magical. for the sake of context i shall say a little about those works which have had the greatest influence on the traditions of witchcraft and magick generally. where possible the student is advised to seek out copies of these works, although such are usually only av

SATANIC APHORISMS

al entity dictate to you. the key is to choose a master wisely instead of being enslaved by the whims of the many. 6. lack of perspective again, this one can lead to a lot of pain for a satanist. you must never lose sight of who and what you are, and what a threat you can be, by your very existence. we are making history right now, every day. always keep the wider historical and social picture in mind. that is an important key to both lesser and greater magic. see the patterns and fit things together as you want the pieces to fall into place. do not be swayed by herd constraints know that you are working on another level entirely from the rest of the world. 7. forgetfulness of past orthodoxies be aware that this is one of the keys to brainwashing people into accepting something new and dif

SATANIC BIBLE

al respectability that is needed for success. but the main purpose was to gather a group of like-minded individuals together for the use of their combined energies in calling up the dark force in nature that is called satan" as lavey pointed out, all other churches are based on worship of the spirit and denial of the flesh and the intellect. he saw the need for a church that would recapture man's mind and carnal desires as objects of celebration. rational self-interest would be encouraged and a healthy ego championed. he began to realize that the old concept of a black mass to satirize christian services was outmoded or, as he put it "beating a dead horse. in the church of satan, lavey initiated some exhilarating psychodramas, in lieu of christianity's self-debasing services, thereby exorc

worldwide distribution has, of course, greatly expanded church of satan membership. satanism's growing popularity has naturally been accompanied by scare stories from religious groups complaining that the satanic bible now outsells the christian bible on college campuses and is a leading causative factor in youngsters' turning away from god. and certainly one suspects that pope paul had lavey in mind when he issued his worldwide proclamation two years ago that the devil is "alive" and "a person, a living, fire-breathing character spreading evil over the earth. lavey, maintaining that "evil" is "live" spelled backward and should be indulged in and enjoyed, answers the pope and the religious scare groups this way "people, organizations, nations are making millions of dollars off us. what wo

exactly what happens. people confess their sins so that they can clear their consciences- and be free to go out and sin again, usually the same sin. and be free to go out and sin again, usually the same sin. there are many diferent interpretations of god, in the usual sense of the word, as there are types of people. the images run from a belief in a god who is some vague sort of "universal cosmic mind" to an anthropomorphic deity with a long white beard and sandals who keeps track of every action of each individual. even within the confines of a given religion, the personal interpretations of god differ greatly. some religions actually go so far as to label anyone who belongs to a religious sect other than their own a heretic, even though the overall doctrines and impressions of godliness

masses which had been said in latin are now said in native languages- which only succeeds in making the nonsense easier to understand, and at the same time robs the ceremony of the esoteric nature which is consistent with the tenets of the dogma. it is much simpler to obtain an emotional reaction using words and phrases that cannot be understood than it is with statements which even the simplest mind will question when hearing them in an understandable language. if priests and ministers were to have used the devices to fill their churches one hundred years ago that they use today, they would have been charged with heresy, called devils, oft-times persecuted, but certainly excommunicated without hesitation. the religionists wail "we must keep up with the times" forgetting that, due to limi

for a person or issue you did not believe in, so why cast your ecclesiastical vote for a religion which is not consistent with your convictions? you have no right to complain about a political situation you have voted for or supported in any way- which includes sitting back and complacently agreeing with neighbors who approve the situation, just because you are too lazy or cowardly to speak your mind. so it is with religious balloting. even if you cannot be aggressively honest about your opinions because of unfavorable consequences from employers, community leaders, etc, you can, at least, be honest with yourself. in the privacy of your own home and with close friends you must support religion which has your best interests at heart "satanism is based on a very sound philosophy" say the em

SATANIC RITUALS

the abyss with freedom from guilt and immunity from harm. the resultant feeling will be most gratifying. but there is no turning back. here are the rites of lucifer. for those who dare remove their mantles of self-righteousness. anton szandor lavey the church of satan 25 december vi anno satanas concerning the rituals fantasy plays an important part in any religious curriculum, for the subjective mind is less discriminating about the quality of its food than it is about the taste. the religious rites of satanism differ from those of other faiths in that fantasy is not employed to control the practitioners of the rites. the ingredients of satanic ritual are not designed to hold the celebrant in thrall, but rather to serve his goals. thus, fantasy is utilized as a magic weapon by the individ

mpersonal" device will respond better to a conscientious and respectful user. this principle is accurate for operating automobiles and power tools, as well as demons and elementals. it will be apparent to some readers that satanic rites of the type contained in this book can act as catalysts for the actions of great numbers of people, and indeed they have-acting, in the words of lovecraft, as the mind that is held by no head. whenever reference in this book is made to a priest, the role may also be taken by a woman who can serve in the capacity of priestess. it must be clarified, however, that the essence of satanism-its dualistic principle-necessarily imposes an active/ passive dichotomy upon the respective roles of celebrant and altar. if a woman serves as a celebrant, then for all inten

at it produced a catch phrase "le rouge et noir" if one of the young men happened to be of intellectual bent, which was often the case, the priesthood provided virtually the only access to libraries and avenues of higher learning. it was to be expected that the hermetic principle of "as above, so below" and vice versa would apply to gifted and intelligent individuals. an inquiring, well-developed mind could often be dangerously skeptical and subsequently irreverent! thus there was always a supply of "depraved" priests ready and willing to celebrate satanic rites. history has, in fact, produced entire sects and monastic orders that fell into humanistic and iconoclastic fever. think about it; you personally may have known of a priest or minister who wasn't quite what he should have been! tod

ion; then belial, prince of the earth and angel of destruction; leviathan, beast of revelation; abaddon, angel of the bottomless pit; and asmodeus, demon of lust. we call upon the mighty names of astaroth, nergal and behemoth, of belphegor, adramelech, and baalberith, and of all the nameless and formless ones, the mighty and innumerable hosts of hell, by whose assistance may we be strengthened in mind, body and will [the celebrant then extends his hands, palms downward, over the offerings on the altar and recites the following [the gong is sounded] celebrant: hanc igitur oblationem servitutis nostrae sed et cunctae familiae tuae, quaesumus, domine satanas, ut placatus accipias; diesque nostros in felicitate disponas, et in electorum tuorum jubeas grege numerari. shemhamforash! congregation

for all thy power furled and unfurled, for all the temples to thy glory built, would i assume the ignominious guilt of having made such men in such a world "as if a being, god or fiend, could reign, at once so wicked, foolish, and insane, as to produce men when he might refrain "the world rolls round for ever like a mill: it grinds out death and life and good and ill; it has no purpose, heart or mind or will "while air of space and time's full river flow the mill must blindly whirl unresting so: it may be wearing out, but who can know "man might know one thing were his sight less dim that it whirls not to suit his petty whim, that it is quite indifferent to him "nay, does it treat him harshly as he saith? it grinds him some slow years of bitter breath, then grinds him back into eternal de

SATANICON

sus na vet: epilepsy is demonic possession. requirements for the successful performance of miracles: a showman with prestige and an ignorant audience who believes. to consider oneself inferior to a god that doesn t exist is the most outrageous blasphemy ever perpetrated by man against both his heritage and nature. xian modus operandi: sheer madness and sanity have transposed each other within the mind and perception of man. xians worship jesus instead of applying and living his disgusting teachings. where is the proof that god has ever given anything to this world? where is the evidence that god loves his children? instead of answers, we were graced with a religious abortion named jesus. there can be no true happiness in a world ruled by xian ideals because all that creates man s happiness

lebrant s regression to an emotionally base state. his imagination is operating at peak efficiency and the elements of time and space are in a state of disorder. the imagery is intense and abundant for the series of events that take place within the black magician s domain of darkness, the black chapel. anyone can be present, and anything can happen within the creative darkness of the celebrant s mind. caution: during creative darkness, the practitioner of satanicon magick may unknowingly subject himself to fits of infernal madness: conjuring darkness and demons may inadvertently cause a change in the psyche; a crossing of the boundary which separates control from chaos: images and objects present visually change, becoming disturbingly disordered; so much so that they become overbearing to

ing creative darkness, the practitioner of satanicon magick may unknowingly subject himself to fits of infernal madness: conjuring darkness and demons may inadvertently cause a change in the psyche; a crossing of the boundary which separates control from chaos: images and objects present visually change, becoming disturbingly disordered; so much so that they become overbearing to the conventional mind. an impulse to flee the immediate area of the disturbance is likely in an attempt to restore equilibrium. the initiate, however, should discipline himself not to hasten from the discomfort of this netherworld of chaos as much may be gleaned from this inner demonic realm. here, the powers of suggestion and magick are extremely powerful. an interpretation of this phenomenon: chaos is an aspect

equilibrium. the initiate, however, should discipline himself not to hasten from the discomfort of this netherworld of chaos as much may be gleaned from this inner demonic realm. here, the powers of suggestion and magick are extremely powerful. an interpretation of this phenomenon: chaos is an aspect of the other dimension; the darkest realm of the human psyche; a dark and uncharted corner of the mind. heightened creative darkness is the likely scenario to realizing this conscious infernal-dream world. i further theorize that understanding the conflict in the psyche is the key to descending into this realm: consciously willing, and subjecting oneself to, chaos over reasoned thought and behavior. a final note on this cautionary statement: practitioners may also experience sleep disturbances

e intensity and ferocity characteristic of a wild animal. there s no doubt that some people are more capable of keeping the beast contained than others. every so often we hear of certain individuals who, because of a build-up of stress and negative situations in their lives, become too overburdened and consequently, the beast breaks free to deal with a situation which the civilized, or reasonable mind, can no longer cope with. the results of this phenomenon typically are degenerated situations; chaotic situations, and in extreme cases, violent crime. acknowledging this, we the satanic, the rebellious, would benefit by allowing the beast within time and freedom to express itself within the confines of the black chapel or some other suitable place. lycanthropy may be classified as a form of

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

reat emphasis is placed upon the external form of initiation together with the exaggerated interpretations of blasphemy, sacrifice and sexual depravity whilst little emphasis is placed upon an understanding of the internal form of initiation. this internal initiation has also been likened to the process of rebirth. yet this rebirth is an internal one, which is not simply reduceable to a change of mind but also involves the development of the astral body and, dependant upon which tradition the initiate belongs to, later on of the mental and divine bodies. with some ritual initiations, if they are powerful enough, the astral body of the neophyte may become so strong that the individual will have a spontaneous out of body experience. yet in order for the astral body(5) to be fully developed a

) by experimenting with one's own sexuality one should eventually find the mode of sexual expression that he or she is best suited to and it is only by such sexual experimentation that this can be found. an anonymous article in the society's journal 'dark lily' entitled 'sex and the occult (dark lily 10) refers to the practical use of sex in the context of accessing the participants' subconscious mind. the author of this article goes on to say that by performing a sexual ritual the participants are able to access their own subconscious mind far quicker than is possible in other circumstances such as prolonged meditation. such methods of sexual magic, when performed under a ritualistic setting provide the participants with a focus for the conscious mind, which then enables the more advanced

of causality meets with the world of a-causality. whilst the former is understood primarily as rational and physical, the latter is understood to be irrational, non-physical and magickal. this understanding of the abyss as a gateway between two different worlds has long past associations with the concept of the temple as a gateway to the world of the gods. this in itself is interesting bearing in mind that many pre-christian temples, upon which christians built their churches are believed to be situated on ley lines, which carry two currents of energy around the planet. it is this belief that is reflected in the theory that the abyss is a location point where the magical worlds and the mundane worlds collide. yet this gateway is also believed to exist within the human psyche at the point w

abyss is that awful thing you go through or go across to get to where you think you want to be, that is, adepthood'(16) the method whereby the satanist passes through the abyss may vary from individual to individual. the master who leads the society of dark lily suggests however that there is only one method to cross the abyss and that is that the individual must 'subdue [his or her] subconscious mind'(17) by subjugating one's subconscious mind the individual gains complete control over his or her actions and reactions, thoughts and feelings. here then every part of the individual's mind- both conscious and unconscious (or subconscious) is understood and controlled. one more notable interpretation of the energies representative of the abyss is the doctrine of the qliphoth. this concept lin

\ona\various\satanism_an_examin. 20-04-03 possessing both light and dark sides, rather than being either solely good or evil. working with the energies of the abyss there are obviously innumerable dangers that threaten both the sanity and the life of the satanist that seeks to pass through or across the abyss. reasons for this danger lie in the requirement of specific preparation of both body and mind. according to the order of nine angles the two main problems that may occur are most likely to be 'madness or extreme personal dis-orientation resulting in a 'possessed' personal life and/or loss of vitality [or] personal delusion about one's own abilities and understanding, both personal and magickal'(22) yet for whatever method that is used to cross or pass through the abyss there can prima

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ng up all comforts and pleasures, as an act of religious devotion. jain monks and nuns are ascetics. asha: righteousness that derives from natural law. ashkenazic: term used to refer to jews of france, germany, and eastern europe. astrology: the study of the movement of the planets and stars in relation to one another in order to predict future events. ataraxia: serenity, tranquility, or peace of mind. atheism: a disbelief in the existence of god or a belief that there is no god. atomism: the belief that matter is composed of simple, indivisible, physical particles that are too tiny to be observed by human beings. atonement: in christianity, the sacrifice and death of jesus to redeem humankind from its sins. aum: often spelled om, the sacred syllable and symbol of hinduism; a symbol of the

al energies to affect the natural world or to achieve a goal. mahavira: the twenty-fourth tirthankara often regarded as the founder of jainism. mahavira jayanti: mahavira s birthday, an important holy day for jains. mantra: a formula repeated over and over to create a trancelike state. materialism: a belief that matter and the motion of matter constitute the universe. all phenomena, even those of mind, are the result of material interactions. matsuri: festival. mecca: a city in present-day saudi arabia, the holiest site of islam, where the religion was founded. meditation: quiet reflection on spiritual matters. menorah: a seven-branched candelabrum; at hanukkah, a ninebranched candelabrum is used. messiah: the expected deliverer and king of the jews, foretold by the prophets of the old tes

n sacred texts, now lost. pyramid: a stone tomb constructed to house a deceased pharaoh of egypt. qi: the breath of life or vital energy that flows through the body and the earth. qur an: the sacred scriptures of islam; contains the revelations given to the prophet muhammad revealed to him beginning in 610. ra kah: a unit of prayer. rationalism: belief that knowledge can come exclusively from the mind. reform: one of the sects of judaism, generally used to refer to the less traditional branch of the faith. regla de ocha: the formal name for the santer an religion. rehit maryada: the sikh code of ethical conduct. religious daoism: a form of daoism that recognizes gods, ancestor spirits, and life after death. ren: empathy, the ability to feel for and sympathize with others; the highest confu

xperience. they take strength in sharing a commonly held belief system with others and also enjoy the weekly, sometimes daily, routine that religious services provide. for many believers, in fact, the simple act of attendance at church or temple and participation in ritual is religion, rather than its spiritual element. there are also scientific approaches. psychologists, scientists who study the mind, argue that religion answers emotional and psychological needs in humans, such as the fear of death, or a need for a higher spiritual experience than is provided in the everyday world. religion can thus give meaning and direction to a person s life. neuroscientists, those who study the brain and the nervous system, think that there is actually a part of the brain that has circuitry for an int

. belief: a conviction of the truth of a proposition either by close examination or trust. faith: belief and trust in god, accompanied by a sense of loyalty to the traditional doctrines, or principles, of religion. god: the supreme or ultimate being or reality; creator of the universe. materialism: a belief that matter and the motion of matter constitute the universe. all phenomena, even those of mind, are the result of material interactions. philosophy: the search to understand the basic values and reality of existence through logical reasoning. secular: worldly things, of the physical world, as opposed to religious and spiritual. skepticism: doubt or disbelief towards a particular proposition or object. theism: belief in the existence of gods or god. transcendent: going beyond the ordina

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

fore, o human, with all thy might, recognise god and thyself in god's and nature's light, both these lights god pours into thee, that a likeness of him thou mayest be, he is one fourfold god, let thou be told, as thou art a piece of clay fourfold. this maketh nature to thee well known, with wisdom, light and understanding to thee is it shown. to nothing can thine eye be blind, be it of body or of mind. therefore be thankful to thy god, who in time this before thee hast brought. be thou not jealous of the scoffer's fame, do not begrudge every mocker's great name. with sophisticated vanity they strut, unbeknownst to them is what thou'st got. be happy with what god to thee gave, defy, that four in one they have. fiat and amen, be my treasure, a fourfold sphere always together. o domine quam m

the darkness cannot conquer the light. it also shows that the land of the dead, the entrance to hell or superficial darkness, where there is wailing and gnashing of teeth, as well as the land of the living, the heavenly paradise or third heaven are from this world. and that the human being has all these things in his heart; heaven and hell, light and darkness, life and death. the outer and inner mind without god's light you cannot find only the spirit alone knows reason in flesh is blind. i. god god is free everywhere within and without all creature time measure of nature the angel with six wings. ii. father. god is the alpha and omega the beginning and the end time measure of the law lion with six wings. iii. son. god is the first and the last. time of the evangelium ox with six wings. i

the whirlpool of uncertainty. this whirlpool of uncertainty leads more and more out of the innermost face of the sun into the outer (world) and can find neither end nor place of rest, unless it leads from the outer (world) back again and seeks the beginning, from which all the smaller star- lights originated. there is also among 7 stars, hardly one turning its rays inward to direct the searching mind to bethlehem, and amongst 7 eyes winding around the whirlpool of searching desire is hardly one which stands towards the sabbath in the innermost; but the restless 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

SEPHER YETZIRAH WESTCOTT

sential peculiarity of the hebrew language, the inextricable and necessary association of numbers and letters; every letter suggesting a number, and every group of letters having a numerical signification, as vital as its literal meaning. the kabalistic principles involved in the reversal of hebrew letters, and their substitution by others, on definite schemes, should also be studied and borne in mind. it is exactly on these principles that the "ground-work idea 'of this disquisition rests; and these principles may be traced throughout the kabalistic tractates which have succeeded it in point of time and development, many of which are associated together in one volume known as the "zohar" which is in the main concerned with the essential dignities of the godhead, with the emanations which

in adoration before the throne. 7. the ten ineffable sephiroth, whose ending is even as their origin, are like as a flame arising from a burning coal. for god (18) is superlative in his unity, there is none equal unto him: what number canst thou place before one. 8. ten are the ineffable sephiroth; seal up thy lips lest thou speak of them, and guard thy heart as thou considerest them; and if thy mind escape from thee bring it back to thy control; even as it was said "running and returning (the living creatures ran and returned (19) and hence was the covenant made. 9. the ineffable sephiroth give forth the ten numbers. first; the spirit of the god of the living (20) blessed and more than blessed be the living god (21) of ages. the voice, the spirit, and the word (22) these are the holy spi

established all things; high and holy is his name. supplement to chapter v note--this is a modern illustration of the allotment of the twelve letters; it is not found in the ancient copies of the "sepher yetzirah" 1. god produced h predominant in speech, crowned it, combined and formed with it aries in the universe, nisan in the year, and the right foot of man. 2. he produced vau, predominant in mind, crowned it, combined and formed with it taurus in the universe, aiar in the year, and the right kidney of man. 3. he produced zain, predominant in movement crowned it, combined and formed it with gemini in the universe, sivan in the year, and the left foot of man. 4. he produced cheth, predominant in sight, crowned it, combined and formed it with cancer in the universe, tammuz in the year, a

strative intelligence, and it is so called because it directs and associates the motions of the seven planets, directing all of them in their own proper courses. notes to the sepher yetzirah it is of considerable importance to a clear understanding of this occult treatise that the whole work be read through before comment is made, so that the general idea of the several chapters may become in the mind one concrete whole. a separate consideration of the several parts should follow this general grasp of the subject, else much confusion may result. this hook may be considered to he an allegorical parallel between the idealism of numbers and letters and the various parts of the universe, and it sheds much light on many mystic forms and ceremonies yet extant, notably upon freemasonry, the tarot

and th; yod is either i, y, or j; samech is simple s, and must not be confused with shin, sh, one of the mother letters; oin is often written in english hebrew grammars as ayin, and sometimes as gnain; tzaddi must not be confused with zain, z; and lastly qoph, q, is very often replaced by k, which is hardly defensible as there is a true k in addition. 44. postellus gives suspicion and pistorius, mind. 45. these letters are the initials of the 12 zodiacal signs in hebrew nomenclature. they are: teth telah aries mem maznim libra 46. the month nisan begins about march 29th. yiar is also written iyar, and aiar: the hebrew letters are aiir. 47. the list of organs varies. all agree in two hands, two feet, two kidneys, liver, gall and spleen. postellus then gives, intestina, vesica, arteriae" th

SET IT STRAIGHT

orshippers. this sketchy article will focus on whether there is any evidence to support our image of set as the universal god of consciousness and non-nature (the particularizations of which we in a way are- not the butcher of osirian myth. in his lucid account seth: the god of confusion, h. te velde states that the meaning of the name of set is uncertain by modern etymological standards. this in mind we may examine some of the pseudo-etymologies. plutarch offers 'the overmastering' or 'overpowering, and then indicates that in many cases the name may mean 'turning back' or 'overpassing. no egyptian speculation supports the latter meaning directly. te velde suggests that the egyptian theologian would have agreed with the first meaning as it goes hand in hand with set's mythological function

(of the middle kingdom) the first meaning might have been avoided by substituting the set-animal by a sign that means 'to separate. this sign later fell into disuse, but te velde says the meaning of set as 'the god set apart' or 'the god who separates' was carried on "the seth-animal functions as a determinative for words indicating concepts divergent from the normal order, which to the egyptian mind was given by gods and is guarded by them, and it has a negative meaning (p. 24) in gods of the egyptians (part ii: p. 244) budge puts it that set was generally thought to be the cause of every thing which tended to reverse the ordinary course of nature and of law and order. from a moral point of view he was thus the personification of sin and evil. recalling what serge sauneron's the priests

cognition [learn to think in non-natural categories, which may help you deal with the issue more carefully. only then can set really become more than a symbol for you- regardless of whether you conceive of him as an objective entity who in a way comes to 'dwell within (energize) you as you restructure your psyche, or as an indwelling potential for development and an energy source within the human mind (a metamodel for transformation. of course this doesn't mean that you should hide questions in the nearest closet; rather i urge you to think about them, and to discuss them with others. that's the only way to refine your dialectic and to get somewhere with yoursehejarl fossum. brian glazer seth in the magical texts aus: zeitschrift fur papyrologie und epigraphik 100 (1994) 86.92 c dr. rudolf

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

can do with it as they choose. we are aware that we live in the realm of choices where confusion and chaos reign. therefore, we consider well each of them. when there is just one water hole, we seldom stir up its mud. so it is that clear thinking is paramount to clear seeing and clear seeing is tantamount to clear understanding. therefore, one of the first lessons a warrior learns is to clear his mind of errant thoughts so he can assess what he sees. later, he learns how to look at what he sees, the better to understand, and later still, he learns to focus what he sees for his own benefit and that of his fellows. ways to look at things this is a book of concepts. you will make of them what you will. no one will ask you to believe in anything, but we do hope to alter your perception of that

ople. seldom is an adept taken by surprise as he senses what the others are going to do before they do it, even if they are a ways away. perhaps, what we call seeing might be better defined as expanded consciousness, but that is a big term for such a simple book. the awakening when an adept is fully awakened, he experiences what we call the knowing. he simply knows. the knowledge flashes into his mind like a bird that flies in through an open window. some say that they hear a bell ring as the knowledge appears. we adepts call this the bell of node. almost everyone has either experienced or knows of someone who has experienced this phenomena, as it is as old as the human race. the trick is to know what to do with it. it is a talent that can be developed by making use of the old three ps: pr

in ranking the numbers in our favor. share the knowing. of course, the knowing is often fickle and when one novice can't quite get the whole picture, he might call in other more experienced adepts who will help with the rest of it. you see, there is strength in numbers, and though an ant can't kill a buffalo, an army of them can sure eat one. so the very first thing to remember is to keep an open mind and pay attention to all that is within the scope of your consciousness. seeing and knowing have simple beginnings, rooted in the dust of the earth. take it one day at a time, lay your foundation, and then build upon it. if your first attempts are less than impressive, apply patience and try again. remember, what is difficult today is easy tomorrow. the fact that you can't find your shoes in

is easily altered as the manner in which most people think is usually habitual. fortunately, such thinking habits can be changed in as little as thirty days by the application of a little self control. of course, the desire for self improvement must be present in the individual, for no one else can light its spark or do the job for them. pay attention to your thoughts as they filter through your mind. during waking hours, post a little part of yourself, a sentinel, so-to-speak, to stand guard and keep track of what is going on inside your head. then, ask your little sentinel whether your thoughts are positive or negative or beautiful or ugly. ask often, for your thoughts will change faster than the speed of light. most people find their thoughts are a mixture of black, white, and gray. no

what you can find right off and jot each memory down in your journal. soon, you will have quite a list and can make some choices of what to keep and what to toss out. the process is to view and review all that you find, examine it closely, figure out how it effects your life right now, and jot the results down in your journal. your job is to transfer memories, both positive and negative from your mind to your journal. this is thought transference is it not? we are removing data both helpful and harmful from your mental file and placing it on paper where it can't squirm around and hide. now once this is done, we can make some choices as to what to do about all those memories that might be hurtful to you. the good memories are no problem, but the mistakes are another matter. however, this jo

SIFRA DETZNIYUTHA

nd ways. 20 appendix i181 sifra detzniyutha in chapter three, after the verse:182 and elohim said the waters will swarm with movement of living being.183 there is an extensive addition from the sixteenth century ce, 5300 s jewish era (another interpretation) the waters will swarm with movement translated with movement meaning to say when his lips move with words of prayer, in merit and clarity of mind, for when man wishes to order his prayer to his master, and his lips move in such a way from below upwards- to raise the honor of his master to the place of irrigation of the deep well that flows and comes out. then it will flow to draw forth from above downwards, from that irrigation of the river-bed to every level and level (down) to the last level, in order to elicit a freewill offering fr

hat honor me i will honor, and they that despise me shall be lightly esteemed.188 i will honor. in this world, to fulfill and to bring about all his needs, and all the nations of the earth will see that the name of elohim is called upon him, and will fear him. and in the world to come he will merit to stand in the division of the pious, even though he did not study sufficiently. for he merited to mind the knowledge of his master and had the proper intention thereto. what is: and they that despise me shall be lightly esteemed? it refers to him that does not know to unify the holy name and to bind the knot of the faith and to draw forth to that place that is in need, and to honor the name of his master. the more so with regard to he who has no intention, amen. thus, whoever moves his lips wi

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

. your heart resembles him even more than your genius: you have the same noble enthusiasm for your sublime profession; the same lofty freedom from envy, and the spirit that depreciates; the same generous desire not to war with but to serve artists in your art; aiding, strengthening, advising, elevating the timidity of inexperience, and the vague aspirations of youth. by the intuition of a kindred mind, you have equalled the learning of winckelman, and the plastic poetry of goethe, in the intimate comprehension of the antique. each work of yours, rightly studied, is in itself a criticism, illustrating the sublime secrets of the grecian art, which, without the servility of plagiarism, you have contributed to revive amongst us; in you we behold its three great and long-undetected principles

t not the less because it has been little understood and superficially judged by the common herd: it was not meant for them. i love it not the more because it has found enthusiastic favorers amongst the few. my affection for my work is rooted in the solemn and pure delight which it gave me to conceive and to perform. if i had graven it on the rocks of a desert, this apparition of my own innermost mind, in its least-clouded moments, would have been to me as dear; and this ought, i believe, to be the sentiment with which he whose art is born of faith in the truth and beauty of the principles he seeks to illustrate, should regard his work. your serener existence, uniform and holy, my lot denies, if my heart covets. but our true nature is in our thoughts, not our deeds: and therefore, in books

pure intellect without affection, lives on. bulwer has himself justly characterised this work, in the introduction, as a romance and not a romance, as a truth for those who can comprehend it, and an extravagance for those who cannot. the most careless or matterof- fact reader must see that the work, like the enigmatical "faust" deals in types and symbols; that the writer intends to suggest to the mind something more subtle and impalpable than that which is embodied to the senses. what that something is, hardly two persons will agree. the most obvious interpretation of the types is, that in zanoni the author depicts to us humanity, perfected, sublimed, which lives not for self, but for others; in mejnour, as we have before said, cold, passionless, selfsufficing intellect; in glyndon, the yo

lently to weave charmed webs over viola's imagination that afterthought and later years might labour vainly to dispel. and all this especially fitted her to hang, with a fearful joy, upon her father's music. those visionary strains, ever struggling to translate into wild and broken sounds the language of unearthly beings, breathed around her from her birth. thus you might have said that her whole mind was full of music; associations, memories, sensations of pleasure or pain, all were mixed up inexplicably with those sounds that now delighted and now terrified; that greeted her when her eyes opened to the sun, and woke her trembling on her lonely couch in the darkness of the night. the legends and tales of gionetta only served to make the child better understand the signification of those m

omance, the calypso's isle that opened to thee when for the first time the magic curtain was drawn aside, and let in the world of poetry on the world of prose! and now the initiation was begun. she was to read, to study, to depict by a gesture, a look, the passions she was to delineate on the boards; lessons dangerous, in truth, to some, but not to the pure enthusiasm that comes from art; for the mind that rightly conceives art is but a mirror which gives back what is cast on its surface faithfully only while unsullied. she seized on nature and truth intuitively. her recitations became full of unconscious power; her voice moved the heart to tears, or warmed it into generous rage. but this arose from that sympathy which genius ever has, even in its earliest innocence, with whatever feels, o

SIR WALLIS BUDGE EGYPTIAN MAGIC

p. xiv after amulets and talismans, and magical names, and words of power, and seem to have trusted in these to save their souls and bodies, both living and dead, with something of the same confidence which they placed in the death and resurrection of osiris. a matter for surprise is that they seem to see nothing incongruous in such a mixture of magic and religion, and the general attitude of the mind of the egyptian on the point is well illustrated by the following facts. attached to the service of ra, the sun-god, at thebes were numerous companies of priests whose duties consisted as much in making copies of religious books and in keeping alive the "divine traditions" as in ministering to the god in their appointed seasons. the members of these companies who wrote the copies of the book

d subtle: his picture made in wax, and gently molten by a blew fire kindled with dead mens' eyes will waste him by degrees (act v, scene 2) mr. elworthy in his very interesting book "the evil eye" 1 relates some striking examples of the burning of hearts stuck full of pins for magical purposes p. 100 in recent years. thus an old woman at mendip had a pig that fell ill, and she at once made up her mind that the animal had been "overlooked; in her trouble she consulted a "white witch" i.e. a "wise" man, and by his orders she acted thus. she obtained a sheep's heart, and having stuck it full of pins 1 set it to roast before a fire, whilst her friends and neighbours sang- it is not this heart i mean to burn. but the person's heart i wish to turn, wishing them neither rest nor peace till they a

ans of formula and words of power any figure made in the form of a man or animal, and to make it work either on behalf of or against his fellow man. besides this, he believed greatly in the efficacy of representations or pictures of the gods, and of divine beings and things, provided that words of power properly recited by properly appointed people were recited over them. if this fact be borne in mind a great many difficulties in understanding religious texts disappear, and many apparently childish facts are seen to have an important meaning. if we look into the tombs of the early period we see painted on the walls numbers of scenes in which the deceased is represented making offerings to the gods and performing religious ceremonies, as well as numbers of others in which be is directing th

and isis when the goddess succeeded in taking from him his name. thus we have ample evidence that isis possessed marvellous magical powers, and this being so, the issues of life and death, as far as the deceased was concerned, we know from the texts to have been in her hands. her words of power, too, were a priceless possession, for she obtained them from thoth, who was the personification of the mind and intelligence of the creator, and thus their origin was divine, and from this point of view were inspired. from a papyrus of the ptolemaic period we obtain some interesting facts about the great skill in working magic and about the knowledge of magical formula p. 143 which were possessed by a prince called setnau kha-em-uast. he knew how to use the powers of amulets and talismans, and how

r "pharaoh" with the article pa "the" prefixed. it is interesting to note that moses is mentioned, a fact which seems to indicate jewish influence. in another magical formula we read, 1 "i call upon thee that didst create the earth and bones, and all flesh and all spirit, that didst establish the sea and that shakest the heavens, that didst divide the light from the darkness, the great regulative mind, that disposest everything, eye of the world, spirit of spirits, god of gods, the lord of spirits, the immoveable aeon, iaoouei, hear my voice. i call upon thee, the ruler of the gods, high-thundering zeus, zeus, king, adonai, lord, iaoouee. i am he that invokes thee in the syrian tongue, the great god, zaalaer, iphphou, do thou not disregard the hebrew appellation ablanathanalb, abrasiloa. f

SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

ull sized pitchfork will do. if you have a buck or a goat's skull, it should be in the center of the circle, in the center of the grouping of the implements. if you happen to be using an altar, it can be on the altar instead. you begin by going to the west, a short distance from the circle, and you close your eyes, and meditate on the darkness, just formless, expansive darkness. you must bring to mind a doorway that seems imposing to you- a frightening doorway, threatening and ominous seeming, and even though no two people will have the same image in their heads, all of these doors should have a rough image of a horned man carved or painted on them, his head and face only. he should be leering in a rather disconcerting way. in your mind's eye, step forward and knock on the door three times

- that is, the mystery of holiness, called by some "god, from which all things flow. the witch knows that reversing the prayers takes them back to the true source of all words, all language, all cunning- the true horned father himself. the psychological and mystical impact of reversing prayers cannot be understated; it is very effective and a source of great power for the cunning witch. fill your mind with the desire to bring the old one into complete presence, and say: amen: evil from us deliver but temptation into not us lead and us against trespass who those forgive we as trespasses our us forgive and bread daily our day, this us give heaven in is it as earth on done be will thy, come kingdom thy name thy be hallowed heaven in art who father our. at this point, you may stand and face ea

SIX WAYS OF KNOWLEDGE

line in a movie, a heart-to-heart with another magician- or anything else. what it really was, was our psyche picking up a sound like the sound our psyche makes. other-centric hearing requires calmness and strength of purpose. a good exercise to get it is by listening to someone whom you really disagree with, to see if you can parrot their arguments to another. now this does not mean opening your mind to stupid arguments, it means collecting the argument into a sealed container of your mind for careful observation. another useful exercise is to spend some time as a tarot reader, or other magical adviser. here you will learn how your will to listen can affect others. a third and most important exercise is to write down the words of your initiator in your victory book. hearing (self-centric

SPENSER THE CULT OF THE ALL SEEING EYE 1960

esco and the room converge" in the new yorker story cited earlier (see sources, beskow was quoted as saying "my fresco contained no intentional symbols, though i've heard people say that the black-and-pale-blue circle in the upper middle section of the panel stands for the cosmos. all that i seriously sought to do was to open up the wall, in order to let the eye travel farther, and to open up the mind, provoking meditation but not directing it (all emphasis supplied- 8- the mystic, p. d. ouspensky, has written4 that in "real art nothing is accidental. it is mathematics. everything in it can be calculated, everything can be known beforehand. the artist knows and understands what he wants to convey and his work cannot produce one impression on one man and another impression on another, presu

bjective work of art. affects the emotional and not oniy the intellectual side of man (his emphasis) mr. beskow's picture is described as nonobjective, yet its composition admittedly reflects the dimensions of the room and the chunk of iron ore. this involves mathematics. he said of his mural "you can make what you wish of it" yet he admittedly sought to create a specific subjective effect in the mind of the spectator. consequently, mr. beskow's remarks create confusion rather than understanding. the room of stillness' the leaflet made available to those who visit the meditation room was written under the direction of dag hammarskjold. its description of the room is deliberately couched in abstruse language. it contains terms which have meaning to the esoterically inclined but not to the u

of modern times, and naturally so; for these illuminati have borrowed, without understanding it, the phraseology of the cabalists (ibid, pp. 390-391) the cornerstone dag hammarakjold called the altar a reminder of that "cornerstone. on which all human endeavor must be based" the meditation room faces north north-east. to enter the room one must proceed from darkness to light. with these facts in mind note the cabalistic symbolism of the following description of the cornerstone by an authority:9 "in its situation it lies between the north, the place of darkness, and the east, the place of light; and hence this position symbolizes. progress from darkness to light, and from ignorance to knowledge. the permanence and durability of the corner-stone. is intended [to remind us that long after ou

ubist' art is an effort to produce certain psychic effects obtainable by optical illusion. beauty has noihing to do with it. the cubist school is not the realm of art at all. it belongs to that of medicine and psychic science. those who forget that this devastating fad of 'the interrupted idea' can be extended to music, literature and every other phase of human effort, do so at their own peril "a mind that is positive cannot be controlled. for the purposes of occult dominion minds must therefore be rendered passive and negative in order that control can be achieved. minds consciously working to a definite end are a power, and power can oppose power for good or for evil. the scheme for world dominion might be doomed by the recognition of this principle alone, but, as it is unfortunately unr

cabalist prays, god shakes his head, changes at once his decrees, and abolishes heavy judgments (ibid, p. 97. the secret of the room the mural was described as having been designed to give a feeling of space by the opening up of the wall. all right, let us be literal about this and open up the wail behind the mural. the meditation room is constructed in the shape of a wedge. if the reader in his mind's eye looks at the room from -19- above, in terms of its shape as a plane figure he will see at once that it is a triangle (pyramid) with the apex (capstone) cut off (see part ii of this study) if the two converging lines of the sides of the triangle are extended past the sides of the mural into the empty space beyond the wall, they meet to form the apex of the triangle (capstone of the pyram

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

the west, the evidence of recurring 2. rudolf bultmann (1884 1976, a german theologian and professor who attempted to demythologize the new testament by utilizing the modern terminology of existentialist philosophy; his theories became the starting point for most twentieth-century theological debate. xii christianity as mystical fact patterns in myth and research into the hidden structures of the mind. h. p. blavatsky s idea of a unity behind it all touched a nerve of the age, and an attempt to explain the extraordinary and undeniable unity of religious phenomena has remained a central strand in twentieth-century thought, persisting far outside the theosophical circles where it was first nurtured.3 but from the beginning steiner followed his own critical line. it seemed as though the theos

to whether the visions of the spiritual eye are understood by others, that depends upon the degree of their understanding. the mysteries and mysteriosophy 5 in the beginning there is resistance on the human side to seeing with the spiritual eye. human beings have as yet nothing in their own nature that enables them to do so: the human being is at the outset a product of sense-experiences, and the mind is as yet nothing more than the interpreter and judge of the senses. the senses would be poor instruments if they did not insist upon their own truth and credibility; an eye would be a bad eye if it did not impress upon us the unconditional reality of what it sees. that is right for the eye. nor is it deprived of its due by the spiritual eye. it is only that the spiritual eye permits us to se

at is seen. those who deny living response and feeling to everything except what the senses tell them will dismiss the higher vision as a fata morgana, mere fantasy. when such people try to grasp the spiritual images, they are left groping in the void, since they have feeling only for the outwardly perceptible. spiritual images shrink from their touch. they remain mere ideas that pass through the mind; such a person is not vitally present in them. as images, they seem less real than restless dreams. rising up like bubbles before the face of what one calls reality, they vanish before the massive structure of the solid truth of the senses. but things are quite different to 6 christianity as mystical fact one who has transformed his or her perceptions and attitudes toward reality, for whom th

harp judgment of modern scientific logic it evaporates utterly. it is necessary therefore to put aside for a time our scientific education based on the microscope and telescope, purify our hands that have grown clumsy with all the business of dissection and the search for proof. then, free of all presuppositions, we may enter the pure temple of the mysteries. of primary importance is the frame of mind in which the mystai approach what they consider to be the highest truth, the answer to all the riddles of life. our own age is one that trusts only to hard physical facts as the source of knowledge, and finds it difficult that in the most 10 christianity as mystical fact exalted concerns we should be dependent upon a mood. that makes of knowledge something personal and intimate. for the myste

ith rude logic. the early philosophers were entirely dependent upon mysteriosophy (we shall presently demonstrate this in detail, beginning with heraclitus) we may assume therefore that the views of xenophanes are equally those of the mystai: 18 christianity as mystical fact but men believe that the gods must be born, and in shape must be human, wearing their clothes and their shape, like them in mind and in voice.16 but if the oxen and lions had hands and themselves were like mankind able to fashion a work of their hands, and a representation to show how the beasts would conceive of the gods they believe in and worship, then would the horses make gods assuming the visage of horses, the oxen would fashion an ox, and each separate species would give them the form and the shape that each der

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

illuminati and child sacrificing until about a year later when i was sitting on via venato, having coffee for a brief hour or two with the rich and famous. as a quick aside, no one ever really believes me anyway when i mention i once sat on sophia loren's lap, so i will leave that story for happier times. mysterious maria as i mentioned, i put the gruesome picture of a child sacrificing out of my mind until a strikingly beautiful, black-haired italian woman in her late 20s, named maria, asked if she could join me at my via veneto outdoor table. rome is a small town, like i mentioned, later learning maria desperately wanted an outlet to tell her incredible story, finding out through street talk that i was an american journalist researching stories about secret societies and the vatican's in

-70# 3241- 6 "pive" villot, jean. cardinal. secretary of state during pope paul vi. he is camerlengo (treasurer "jeanni "zurigo" zanini, lino. titular archbishop of adrianopoli, which is andrianopolis, turkey. apostolic nuncio. member of the revered fabric of st. peter's basilica. for more informative articles, go to www.arcticbeacon.com. greg szymanski secret vatican catacombs, child sacrifices, mind control: svali, involved in u.s. illuminati for 30 years, talks openly about devious plans to topple america born into the illuminati, svali says her vatican initiation ceremony at the age of 12 involved child sacrificing and a promise to serve "the family or order" for life. 17 jan 2006 by greg szymanski part ii she looked into the eyes of the "french father" while a man looking like a pries

w and kiss the ring of the priest in scarlet robes and swear to serve the new world order for the rest of my life" recalls svali, 48, about the senseless sacrifice of what looked like "a drugged little boy" during her 1970 induction ceremony into the feared illuminati "i also had to swear to serve he who is to come as the 'great leader' looking back, it was just horrific and terror rushes into my mind every time i think about what happened "i remember counting the 13 mummified figurers in front of the catacombs and a voice saying 'the spirits of the father are watching over you' and that is when the little boy was sacrificed. a priest did that in scarlet robes and terror still goes through my mind when i think about it" at the age of 12, svali remembers being flown to rome, taken to the va

phy funded by the wealthy, but practiced in all social strata. it is a philosophy whose tenets have spread across the world. it started with the german branch of rosicrucian's, spread to england, then came to the united states with the first settlers" svali said during her 30 years with the illuminati she witnessed a lot of violence from programs stemming from the cia's mk ultra, as well as other mind control programs utilized by the cult. working a steady job in the day and then attending heavily guarded, secret meetings three times a week during the evening near san diego, svali said she learned "from the inside" the illuminati plan to rule the world, also known as novus ordem seclorum, is very real, very dangerous and being played out right before the eyes of americans, as the cult's st

e not illuminists or who are not sympathetic to their cause, will resist "the illuminists expect this and will be (and are being) trained in how to deal with this eventuality. they are training their people in hand-to- hand combat, crowd control, and, if necessary, will kill to control crowds. the illuminati is training their people to be prepared for every possible reaction to the takeover. many mind control victims will also be called into duty with preset command codes. these codes are meant to call out a new, completely cult loyal presenting system. shatter codes programmed under trauma will be used to destroy or bury non-cult loyal alters "military bases will be set up, in each locality (actually, they are already here, but are covert. in the next few years, they will go above ground

TECHNICIANS GUIDE TO THE LEFT HAND PATH

he major factor. humans, on the average utilize only 10-15% of their available brain power. this is the state of man as he exists for the most part, and it is this state into which we are each born. further growth of your brains potential comes only through your desire, will, and actions to focus on that exact task..but, be forewarned, extension and development of consciousness offers no peace of mind, and no rest for the weary of soul and heart. quite the contrary, it brings resistance in the form of turmoil and confusion of the mind and soul. this only makes sense. part of expanding your brains ability is that it takes in more information. the more information you take in, the greater the prospects of discovering resistance within the that information. now, if you stay focused to the tas

t hand path- the path of spiritual dissent. in this book i will cover the techniques, possibilities, environments and psychological aspects of the left hand path. there is no evolution for man other than the growth of our consciousness. the odd thing is, this type of evolution- that of consciousness- already has the physical portion (the brain) developed. it is only the potential of the brain and mind that need be developed. the most difficult biological aspect has already been taken care of. so, it becomes an individual decision to do what it takes to harness more of that 75% or so that is open for development. the ideas that i will present to you within this text are researched, referenced and developed from materials that exist. however, these exact ideas- in order to change them into s

as he is, is not to "do. you cannot change without "doing. to "do" results from becoming aware and realizing something needs to be done on a personal level and then acting. this is the key, this is the path. the left hand path has nothing to offer to those who are satisfied. this is the essential condition necessary for starting the alchemical procedure. an echo of objective conscience within the mind that says to the self: what i have been given does not feel right. this is then followed by a search for the miraculous, for the transforming element, to find individual rightness. this type of transformation leads to the path of thetwo ways- the path of unity, or the path of separation. this book is for those whose way is the path of separation, and the transforming element is the cold icy v

e single most indentifying factor of the prince of darkness is that he has no master other than himself. so, what is the precise non-natural environment that true evil and the devil- in what ever form- works within? the environment from which true evil is manifest, and in which the prince of darkness makes his presence known is within the realm of human consciousness, human thought and ideas- the mind. these are then transferred from the abstract plane of existence- our individual thoughts and ideas- into matter through various creative and artisitic manifestations, intellectualism and their resultant works. the realm of the prince of darkness lies within the mind of man as opposed to a manifestation into matter, nature and the universe- that which is the realm and reflection of god. the f

e word of set. april 30, 1966 when anton szandor lavey founded the church of satan and began a magical exploration of the psychological factors of the christian satan. 1972, when anton lavey published the satanic rituals, which included die elektrischen vorspiele, which was privately known as the rite of the is-to-be. this text, based on the eighth precept of the emerald tablet of hermes use your mind to its full extent and rise from the earth to heaven, and then again descend to earth and combine the powers of what is above and what is below. thus you will win glory in the whole world, and obscurity will leave you at once. this is largely an invocation to anubis, opener of the way, to cause power to flow forth under the control of the children of set (so named. north solstice, 1975, micha

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

the occult script a colossal and monstrous conspiracy but let the spirit of all lies with works of dazzling magic blind you. then absolutely mine, i'll have and bind you. the devil, faust play by goethe (1749-1832) they're everywhere. cleverly disguised. on tv, imbedded in magazines, and lurking in powerful advertising. sometimes they're subtle or subliminal, other times direct, provocative, and mind-bending in effect. strange symbols, signs, charms, talismans, and handshakes that program and control our minds. henry makow, astute inventor and essayist, says that they are key components of the satanic conspiracy that now confronts us with maximum force and evil "this satanic conspiracy" makow warns "succeeds only because people cannot believe something so colossal and monstrous actually e

bidden to you. discovering these things could be highly dangerous to your health. forbidden knowledge is sweet, but also deadly. many men have died for revealing far fewer secrets than are found herein. i am not being overdramatic nor attempting to be sensationalist. this is a warning: make very sure that you possess the daring and the courage to proceed before you go any further. lingering in my mind are the names of courageous men who have gone before you and i and are now dead because they exposed the forbidden knowledge of the illumined ones. captain william morgan abducted, kidnapped and ritually murdered, his lifeless body dumped in a lake after he published a book unmasking masonic secrets. danny casolaro suicided, having his wrists cut and bleeding to death in a hotel room where he

d are there; and that her guests are in the depths of hell. why do the illuminati value secrecy so highly? why all the mysterious, encoded signs, handshakes, symbols, language, and codes? one finds many reasons. for one thing, the psychopath these are the kind of people who are illuminists seems to be drawn to the darkness, to mysterious perversions and deep occultism "nothing so arouses the deep mind's attention than the call of the dark, arcane and mysterious" paul huston writes in his book, mastering witchcraft.5 secrecy is deemed essential amongst witchcraft sects, and witchcraft is, in essence, illuminism. huson explains "now witchcraft consists of knowledge, and knowledge brings power. power shared is power lost. although we have entered the age of aquarius, along with its attendant

d that every time they have sought to bring the world together as one, they have been thwarted by god. all of their chosen disciples, the caesars, charlemagne, napoleon, hitler, stalin, fdr, mao, saw their grand plan of conquest go down to resounding defeat. but still, they strive to complete their assigned mission. now it is the new world order (or bush's "democracy for all nations) they have in mind. the united nations is to be "reformed" that is strengthened. the few rogue nations that remain must be dealt with. the economies of all the nations must be equalized, enterprise extinguished, constitutions amended or ignored, private property seized or regulated severely, religions transformed, etc. those are the goals. in other words, to build their new world order, the elite intend to dest

te and illuminati insider extraordinaire henry kissinger once smiled and confided "power is the ultimate aphrodisiac" to communicate ultra secret, coded, visual messages of an evil and conspiratorial nature to each other or to the whole group by way of the world's most influential media, with no fear of being reprimanded or of ever being punished for the crime must, indeed, be akin to ingesting a mind-altering, soul-satisfying aphrodisiac. these men lust for power, and conveying secret messages unintelligible to the ignorant masses must give them great emotional delight. it inspires in them the desire to accomplish even greater occult aims. as shakespeare once wrote "the world is mine oyster which i, with sword, shall take and plunder" yes, the world is their "oyster" and some in the illum

THE BLACK LODGE

tic order, if their aspiration is not pure they do not really become members of the order, although superficially they may seem to have done so. they- as do true aspirants also- become subject to the influence of the demoniac forces, whose work in initiation corresponds to the work of the necrophagi (vultures, buzzards, hyenas, jackals, worms, etc) in nature. true candidates should always keep in mind these two apparently opposite fact: first, that they are under the attack of demoniac forces since the first moment they aspire to initiation; second, that those forces must be conquered and put to the service of the true will. if aspirants let themselves be dominated, instead of dominating, in a certain sense they are eaten and digested by the demons, and become mere instruments of the demon

false initiatic movements or they stimulate faith in false masters. the next means by which the black lodge spreads its agenda is in its activity to thwart healthy sexual activity between individual human beings and its attempts to thwart the establishment of realistic sexual mores in society. in order to achieve the above, the demoniac entities try to instill the following delusions in the human mind: sexual fidelity for life is the ideal union between a man and a woman. in order to enhance this lie, the demons try to uphold social attitudes that restrict sexual activity in any human couple. according to them, not only "infidelity" is a sin, but also the only lawful purpose of the sex act is procreation. this, of course, is the equivalent of maintaining that love can only exist on the phy

male in all the planes in which we exist- at least not simultaneously. in the subtler planes, the polarity of our vehicles may vary and alternate; particularly so during the initiatic process. in certain stages of initiation, when we are awakening on certain planes of consciousness where our vehicle s polarity differs from the polarity of our material body, the "normal" attitudes of our conscious mind may suffer alterations which are echoes, on this plane, of the activity of our subtler vehicles, with which we are not yet completely accustomed. we may then feel strange appetites towards our own sex, appetites which surprise, worry and frighten us. this subject is very difficult, and is beyond the limits either of this tract or of the 2nd grade of h.o.o.r. we shall then simply state that it

THE BOOK OF PLEASURE

ranscribed his vision directly from subconscious strata of the psyche; he was also able to galvanise primal centres of awareness by a formula of atavistic resurgence that few artists- and fewer occultists- have succeeded in re-activating with impunity to their work or to themselves. the book of pleasure contains a unique method of obtaining control of the subconscious energies latent in the human mind in the form of primal atavisms. it is evident that if such energy can be tapped and channelled, it can be directed to creative or destructive ends on a scale infinitely beyond anything achievable by the mind in the more limited state that characterizes 'waking' consciousness. but the subconscious does not yield to conscious suggestion for it is founded on sensation, not upon thought, hence a

scious suggestion for it is founded on sensation, not upon thought, hence a tactual and visual means must be employed if it is to be penetrated and permeated with the vitalizing current of will or desire. the process must be symbolically enacted, and its intent not consciously formulated, for "unless desire is subconscious, it is not fulfilled. a method had to be found of by-passing the conscious mind and planting the desire directly in the soil of the subconsciousness. to this end spare evolved his own system of sentient symbols which took on a secret meaning and which constituted a 'sacred' alphabet of desire of which "each letter in its pictorial aspect relates to a sex principle. from this alphabet it is possible to construct the words of a mysterious language of sensation that reifies

, control, science, and the like. self-love: a mental state, mood or condition caused by the emotion of laughter becoming the principle that allows the ego appreciation or universal association in permitting inclusion before conception. exhaustion: that state of vacuity brought by exhausting a desire by some means of dissipation when the mood corresponds to the nature of the desire, i.e, when the mind is worried because of the non-fulfilment of such desire and seeks relief. by seizing this mood and living, the resultant vacuity is sensitive to the subtle suggestion of the sigil. different religions and doctrines as means to pleasure, freedom and power. what is there to believe, but in self? and self is the negation of completeness as reality. no man has seen self at any time. we are what w

they are less free and do not obtain the satisfaction of the meanest among animals. self condemned in their disgusting fatness, their emptiness of power, without even the magic of personal charm or beauty, they are offensive in their bad taste and mongering for advertisement. the freedom of energy is not obtained by its bondage, great power not by disintegration. is it not because our energy (or mind stuff) is already over bound and divided, that we are not capable, let alone magical? some believe any and every thing is symbolic, and can be transcribed, and explain the occult, but of what they do not know (great spiritual truths) so argument a metaphor, cautiously confusing the obvious which developes the hidden virtue. this unnecessary corpulency, however impressive, is it not disgusting

elf-pleased. it may be called the negation of my doctrine, they obtain tolerable satisfaction, whereas mine is complete. let him tarry here, who is not strong for the great work. in freedom he might be lost. so fledge your wings fearlessly, ye humble ones! 1: all means of locomotion, machinery, governments, institutions, and everything essentially modern, is vital symbolism of the workings of our mind, etc. 2: the symbol of justice known to the romans is not symbolic of divine, or our justice, at least not necessarily or usually. the vitality is not exactly like water-nor are we trees; more like ourselves, which might incidentally include trees somewhere unlearnt-much more obvious in our workings at present. others say knowledge only is eternal, it is the eternal illusion of learning-the u

THE BOOK OF THE ELDER KINGS GOLDEN DAWN

d up thy heart; then bathe it in the fire of pure joy. ah! the sun shall consume thy longing soul! and we will fortify thee with the holy aspiration to attain this: we are come so that all may attain us in the eternal flame of truth. yet must thou fortify thyself with liberty, which is truth, if thou wouldest truly attain. 18. be thy body the temple of the rose and cross of light and life. be thy mind a pure vehicle of our holy genius. be thy soul the high altar of our eternal sacrifice of union. be thine all one with us. 19. dissolve thine all in us, who art one in truth: we are the sun in his rising! we are the star of the east! we are the lord of the aeon! hail! hail! to the child of the aeon, whose name is our life and whose spirit is our light. he is our truth; and we adore him in all

THE CANOPIC GODS SYMBOLISM

in the four corners of the hall between the stations of the kerubim. in egyptian mythology, these gods are also said to be the children of horus, and partake of his symbolism. if now, we regard the neophyte ceremony as representing the entrance into a new life, regeneration- mors janua vitae- the egyptian symbolism wherein that idea was so clearly and exactly worked out becomes important. bear in mind that a new life means a new plane or a higher world, a passing, say, from the rtk of hycu to the twklm of hryxy. now, as behind rtk depend the veils of negative existence: ya [ws ya and rwa [ws ya, so through negative existence must pass the soul that goes from hycu to hryxy, or vice-versa. this process is illustrated by the neophyte ceremony as described in z-3, and as seen by the clairvoyan

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

read, and discover the joy of magick! what should you learn/know first? this is just my opinion, but i believe that the single most important thing you can learn in regards to magick, is the wiccan rede and the three fold law! bide the wiccan rede you must, in perfect love, in perfect trust. eight words the wiccan law fulfill: an it harm none, do as you will. lest in your own defense it be, ever mind the rule of three. follow this with mind and heart, merry meet, and merry part. the witches in the movie were not wiccan, but there are many wiccan elements in the rituals that they use. i am not wiccan, but i draw f r o m w i c c a n sources for my rituals. you do not have to be wiccan to practice magick, but you do need to understand that wiccan or not, you are still governed by the three f

nd find a new wardrobe hanging in their closet. maybe if you have a maid, a nanny and someone to do your shopping, and you ve trained them to understand facial tic commands. then, and only then will you get the result that you seek. when it comes to the reality of magick, you ll get those results, faster the old fashioned way. i have yet to meet anyone who can balance and spin a pencil with their mind, walk on water (without it being frozen first) or fly through the air (without the use of an aircraft. these are the dreams of the young and the science of the hollywood special effects artist. it is said that there are those in the far east who have mastered some of these feats. they ve spent their whole life in meditation to achieve this. so if you are ready to give up, fast food, cable tel

s that we are, like to have faces and personalities attached to our divine beings. let me also state that pagans do not really worship these gods and goddesses. what we do is honor the aspect of the divine that they reflect. by employing a name of a god or goddess our human psyche connects with the archetype symbol that they represent for us. common examples: diana the huntress for many brings to mind a maiden who is wild and free. frigga the mother is evoked often by both pagans and non-pagans with the words t.g.i.f. as the f stands for friday, and once upon a time that was frigga tag, or frigga day. we all have strong emotions about friday. hecate the crone brings to mind for many, an ancient woman sitting over a cauldron. just to be fair to the male aspect of the divine, there is pan th

evoked often by both pagans and non-pagans with the words t.g.i.f. as the f stands for friday, and once upon a time that was frigga tag, or frigga day. we all have strong emotions about friday. hecate the crone brings to mind for many, an ancient woman sitting over a cauldron. just to be fair to the male aspect of the divine, there is pan the goat footed god of male youth. the oak king brings to mind the strength and warmth of summer. while the holly king is symbolic of the joys of the winter season. deck the halls with boughs of holly, tra-la-la-la-la la-la la la. tis the season to be jolly etc. etc. what deities you choose to honor, unless you are following a tradition, are very much a personal matter. these pages have a number of gods and goddess listed. these are provided as reference

e spell, and the glamor spell. these are the types of magick normally employed, in an attempt, to influence events in one s environment. an evocations would be an example of thaumaturgy, as it is an attempt to summon forth an energy, outside of one s self. there is nothing wrong with the application of magick for material goals, but you should always keep the wiccan rede and the three fold law in mind, when you do. thaumaturgy the art of magick theory overview( your ability to practice magick is as much an intuitive understanding of the theory, as it is the ability to read words from a book. magick is governed by the three fold law of return. the magician, or witch should also temper their actions with the wiccan rede (or some other ethical philosophy. pagans don t worship multiple gods, s

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

r rites and rituals. the term mysteries or mystery religion is applied to these beliefs. the word mystery comes from the greek word myein, to close, referring to the need of the mystes, the initiate, to close his or her eyes and the lips and to keep secret the rites of the cult. in ancient greece, postulants of the mystery religions had to undergo a rigorous initiation that disciplined both their mind and body. in order to attain the self-mastery demanded by the priests of the mysteries, the neophytes understood that they must restructure their physical, moral, and spiritual being to gain access to the hidden forces in the universe. only through complete mastery of oneself could one see beyond death and perceive the pathways of the after-life. many times these mysteries were taught in the

er the last judgment. the oldest collection of sanskrit hymns is the rig-veda, dating back to about 1400 b.c.e. composed by the aryan people who invaded the indus valley in about 1500 b.c.e, the early vedic songs are primarily associated with funeral rituals and perceive the individual person as composed of three separate entities: the body, the asu (life principle, and the manas (the seat of the mind, will, and emotions. although the asu, and the manas were highly regarded, they cannot really be considered as comprising the essential self, the soul. the facet of the person that survives the physical is yet something else, a kind of miniature of the living man or woman that resides within the center of the body near the heart. during the period from about 600 b.c.e. to 480 b.c.e, the serie

skeptics ridicule the will to believe in an afterlife as religious wishful thinking, it might be suggested that many of them embrace a will to disbelieve with what also amounts to a kind of religious fervor. for many scientists, there can be no consciousness after the physical body dies. the universe is comprised exclusively of material realities, and without the physical organism there can be no mind, no consciousness and certainly no life after death. many believe near-death experiences are but hallucinations caused by reasons that may be psychological, pharmacological, or neurological. according to the material scientists, those men and women who claim to be survivors of a near-death experience and who report that their soul left their body and began a journey into an afterlife before b

rchers ruled out the collapse of brain functions caused by low levels of oxygen or that drugs might be responsible for the experiences. these people were having these experiences when we wouldn t expect them to happen, when the brain should be able to sustain lucid processes or allow them to form memories that would last, parnia said. so [the study] might hold an answer to the question of whether mind or consciousness is actually produced by the brain or whether the brain is a kind of intermediary for the mind, which exists independently. fenwick commented, if the mind and brain can be independent, then that raises questions about the continuation of consciousness after death. it also raises the question about a spiritual component to humans and about a meaningful universe with a purpose r

hat a human has two souls: the dark spirit and the light spirit. the nootkas of british columbia regarded the soul as a tiny facsimile of the person that lived in the crown of the head. early humans generally did not accept death as due to natural causes. death was either the result of acts of violence caused by human or animal enemies, or it was caused by evil and unseen demons. to the primitive mind, if a man or a woman, without wound or injury, fell silently asleep and never awakened, they had to have been the victim of malevolent spirits. some of the earliest rituals revolving around death concerned the interaction between the living and the body of the newly dead. some tribal cultures believed that an evil spirit inhabited the corpse, and it should not be touched for fear of providing

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

edia of the unusual and unexplained consists of fourteen broad-subject chapters covering a wide range of high-interest topics: afterlife mysteries; mediums and mystics; religious phenomena; mystery religions and cults; secret societies; magic and sorcery; prophecy and divination; objects of mystery and power; places of mystery and power; ghosts and phantoms; mysterious creatures; mysteries of the mind; superstitions, strange customs, taboos, and urban legends; and invaders from outer space. each chapter begins with an overview that summarizes the chapter s concept in a few brief sentences. then the chapter exploration provides a complete outline of the chapter, listing all topics and subtopics therein, so that the user can understand the interrelationships between the chapter s topics and

r rites and rituals. the term mysteries or mystery religion is applied to these beliefs. the word mystery comes from the greek word myein, to close, referring to the need of the mystes, the initiate, to close his or her eyes and the lips and to keep secret the rites of the cult. in ancient greece, postulants of the mystery religions had to undergo a rigorous initiation that disciplined both their mind and body. in order to attain the self-mastery demanded by the priests of the mysteries, the neophytes understood that they must restructure their physical, moral, and spiritual being to gain access to the hidden forces in the universe. only through complete mastery of oneself could one see beyond death and perceive the pathways of the after-life. many times these mysteries were taught in the

cords of parapsychology and psychical research there are also accounts of experimental cases in which individuals have deliberately attempted to make their apparition, their ghostly image, appear to a particular witness, as in efforts to project one s spiritual essence during an out-of-body experience. a poltergeist is a projection of psychic energy that finds its energy center in the unconscious mind, most commonly in adolescents, and emanates, therefore, from the living rather than from the dead. a poltergeist is a ghost only in common parlance, which links the two because of the spook-like nature of the poltergeist that causes the invisible pseudoentity to prefer darkness for its violent exercises of tossing furniture, objects, and people about the room. accounts of people reporting hav

ection of memory pictures. certain pictures are stored in the memory and when conditions of stress or other unusual psychological situations arise these memories may be projected outside the body as real images. m delving deeper black, david. ekstasy: out-of-the-body experiences. new york: bobbs-merrill, 1975. crookall, robert. more astral projections. london: aquarian press, 1964. fodor, nandor. mind over space and time. new york: citadel press, 1962. steinour, harold. exploring the unseen world. new york: citadel press, 1959. tyrrell, g. n. m. apparitions. new york: collier books, 1963. ghosts of the living psychical research has identified the following types of situations in which out-of-body experiences (obes) or astral projections might occur: 1. projections that occur while the subj

rmation that he could not have acquired via any of the normal sensory channels. in his book far journeys (1987, robert monroe provides details of his gateway program, which claims to be able to teach any serious subject the ability to travel out of the body and to escape the known dimensions of the physical universe. monroe has spent many years researching various techniques in moving the soul or mind out of the physical body and has established an institute where students can experience his methods and techniques. the area of living ghosts that has received the greatest amount of study in the twenty-first century is that of the near-death-experience (nde. in december 2001, the prestigious british medical publication the lancet released the results of an extensive study conducted by dr. pi

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

edia of the unusual and unexplained consists of fourteen broad-subject chapters covering a wide range of high-interest topics: afterlife mysteries; mediums and mystics; religious phenomena; mystery religions and cults; secret societies; magic and sorcery; prophecy and divination; objects of mystery and power; places of mystery and power; ghosts and phantoms; mysterious creatures; mysteries of the mind; superstitions, strange customs, taboos, and urban legends; and invaders from outer space. each chapter begins with an overview that summarizes the chapter fs concept in a few brief sentences. then the chapter exploration provides a complete outline of the chapter, listing all topics and subtopics therein, so that the user can understand the interrelationships between the chapter fs topics an

rituals. the term gmysteries h or gmystery religion h is applied to these beliefs. the word gmystery h comes from the greek word myein, gto close, h referring to the need of the mystes, the initiate, to close his or her eyes and the lips and to keep secret the rites of the cult. in ancient greece, postulants of the mystery religions had to undergo a rigorous initiation that disciplined both their mind and body. in order to attain the self-mastery demanded by the priests of the mysteries, the neophytes understood that they must restructure their physical, moral, and spiritual being to gain access to the hidden forces in the universe. only through complete mastery of oneself could one see beyond death and perceive the pathways of the after-life. many times these mysteries were taught in the

o his distinguished pupil, st. thomas aquinas (1224.1274. once it was in his possession, according to the old legend, aquinas destroyed the stone, fearful that the accusations of communing with satan that had been levied at his mentor might be true. ever since he left the clergy, albertus had lived in pleasant seclusion in his estate near cologne. as he grew older, it is said that the dullness of mind that had characterized his youth returned, and albertus magnus died in relative obscurity. m delving deeper caron, m, and s. hutin. the alchemists. trans. by helen r. lane. new york: grove press, 1961. seligmann, kurt. the history of magic. new york: meridian books, 1960. spence, lewis. an encyclopedia of occultism. new hyde park, n.y: university books, 1960. summers, montague. the history of

d. absolute quiet is preferable, but the magician can acquire the ability to blot out extraneous sounds and perform the necessary rituals regardless of environmental distractions. the serious magicians keep a record of what works, what does not work, and what factors they think contributed to the success of a particular ritual. it may be that true magick lies in the unlimited reach of the psyche: mind contacting mind through other than sensory means; mind influencing matter and other minds; mind elevating itself to a level of consciousness where past, present, and future become an eternal now. although humans may clothe these experiences according to the cultural context in which they are most functional, these evidences of the non-physical capabilities of human beings are universal. prest

. although humans may clothe these experiences according to the cultural context in which they are most functional, these evidences of the non-physical capabilities of human beings are universal. prestidigitation, the-hand-is-quicker-thanthe- eye kind of magic, may have been born when certain clever individuals began to use their brains in an attempt to mimic the transcendental qualities of their mind. perhaps long ago, a canny young man, jealous of a master shaman fs ability to move an object through psychokinesis, mind influencing matter, cleverly duplicated the feat by attaching one end of a long black hair to a pebble and the other to a finger. the shaman might have spent years acquiring the discipline necessary to a semi-controlled functioning of his psychic ability, but the crafty yo

THE GOD OF THE WITCHES

matedeity. in ancient egypt the fall from the position of a high god to that of a "devil" is well exemplified in thegod seth, who in early times was as much a giver of all good as osiris, but later was so execrated that, exceptin the city of his special cult, his name and image were rigorously destroyed. in the study of the horned godthis fact of the fall from godship to devildom must be borne in mind. the god of the witchesintroduction2little is known of palaeolithic man beyond his flint tools, his painted and sculptured caves, his engravedbones, and a few skulls. he lived in caves in glacial conditions as is shown by the animals found with him. itis certain that there was some kind of ceremony, religious or magical, in which a horned man, presumably agod, took the leading part. it is equ

iculture but in some parts were entirely pastoral. they owned all the domestic animals, but cattle the god of the witcheschapter ii. the worshippers20were their mainstay. isobel gowdie 21 in 1662 claimed to have gone into a fairy hill "and got meat therefrom the queen of fairy. there was elf-bulls routing and skoyling up and down there and affrighted me".these bulls made a great impression on her mind for in a further confession she said "we went in to thedownie hills; the hill opened, and we came to a fair and large braw room in the day time. there are elf-bullsrouting and skoyling there at the entry, which feared me" dogs of the chow type were kept by the neolithicpeople as watch-dogs; skeletons of such dogs have been found on neolithic sites. dogs are also mentioned inthe tales of the f

ly connected as to be almost one andthe same. modern pictures of witches show them flying through the air seated astride a broom, which is notthe usual household implement but a besom of birch-twigs or of heather such as is now used only bygardeners. in the nursery rhyme of the old woman tossed up in a basket, she does not ride on the broom, shecarries it in her hand.the connection in the popular mind between a won-tan and a broom probably took its rise in very earlytimes, the explanation being that the broom is essentially an indoor implement, belonging therefore to thewoman; the equivalent implement for a man is the pitchfork, which is for outdoor work only. this is thereason why, in medieval representations of witch-dances, the women or witches often hold brooms, while themen or devils

e mothers; they saw with their own eyes that the god himselfhad received the child. in some places the infant was also baptised with water, and at orleans chrism wasused.[2]all the inquisitors and other recorders mention that the "witches" were exceedingly careful to have theirchildren received by their god, and to bring them up in the tenets and practice of the pagan religion. such anattitude of mind would have brought nothing but praise had the parents been of the same religion as therecorders and judges, but as the parents belonged to another faith their action in the matter was regarded asessentially wicked. the french inquisitors were peculiarly horrified at the numbers of children dedicated tothe non-christian deity "witches were accustomed to have their children baptised more often

sing any difference in one of the basic doctrines of the new faith.the orgies.[23] the orgiastic ceremonies excited the interest and curiosity of the christian judges andrecorders to an extent out of all proportion to their importance in the cult. it is certain that in the religion ofthe horned god, as in the cults of bacchus and other deities of fertility, rites were performed which to themodern mind are too gross to be regarded as religious. these rites were openly practised in athens in theheight of its civilisation, the sacred marriage being regarded as the means of promoting and increasingfertility. similar rites are known and have been practised in all parts of the world, but always in what are nowcalled "religions of the lower culture. as the cult of the horned god was also a religi

THE GOLDEN ESSENCE

perfection of a pristine and new condition. humans, and all things, were not exempt from the cosmic drama, from the fate of cyclical existence, for humans and all things else were not separate from the cosmos or the world, but part of it, sharing in its fate. all indo-europeans, and many non-indo europeans, believed in the great life, death, and renewal of the cosmos; the hindus certainly come to mind, with the kalpa and regeneration system; the norse ragnarok mythology shows the world being destroyed by fire and ice, the very primal elements from which they believed the world was created from, before the new, perfected world was born; the zoroastrians believed that the forces of light and darkness would destroy each other and the whole world in a cataclysmic battle at the end of time, cle

e death and destruction. despite their appearances to the un- initiated, the ancient mysteries were not as interested in the concepts of life and death, as they were in the concept of regeneration or renewal. to symbolically die before death and undergo the experience of regeneration or renewal now, and not at the point of actual death, was the central focus of the mysteries. what must be kept in mind, ho wever, is that the experience of death cannot be fully simulated; actual death may be in some aspects similar to ritual or symbolic death, but they are still not the same. what can be the same, however, is the renewal that follows- the mysteries allowed a person to experience the renewal of the self and even the cosmos, right here and now. this was possible because of the nature of the re

to the source or the beginning, making a great circle, completing the universal cycle, and leading to a new, regenerated and perfected world, ready for a new cycle. this is the serpent swallowing its own tail; this fire is the first and the last, and it brings regeneration and renewal. a person who became aware of this force would immediately experience its renewing effect. that person s body and mind, which can be seen as the world or cosmos reflected as a human form, would be both metaphorically destroyed and actually regenerated by this force- all because they became aware of it. as i said above, awareness is part of the key- i said: simply put, recognition of this reality, a direct awareness of it, caused the renewal to occur. it was as though the very awareness of this reality, on the

as regenerated. as we will see, the housle rite is our craft s way of doing this very thing, for us, right here and now. the housle, when properly performed, and when properly understood and recognized with clear awareness, is nothing more and nothing less than the ritual vehicle that completes the loop of the entire cosmos as expressed in ancient mythology, and regenerates the participant, their mind and body, and through them, their entire world. it is the regeneration of time that was the center of ancient faith and mysteries. another important key is found in the word recognition. many people use this word without being aware of its true meaning. re means again, and cognition means to be cognizant or be aware of something. to re-cognize meant to become aware of again. the key word ther

nts, animals, and humans, are her children by her consort. however, this section focuses on mythologyand the divine/mythological figure of the daughter of the mother is central to this discussion. the mother s daughter is called by the clan of orvendale tara de rosilea, but the concept of the goddess of all having a daughter is as old as the hills- demeter s daughter kore or persephone springs to mind here, and this example is particularly apt in this case, because persephone was seen, in the classical world, as the queen of the dead, or the queen of the underworld- the queen of elfhame. before we continue this short discussion on the daughter, something has to be clarified: the title queen of elfhame can be confusing, as it is given to the mother and her daughter- but do not be disarrange

THE KEY TO THE MYSTERIES

it is the best plan to adopt. levi completely failed to capture catholicism; and his hope of using imperialism, his endeavour to persuade the emperor that he was the chosen instrument of the almighty, a belief which would have enabled him to play maximus to little napoleon's julian, was shattered once for all at sedan. it is necessary for the reader to gain this clear conception of levi's inmost mind, if he is to reconcile the "contradictions" which leave waite petulant and bewildered. it is the sad privilege of the higher order of mind to be able to see both sides of every question, and to appreciate the fact that both are equally tenable. such contradictions can, of course, only be reconciled on a higher plane, and this method of harmonizing contradictions is, therefore, the best key to

the cross that he might give us life. all who accept his aid to guide and to sustain by his example may to god like him attain. he rose from death to reign throughout the ages' dance; he is the sun that melts the clouds of ignorance. his precepts, better known and mightier soon to be, shall judge the quick and dead for all eternity. i do believe in god's most holy spirit, whose fire the heart and mind of saints and prophets did inspire. he is a breath of life and of fecundity, proceeding both from god and from humanity. i do believe in one most holy brotherhood of just men that revere heaven's ordinance of good. i do believe one place, one pontiff, and one right, one symbol of one god, in one intent unite. i do believe that death by changing us renews, and that in man as god life sheds imm

y frighten 86 them; when they are sick with the nostalgia of god- will they not rise up like the prodigal son, and come to throw themselves at the feet of the successor of peter, saying "father, we have sinned against heaven and in thy sight, and we are no more worthy to be called thy sons, but count us among the humblest of thy servants? we will not speak of the criticism of voltaire. that great mind was dominated by an ardent love of truth and justice, but he lacked that rectitude of heart which the intelligence of faith gives. voltaire could not admit faith, because he did not know how to love. the spirit of charity did not reveal itself to that soul which had no tenderness, and he bitterly criticized the hearth of which he did not feel the warmth, and the lamp of which he did not see t

turned without adding a single word, and descended the staircase. the two friends returned to mme. a-'s room "there is a singular personage" said eliphas "i think i have seen pierrot of the funambules playing the part of a traitor. what he said to us on his departure seemed to me very much like a threat" 164 "you frightened him" said mme. a "before your arrival, he was beginning to open his whole mind, but you spoke to him of conscience and of the laws of the church, and he no longer dared to tell you what he wished "bah! what did he wish then "to see the devil "perhaps he thought i had him in my pocket "no, but he knows that you give lessons in the qabalah, and in magic, and so he hoped that you would help him in his enterprise. he told my daughter and myself that in his vicarage in the c

, twenty thousand pounds to a bankrupt. one must act properly to one's brothers. mutual assistance is a law of nature. to aid those who are like ourselves is to aid ourselves. but above mutual 248 assistance rises a holier and greater law: it is universal assistance, it is charity. we all admire and love saint vincent de paul, but we have also a secret weakness for the cleverness, the presence of mind, and, above all, the audacity of cartouche. the avowed accomplices of our passions may disgust us by humiliating us; at our own risk and peril our pride will teach us how to resist them. but what is more dangerous for us than our hypocritical and hidden accomplices? they follow us like sorrow, await us like the abyss, surround us like infatuation. we excuse them in order to excuse ourselves

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

ay of the sabbat lies in the twilight, the space between sleep and dreaming, which the flesh takes flight without weight; to draw towards a communion of those gathered under the fires of the elphame world. it is the trance which guides the spirit towards this darkness of earth or the light of the air, where spirit is illuminated in the bountiful light of self-deification. the sabbat exists in the mind and is performed in the spirit. the luciferian has instinctual knowledge that he or she has opened a current, by their own predilection, which intrinsically blends the realm of fantasy with in-flesh reality. when one drops to one knee in the forest or hidden place, summons the power of the earth and that which lies in their circle of being, the mind is guided to the celestial and empyrean (me

of the sorcerer with the spirit familiar, and the dreaming body taking the shape of whatever night form he or she wills. the illustrations of nox umbra are equally as a part of the grimoire as the text. each drawing by soror davcina (elda isela ford) presents an adversarial sigil of isolated obtainment, that each embodies a staota (see yatuk dinoih- second illustrated edition) which empowers the mind of the witch or sorcerer. a z o t h o z a book of the adversary by michael w. ford illustrated by elda isela ford azothoz is a formula used specifically in the golden dawn and is a work combined from the first and final letters of the latin, hebrew and greek alphabet alpha& omega, aleph and tau. this work symbolizes the beginning and the end, the dawn and twilight, thus as azothoz is a revers

ker, devoured the soul. later on seker was merged with ptah, a blacksmith god16 and took the form of a mummy with a visage of an old man. 14 a mask of dreaming is focusing and projecting the psyche or self into the mask of the god form in question, going forth to the sabbat masked in the cloak of the god form you are assuming. this is a development from older golden dawn practices and enables the mind to grow strong through understanding and experiencing on dreaming levels other significant god forms, demons and angelick spirits. 15 the egyptian book of the dead, the abode of the blessed, edited by e.a. wallis budge. 16 tubal-cain or cain, the son of samael and lilith, was the master of the forge i.e. initiation. 19 when one approaches the ancient masks of set, seker or the persian druj of

THE MAGICIAN S KABBALAH

ill the pieces in around it! thus, for some time, one might attribute water to yesod, and come to no real harm or confusion, until one day an increased knowledge of hod, netzach and the middle pillar make it apparent not only that the correct and fitting attribution in terms of the system is air, but why that is the case as well (e) a system of classification of omniform ideas so as to enable the mind to increase its vocabulary of thoughts and facts through organising and correlating them. it is a commonly accepted fact that memory can be improved by collecting items of information in sets, and the tree enables one to do this in a similar fashion to the "magic room" memory trick, where a room is strongly visualised in the imagination, and when a list is to be remembered, the items in the l

the word sephirah) holds, as each facet of each sapphire reflects eternally upon each other in a labyrinth of light. the tree as an emanative system (the fountain of light) one of the earliest exponents of an emanative system was the neoplatonist plotinus (c.205- 70 ad, for whom reality could be visualised as a set of increasingly fragmented reflections, proceeding from the one (or "the good) to mind, then to soul, and then a fading out into blank matter. his philosophy, as compiled in the "enneads" also contains a doctrine that uses a tripartate division of the worlds, as within kabbalah, and mentioned by some kabbalistic authors as the supernal, moral and physical triangles (note that mathers termed these the intellectual, moral and material worlds, but dion fortune disagreed with his "

. basically, as francis thompson put it in "the mistress of vision "thou canst not stir a flower without troubling of a star" this idea basically states that it is impossible to predict the behaviour of a system due to the number of potential variables that can eventually cause, with very minute original change, large divergences in the possible emergent patterns. this is important in freeing the mind of the magician from slavishly adhering to what have previously been considered immutable laws which are in effect merely habits of nature. it is this very principle that has helped examine, and at the same time, confound the "greenhouse effect" and global warming. the magician must remain open to possibilities and opportunities that those blinded by expectation cannot see, and this is depict

al sephiroth reside in the "white head (resh means "head) of kether. the hemispheres of the brain may be divided into chockmah and binah, whilst the crown of the head is of course kether. the greater and lesser holy assemblies of the zohar elaborate on this symbolism at length. resh is also (via the sun card) allocated to the sephirah tiphareth, which is to say "consciousness" and is the state of mind dealt with physically by the "front of the head (a more accurate translation of resh. it can be deduced from this current attribution that "understanding" is a transcendent form of consciousness (the sun of tiphareth arising from the sea of binah as the golden dawn image depicts it) preceding the final synthesis in chockmah of the magician before god. this is resumed under the symbolism of th

world from end to end, and orders all things benignly" in the sefer hapardes, it is noted that chockmah is called fear (as geburah is also entitled pachad, or fear. whereas the fear of geburah is the fear of the "vengeful lord, the fear spoken of in chockmah is the mystical fear, which is that when the contemplative's thoughts reach this "high place, a place without measure or boundary, where the mind does not have the power to grasp. the relationship between chockmah and geburah demonstrates the kabbalistic concept that the sephiroth form "arcs" to each other, so that aspects of chockmah can be seen in geburah and hod and aspects of binah seen through chesed and netzach. as stated in the bible "he says to man, behold the fear of god is wisdom, and to depart from evil is understanding" whi

THE MARTINIST OPERATIVE GENERAL RITUAL

thy name, etc. etc. o lord, almighty and eternal god, deign to bless) this liquid creature, this holy ink: may it become salutary to men and whosoever transcribes with it the divine name, those of thy angels and thy saints on the girth of this circumference, may obtain, by the invocation of thy most holy name and by their intercession and merits, a health of the body and soul, illumination of his mind, the opening of his interior eye, and first proofs of his reconciliation. by ieshouah, our lord, amen. sanctifying the incense: o lord, my power is in thy name, etc. etc. let us pray. deign, 0 lord, to bless) and to sanctify) this incense and to accept its perfume of sweet scent by the intercession of all thy elect, of all thy saints and all thy 15 angels. o merciful lord, may this aromatic c

THE MIDDLE PILLAR

. i'le middle pik, published in 1938, gave step-by-step details on how to perform practical exercises of ceremonial magic, something which was quite revolutionary for its time. perhaps even more radical was regardie's daring attempt to correiate these magical techniques to the (then) new methcds and hypotheses of psychoanalysis. since the object of study in both magic and psychology was the human mind, it was regardie's belief that magic could be regarded as a subdivision of the science of psy &logy. such a thing was quite unheard of in 1938. in fact, regardie postulated that psychotherapists could use the techniques of magic, such as the lesser banishing ritual and the middle pillar exercise of the golden dawn, in a d i n i d setting for the benefit of patients. goal of both magic and psy

ew. his early works, including the middle pillar, featured the askenazic dialect which was a form of hebrew pronunciation used in central europe.12 later, he adopted the more common sephardic (mediterranean) dialect which was used by many qabalistic authors, translators, and most golden dawn magicians. the sephardic pronunciation is used almost exclusively by western magicians today. with this in mind, we have changed the spelling of the introduction to the third edition xxiii words mentioned above in tlus edition of the middle pillar to reflect the modem usage that most readers are familiar with. part two contains our own work titled the balance between mind and magic. this comprises a number of chapters which we have added to supplement and enhance many of the ideas introduced by regardi

epeat them here. 9. sedona is a magnet for new age groups. one time when we had stopped at a local arby's for a quick lunch, regardie could not resist engaging a group of people who were in line behind us. regardie acted as if he was a complete novice and asked them what they were talking about "oh, it's very cerebral" one lady replied, and she continued to explain how they were interested in the mind's psycluc abilities "oh" said regardie "you mean the mind has pish-ic abilities("pish-ic" was regardie's favorite way of mispronouncing the word "psychic) regardie continued to play this good-natured game until ow food arrived. i'm sure the group in question never had an inkling of who they were talking to. but the questioning look in their eyes as we walked away suggested that they were thin

e achievement of a higher consciousness by the individual. call it cosmic consciousness, the mystical experience, communion with god-all xxvi introduction to the seconeddi tion spell the same message-release. none may know it for another. each man must hmself attain for himselfawareness of h s own oneness with infinite life-the consciousness that a state of separateness exists only within h s own mind. not until man does recognize that he is himself a microcosm of the macrocosm,2 a reflection of the universe, a world within himself, ruled and governed by his own divinity, can he escape from the wheel. it is the achievement of this one realization which all schools of mysticism, magic, and various forms of occult teachng refer to as the great work.3 the great work is not accomplished overni

n a proper rhythm, altogether apart from more abstruse occult theories. intvoduction to the second edition xxix once he has gained control over h s mental processes, the student can then learn to stimulate and direct his emotions. this becomes will. so complete and interlocking are the details of this system, that the emotions can then be utilized as a tool to be used in directing and holding the mind steady on a given objective. for fervor and conviction are essential to activating the productive and creative agency w i t h man. in the process, over a period of time, life becomes consecrated so that all one's energies become automatically concentrated in a continuous devotion to god or the one life that courses through all of us. in short, the student acheves a perfect and harmonious iden

THE MOTHMAN PROPHECIES

arts of the world. collect enough of these coincidences together and you have a whole tapestry of the paranormal. as we progress, you will see that many seemingly straightforward accounts of monster sightings and ufo landings can be explained by irritatingly complex medical and psychological theories. in some cases, the theories will seem more unbelievable than the original events. please bear in mind that the summaries published here are backed by years of study and experience. i am no longer particularly interested in the manifestations of the phenomenon. i am pursuing the source of the phenomenon itself. to do this, i have objectively divorced myself from all the popular frames of reference. i am not concerned with beliefs but with the cosmic mechanism "which has generated and perpetuat

ered around the spectacularly successful character gibson created in the 1930s, that nemesis of evil known as the shadow. if you have read any of the shadow novels you know that he was fond of lurking in dark alleys dressed in a cape and broad-brimmed slouch hat. why would a shadow-like apparition suddenly appear in an old house? could it be some kind of residue from walter gibson's very powerful mind? we do know that some people can move objects, even bend spoons and keys, with the power of their minds alone. mental telepathy is now a tested and verified phenomenon. and about 10 percent of the population have the ability to see above and beyond the narrow spectrum of visible light. they can see radiations and even objects invisible to the rest of us. a very large part of the ufo lore is

have been with us just as long. when you review the ancient references you are obliged to conclude that the presence of these objects and beings is a normal condition for this planet. these things, these other intelligences or oints as ivan sanderson labeled them, either reside here but somehow remain concealed from us, or they do not exist at all and are actually special aberrations of the human mind tulpas, hallucinations, psychological constructs, momentary materializations of energy from that dimension beyond the reach of our senses and even beyond the reaches of our scientific instruments. they are not from outer space. there is no need for them to be. they have always been here. perhaps they were here long before we started bashing each other over the head with clubs. if so, they wil

wo men entered. they seemed almost like twins, she recalled later. both were short and wore black overcoats. their complexions were dark, somewhat oriental, she thought "we hear there's been a lot of flying saucer activity around here" one of them remarked. she was taken aback. the bridge disaster had dominated everyone's thoughts for the last week. flying saucers were the furthest thing from her mind at that moment "we have had quite a few sightings here" she responded, turning hi her chair to pull open a filing cabinet. she hauled out a bulging folder filled with clippings of sighting reports and handed it to one of the men. he flipped it open, gave the pile of clippings a cursory glance, and handed it back "has anyone told you not to publish these reports" she shook her head as she shov

blong machine with wings and lights "which appeared much brighter than electric lights" dropped out of the sky and landed on the farm near rock-land, texas, owned by john m. barclay. barclay grabbed his rifle and headed for the machine. he was met by an ordinary-looking man who handed him a ten-dollar bill and asked him to buy some oil and tools for the aircraft "who are you" barclay asked "never mind about my name; call it smith" the man answered. the ufo lore is populated with mysterious visitors claiming inordinately common names like smith, jones, kelly, allen, and brown. in 1897, they often claimed to come from known villages and cities and were even able to name prominent citizens in those places. but when reporters checked, they could find no record of the visitors and the named cit

THE NECRONOMICON SIMON VERSION

ns which crowley had supervised: the a\ a\ and the o.t.o, the latter of which he was elected head in england, and the former which he founded himself. there are those who believe that crowley was somehow, magickally, responsible for the third reich, for two reasons: one, that the emergence of new world orders generally seems to instigate holocausts and, two, that he is said to have influenced the mind of adolf hitler. while it is almost certain that crowley and hitler never met, it is known that hitler belonged to several occult lodges in the early days after the first war; the symbol of one of these, the thule gesellschaft which preached a doctrine of aryan racial superiority, was the infamous swastika which hitler was later to adopt as the symbol of the forms, however, is evident in many

that they should both have become prophets and forerunners of a new aeon of man's history is equally, if not more, unbelievable. yet, with h.p. lovecraft and aleister crowley, the unbelievable was a commonplace of life. these two men, both acclaimed as geniuses by their followers and admirers, and who never actually met, stretched their legs across the world, and in the seven league boots of the mind they did meet, and on common soil. sumeria. sumeria is the name given to a once flourishing civilisation that existed in what is now known as iraq, in the area called by the greeks "mesopotamia" and by the arabs as, simply "the island" for it existed between two rivers, the tigris and the euphrates, which run down from the mountains to the persian gulf. this is the site of the fabled city of

the outside. since "the gods are forgetful, buy treading on their celestial spheres we are reminding them of their ancient obligations to us, their created ones. for, as it is said in one of man's most ancient of covenants, the emerald table "as above, so below. man's power to alter the nature of his environment must develop simultaneously with his ability to master his inner environment, his own mind his psyche, soul, spirit. perhaps, then, the lunar landing was the first collective initiation for humanity, which will bring it one step closer to a beneficial force that resides beyond the race of the "cruel celestial spirits, past the abyss of knowledge. yet, he must remember that the occult powers that accompany magickal attainment are ornamental only, indications of obstacles overcome on

e entrance to the temple of the lost, of the ancient of days, the ancient of the ancient ones, whose name i cannot write here. in my solitary ceremonies in the hills, worshipping with fire and sword, with water and dagger, and with the assistance of a strange grass that grows wild in certain parts of masshu, and with which i had unwittingly built my fire before the rock, that grass that gives the mind great power to travel tremendous distances into the heavens, as also into the hells, i received the formulae for the amulets and talismans which follow, which provide the priest with safe passage among the spheres wherein he may travel in search of the wisdom. but now, after one thousand-and-one moons of the journey, the maskim nip at my heels, the rabishu pull at my hair, lammashta opens her

ch the gates that lie beyond adar until they have seen the signs of the mad god and felt the fury of the hellish queen. and against the ancient ones, there is only defence. only a madman, indeed, such as i am called, can hope to have power over them that dwell in the outer spaces, for their power is unknown, and the number of the hordes uncounted, and each day they breed more horrors than a man's mind can conceive, the sight of which he can hardly bear. there was a time when the gate to the outside was open too long and i witnessed the horror that struck, of which words cannot speak, and of which writing can only confuse. the ancient one that had escaped into the inner world was forced back through the gate by a magician of great power, but only at a great loss to the villages and flocks o

THE PAGAN BOOK OF WORDS PRAYERS CHANTS AND RHYMES

oving arms from birth to death and to rebirth. faeries of the earthen mounds. guardians of secrets dear. by your love commit me here. to teach the knowledge of the ancient ones. be ever at my side to light my way. to guide and teach me both night and day. eliza fegley http//www.sacredspiral.com elements spirit of nature, embrace me. body of mother, nourish me. water of oceans, cleanse me. fire of mind, strengthen me. air from north, guide me. eliza fegley http//www.sacredspiral.com hecate calling in those silences of the night, you hear my call. you feel the tingle and elation throughout your being. listen, child. heed the call. feel the power surge through you. your wisdom united with your inner voice. heed the call. say my name: hecate, hecate, hecate. feel the surge within you. inhale i

e burn all through the night! eliza fegley http//www.sacredspiral.com pumpkin enchantment pumpkin orange with grizzly face protect tonight my homely place hazel nut charm the hazel nut is said to contain all the wisdom of the worlds. they were carried around as charms to protect health and to help gain knowledge and bring about good fortune. hazel nut, nut, nut. bring me luck, luck, luck. heal my mind, mind, mind. may wisdom find, find, find it s way to me, me, me and may i be, be, be blessed by three, three, three. eliza fegley http//www.sacredspiral.com ball of protection ball of protection, round and smooth, i need your help to make my move. let s get the ball rolling. the future s ahead. heal me with blue and make my energy red. i take my first step now. i am freed from the past. keep

THE PATH OF KABBALAH

sequence of the absence of the light from the vessel, and the longing comes from the sensation of the fulfillment with the light of the creator when in adhesion with him. thus, if only one could collect the genuine desires, the appropriate answer would come. the difficulty that faces people, who try to break through the barrier and feel spirituality through intellectual study, is that they do not mind the fact that the mind is but a product of our egoistic nature. that is why they are unsuccessful in their efforts to attain spirituality with their intellect. most beginning students of kabbalah tend to stride that path, because it is customary to think that we can attain spirituality using our intellect. but then when one learns to go above reason one begins to understand that the egoistic

ns of worldly lifetimes. baal hasulam writes in item 155 of the introduction to the study of the ten sefirot, that only students who delve in the same book can extract from it that which their aching heart yearns for, and only if they understand what they want it for. each of them must nullify himself before all the others. when they get together, during communal meals, they should always keep in mind what they are there for. that must be done in the very first stages of the construction of the group in order to create physical closeness between them, which would later on lead to spiritual closeness, just as great kabbalists have done in the past. if each and every member of the group 32 of 273 longs to be together, and if that longing burns in each one s heart like fire, then that need wi

between them, which would later on lead to spiritual closeness, just as great kabbalists have done in the past. if each and every member of the group 32 of 273 longs to be together, and if that longing burns in each one s heart like fire, then that need will soon be realized. our brain and even our consciousness are only secondary. they only process and support the fulfillment of our desires. the mind is but an accessory. as soon as one understands that it is the feeling that should be cultivated, not the mind, he will immediately begin to see the path that leads to the spiritual world. the problem lies in our habits and our lack of trust. we are not accustomed to rely on our feelings. we want to understand first, and only afterwards feel and operate. but if our brain is the obstacle, why

lings and aspirations are also the creator. so where is man here? man is the person who feels all this inside, who reaches this ultimate conclusion that there is none else beside him. this precise feeling is man. the appearance of that feeling is called adhesion with the creator. but what is the difference between understanding and feeling? we are born as feeling beings, not as thinking ones. our mind evolves only so as to allow us to comprehend what we are feeling. let us take a child as an example: his desires are not great, and his mind is developed accordingly. a person in the jungle needs just enough wisdom to provide him what he needs. the more we want, the smarter we become, because the mind must get us what we want to have. the mind is but a consequence of the evolution of our desi

are not great, and his mind is developed accordingly. a person in the jungle needs just enough wisdom to provide him what he needs. the more we want, the smarter we become, because the mind must get us what we want to have. the mind is but a consequence of the evolution of our desire. we seek and find all kinds of ways to get what we want. thus, a strong will is the key to the development of the mind. we needn t concern ourselves with developing the mind, only with developing the desire. a person who studies the wisdom of kabbalah doesn t have to be smart. it is enough to want to feel the desired. it is impossible to see the spiritual world with our mind s eye, only feel it in our soul. one should try and mingle with the suffering of the entire world, feel it and experience it. afterwards

THE ROSICRUCIAN MANIFESTOS

feebleness of his body he remained still there, and by his skill in physick he obtained much favour with the turks: in the mean time he became by chance acquainted with the wise men of damasco in arabia, and beheld what great wonders they wrought, and how nature was discovered unto them; hereby was that high and noble spirit of brother c.r. so stired up, that jerusalem was not so much now in his mind as damasco; also he could not bridle his desires any longer, but made a bargain with the arabians, that they should carry him for a certain sum of money to damasco; he was but of the age of sixteen years when he came thither, yet of a strong dutch constitution; there the wise received him (as he himself witnessseth) not as a stranger, but as one whom they had long expected, they called him by

mp. nevertheless he builded a fitting and neat inhabitation, in the which he ruminated his voyage, and philosophy, and reduced them together in a true memorial. in this house he spent a great time in the mathematicks, and made many fine instruments, ex omnibus hujus artis partibus, whereof there is but little remaining to us, as hereafter you shall understand. after five years came again into his mind the wished for reformation; and in regard he 7 doubted of the ayd and help of others, although he himself was painful, lusty, and unwearisom, he undertook, with some few adjoyned with him, to attempt the same: wherefore he desired to that end, to have out of his first cloyster (to the which he bare a great affection) three of his brethren, brother g.v. brother j.a. and brother j.o. who beside

THE SHADOWED ONES

alled god. my sister and lover is that fiery goddess called lilith by some and demoness by others, yet she too drinks of both ecstasies. we are undying and eternal, we may sleep in the flesh of the dragon yet emerge in the heights of both the sun and the moon. the shadows merely remind us of our reflections and self divinities. you too are like us, no bending knee as the mindless, yet an ascended mind beyond that fallen and crumbling crowd-control method called god. you are the only the christ you need, separate and divine. dragon and angel in the flesh, devour and thirst eternally for knowledge and matter. place yourself above the church and its sheep. they cast stones at the wolf in the wild, yet it survives while they kneel and decay in houses of death and sickness. we vomit upon them t

know thyself before one may seek onward communication with the watchers, for they do not rule us they offer guidance from those initiates who seek a knowledge most profound. iii the names of the fallen angelick ones and watchers azazel seek when the sun is at its height, by fire and air. this is the enfleshed angel which is at heart and soul a dragon of both darkness and light. by balance of the mind and heart can you seek to become like azazel, who came forth from the void of chaos and created a form of order. that order is always torn asunder by the chaos willed of azazel, just as fire consumes to create anew. azazel tests and confronts, yet strengthens and blesses that which withstands or falls in honesty. this is the essence of the adversary who is two who may be sought by light or sh

lands may know the desert like steel and industry, yet some must not be touched by the pollution of man. the green forests and desert lands must be kept in a kind of found harmony, and balance unless you all seek certain destruction. araqiel brings the gifts of knowledge and joy through the respect of the land, and those creatures which dwell upon it. araqiel communicates the wisdom of a balanced mind to work according to his or her own design. by dream and by waking do we hear the voice of araqiel. sariel knows the motions and phases of the moon, and by seeking him one may know the path of the goddess in her beautiful and horrifying aspects. always know, we are both demon and angel in the skull of man, we are of beast and of higher spirit. it is our duty to balance and seek a perfection o

the devil. know all forms and choices accordingly. kokabel knows too the stars and the great seven heads of the dragon. by your initiation seek him in that which is brought by trance and dreaming dominion. seek azazel at times within the dragon by chant and devotion. leviathan is the dragon guardian of the abyss, who dwells in the deep and unknown realms of the ocean and the darkest depths of the mind. leviathan is different from the watchers in that this fallen seraphim does not hold relation to man or angel, yet this daemon offers the knowledge of ageless essence and being. ezeqeel knows well the passion of the dream and how one may by cord or charm enter the celestial sabbat of the watchers, the circle dance of flame and light, wherein all who enter this circle offer torches in the bril

only self-possibility once you have moved beyond it. as our wings blackened we so then awoke to a new way that of the consciousness. enshrine the possibility, not the moment in question. by motion can you bring order to a chaos of self; then invoke chaos to initiate further order. see through my own eyes, i am many things and many forms. anything is within possibility to an opened and determined mind. even as the flesh fades into the gray lands of death does initiation begin. the mind set free from the limitations of the physical body, which flies forth from the skull temple of man can then we understand that all of us are within the possibility of power. my gift is to bring you to a life not comprehended previously, one which demands the attention and challenge of self-excellence. the ch

THE SIGIL OF ADVERSARY

form of erbeth while doing so while facing a mirror. the sixth is the god of the night sun, seker (he who is shut in, a god of darkness who has a close connection to set in his beginning. use this sigil to invoke the power of death and to isolate the psyche, emerge and begin transforming in the midnight sun of the adversary. the fifth is lerthex, a name of typhon the serpent. this is the body and mind of the magician as he spirals his or her spells as a dragon. use lerthex to visualize a goal and then recite the name as a mantra to manifest the desire. may be used for protection, by imagining a great typhonic dragon to encircle your dwelling. the fourth is saatet-ta, the darkener of the earth. this is the ensorcelled daemon or daeva which the magician may manifest his will and send forth t

master this demon by the will through the seba, the lesser devils of set. used for controlling the shadow familiars of seba into a form of organization. the first sigil of set-an, being of kolchoi tontonon, a name considered secret of set. by the first shall the ladder of darkness led up towards the light. this sigil represents the continuation of life in a cycle of rebirth and manifestation, the mind strengthened and free. invocation of set-an the adversary (at noon or midnight) before working with the sigils- i conjure thee, bringer of storms and chaos! i summon thee, isolator and winter bringer! lord of deserts and barren places of devils mighty typhon arise to encircle me i speak the words of seth which manifest my possibilities! i shall become! abraoth, athorebalo, kolchoi tontonon, b

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

usness and truth. t.a.r.o. as author of the following essay to you my readers, i can but say with the four beasts of the apocalypse: gcome and see. h gbehold the lion c hath prevailed to open the book and to loose the seven seals thereof. h for until now gno man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. h yet through the astrolabe of his mind and in the alembic of his heart aleister crowley has opened the book, breaking not only the first six seals, but the seventh also. for those who read and understand, the heavens shall depart as a scroll, and the stars shall fall, and the mountains be moved out of their places; and they shall become as kings in a new kingdom, and be crowned with that crown which passes understanding. i have at

le more clothing, h the critic writes, as he perused the gpoems and ballads, h perhaps, yet we do not feel its need in the glowing works before us. forty long years have passed, and the world moves. crowley fairly puts his characters to bed, tucks them up, and does not blow the candle out with cryptic morse-like dot and dash, leaving the imagination to wallow in the dark, intelligible to the baby-mind of sucklings, and we admire him all the more for not doing so; his undraped virginity is delightful, and if his maidens lack vestments and his matrons mantles, it is a hearty sight, a robust sight, it flushes the drains of our mind, and discloses a heart lying beneath all the conventional tweeds and silks of our sleek respectability. the stale odour of mrs. grundy fs petticoats vanishes, neit

he flashing elements of day into the silence of eternity. and this is exactly the poetry we here find. no poems are of any great length, no poems here contain a labour on the part of the reader to attain the end* though in some places the labours of hercules seem insignificant compared with the labours of mental unknotting, but even in such places (where the sense becomes tangled in the reader fs mind) f he loses none of the beauty of rime and rhythm, he never becomes bored, never weary. set in the pure gold of verse and line, lie lyrics of surpassing beauty: tannhauser (the longest of the poems) would be a magnificent contemplation even if we cut from it its sparkling songs, but with them it becomes superb, neither are there too many; the queen of our poet fs ideals is no gilded prostitut

any; the queen of our poet fs ideals is no gilded prostitute, no theodora hung with a myriad flashing jewels, but rather some chaste priestess carrying on her breast the mystic symbol of isis, whose belt is a jewelled zodiac, and in whose hand is the eternal ankh *except perhaps in orpheus. this interspersing of lyrics has been carried to a charming intensity of expression and their effect on the mind is one full of joy, no cloying, no surfeit, no repletion; the variety of the dishes is extraordinary in delicacy and piquancy as well as in number. the morals of a nation can with fair accuracy be gauged from the condition of its arts and literature, and in what a state are ours? our music the jangling ditties of the streets, our paintings, posters and bedizened jewesses; and our literature

time, but are pure, even chaste, compared with the virginal lusts that are becoming so fashionable in our modern literature, whose maidens are lesbians, and whose heroes are satyrs. europa is no longer satisfied with her bull, but seeks an ichor-maddened elephant; leda disdains her swan, and burns for a straddling ostrich; the goat of lechery sits enthroned o fer us, and is fast coupling with the mind of the nation, and spawning offspring effeminate, lustful, and degenerate. tribades with their evil-smelling kisses swarm over our pages, heroines are no longer satisfied with mere men, but must strain to their breasts legless monsters; whilst a hero will listen to his loved one snorting in the arms of some lusty p.th.n. such literature is revolting, not in its mere descriptions, for these ar

THE TAROT OF C C ZAIN

f the planet mercury, and carries upon her knees an open book which she half covers with her mantle. this symbolic ensemble personifies occult science, which awaits the initiate at the threshold of the sanctuary of isis in order to tell him the secrets of universal nature. the symbol of mercury (hermes) upon the bosom of the virgin, signifies that matter is fecundated by spirit in order to evolve mind, or soul. the cross below is matter, the circle is spirit. together they figure the lingam of the hindus, representing the union of the sexes; and the crescent above the union of spirit and matter represents the soul which is the evolved product of their union. the seal on the breast of nature also expresses the thought that knowledge comes from god and is as limitless as its source. the veil

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

ation of the physical. the sacred serpent at his brow indicates enlightenment; and the hawk, sacred to the sun, indicates his ambition to attain spiritual supremacy. the cross, formed by his legs, symbolizes the four elemental kingdoms he has mastered, and the expansion of human power through understanding. the apron above the legs, together with them, figures a trine above a cross; the symbol of mind dominating matter, and of the conservation of energy. the hierophant- arcanum v. in divination, arcanum v may briefly be read either as religion or law. arcanum v is pictured by a hierophant, master of the sacred mysteries. this prince of the occult doctrine is seated between two columns of the sanctuary; he leans upon a cross of three bars, and with his right hand makes the sign of the penta

prince of the occult doctrine is seated between two columns of the sanctuary; he leans upon a cross of three bars, and with his right hand makes the sign of the pentagram. from his brow the sacred serpent thrusts its head; and at his feet kneel two men, one dressed in red and the other dressed in black. the hierophant, supreme organ of sacred science, represents the genius of good inspiration, of mind, and of conscience. the column at the right symbolizes divine law, that on the left symbolizes the liberty to obey or to disobey. the triple tau, or cross of three bars, is emblem of divine fire penetrating the three worlds, spiritual, astral, physical, in order that all manifestations of universal life may have their birth. the left hand of the hierophant on the triple tau indicates his rece

ct this force either to right or left, into mental or physical power as occasion demands. the cuirass signifies resistance; the high held sword is the emblem of physical victory; and the scepter indicates mental conquest. this scepter is surmounted by a square, a circle, and a triangle. the square is the emble