Michael Wynn's Occult Reference Library
MODERN

Return to Occult Library Index

0 0

additional meaning. five letters have a different shape when written at the end of a word, and also a different numerical value. of the finals, mem is distinguished by being the only oblong letter. the other four, kaph nun peh and tzaddi have tails which come below the line as shown. hebrew letters are written from right to left. the dogesh, or pointing, which represents the vowel sounds in modern hebrew script is not given. it was a later invention to standardize pronunciation, and is described in books on hebrew grammar. this pointing or dogesh sign is not imortant to the golden dawn magical system. its use was to denote which of the various vowel sounds were meant by the letters used. it is helpful to learn the methodology behind this usage, but it is not required. hebrew letters

particular ritual. this is to say that even recording the smallest ritual would help in understanding the outcomes of the experience. moreover, it would give better insight into the details that caused them. the ritual diary should even hold information that would tell you how long of a time it took before a ritual took effect. in conclusion, we can ascertain that the true occult scientist of the modern world uses the ancient secret of old, and that is: keeping track of his/her work on a daily basis, whether it be pathworking, dreams, rituals or many others. 74 in qabalistic thinking, all ritualistic actions are a representation of the divine life in specific symbols. with this we can say that in all things there lies its own universal, harmonic balance. in ritual, god the vast one luminat

aving a magic wand, making a few gestures, and reciting a few magical words. well, some stories are not so fictitious in some of their concepts. in ceremonial magic, we learn to call upon certain energies using the proper tools and invocations, incorporated with the proper tone or pitch in the voice. it has been a long kept occult secret that everything in matter is made up of vibration. today in modern science, this same concept has been termed the wave theory or put simply, frequency. it states that matter, even in its densest form, is constantly moving. that is to say that the molecular make-up of matter moves at a constant flow. as magicians, we understand that even matter is energy, and that such energy may be controlled in a certain environment under the correct applied force or cond

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

erman [dcutlich, a misprint for deutsch i, probably at merseburg. 10 intkoduction. coming to the rescue, would probably have perished in norway, sweden and denmark. to assail the genuineness of the norse mythology is as much as to cast doubt on the genuineness and independence of the norse language. that it has been handed down to us both in a clearer and an obscurer shape, through older and more modern authoriti-es, makes it all the easier to study it from many sides and mqre historically. just as little can we fail to perceive the kinship and close connexion of the norse mythology with the rest of teutonic mythology. i have undertaken to collect and set forth all that can now be known of german heathenism, and that exclusively of the complete system of norse mythology. by such limitation

g the battle, has the houses of his gods pulled down; eol. 246, 30. if the vintage failed, the statue of urban was thrown into a bath or the river^ the arcadians would scourge their pan with squills((tkix\.ai, when they returned bootless from the chase (theocr. 7, 106. the greeks imputed to their gods not only anger and hate, but envy, love of mischief, vipueai. epithets of god (see suppl, in our modern speech: der liche, liebste, gnddige^ grosse, gute, allmdchtige. in our older tongue: herre got der guote; eeinh. 1296. gute frau, 276. herro the godo; hel. 78, 3. 90, 6. fro min the godo; 143, 7. gnmdeger trehtin; eeinh. 1309. freq. the rieh god: thie rijceo christ; hel. 1, 2. riki god; hel. 195,9. riu drohtin; hel. 114,22. der rme got von himele; eoth. 4971. got der riclie; nib. 1793, 3. t

5, 17. osterfriscing, ps. 20, 3. lamp unkawemmit kakepan erdu friscing, i.e. lamb unblemished given to earth a sacrifice, hymn 7, 10, except as a reminiscence of heathenism? the jewish paschal lamb would not suggest it, for in friscing the idea of porcellus was predominant. in the north, the expiatory boar, sdnargoltr, offered to freyr, was a periodical sacrifice; and sweden has continued down to modern times the practice of baking loaves and cakes on yule-eve in the shape of a boar. this golden-bristled boar has left his track in inland germany too. according to popular belief in thuringia^ whoever on christmas eve abstains from all food till suppertime, will get sight of a young golden pig, i.e. in olden times it was brought up last at the evening banquet. a lauterbach ordinance (weisthu

ch doings, not yet extinct here and there among the^ adain of bremen again copies ruodolf, pertz 9, 286. 102 gods. common people, but withdrawn from all regulating guidance by heathen priests, could not fail soon to become vulgarized, and to appear as the mere dregs of an older faith, which faith we have no right to measure by them. as we do not fail to recognise in the devils and witches of more modern times the higher purer fancies of antiquity disguised, just as little ought we to feel any scruple about tracing back the pagan practices in question to the untroubled fountainhead of the olden time. prohibitions and preachings kept strictly to the practical side of the matter, and their very purpose was to put down these last hateful remnants of the false religion. a sentence in cnut's as

nd brought in quite irrelevant notions. in central germany the form diestag, ticstag seems to predominate (dicstik in the pdion, whence our dicnstag (less correctly dinstag, there is good reason for the ie; the spelling dingstag, as if from ding, thing, judicium, is false; dinstag occurs in gaupps magdeb. recht p. 272. the fovnth day i have never seen named after the god, either in mhg. or in our modern dialects, unless indeed the gwontig cited in the note can be justified as standing for gwuotenstag, wuotenstag; everywhere that abstraction' midweek' has carried all before it, but it has itself become 1 zuemtig for monday, staid. 2, 470 ought perhaps to be zue mentig _ze mantage; yet 1, 490 he has gueiiti, giienti, tobler 248b has gwontig, guentig, and zellwegers iirk. p, 19 guonti, for wh

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

s a symbolic gesture to bring light and warmth back to the world on the mid-winter solstice at the darkest time. they danced around the maypole on may morning, the beginning of the old celtic summer, to stir into life the earth energies in a sacred spiral pattern. these rituals go back into the mists of time and appear in similar forms in many different cultures and ages. today, however, too many modern societies have lost the sacred connection and scorn such gestures as superstition, treating the skies, the earth and the seas merely as a larder, fuel store and garbage can. once, things were very different, as black elk, the sioux shaman, explained 'in the old days when we were a strong and happy people, all our power came from the sacred hoop of the nation and, so long as the hoop was unb

associations of particular oils, incenses and planetary hours are not what really matters. the truly important thing is that you should keep to the basic rules of witchcraft that are quite as strict and twice as hard as any conventional religion. these are rooted in wisdom, compassion, honesty, honour and common sense and are summed up in one short phrase 'an ye harm none, do what ye will. put in modern-day language, this means, quite simply 'do whatever you like as long as you don't hurt anyone' simple, did i say? it is in practice incredibly hard to harm none, especially if you are seeking promotion, fighting against an injustice or struggling to survive. but it may help you if you remember the other equally vital law of witchcraft, the threefold law. this states that everything you do t

cret family covens would pass the traditions down through the matriarchal line, usually by word of mouth. those who could write, recorded their spells and rituals in 'books of shadows- so-called partly because of the secrecy required to write and protect them. these were usually buried or burned with the witch on her death, or on rare occasions were handed on to the eldest daughter. witchcraft in modern times by the late twentieth century in the usa, witchcraft had been recognised as a valid religion by the american supreme court and accepted by the american army, but other countries, including the uk, are not so tolerant. what is more, in many lands, especially among smaller communities, misunderstanding and prejudice still persist. in the uk, for example, wiccans who practise openly and

called kit crewbucket, whose ghostly form would appear on a boat or be seen in the water before it went through a dark tunnel. canal life has a whole mythology, much now lost as the old working boats have been replaced by weekend leisure traffic. you will find more on the details of these old superstitions in my book ghost encounters (blandford, 1998. wicca wicca, as it is performed today, is not modern witchcraft per se, but a contemporary neo-pagan religion. it is, however, one of the major forms of witchcraft. it began in its modern form with the teachings of gerald gardner after the repeal of the witchcraft act in 1951, though its descent can be traced to the ancient nature religions. this traditional method of wicca is quite formal, with covens using ritual tools and learned invocatio

ur life, be focused on increasing the love in the world, thereby attracting love in its many forms, and not just romance. more specifically, you may wish to attract one special person, to deepen an existing relationship or bring back a straying partner. for this, however, you would need to build into the ritual a proviso that this happening should be right for that person as well as for yourself. modern witchcraft is all too aware of the need not to infringe on the free will of others. as i have mentioned, binding or banishing spells work by lessening a negative influence or by protecting potential victims, rather than by attacking a person, however destructive they may be. a book of shadows whether you are working alone or in a coven, you might like to start a book of shadows, a record of

ABRAMELIN1

well; immediately, coincident with the thought, the image springs before the mental sight; and it is hut the conscious and voluntary development of this which is the basis of what is commonly called clairvoyance. among the highlanders of scotland, the faculty, as is well known, is of common manifestation; and the english it is usually spoken of as by second-sight. unfortunately, like far too many modern occultists, abraham the jew shows a marked intolerance of magical systems differing from his own; even the renowned name of petrus di abano4 is not sufficient to save the heptameron or magical elements from condemnation in the concluding part of the third book. works on magic, written conjurations, pentacles, seals, and symbols, the employment of magical circles, the use of any language but

ed in each evocation by means of the magical circle. such works as these, then, and their like, it could not be the intention of abraham to decry, seeing that like his system they are founded on the secret knowledge of the qabalah; as this in its turn was derived from that mighty scheme of ancient wisdom, the initiated magic of egypt. for to any deep student at the same time of the qabalah and of modern egyptology, the root and origin of the former is evidently to be sought in that country of mysteries, the home of the gods whose symbols and classification formed so conspicuous a part of the sacred rites; and from which even to the present day, so many recipes of magic have descended. for we must make a very careful distinction between the really ancient egyptian magic, and the arabian ide

mployment 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 that the farther a magical operation is removed from the commonplace, the better. but i perfectly agree with abraham, that it is before all things imperative that the operator should thoroughly comprehend the import of his prayer or conjuration. introduction xvii furthermore the words in these ancient languages imply

ter solemnity. also that the farther a magical operation is removed from the commonplace, the better. but i perfectly agree with abraham, that it is before all things imperative that the operator should thoroughly comprehend the import of his prayer or conjuration. introduction xvii furthermore the words in these ancient languages imply formulas of correspondences with more ease than those of the modern ones. pentacles and symbols are valuable as an equilibrated and fitting basis for the reception of magical force; but unless the operator can really attract that force to them, they are nothing but so many dead, and to him worthless, diagrams. but used by the initiate who fully comprehends their meaning, they become to him a powerful protection and aid, seconding and focussing the workings

ABRAMELIN2

of no metal tool; but instead of a certain stone which cut ordinary stone as a diamond will glass. belzebud: also written frequently beelzebub, baalzebub, beelzebuth, and beelzeboul. from hebrew, bol= lord, and zbvb= fly or flies; lord of flies. some derive the name from the syriac beel d bobo= master of calumny, or nearly the same signification as the greek word diabolos, whence are derived the modern french and english diable and devil. oriens: these four names of oriens, paimon, ariton and amaymon,are usually allotted to the evil kings of the four quarters of the world. oriens, from latin, oriens= rising or eastern. this name is also written uriens, from latin, uro= to burn, or devour with flame. it is probably from uriens that a mediaeval title of the devil, viz, sir urien, is derived

que vous puissiez jouir et r sister a la pr sense, etc. 34 i.e, independent. 35 i.e, the ashes of the charcoal and incense. 36 in the text evidently by a slip the word grandeur is repeated la grandeur la grandeur de dieu. 37 laissez apart touttes les choses curieuses. 38 this chapter is previously referred to in the seventh chapter in speaking of the bed-chamber and the oratory. 39 l'avenue; the modern sense of this word is, of course, a road or path bordered by trees. 40 compare the following description with that of sir philip derval s so-called observatory, in the strange story, by bulwer lytton. 41 i.e, the terrace or balcony. 42 i.e, the spirits. 43 i.e, the altar. 44 he here evidently means the oratory, and not the bedchamber described in chapter vil. 45 the rosicrucian initiate wil

ion delange. the sacred magic 114 64 i.e, those of a material force; many being evil, some few inclined to good, most of a mixed nature somewhat good yet the evil predominating in their dispositions. 65 i.e, this second book of the three constituting the treatise. 66 i.e. the red robe, or mantle. 67 ou si vous estez en campagne mettes vous ducost, du ponant. this word ponant is almost obsolete in modern french, being only employed in a nautical sense, and even then but rarely. it implies the west, or rather the part of the ocean towards the west. even in the middle ages this expression was not in wide use. the occult student will remark here the idea of turning to the east to pray, and to the west to invoke. but usually in magic it is advisable to turn towards the quarter sympathetic in na

adition implies that they are ready enough to come if you are an evil-minded person wishing to make a pact with them to obtain magical force, i.e. a goetic magician as opposed to an initiate adept. 69 this is why in religious and magical writings such stress is laid on the importance of controlling the thoughts; which are as it were our prototypical speech and action in all matters of importance. modern thought-reading would alone suggest this to persons unskilled in occultism. 70 les esprits jugent parla denostre ignoranse et serendent plus reveches et ostinez. the initiate knows the value of an invocation written by himself, in harmony with and expressing exactly his will and idea. but this does not deny the utility of many of the conjurations handed down by tradition. 71 yet the advanta

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

d by reason of that progress. however, it is no use crossing our bridges until we come to them, and we shall find that by laying down serious scientific principles based on universal experience they will serve us faithfully through every stage of the journey. 2. when i first undertook the investigation of yoga, i was fortunately equipped with a very sound training in the fundamental principles of modern science. i saw immediately that if we were to put any common sense into the business (science is nothing but instructed common sense, the first thing to do was to make a comparative study of the different systems of mysticism. it was immediately apparent that the results all over the world were identical. they were masked by sectarian theories. the methods all over the world were identical;

s, especially as i started out with a pledge that i would deal with these subjcts from the hard-headed scientific point of view. forgive me if i have toyed with these shining gossamers of the thought-web! i have only been trying to break it to you gently. i proceed to brush away with a sweep of my lily-white hand all this tenuous, filmy stuff 'such stuff as dreams are made of' we will get down to modern science. 24. for general reading there is no better introduction than 'the bases of modern science, by my old and valued friend the late j. w. n. sullivan. i do not want to detain you too long with quotations from this admirable book. i would much rather you got it and read it yourself; you could hardly make better use of your time. but let us spend a few moments on his remarks about the qu

f plastic art, but evidently in much less degree; and all those who really know and love art are well aware that classical painting and sculpture are rarely capable of producing these transcendent orgasms of ecstasy, as in the case of the higher arts. one is bound to the impressions of the eye; one is drawn back to the contemplation of a static object. and this fact has been so well understood in modern times by painters that they have endeavoured to create an art within an art; and this is the true explanation of such movements as 'surrealisme' i want to impress upon you that the artist is in truth a very much superior being to the yogi or the magician. he can reply as st. paul replied to the centurion who boasted of his roman citizenship 'with a great sum obtained i this freedom; and pau

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

ff-bond-street hat. nor is there a single dress to which a quaker could object. there is neither the mediocrity nor the immodesty of the new york woman, who is tailored or millinered on a garish pattern, with the eternal chorus girl as the ideal--an ideal which she always attains, though (heaven knows) in "society" there are few "front row" types. on the other side of me a splendid stalwart maid, modern in muscle, old only in the subtle and modest fascination of her manner, her face proud, cruel and amorous, shakes her wild tresses of gold in pagan laughter. her mood is universal as the wind. what can her cavalier be doing to keep her waiting? it is a little mystery which i will not solve for the reader; on the contrary- viii. yes, it was my own sweetheart (no! not all the magazines can vu

ALEISTER CROWLEY BOOK OF LIES

seems a comment on the previous chapter; the stag-beetle is a reference the kheph-ra, the egyptian god of midnight, who bears the sun through the underworld; but it is called the stag-beetle to emphasise his horns. horns are the universal hieroglyph of energy, particularly of phallic energy. the 16th key of the tarot is "the blasted tower. in this chapter death is regarded as a form of marriage. modern greek peasants, in many cases, cling to pagan belief, and suppose that in death they are united to the deity which they have cultivated during life. this is "a consummation devoutly to be wished (shakespeare. book of lies get any book for free on: www.abika.com 41 in the last paragraph the master urges his pupils to practise samadhi every day [43] 17 kappa-epsilon-phi-alpha-lambda-eta iota

mmentary( xi) the title is explained in the note. the number of the chapter may refer to the letter book of lies get any book for free on: www.abika.com 126 samech( samech, temperence, in the tarot. i paragraph 1 the real chastity of percivale or parsifal, a chastity which did not prevent his dipping the point of the sacred lance into the holy grail, is distinguished from its misinterpretation by modern crapulence. the priests of the gods were carefully chosen, and carefully trained to fulfill the sacrament of fatherhood; the shame of sex consists in the usurpation of its function by the unworthy. sex is a sacrament. the word virtus means "the quality of manhood. modern "virtue" is the negation of all such qualities. in paragraph 3, however, we see the penalty of conservatism; children mus

he pictures himself as a vigorous, reckless, almost rowdy irishman. he is no thin-lipped prude, to seek salvation in unmanly self-abnegation; no creeping jesus, to slink through existence to the tune of the dead march in saul; no cremerian callus to warehouse his semen in his cerebellum "new thoughtist" is only old eunuch writ small. paragraph 2 gives the very struggle for life, which disheartens modern thinkers, as a good enough reason for existence. paragraph 5 expresses the sorrow of the modern thinker, and paragraph 6 frater p.'s suggestion for replying to such critics. notes (39) isvd, the foundation scil. of the universe= 80= p, the letter of mars (40) p also means "a mouth. book of lies get any book for free on: www.abika.com 168 [171] 81 kappa-epsilon-phi-alpha-lambda-eta pi-alpha

ALEISTER CROWLEY LIBER 777

der of the golden dawn. unluckily, the leading spirit in these latter societies1 found that his prayer, give us this day our daily whisky, and just a wee drappie mair for luck! was sternly answered, when you have given us this day our daily knowledge-lecture. under these circumstances daath got mixed with dewar, and beelzebub with buchanan. but even the best of these systems is excessively bulky; modern methods have enabled us to concentrate the substance of twenty thousand pages in two score. the best of the serious attempts to systematise the results of comparative religion is that made by blavatsky. but though she had an immense genius for acquiring facts, she had none whatever for sorting and selecting the essentials. grant allen made a very slipshod experiment in this line; so have so

wing out caustics and adopting a protective treatment, we point to the beautiful clean bandages and ask the clinic to admire! to take one concrete example: the english t is clearly equivalent in sound to the hebrew t, the greek t, the arabic p and the coptic t, but the numeration is not the same. again, we have a clear analogy in shape (perhaps a whole series of analogies, which, on comparing the modern alphabets with primeval examples, breaks up and is indecipherable. the same difficulty in another form permeates the question of gods. priests, to propitiate their local fetish, would flatter him with the title of creator; philosophers, with a wider outlook, would draw identities between many gods in order to obtain a unity. time and the gregarious nature of man have raised gods as ideas gr

w. t.s. 51 endnotes notes to crowley s preface 1 s.l. macgregor mathers. 2 the reference is probably to the heptameron seu elementa magica, a 16th-century grimoire of planetary magick (published with the fourth book of pseudo-agrippa) deriving in part from the solomonic cycle and in part from the liber juratus or sworn book of honorius, a medieval work on magick (not to be confused with the early modern grimoire of honorius falsely attributed to the third pope of that name. its attribution to pietro d abano (1253-1316) is generally recognised as spurious. the uncontested works of d abano do deal in part with astrological images and the medical/ talismanic use of the same (vide walker, spiritual and demonic magic and yates, giordano bruno, and he is occasionally cited as an authority by ren

ed, although a few have been altered where they are not consistent with the hebrew spelling. col. xiv. these represent g.d. attributions, before crowley changed the titles of a number of the trumps in the book of thoth and exchanged the attributions of the star and emperor based on al i.57. col. xix. transliterations of egyptian names have been left as in the first edition. these differ from both modern transliterations and those employed by early 20th-century writers such as budge. line 1: asar is better known by the hellenized form osiris; asar-un-nefer( osiris the beautiful) was a particular epiphet or title of this god. hadith in this line (also hadit in line 0) is not a historical egyptian deity but refers to the entity described in cap. ii of the book of the law; the name is a garble

as working from a corrupted copy, stated that none were given for winter; although the names he gave for the sun and moon in autumn were those referred to winter by pseudo-abano. 17 probably in his oedipus gypticus. it is this book (late 17th century) which as far as i am aware contains the earliest known appearance of the version of the tree of life used by the g.d. and crowley, and in fact most modern western occultists. other tree of life arrangements are discussed by aryeh kaplan in his translation of the sepher yetzirah. appendix: the yi king transliterations of chinese names follow the system used by legge in sacred books of the east, which is not in general current use. note that italicised letters have different phonetic values to non-italicised (k is thin (tenuis) modified guttura

ALEISTER CROWLEY LIBER CHANOKH

doxmael. 27: more normally given as thahebyobeaatanun (some of the vowels are interpolations to make it pronouncable; the name as initially constructed see note below is thhbybaatnn. 28: these names are derived by the golden dawn from the perimeter of the sigillum dei meth by an excruciatingly complex process which it is not necessary to describe here. 29: the numbers identifying sigils may be a modern interpolation; turner and james do not give them. the bar across the start of each sigil marks the start point; the arrowhead the finish point. in some of the characters some doubling-back is necessary. character 59 is drawn making the first stroke top left to bottom right, the second left to right, and the third bottom to top. the character numbered 65 forms the name of laxdizi who is not

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

know how to anticipate an effect, the which to the vulgar shall seem to be a miracle "the goetia of the lemegeton of king solomon "wherever sympathetic magic occurs in its pure unadulterated form, it is assumed that in nature one event follows another necessarily and invariably without the intervention of any spiritual or personal agency. thus its fundamental conception is identical with that of modern science; underlying the whole system is a faith, implicit but real and firm, in the order and uniformity of nature. the magician does not doubt that the same causes will always produce the same effects, that the performance of the proper ceremony accompanied by the appropriate spell, will inevitably be attended by the desired results, unless, indeed, his incantations should chance to be thw

the case of logically absurd questions, such as the schoolmen discussed in connection with "god> to what he may be, or to what he may do (illustration: a generation ago it was supposed theoretically impossible that man should ever know the chemical composition of the fixed stars. it is known that our senses are adapted to receive only an infinitesimal fraction of the possible rates of vibration. modern instruments have enabled us to detect some of these suprasensibles by indirect methods, and even to use their peculiar qualities in the service of man, as in the case of the rays of hertz and rontgen. as tyndall said, man might at any moment learn to perceive and utilise vibrations of all conceivable and inconceivable kinds. the question of magick is a question of discovering and employing

cipates the recent discoveries of frege, cantor, poincare, russell, whitehead, einstein and others (there is also a particular nature of him, in certain conditions, such as have obtained since the spring of 1904, e.v) this profoundly mystical conception 1 is based upon actual spiritual experience, but the trained reason<modern conceptions of mathematics, chemistry, and physics are sheer paradox to the "plain man" who thinks of matter as something that one can knock up against> can reach a reflection of this idea by the method of logical contradiction which ends in reason transcending itself. the reader should consult "the soldier and the hunchback" in equinox i, i, and konx om pax "unity" transcends "consciousnes

magical experience it will be meaningless. in this there is nothing peculiar. it is so with all scientific knowledge. a blind man might cram up astronomy for the purpose of passing examinations, but his knowledge would be 5 almost entirely unrelated to his experience, and it would certainly not give him sight. a similar phenomenon is observed when a gentleman who has taken an "honours degree" in modern languages at cambridge arrives in paris, and is unable to order his dinner. to exclaim against the master therion is to act like a person who, observing this, should attack both the professors of french and the inhabitants of paris, and perhaps go on to deny the existence of france. let us say, once again, that the magical language is nothing but a convenient system of classification to ena

es" are exactly as much of ourselves as they are of nature. america and electricity did, in a sense, exist before we were aware of them; but they are even now no more than incomplete ideas, expressed in symbolic terms of a series of relations between two sets of inscrutable phenomena> it is perfectly easy to re-model one's conception at any moment. now there is a traditional correspondence, which modern experiment has shown to be fairly reliable. there is a certain natural connexion between certain letters, words, numbers, gestures, shapes, perfumes and so on, so that any idea or (as we might call it "spirit, may be composed or called forth by the use of those things which are harmonious with it, and express particular parts of its nature. these correspondences have been elaborately mapped

ALEISTER CROWLEY MAGICK WITHOUT TEARS

his progress extends his empire. there is, therefore, no reason to assign theoretical limits11 to what he may be, or to what he may do (illustration: two generations ago it was supposed theoretically impossible that man should ever know the chemical composition of the fixed stars. it is known that our senses are adapted to receive only an infinitesimal fraction of the possible rates of vibration. modern instruments have enabled us to detect some of these suprasensibles by indirect methods, and even to use their peculiar qualimagic without tears get any book for free on: www.abika.com 42 ties in the service of man, as in the case of the rays of hertz and roentgen. as tyndall said, man might at any moment learn to perceive and utilize vibrations of all conceivable and inconceivable kinds. th

et any book for free on: www.abika.com 61 at first, of course, all this is dreadfully confusing; but persist, and a time will come when all the odd bits fit into the jig-saw, and you behold- with what adoring wonder- the marvellous beauty and symmetry of the qabalistic system. and then- what a weapon you will have forged! 16^ weh note: option to add a comment of humphrey davy and the invention of modern anesthesia to clarify the reference. on the occasion of a nitrous oxide party, such as he catered, he chanced to note that one of the participants had taken injury but felt no pain. this led to the practice of administrating anesthetics to patients in operations, and gave the time in surgery to perfect modern procedural medicine. 17^ weh note: 418= give the prime factors. 35 what power to a

+d+r+a+v+p- using the initials of the qualities which we call dimensions. just one further explanation in pure mathematics. to interpret x1, x1+1 or x2, and so on, we assume the reference to be to spatial dimensions. thus suppose x1 to be a line a foot long, x2 will be a plane a foot square, and x3 a cube measuring a foot in each dimension. but what about x4? there are no more spatial dimensions. modern mathematics has (unfortunately, i think) agreed to consider this fourth dimension as time. well, and x5? to interpret this expression, we may begin to consider other qualities, such as electric capacity, colour, moral attributes, and so on. but this remark, although necessary, leads us rather away from our main thesis instead of toward it. p. what happens when we put a minus sign before the

ugh europe. this movement is generally known by the name of rosicrucianism. the word arouses all sorts of regrettable correspondences; but the adepts of the society have never worried themselves in the least about the abuse of their name for the purposes of charlatanism, or about the attacks directed against them by envious critics. indeed, so wisely have they concealed their activities that some modern scholars of the shallower type have declared that no such movement ever existed, that it was a kind of practical joke played upon the curiosity of the credulous middle ages. it is at least certain that, since the original 56 magic without tears get any book for free on: www.abika.com 100 proclamations, no official publications have been put forward. the essential secrets have been maintaine

cribed as the commonest and least valued thing on earth, and may actually connote any substance whatever) he deliberately poisons it, so to speak, bringing it to a stage of transmutation generally called the black dragon, and he proceeds to work upon this virulent poison until he obtains the perfection theoretically possible. incidentally, we have an almost precise parallel with this operation in modern bacteriology. the apparently harmless bacilli of a disease are cultivated until they become a thousand times more virulent than at first, and it is from this culture that is prepared the vaccine which is an efficacious remedy for all the possible ravages of that kind of micro-organism. we have been obliged to expose, perhaps at too considerable a length, the main doctrines of the three scho

ALEISTER CROWLEY MEDITATION

loss to explain; but they differ. the mohammedan insists that god is, and did really send gabriel with messages for mohammed: but all others contradict him. and from the nature of the case proof is impossible. the lack of proof has been so severely felt by christianity (and in a much less degree by islam) that fresh miracles have been manufactured almost daily to support the tottering structure. modern thought, rejecting these miracles, has adopted theories involving epilepsy and madness. as if organization could spring from disorganization! even if epilepsy were the cause of these great movements which have caused civilization after civilization to arise from barbarism, it would merely form an argument for cultivating epilepsy. of course great men will never conform with the standards of

d" but who have not the slightest idea of the meaning of the facts they know. they have not developed the necessary higher part of the brain. induction is impossible to them. this capacity for storing away facts is compatible with actual imbecility. some imbeciles have been able to store their memories with more knowledge than perhaps any sane man could hope to acquire. this is the great fault of modern education- a child is stuffed with facts, and no attempt is made to explain their connection and bearing. the result is that even the facts themselves are soon forgotten. any first-rate mind is insulted and irritated by such treatment, and any first-rate memory is in danger of being spoilt by it. no two ideas have any real meaning until they are harmonized in a third, and the operation is o

x, and break up the light. even "consciousness" itself is that which distinguishes between the lower and the higher, the waters which are below the firmament from the waters which are above the firmament, that appalling stage in the great curse of creation. since at the best this water<water in this cup (the latter is also a heart, as shown by the transition from the ancient to the modern tarot; the suit "hearts" in old packs of cards, and even in modern spanish and italian cards, is called "cups) is the letter "mem (the hebrew word for water, which has for its tarot trump the hanged man. this hanged man represents the adept hanging by one heel from a gallows, which is in the shape of the letter daleth- the letter of the empress, the heavenly venus in the tarot. his legs for

ection between breath and mind has been supposed by some to exist merely in etymology. but the connection is a truer one<ruach means primarily "that which moves or revolves "a going "a wheel "the wind" and that its secondary meaning was mind because of the observed instability of mind, and its tendency to a circular motion "spiritus" only came to mean spirit in the modern technical sense owing to the efforts of the theologians. we have an example of the proper use of the word in the term: spirit of wine- the airy portion of wine. but the word "inspire" was perhaps derived from observing the derangement of the breathing of persons in divine ecstasy> in any case there is undoubtedly a connection between the respiratory and mental functions. the student will fi

knowledge which abut directly upon universal problems. he should choose not one but several, and these should be as diverse as possible in nature. it is important that he should strive to excel in some sport, and that that sport should be the one best calculated to keep this body in health. he should have a thorough grounding in classics, mathematics and science; also enough general knowledge of modern languages and of the shifts of life to enable him to travel in any part of the world with ease and security. history and geography he can pick up as he wants them; and what should interest him most in any subject is its links with some other subject, so that his pantacle may not lack what painters call "composition" he will find that, however good his memory may be, ten thousand impressions

ALEISTER CROWLEY TAO TEH KING

order that though there were men able to do the work of ten men or five score, they should not be employed((at this high pressure) though the people regarded death as sorrowful, yet they should not wish to go elsewhere. 2. they should have boats and wagons, yet no necessity to travel; corslets and weapons, yet no occasion to fight. 3. for communication they should use knotted cords((the curse of modern society is the press: babble of twaddle, like a drunk prostitute vomiting. one should say only things strictly necessary) 4. they should deem their food sweet, their clothes beautiful, their houses homes, their customs delightful. 5. there should be another state within view, so that its fowls and dogs should be heard; yet to old age, even to death, the people should hold no traffic with it

ALEISTER CROWLEY THE LOST CONTINENT

ipally to corn, and to grass pastures for the amphibian herds of atlas. this corn was of a kind now unknown, flourishing in sea-water, and the periodical flood-tides served the same purpose as the nile in egypt. enormous floating stages of spongy rock--no trees of any kind grew anywhere on the plains so wood was unknown--supported the villages. these were inhabited by a type of man similar to the modern caucasian race. they were not permitted to use any of the food of their masters, neither the corn, nor the amphibians, nor the vast supplies of shellfish, but were fed by what they called "bread from heaven, which indeed came down from the mountains, being the whole of their refuse of every kind. the whole population was put to perpetual hard labour. the young and active tended the amphibia

count. marriage was compulsory on all those whose passion had been so exclusive and enduring as to produce two children. further intercourse between the pair was barred. the magicians thought it was inimical to variation for a woman to have more than one child (a fortiori two) by the same father; and the custom further prevented those stupid sporadic outbursts of burnt-out lust which make so many modern marriages intolerable. closely connected with marriage, the close of the reproductive life, is that of death, the close of the little that remains. death hardly threatened the atlantean; he would decide to "go and see, as the old phrase ran, and take an overdose of a particular preparation of black phosphorus mixed with a very little zro in the ninth stage, which ensured a painless death. t

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 greater. the whole archipelago was a laboratory. there was no question of the 'cost of research; every man was devoted to it. every man thought only of the main problem 'how to reach venus' and its sub-issues. further, the main laws of magic had always been found to govern and include chemical and physical la

r, so strong is the tradition concerning the 'angel of venus' that it must at least be considered carefully. the theory appears to have been that if the magicians of venus invited the atlanteans, means would assuredly follow, just as if a king summons a paralysed man to his presence, he will also send officers to convey him. now whether the 'angel of venus' is really an angel in anything like the modern sense of the word, or merely a title of one of the principal magicians of the planet, it is evident that the high house ardentl desired his presence. that this might be manifested by the birth of a child 'without the stain of atla' was clearly an ultimate desideratum, an outward and visible sign of redemption, an obvious guarantee of the reality of the occurrence. it was then a virgin high

high priestess who achieved so notable a renown; whether or not this is a mere poetic parable of the abiogenesis--if it is indeed fair so to describe it--of the eleventh stage of zro is another and an open question. in any case, such is the tradition, and numerous parodies of it are still extant in the stories of the births of romulus and remus, bacchus, buddha and many other legendary heroes of modern times; we even catch an echo in the myths of such barbarian lands as syria. so much and no more concerning the underground gardens of atlas, and of their commerce with the inhabitants of venus. vii. of marriage and other curious customs of the atlanteans: and of sacrifices to the gods. i have already adverted to that most singular conception of the duty of the married which opposes the cust

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

hich it initiates. in this very early verse is already given a master key to mathematics and metaphysics. on applying this to current problems of thought, it will be discovered 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

nvent instruments which increase the accuracy of our observations, for though they enable us to distinguish between the three terms of our series, and to restore the theoretical hierarchy, we can always continue the process of division until we arrive at another series: a, b, c, where a' and c' are distinguishable from each other, but where neither is distinguishable from b. on the above grounds, modern thinkers have endeavoured to create a distinction between the mathematical and the physical continuum, yet it should surely be obvious that the defect in our organs of sense, which is responsible for the difficulty, shows that our method of observation debars us from appreciating the true nature of things by this method of observation. however, in the case of the mathematical continuum, its

ing the boiling point so often that i had quite forgotten the original conditions of celsius> although, for mathematical accuracy, water never boils twice running at precisely the same temperature, and although, logically, the term water is an incomprehensible mystery. to return to our so-called axiom; two straight lines cannot enclose a space. it has been one of the most important discoveries of modern mathematics, that this statement, even if we assume the definition of the various terms employed, is strictly relative, not absolute; and that common sense is impotent to confirm it as in the case of the boiling water. for bolyai, lobatschewsky, and riemann have shown conclusively that a consistent system of geometry can be erected on any arbitrary axiom soever. if one chooses to assume tha

stars thereof (verse 22) there must be some other meaning. may i define it as "totality of the possibilities of giving form to being, and thus equivalent to "matter, which manifests "motion? this at least suits the verse under present discussion; for the feminine idea is to take delight in enabling the masculine idea to express itself by its means. there should be no difficulty for the student of modern mathematical philosophy in conceiving matter and space as identical. he may find it less easy to assent to a personification capable of speech. but i shall not resent the interpretation of her speech as being the rhetorical device of aiwaz. devotion to her, knowledge of her, may perfectly well be understood as the process of extending the human consciousness to apprehend the supra-rational

enough as the result of the resolutions of two. but in itself it is meaningless because of the absence of any co-ordinates. a point can heave no qualities except as it is related to a second point. it is only 'high' if there be another which is 'low. it cannot even be said to exist unless there be something which does not exist. note the word 'continuous' repeated. it suggests the "continuum" of modern mathematical philosophy. on the other hand, the constitution of nuit is 'atomic (verse 26) or discontinuous. she is in fact the reconciliation of these contradictory ideas. it is important for us to grasp the philosophical situation formally; and this demands a some-what close analysis. the definitions of cantorian and dedekindian continuity should be sought in bertrand russell, op. cit; it

ALEISTER CROWLEY THE OTO GNOSTIC MASS

s paraphrased by crowley``unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee' egyptian pronunciation is hotly disputed. i suggest either studying it yourself or taking consonants as in english and``ah' for a``eh' for e``ee' for i, and``oo' for u. for a critical analysis of this text that includes modern transliterations, see the holy books of thelema (york beach, me: weiser, 198 a 30 the animal soul cpn 10 xx 300 sh c 31 xxi 400 th t 32 t 32 bis c 31 bis 5 the temple of solomon the king (continued) great as were frater p. s accomplishments in the ancient sciences of the east, swiftly and securely as he had passed in a bare year the arduous road which so many fail to traverse in lifetime, s

ALEISTER CROWLEY THE SWORD OF SONG

auty 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 immediately after the most important revolution in religion and politics of modern times: shelley on the brink of such another political upheaval. shakespeare alone sat enthroned above it all like a god, and is not lost in the mire of controversy* this, also, though i m no shakespeare, as too probable, i have endeavoured to avoid: yet i cannot but express the hope that my own enquiries into religion may be the reflection of the spirit of the age; and that plunged as we ar

ayer51 tests its efficacity. i fished by a norwegian lake. o god, i prayed, for jesus sake grant thy poor servant all his wish! 560 for every prayer produce a fish! nine times the prayer went up the spout, and eight times what a thumping trout (this is the only true fish-story i ever heard give god the glory) 565 the things seems cruel now, of course. still, it s a grand case of god s force! but, modern christians, do you dare with common prudence to compare the efficacity of prayer? 570 who will affirm of christian sages that prayer can alter averages? the individual case allows some chance to operate, and thus destroys its value quite for us. 575 so that is why i knit my brows and think and find no thing to say or do, so foolish as to pray. so much for this absurd affair52 about validity

lif. cordelia without a scrap of evidence to go on accuses her sisters of hypocrisy and cruelty (this could not have previously existed, or lear would not have been deceived) regan gravely rebukes her; recommends, as it were, a course of six easy lessons in mind* i use the word vivien provisionally, pending the appearance of an essay to prove that lord tennyson was in secret a reformer of our lax modern morals. no doubt, there is room for this. vivien was perfectly right about the cycle of strumpets and scoundels whom mr. tennyson has set revolving round the figure of his central wittol, and she was the only one with the courage to say so, and the brains to strip of the barbarous glitter from an idiotic and phantom chivaly. the sword of song 48 ing her own business; and surely it was unpar

tinct meanings. as, however, all (with one doubtful exception) are truem and taken together synthetically connote my concept, i have let the passage stand. 219. i was lord roberts, he de wet.44 vide sir a. conan doyle s masterly fiction, the great boer war. 222. hill.45 an archaic phrase signifying kopje. 223. ditch.46 probably an obsolete slang term for spruit. 273. some.47 the reader may search modern periodicals for this theory. 282. the tmolian.48 tmolus, who decided the musical contest between pan and apollo in favour of the latter. 321. as masters teach.49 consult vivekananda, op. cit, or the hathayoga pradipika. unfortunately, i am unable to say where (or even whether) a copy of this latter work exists. 331, 332. stand (stephen) or sit (paul).50 acts vii. 36; heb. xii, 2. 337. samad

lyle. past and present. cheruel, a. dictionnaire historique de la france. christian, p. histoire de al magie the sword of song 60 clarendon, ld. history of the great rebellion. de comines, p. chronicle. edwards, bryan. history of the british colonies in the w. indies. elton, c. origins of english history. erdmann. history of philosophy, vol. ii. froude. history of england. fyffe, c. a. history of modern europe. gardiner, s. r. history of the civil war in england. gibbon. decline and fall of the roman empire. green, j.r. a history of the english people. guizot. histoire de la civilisation. hallam, h. state of europe in the middle ages. hugo, v. napol on le petit. innes, prof. c. scotland in the middle ages. kingscote. history of the war in the crimea. levi, e. historie de la magie. macaulay

ALEISTER CROWLEY EQ I 5

s a jesuit. at this stage a reviewer wants to get up and stamp such people into pulp. but the hour is not yet, though ferrer's blood adds its cry to that of his fellow-martyrs. rather let us consider the good points in father poulain's poultice. he understand the mysticism of his own system fairly well, and his book forms a most useful document in comparative occultism. a. c. alchemy, ancient and modern. by h. stanley redgrave. a most admirable treatise on the little-understood and misunderstood science of alchemy. more, the only treatise. clarity and good sense mark every line. a book entirely essential to anyone who wishes to study the subject, and to understand (1) how the alchemists conceived of hierarchical monism (2) how they preserved mysticism (3) how they made chemistry possible

ems. now, you know, i don't often say a thing like that! alice l. foote. an adventure. anonymous. this little book appears to be the production of an extremely clever young man. 147 but he should have taken more pains to make the literary style of "miss morrison" different from that of "miss lamond; and he should have shown the ms. to a lady. the most improbable event recorded is this: one of two modern ladies, walking at versailles, sees a woman dressed in the clothes of the period of louis xvi- and makes no remark! i don't think! s. holmes. the porch. vol. i. no. 5. john g. gichtel (extracts. outside 21 cecil court i don't suppose one could find a holier man than john g. gichtel. he writes likes a magister templi, does john g; and does indeed communicate a little that may be of use to an

must help the weaker brethren. no life should be irrevocably accurst. marriage bonds should be bonds of roses; and if the roses fade, they should be thrown away. as for me, i feel at present like a cross between galahad and st paul. henry viii. is but a memory. mohammed (dated from his suspended coffin. the history of a soul. by george raffalovich. the equinox. 3"s" 6"d" this admirable study of a modern temperament, a thoughtful and generous mind at sea in the whirl of these new forces, so difficult to understand at all, so impossible to rate at their real value is a monument of our late colleague's earlier manner. the book is almost as abstract as kant, more abstract than erewhon. mr raffalovich when he wrote this had not that lightning flash, the concentration of infinite light into a si

tudy of cagliostro a well- written and profoundly interesting book! the man problem of cagliostro's identity is discussed with marvellous power and fascination. mr trowbridge's review of eighteenth-century occultism is strikingly sane and intelligent. knowing nothing of the causes priori, he has judged by the effects, and these have not betrayed him. indeed, had mr trowbridge sworn secrecy to the modern illuminati, i am afraid that he might have his s..l 153 s..n across, and his b..s exposed to the s..g r..s of the s.n before now! i think mr trowbridge is too ready to assume that the initiations of egyptian masonry were ridiculous. on what documents does he base his description? it is always open to a mason to reply to an "exposure" that those who tell don't know, and those who know don't

those who know don't tell. my own small knowledge of the matter assures me that the accounts given on pp. 111 and 112, 120 and 121 are entirely foreign to that knowledge and priori most unlikely. it is incredible that one to whom so many impressive rites were accessible should found his system on tomfoolery. i wish mr trowbridge could have found time to study intimately fro a month the life of a modern master. as it is, the most natural phenomena perturb him. the periodical disappearances of his hero annoy the historian; yet this is the first condition of the life of a magus, like the disappearance of salmon from rivers. unless one went back to the sea pretty often, those silver scales would blacken. many other matter, too, would have suggested their own explanation. however, the historia

ALEISTER CROWLEY EQUINOX EQ I 1 2

hat of vision. he sees clearly and definitely everything he describes, and consequently is absolutely convincing. never for a moment do we feel as we read the book that the story is not one of absolute fact, and so convincing in its simplicity and matter-of-factness is mr. harris's style that we often accept his psychology before we realize on how few grounds it is based. some of the aspects of modern democracy are treated with astonishing insight and ability, and 'the bomb' is distinctly not a book to be overlooked. jacob tonson in the "new age:"the illusion of reality is more than staggering; it is haunting many passages are on the very highest level of realistic art lingg's suicide and death are titanic in pure realism nothing better has been done, and i do not forget tolstoy's 'th

ALEISTER CROWLEY EQUINOX EQ I 2 3

i must warn you against your intrusion upon me. i just have your message, and if you should at any time attempt to interfere with my mission, or try to have some one sent to my rescue, i would without the slightest hesitation blow our island in the air. and now let us back to my adventures. i am sorry to say that no subsequent mss. came to me from the man-cover. george raffalovich. 384 reviews a modern reading of saint francis of assisi. by katherine collins. c.w.daniel, 1"s. not bad; might start somebody inquiring how to acquire the cosmic consciousness. arcana of nature. by hudson tuttle. swan sonnenschein and co, 6"s. net. faecal filth about spiritist- nouns- in simplified "speling" who shall cleanse the astral cesspool of these mental necrophiles? and think of having a name like hudso

veniently printed, deserves a place on every bookshelf. it contains the essential knowledge of our own community in the christian- but not too christian- dialect. i have bought a dozen copies to give to my friends. meister eckhart's sermons. translated by claude field, m.a. same price and publisher. too pedantic and theological to please me, though i daresay he means well. the worship of satan in modern france. by arthur lillie. swan sonnenschein and co, 6"s. arthur lillie is as convenient as mrs. boole from the standpoint of the poet. i should add that the catch-penny title is entirely misleading, and has no discoverable connection with the contents, save those of a short preface, cribbed, like the title, from mr. waite's "devil-worship in france" what a wicked place france is! the worksh

nception 'unconscious psychical processes' is for us an empty conception; and so, on the strength of this assertion, he attempts to work out the whole of his argument empirically. this he does rationally enough, as we might expect from a professor of jena; but in spite of the cunning of his logic and the lucidity of his numerous "becauses" he, in the end, is as inconclusive as wundt or any of the modern psychologists. finally he explains nothing, or, to be charitable, very little, and in spite of this assertion "our thoughts are never voluntary" we are still more in doubt as to this on closing his volume than we were upon opening it. further, he writes on p. 247 "the freedom which we think to possess in the so-called voluntary processes of thought is only semblance" in spite of the dogmati

in this sentance, we almost agree with it, and would heartily do so if our worthy professor had included in it all mental conditions explicable in the language of man. semblances we feel they all are, semblances of a something beyond book or word, a something alone attainable by titanic work. the individual, we feel, will never understand the minds of others until he understands his own. this our modern-day philosophers invariably seem to forget, and as long as they do so we cannot help further feeling that their grand generalisation must be as unbalanced as the minds of those asylum patients from which they are so fond of deducing them "know thyself" comes before "instruct others" let this be well remembered by all such as would teach without learning and would lead others without seeing

hat of vision. he sees clearly and definitely everything he describes, and consequently. is absolutely convincing. never for a moment do we feel as we read the book that the story is not one of absolute fact, and so convincing in its simplicity and matter-of-factness is mr. harris's style that we often accept his psychology before we realize. on how few grounds it is based. some of the aspects of modern democracy are treated with astonishing insight and ability, and 'the bomb' is distinctly not a book to be overlooked" jacob tonson in the "new age "the illusion of reality is more than staggering; it is haunting. many passages are on the very highest level of realistic art. lingg's suicide and death are titanic. in pure realism nothing better has been done, and i do not forget tolstoy's 'th

ALEISTER CROWLEY EQUINOX EQ I 2

. 3. we are sceptics, ever eagerly examining those facts. 4. we are philosophers, ever eagerly classifying and co-ordinating those well-criticised facts. 5. we are epicureans, ever eagerly enjoying the unification of those facts. 5 6. we are philanthropists, ever eagerly transmitting our knowledge of those facts to others. 7. further, we are syncretists, taking truth from all systems, ancient and modern; and eclectics, ruthlessly discarding the inessential factors in any one system, however perfect. iv 1. faith, life, philosophy have failed. 2. science is already established. 3. mysticism, being based on pure experience, is always a vital force; but owing to the lack of trained observation, has always been a mass of error. spiritual experience, interpreted in the terms of intellect, is dis

itten long books about it, assumed that the conclusions drawn from their vision were true on other planes- as if a microscopist were to stand for parliament on the platform "votes for microbes- never noted possible sources of error, fallen foul of sense and science, dropped into oblivion and deserved contempt. i want to combine the methods, to check the old empirical mysticism by the precision of modern science. hashish at least gives proof of a new order of consciousness, and (it seems to me) it is this "prima facie" case that mystics have always needed to make out, and never have made out. but to-day i claim the hashish-phenomena as mental phenomena of the first importance; and i demand investigation. i assert- more or less "ex cathedra- that meditation will revolutionise our conception

chorites. so in my book the even matched the odd: no word i wrote therein, but sealed it with the signet of the goat. xxxii this also i seal up. read thou herein whose eyes are blind! thou may'st behold within the wheel (that alway seems to spin all ways) a point of static gold. then may'st thou out therewith, and fit it in that extreme sphere whose boundless farness makes it infinitely near. 103 modern astrology. edited by alan leo. monthly, 6d. 42 imperial buildings, ludgate circus, e.c. foremost in the attempt to rehabilitate astrology on modern lines is this well-known monthly magazine. the method indicated is the sound one of accurate observation and deduction; but whether the ultimate proposition of astrology can be established is a question which your reviewer at present is disincli

ALEISTER CROWLEY EQUINOX EQ I 3 2

ly, the following, which is of considerable interest: i. in the afternoon shut myself up, and went on a journey. i went with a very personal guide: and beheld (after some lesser things) our master as he sate by the well with the woman of samaria. now the five husbands were five great religions which had defiled the purity of the virgin of the world: and "he whom thou now hast" was materialism (or modern thought) other scenes also i saw in his life: and behold i also was crucified! now did i go backwards in time even unto berashith, the beginning, and was permitted to see marvellous things. first the abyss of the water: on which i, even i, brooded amid other dusky flames as s upon m held by my genius. and i beheld the victory of r upon apophis and the first of the golden dawns! yea: and mon

ALEISTER CROWLEY EQUINOX EQ I 3 3

his review we learn that it contains "a striking poem" by eden phillpotts, whose name evidently tokens his true occupation: it is called "from the shades" and might well remain there. phillpotts informs us that it was "inspired) by the spectacle of paul's statue which now stands on the triumphal pillar of marcus aurelius at rome" we have read of many crimes attributed to this unfortunate saint by modern freethinkers, but none equal to this. poor faustina! we can imagine any self-respecting girl taking to drink and the street to save herself from such an ethical prig of a husband as the phillpottian marcus. listen. the emperor is ousted by the saint, the statue of the latter being reared upon the pedestal of the former; this evidently annoyed the stoic, for we find his hero worming about in

that a scientific society that needs a defence at all, after nearly thirty years' work, has confessed itself to be largely a failure. sir oliver lodge, and indeed spiritualism generally, suffer enormously from their lack of knowledge, from their being devoid of theory. phenomena! phenomena! phenomena! until the noumenon behind is obscured and disbelieved in and explained away. this is what makes modern spiritualism so hideous and qliphothic a thing, and "psychic researchers" such bad mystics. there is nothing in the book under review that is fresh_ nothing that was not known forty years ago_ see emma hardinge britten's "modern american spiritualism; nothing that was not commonplace yesterday_ see the current issue of "light" the real occult knowledge of plato, of paracelsus, of boehme, of

hic researchers" such bad mystics. there is nothing in the book under review that is fresh_ nothing that was not known forty years ago_ see emma hardinge britten's "modern american spiritualism; nothing that was not commonplace yesterday_ see the current issue of "light" the real occult knowledge of plato, of paracelsus, of boehme, of levi, 319 was based upon theories whereby all the phenomena of modern psychism had their place, and were awarded their proper value. the pseudo-occultism and watery mysticism of the modern spiritualistic philosophers_ we call them by this noble title by courtesy_ is due to their complete lack of knowledge. what serious student of religion and occultism cares for the vapourings of ralph waldo trine, the philosophising of the rev. r. j. campbell, the poetry of

ent, enslave and emancipate mankind; it would have been astonishing had he not done so. oscar wilde's theory does not explain rosalind and tamora and the dark lady of the sonnets; but frank harris forgets the ambiguous rosalind and viola and imogen, or at least fails to attach to them the immense importance which they are bound to possess for any one who is capable of emotional sympathy with such modern writers as symonds, pater, whitman, fitzgerald, burton, wilde, bloomfield, and a hundred others. everything is significant to sympathy, nothing to antipathy; and if sometimes sympathy o'erleaps itself and falls on the other, seeing a camel where there is only a cloud, the error is rarely so great as the opposite. we cannot help thinking that in this one instance frank harris has emulated ne

_ sole comrade of my wanderings in the sahara_ said no! no! so i turned up the passage, and read "toutes seront de m me quand je serai vivant" my memory was right, and mr. de mattos had completely failed to grasp the sense of a simple sentence of eight easy words. i did not continue my inquiry. a. c. an apology for printing honest reviews the editor of the equinox is well aware of the tendency of modern journalism to print only favourable reviews of books, and to praise on the recommendation of the advertisement manager rather than that of the literary adviser. but he believes that this policy defeats its own end, that praise in the equinox will really sell copies of the book receiving it, and that appreciation of this fact on the part of publishers will result in the enrichment of his adv

ALEISTER CROWLEY EQUINOX EQ I 3

poor brain. although my house is quite close to that of our friends, and although there was a carriage at my disposal, i felt myself so overwhelmed with the necessity of dreaming, of abandoning myself to this irresistible madness, that i accepted joyfully their offer to keep me till the morning. you know the castle; you know that they have arranged, decorated, and fitted with conveniences in the modern style all that part in which they ordinarily live, but that the part which is usually unoccupied has been left as it was, with its old style and its old adornments. they determined to improvise for me a bedroom in this part of the castle, and for this purpose they chose the smallest room, a kind of boudoir, which, although somewhat faded and decrepit, is none the less charming. i must descr

as a natural result of these in an easily excitable nature, if not positive remorse, at least regret for time profaned and ill-spent. a taste for metaphysics, an acquaintance with the different hypotheses of philosophy of human destiny, will certainly not be useless conditions; and, further, that love of virtue, of abstract virtue, stoical or mystic, which is set forth in all the books upon which modern childishness feeds as the highest summit to which a chosen soul may attain. if one adds to all that a great refinement of sense_ and if i omitted it it was because i thought it supererogatory_ i think that i have gathered together the general elements which are most common in the modern "homme sensible" of what one might call the lowest common measure of originality. let us see now what wil

her of calm, silent, reposeful beatitude, and the universality of beings presents itself tinted and illumined by a flaming dawn. if by chance a vague memory slips into the soul of this deplorable thrice-happy one "might there not be another god_ believe that he will stand upright before him; that he will dispute his will, and confront him without fear. who was the french philosopher that, mocking modern german doctrines, said "i am a god who has dined ill? this irony would not bite into a spirit uplifted by hashish; he would reply tranquilly "maybe i have dined ill; but i am a god" 106 chapter v moral but the morrow; the terrible morrow! all the organs relaxed, tired; the nerves unstretched, the teasing tendency to tears, the impossibility of applying yourself to a continuous task, teach y

the love of dignity won the day. now it is difficult to imagine to oneself the maker of the theory of will, this spiritual twin of 108 louis lambert, consenting to lose a grain of this precious substance. despite the admirable services which ether and chloroform have rendered to humanity, it seems to me that from the point of view of the idealist philosophy the same moral stigma is branded on all modern inventions which tend to diminish human free will and necessary pain. it was not without a certain admiration that i once listened to the paradox of an officer who told me of the cruel operation undergone by a french general at el-aghouat, and of which, despite chloroform, he died. this general was a very brave man, and even something more: one of those souls to which one naturally applies

ALEISTER CROWLEY EQUINOX EQ I 4 2

nes, and many a charming girl and good-hearted woman had i the pleasure of meeting 336- and clean-minded withal. to say that all end in the lock or the river is to say that you know nothing about the subject; for many marry, as mayhew points out; in fact, mayhew, in his classic "london labour and the london poor" is the only author i know- always excepting charles drysdale- who in any way saw the modern london hetaira as she really is. drysdale in his courageous work "the elements of social science" also points out that the life of the ordinary prostitute is a very much healthier one than that of the average factory girl. the authoress of this work seems to understand this in a way, for in spite of "the awful degradation" which she harps upon, she contradicts herself by writing "i may here

ancied" knowalls, our "cocksureites" who are under the delusion that knowledge was born with their grandmothers, and has now reached perfection in themselves, for it proves conclusively enough by actual measurements of existing monuments and records that the ancients, hundreds of years ago, were perfectly well acquainted with what we are pleased in our swollenheadiness to call "the discoveries of modern science" every ancient temple was built on a definite symbolic design and was not a haphazard erection of brick and mortar dependent on the" s. d" on the contrary, it closely followed the measurements of the body of christ or of a man which it was supposed to represent. the three great canonical numbers are 2,368 (iesous christos, 1,480 (christos) and 888 (iesous, numerous other numbers als

ALEISTER CROWLEY EQUINOX EQ I 4

pp. 164, 165) 13 or the unconsciously known. 14 deussen "ibid, p. 76. 15 "rigveda (griffiths, i. 164. 46 "you may call the creator of all things by different names: liber, hercules, mercury, are but different names of the same divine being (seneca, iv, 7. 8. 16 "ch ndogya upanishad" 6. 1. 3. also of "form" 17 that is to say, when he gains knowledge. 18 this is the meaning of "nequaquam vacuum" 19 modern materialism receives many a rude blow at the hands of gustave le bon. this great frenchman writes "these fundamental dogmas, the bases of modern science, the researches detailed in this work tend to destroy. if the principle of the conservation of energy- which, but the by, is simply a bold generalization of experiments made in very simple cases- likewise succumbs to the blows which are alr

ALEISTER CROWLEY EQUINOX EQ I 6 2

and hebrew text, by s. l. macgregor-mathers. new and cheaper edition, demy 8vo. the bible, which has been probably more misconstrued than any other book ever written, contains numberless obscure and mysterious passages which are utterly unintelligible without some key wherewith to unlock their meaning "that key is given in the kabbalah" isis unveiled: a master key to the mysteries of ancient and modern science and theology. by h. p. blavatshy. in two volumes. vol. i. science, pp. xiv, 628. vol. ii. theology, pp. iv, 640 and index 52 "pounds"1, 1"s. net" vol. i- before the veil- 1. old things with new names- ii. phenomena and forces- iii. blind leaders of the blind- iv. theories respecting psychic phenomena- v. the ether, or "astral light- vi. psycho-physical phenomena- vii. the elements

ALEISTER CROWLEY EQUINOX EQ I 6

ughts be discovered and annihilated. 6. sixth and last point. let the true cause of all<magician, or mara. also the dweller on the threshold in a very exalted sense. ed> be unmasked and annihilated. 7. this is that which was spoken by wise men of old time concerning the destruction of the world by fire; yea, the destruction of the world by fire. 8 [this and the following verses are of modern origin] let the student remember that each point represents a definite achievement of great difficulty. 9. let him not then attempt the second until he be well satisfied of his mastery over the first. 12 10. this practice is also that which was spoken by fra p. in a parable as followeth: 11. foul is the robber stronghold, filled with hate; thief strangling thief, and mate at war with mate

developed in 11th to 13th century provence, following the norman conquest of britain, and probably based on the bardic traditions of the british isles. minstrels were jongleurs with a permanent position at court. in recent centuries these terms have become confounded. although there were troubadours during the time of the templars, they didn't go around battle fields entertaining the troops! our modern system of composers and performers is directly derived from that of the troubadours and jongleurs> esquires "etc, to these" said omar "an arabian emir. his band of warriors" laylah "his newly-wedded bride" a nymph "and children attendant on her" act i scene "the desert. in the foreground, a walled well with a lever. three palms. tall grasses. the ground is uneven. in the background other pa

shrug his shoulders and be done with you. this path is symbolised by the "fool" of the tarot, who is alike the mystic and the infinite. but apart from this question, it is by no means certain that the formula is as simple as it seems. how is the mystic to assure himself that "god" is really "god" and not some demon masquerading in his image? we find gerson sacrificing huss to his "god; we find a modern journalist who has done more than dabble in mysticism writing "this mystic life at its highest is undeniably selfish; we find another writing like the old lady who ended her criticism of the universe "there's only jock an' me'll be saved; an' i'm no that sure o' jock; we find another who at the age of ninety-nine foams at the mouth over an alleged breach of her 154 alleged copyright; we fin

in patmos, and immediately after 395 was called to rome to become a presbyter; but rome finding that the "second coming" did not take place, it is argued that he was deprived and banished as a "false prophet" against this we have the fact that chrysostom does not mention the book, but the date assigned agrees with criticisms as the book now stands. we must defer to the superior knowledge of this modern "unveiler" though personally i am inclined to accept the views of those early fathers who assign the authorship to cerinthus, and also the later german critics, who believe that the first three chapters and the last have been added by a later hand, and other portions altered to agree with the scriptures held to be orthodox. of course this, if it were so, does not effect in any way the views

n. 2.50 "francs" i hope i shall find a gerard harvy at the day of judgment. there is none of that nasty carping spirit which spoils so many sunny natures. when the great maurice dines alone, it is his almost monachal asceticism; when he has company, it is his genial bonhomie. he smokes- how brave of him; but of course it is denicotinised tobacco- how prudent of him! he sometimes sleeps alone- the modern galahad; and sometimes with somebody else "even his 168 heinesque moods are steeled through with a strong man's virility" in short, dr pangloss was indeed the greatest of philosophers- until gerard harvey wiped the floor with him. a.l. the limit. by ada leverson. 6"s" mrs leverson is easily the dantiest and wittiest of our younger feminine writers; but she does well to call her latest maste

ALEX SANDERS THE KING OF THE WITCHES

ed to reason how he, a low-paid, poorly educated analytical chemist living in a near-slum, could ever come to afford such lavish parties, and he shied away at the thought of another death. his father was now a permanent invalid, but the death in his vision seemed to be that of a woman. since his activities in the spiritualist church kept him busy and he was happy enough at work, where he compared modern formulae for patent medicines with age-old recipes of witchcraft-sometimes to the former's disadvantagealex was unaware at first that his marriage was beginning to break up. doreen leaned heavily on her mother, who disliked alex, and neither little paul nor, later, babyjanice did anything to cement the marriage. paul was three when his sister was born in the room upstairs, and the first thi

itches upon.him, it was typewritten, except for the pentacle talisman at the top and. the hebrew inscription at thebottom, and it compared him to joris karl huysmans, a french writer, who, in the last century, had turned to witchcraft and developed an obsession with his powers. later he became a devout romancatholic and exposed.the secrets of witchcraft, mostly of the black variety, in his books. modern witches believe he was cursed by his contemporaries for he died a lingering death of cancer of the palate. now the curse was being passed on to alex for daring to reveal details of the cult. at this time, alex was undergoing a period when his future would not declare itself.in either the crystal or the tarot cards. at the bottom of the epistle was a full set oftarot cards drawn in detail, w

tirely satisfied with their own. religion and had no wish to become witches 'but we do have need of you: he wellton 'let me explain; kali is the an.cientgoddess of destruction who lends us herpoweisto do our will solongasweworship her in theway she. prefers. during'oneof our .pilgrimages.to old shrines,we came upon a mined temple erected to the goddess .many generations ago andlater desecrated by modern adherents of hinduism who have taken much of the old ritual out of the religion and have chosen to ,neglect kali' alex nodded; this fitted. in with what he had read. but what has all this-to do with me' he asked. tbe.three men e changed glances. then mrg. continued 'for.several years, followers ofour sect have been donating fundsfortherestortemple. now it is .ready to be dedic

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

god is, and that the deity exists, it may be possible to say, at least, that the hypothesis that he exists is a reasonable one, a rational suggestion, and a possible solution of all the mysteries we see around us. but to do that it has to be demonstrated that there is an intelligent purpose working through forms of every kind, through races and nations, and through all that we see manifesting in modern civilisation; the steps that that purpose has taken, and the gradual growth of the plan, will have to be demonstrated, and from that demonstration we shall perhaps be able to see what lies ahead for us in the coming stages. let us for the minute consider what we mean by the words "evolutionary process" they are constantly being used, and the average man well knows that the word "evolution"

we go to some of the ancient books, those which we call mythological (and a myth may be defined as something which holds a great truth hidden until we are ready to understand it, and if we study the ancient books of the east, we shall find that in all of them there are two or three constellations which are regarded as having a peculiarly intimate relation to our solar system. towards these views modern astronomers as yet hold an agnostic attitude, and from the point of view of materialistic science, rightly so. what i seek to emphasise here is that a topic upon which scientists and astronomers are divided, yet which is nevertheless a subject of contention, and one upon which the oriental books sound a clear note, must have a basis in fact, and that there is probably an aspect of truth in

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

his is why the secret is not revealed till the third initiation, and is prepared for by the impartation of two lesser secrets which concern the physical and astral planes, and which are imparted at the first two initiations by the bodhisattva. electrical phenomena are scientifically recognised as dual in nature, but the inherent triplicity of electricity is as yet but a matter for speculation for modern science. the fact that it is triple is demonstrated to the initiate at the first initiation, and the secret of how to balance forces on the physical plane, and thereby produce equilibrium, is revealed to him at the first initiation. this secret likewise puts him in touch with certain of the builders on the physical plane that is, on the etheric levels and he can then produce physical plane

order is also seen. at the head of our world evolution stands the first kumara, aided by six other kumaras, three exoteric and three esoteric. who are the focal points for the distribution of the force of the systemic kumaras. kundalini. the power of life: one of the forces of nature. it is a power known only to those who practise concentration in yoga, and is centred within the spine. lemuria. a modern term first used by some naturalists and now adopted by theosophists to indicate a continent that, according to the secret doctrine of the east, preceded atlantis. it was the home of the third root race. logos. the deity manifested through every nation and people. the outward expression, or the effect of the cause which is ever concealed. thus, speech is the logos of thought, hence it is apt

e of the manifested solar system, and is the periphery of the influence of the sun, both esoterically and exoterically understood. the limit of the field of activity of the central life force. root race. one of the seven races of man which evolve upon a planet during the great cycle of planetary existence. this cycle is called a world period. the aryan root race, to which the hindu, european, and modern american races belong, is the fifth, the chinese and japanese belonging to the fourth race. sensa, or senzar. the name for the secret sacerdotal language, or the "mystery speech" of the initiated adepts all over the world. it is a universal language, and largely a hieroglyphic cypher. shamballa. the city of the gods, which is in the west to some nations, in the east to others, in the north

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ing with these subjects we are concerned with the essence of that which is objective, with the subjective side of manifestation, and with the consideration of force and of energy. it is well nigh impossible to reduce such concepts to concrete formulas and to express them in such a way that they can be easily apprehended by the average man. b. that as we use words and phrases and speak in terms of modern language the whole subject necessarily becomes limited and dwarfed, and much of the truth is thereby lost. c. that all that is in this treatise is offered in no dogmatic spirit but simply as a contribution to the mass of thought upon the subject of world origins and to the data already accumulated as to the nature of man. the best that man can offer as a solution of the world problem must p

n is freed from congestion and in a healthy condition, there will be little trouble in the dense physical body. when the physical furnace burns brightly and when the fuel of the body (pranic rays) is adequately assimilated, the human frame will function as desired. the subject of the blending of these two fires, which is complete in a normal and healthy person, should engross the attention of the modern physician. he will then concern himself with the removal of nerve congestion or material congestion, so as to leave a free channel for the inner warmth. this blending, which is now a natural and usual growth in every human being, was one of the signs of attainment or of initiation in an earlier solar system. just as initiation and- 33- a treatise on cosmic fire copyright 1998 lucis trust li

xpress to us the idea of "the heat of the sun" 1. the akasha, itself vitalised matter, or substance animated by latent heat. 2. electricity, substance of one polarity, and energised by one of the three aspects logoic. to express it more occultly, substance showing forth the quality of the cosmic lord whose energy it is. 3. light rays of pranic aspect, some of which are being now recognised by the modern scientist. they are but aspects of the latent heat of the sun as it approaches the earth by a particular line of- 34- a treatise on cosmic fire copyright 1998 lucis trust least resistance. when the term "channel or ray of approach" is used, it means approach from the centre of solar radiation to the periphery. what is encountered during that approach such as planetary bodies, for instance w

ng-pass-not. it is the opposite pole to the solar electrical fluid, and the contact of the two and their correct manipulation is the aim perhaps unrealised -of all scientific endeavor at this time. 3. that emanation of the planet which we might term planetary prana. it is that which is referred to when one speaks of the health-giving qualities of mother nature, and which is back of the cry of the modern physician, when he wisely says "back to the earth" it is the fluidic emanation of this prana which acts upon the physical body, though in this case not via the etheric body. it is absorbed through the skin purely and the pores are its line of least resistance. c. the man. at the base of the spine lie hid the fires of the human system, or the internal fires of the microcosm. the centre is lo

of fact makes for clarity, let us here briefly tabulate certain fundamental hypotheses that have a definite bearing upon the matter in hand, and which may serve to clear up the present existing confusion concerning the matter of the solar system. some of the facts stated are already well known, others are inferential, while some are the expression of old and true correspondences couched in a more modern form. a. the lowest cosmic plane is the cosmic physical, and it is the only one which the finite mind of man can in any way comprehend. b. this cosmic physical plane exists in matter differentiated into seven qualities, groups, grades, or vibrations. c. these seven differentiations are the seven major planes of our solar system. for purposes of clarity, we might here tabulate under the head

ALICE A BAILEY05 THE LIGHT OF THE SOUL

ns man arrives at mastery, for realisation entails certain factors which might be enumerated as follows: 1. aspiration, 2. study and investigation, 3. experiment, 4. discovery, 5. identification, 6. realisation. the adept can identify himself with or enter into the consciousness of the infinitesimally small. he can identify himself with the atom of substance and he knows what is as yet unknown to modern scientists. he realizes also that as the human kingdom (composed of human atoms) is the midway point or station on the ladder of evolution, therefore the infinitely small is as far away from him relatively as the infinitely great. it is as far a road to travel to embrace the consciousness of the minutest of all god's manifestations as it is to embrace the greatest, a solar system. neverthel

and that that energy is triple; in the east they call the nature of energy sattvic, rajasic, or tamasic. that is translated as follows: sattva. rhythm. spirit. life rajas. mobility. soul. light tamas. inertia. body .s ubstance- 154- the light of the soul copyright 1998 lucis trust all are differentiations in time and space of the one eternal primordial spirit-essence. it may be suggested that the modern western correspondences are to be found in the terms: energy. spirit. life force. soul. light matter. form .s ubstance the outstanding characteristic of spirit (or energy) is the life-principle, that mysterious something which causes all things to be and to persist. the outstanding characteristic of the soul (or of force) is light. it brings into visibility that which exists. the outstandin

w the vital and luminous principles (the qualities of sattva and of rajas) out of the etheric body and stand in his kamic or astral body and thus be also etherically invisible. however, that time is still distant- 155- the light of the soul copyright 1998 lucis trust w. q. judge, in his commentary, makes certain interesting remarks, as follows "another great difference between this philosophy and modern science is here indicated. the schools of today lay down the rule that if there is a healthy eye in line with the rays of light reflected from an object such as a human body the latter will be seen, and that no action of the mind of the person looked at can inhibit the functions of the optic nerves and retina of the onlooker. but the ancient hindus held that all things are seen by reason of

t is shining and he becomes a knower. that which is remote or the future is likewise unfolded to him. 26. through meditation, one-pointedly fixed upon the sun, will come a consciousness (or knowledge) of the seven worlds. this passage has been commented upon at length by many writers for many centuries. simply for the sake of clarity let us modernize the statement and reduce its terms to those of modern occultism "by constant steady meditation upon the emanating cause of our solar system will come a realization of the seven states of being" the various terms used here serve frequently to confuse the student and it might be wise if we used only two sets of terms, one conveying the orthodox oriental terminology as found in the best commentaries, and the other the one most easily recognizable

d 3. mahendra..the home of the agnishvattas (the egos. 2. antariksa..the intermediate space. 1. bhu..the earth world- 163- the light of the soul copyright 1998 lucis trust this differentiation of the world into seven great divisions is also interesting in so far as it demonstrates the equal accuracy of the fivefold division which some of the commentators hold. these seven worlds correspond to the modern occult division of our solar system into seven planes embodying seven states of consciousness and enfolding seven great types of living beings. the analogy will be seen as follows: 1. physical plane .b hu. earth world. physical consciousness. 2. astral plane. antariksa. world of the emotions. kamic or desire consciousness. 3. mental plane .m ahendra .w orld of the mind and of the soul. mind

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

in any particular direction, which is one-pointed and steady, it may be safe to assume that out of it will emerge that which the race needs in its onward march. that meditation is regarded, by those who define loosely, as a "mode of prayer" is, unfortunately, true. but it can be demonstrated that in the right understanding of the meditation process and in its right adaptation to the needs of our modern civilization will be found the solution of the present educational impasse and the method whereby the fact of the soul may be ascertained that living something which we call the "soul" for lack of a better term. the purpose of this book is to deal with the nature and true significance of meditation, and with its use on a large scale in the west. it is suggested that it may eventually suppla

l impasse and the method whereby the fact of the soul may be ascertained that living something which we call the "soul" for lack of a better term. the purpose of this book is to deal with the nature and true significance of meditation, and with its use on a large scale in the west. it is suggested that it may eventually supplant the present methods of memory training, and prove a potent factor in modern educational procedure. it is a subject that has engrossed the attention of thinkers in the east and in the west for thousands of years, and this uniformity of interest is in itself of importance. the next developments which will carry the race forward along the path of its unfolding consciousness must surely lie in the direction of synthesis. the growth of human knowledge must be brought ab

y taking place. out of this meeting of elements is already arising the dim outline of a philosophy which must surely dominate human thought for a long period."1(1) herein lies the glory and hope of the race and the outstanding triumph of science. we are now one people. the heritage of any race lies open to another; the best thought of the centuries is available for all; and ancient techniques and modern methods must meet and interchange. each will have to modify its mode of presentation and each will have to make an effort to understand the underlying spirit which has produced a peculiar phraseology and imagery, but when these concessions are made, a structure of truth will be found to emerge which will embody the spirit of the new age. modern thinkers are realizing this and dr. overstreet

it? where is the mind, which he is slowly learning to master, going to lead him? what does the future hold for man? something, we feel, of greater beauty and certainty than anything we have hitherto known. perhaps it will be a universal arrival at that knowledge which- 4- from intellect to intuition copyright 1998 lucis trust the individual mystic has had. our ears are deafened by the din of our modern civilization and yet at times we catch those overtones which testify to a world which is immaterial. our eyes are blinded by the fog and the smoke of our immediate foreground, yet there do come flashes of clear vision which reveal a subtler state of being, and which lift the fog, letting in "the glory which never was on sea or land" dr. bennett of yale expresses these ideas in very beautifu

ed the individual. an intensified training was given to the so-called upper classes, and to the man who showed a marked aptitude for spiritual culture. under the brahmanical system in the east, and in the monasteries in the west, a specialized culture was imparted to those who could profit by it, and rare individuals were produced, who, to this day, set their mark upon human thought. for this our modern occidental world has substituted mass education. for the first time, men in their thousands are being taught to use their minds; they are beginning to assert their own individualities, and to formulate their own ideas. the freedom of human thought, liberation from the control of theologies (religious or scientific) are the war cries of the present, and much has thereby been gained. the mass

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

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

of which the terms spirit, soul, and body are regarded as the main component differentiations? how shall we define that undefinable life that men have (for the sake of understanding) limited and separated into a trinity of aspects, or persons, calling the whole by the name of god? yet where this differentiation of god into a trinity is universal and age-long in use, where every people ancient and modern employ the same triplicity of ideation to express an intuitive realisation, there is warrant for the usage. that some day we may think and express the truth differently may indeed be so, but for the average thinker of today the terms spirit, soul, and body stand for the aggregate of divine manifestation, both in the deity of the universe and in that lesser divinity, man himself. as this tre

ansition, add their testimony to the truth of the statements of the mystics and occultists of the ages. c. the body, the phenomenal appearance. not much need be written here anent this, for the body nature and the form aspect have been the object of investigation and the subject of thought and discussion of thinking men for many centuries. much at which they have arrived is basically correct. the modern investigator will admit the law of analogy as the basis of his premises and recognise sometimes the hermetic theory that "as above, so below" may throw much light on the present problems. the following postulates may serve to clarify: 1. man, in his body nature, is a sum total, a unity- 26- a treatise on white magic copyright 1998 lucis trust 2. this sum total is subdivided into many parts

. this knowledge renders the hitherto assumed reality of the three worlds futile to attract and hold, and is the first step, out of the fourth, into the fifth kingdom. 2. to give such practical instruction as will enable the aspirant to a. understand his own nature. this involves some knowledge of the teaching of the past as to the constitution of man and an appreciation of the interpretations of modern eastern and western investigators. b. control the forces of his own nature and learn something of the forces with which he is surrounded. c. enable him so to unfold his latent powers that he can deal with his own specific problems, stand on his own feet, handle his own life, solve his own difficulties and become so strong and poised in spirit that he forces recognition of his fitness to be

there comes response "the one enunciates a word which drowns the triple sound. god speaks. a quivering and a shaking in the form responds. the new stands forth, a man remade; the form rebuilt; the house prepared. the fires unite, and great the light that shines: the three merge with the one and through the blaze a four-fold fire is seen" in this pictorial writing which i have sought to convey in modern english, the sages of old embodied an idea. the old commentary from which these words are taken has no assignable date. should i endeavor to tell you its age i have no means of proving the truth of my words and hence would be faced with credulity a thing aspirants must avoid in their search for the essential and real. i have sought in the above few phrases to give the gist of what is expres

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

indicate their nature, purpose and effects. the seven rays, being cyclic in appearance, have continuously passed in and out of manifestation and have thus left their mark down the ages upon mankind, and therefore hold the clue to any true historical survey. such a survey still remains to be made. b. a second result of the study of the rays will be to clarify our knowledge as to the nature of man. modern psychology, experimental and academic, has done much to gather information as to how a man functions, what is the nature of his reactions, the calibre of his thought apparatus and the quality of his physical mechanism, the mode of his thinking and the sum total of complexes, psychoses, neuroses, instincts, intuitions and intellectual fixations which he undoubtedly is. medical psychology has

ot in the realm of reality. it is with the seven groups of souls (or soul energies) that we shall deal, and with the threefold forms in the fourth kingdom of nature which they create, and through which they have to express the quality of their ray group and the energy of that one of the three essential groups to which their soul ray is related. we shall therefore, if possible, endeavour to add to modern psychology and enrich its content with that esoteric psychology which deals with the soul or self, the ensouling entity within the form. c. the third effect of the study of these rays should be twofold. not only shall we understand somewhat the inner side of history, not only shall we gain an idea of the divine qualities emerging from the three aspects and determining the forms of expressio

ing up in your own life experience, and they will call forth from you a recognition coming from your concrete mind; or they may produce in you a reaction of the intensest conviction, emanating from your intuitively aware self. in any case, read slowly; apply the laws of analogy and of correspondence; study yourself and your brethren; seek to link what i say to any knowledge you may possess of the modern theories, and remember that the more truly you live as a soul the more surely you will comprehend that which may be imparted. as you study you must not forget the basic concept that in all occult work one is occupied with energy energy units, energy embodied in forms, energy streams in flow; and that these energies are made potent and embody our purpose through the use of thought; they foll

de our solar system yet within it during the process of manifestation) which decides within itself to take a material form and to incarnate. a vortex of force is set up as a preliminary step and we then have god immanent and god transcendent at the same time. this vortex, as a result of this initial activity, demonstrates through the medium of what we call substance or (to use a technical term of modern science, which is the best we can do at this time) through the ether of space. the consequence of this active interplay of life and substance is that a basic unity is constituted. father and mother are at-one. this unity is characterised by quality. through this triplicity of life-quality-form, the central life evokes and manifests consciousness, or awareness of response to all that is even

ency, the hidden quality. 4. the function of christianity- 23- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust i have now laid down the basic premise that all that is known to us is a manifesting divine entity, expressing itself through three aspects which (for the purposes of this treatise and because they are more in line with the terminology of emerging modern thought) i choose to call life-quality-appearance. these are but other names for the trinity of all the great religions, and are synonymous with the christian phrase, father, son and holy ghost (those old anthropomorphic terms; with spirit, soul and body, the current phraseology; and with the life, consciousness and form of the indian philosophy. may i interpolate here the comment that mode

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ch remains eternally truth, in the cosmic sense, in the historical sense, and in its practical application to the individual. this myth divides itself into five great episodes: 1. the birth at bethlehem. 2. the baptism in jordan. 3. the transfiguration on mount carmel. 4. the crucifixion on mount golgotha. 5. the resurrection and ascension. their significance for us and their re-interpretation in modern terms is our task. a point of crisis and of culmination has been reached in the history of man, and man owes this to the influence of christianity. as a member of the human family, he has reached a level of integration unknown in the past, except in the case of a select few in every nation. he is, as the psychologists have indicated, a sum total of physical organisms, of vital force, of psy

cy today shows that we stand on the verge of a new revelation. it will be a revelation which will in no way negate our divine spiritual heritage, but will add the clear vision of the future to the wonder of the past. it will express what is divine but has been hitherto unrevealed. it is therefore possible that an understanding of some of the deeper significances of the gospel story may enable the modern seeker to grasp the wider synthesis. some of these deeper implications were touched upon in a book published many years ago, entitled the crises of the christ, by that veteran christian, dr. campbell morgan. taking the five major episodes in the life of the saviour, around which the entire gospel narrative is built, he gave them a wide and general application, leaving one with the realisati

st lived his life in that small but significant strip of land which we call palestine, the holy land. he came to prove to us the possibility of individual attainment. he emerged (as all the teachers throughout the ages seem to have done) out of the orient, and worked in that country which seems like a bridge between the eastern and western hemispheres, separating two most different civilisations. modern thinkers would do well to remember that christianity is a bridging religion. herein lies its great importance. christianity is the religion of that transitional period which links the era of self-conscious individualistic existence to a future group-conscious unified world. it is outstandingly a religion of cleavage, demonstrating to man his duality, and thus laying the foundation for his e

s 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 christianity, and re-adapted to meet modern need, for we can now enter into the holy place as intelligent men and women, and not as children looking on at dramatic stories and procedures in which we, as individuals, play no conscious part. christ enacted for us the dramatic story of the five initiations, and urged us to follow in his steps. for this the past era has prepared us, and we can now pass intelligently into the kingdom of g

he "master of all the masters and the teacher alike of angels and of men" are not more interested in these organisations than they are in any movement in the world today which carries illumination and truth to men. the initiates of the world are to be found in every nation, in every church, and in every group where men of good will are to be found working, and where world service is rendered. the modern so-called esoteric groups are not the custodians of the teaching of initiation, nor is it their prerogative to prepare man for this unfoldment. the best of them can only prepare men for that stage in the evolutionary process which is called "discipleship" the reason why this is sadly the case, and why initiation seems so far away from the membership of most of the groups who claim an insigh

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

emphasis laid upon the understanding of the plan amongst esotericists; hence likewise the work of the psychologists as they seek to interpret man and hence also their differentiations as to the human apparatus, so that man is seen as it were dissected into his component parts. the recognition is emerging that it is man's quality which outwardly determines his place on the ladder of evolution, but modern psychology of the extreme materialistic school erroneously supposes that man's quality is determined by his mechanism, whereas the reverse condition is the determining factor- 5- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust disciples have the problem of expressing the duality of love and will through the personality. this statement is a true enu

pression- 11- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust b. the energy of the soul itself, or of the solar angel, as that energy pours forth upon the vehicles and produces reciprocal energy in the solar form. c. the energy of life itself, a meaningless phrase, and one that only initiates of the third initiation can grasp, for even the discoveries of modern science give no real idea as to the true nature of life. life or essential energy is more than the activity of the atom, or of that living principle which produces self-perpetuation, reproduction, motion, growth, and that peculiar something which we call "livingness. it may be possible to "create" or produce the lowest or third aspect of life in the scientific laboratories so-called, but to

pon this question of the triple expansion of consciousness (for all these crises are aspects of one great unfolding purpose or process) which we call individualisation, initiation, and identification, it should be borne in mind that these words connote something to us today from the angle of our present point in evolution, from our inherited teaching and thought habits, and from the standpoint of modern knowledge and terminologies. later they may appear in a totally different light when we know more and the race has advanced further into the light. but from the light which streams forth from that larger synthesis, and from the angle of vision of those whose consciousness is higher and greater and more inclusive than the human, the significance of these words may appear totally different. d

free to do the same, and so learn the lesson of experience. a great deal of present right activity is hindered by the speech interplay between disciples, and much time is lost through wordy discussion of the work and activities of other disciples. humanity, as a whole, needs silence at this time as never before; it needs time in which to reflect, and the opportunity to sense the universal rhythm. modern disciples, if they are to do their work as desired and to cooperate with the plan correctly, need that inner reflective quiet which in no way negates intense outer activity but which does release them from wordy criticisms, feverish discussions, and constant preoccupation with the dharma, the motives and the methods of their fellow disciples. b. the rays and initiation it will not be possib

n "the angel of the presence lifts one hand into the blue of heaven. he plunges deep the other into the sea of forms. thus he connects the world of form and formless life. heaven to earth he brings; earth into heaven. this the man, who stands before the angel, knows. he grasps the meaning of the painted sign which the angel holds aloft [then follows a phrase which is incapable of translation into modern language. it signifies that complete merging which the mystic endeavours to express in terms of the "marriage in the heavens, and which has been wrongly twisted into the false teaching anent sex magic. this phrase, expressed by a painted symbol, symbolises complete unity between the outer and the inner, the objective and the subjective, between spirit and matter, and between the physical an

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

in spite of pain and sorrow, discipline, success, failure, joy and a spiritual recognition of almost unattainable goals. some have been on this path of accepted discipleship (technically understood) for many lives. some are venturing for the first time consciously and with deliberate effort to tread the way to god. all are mystics, learning to be occultists. all are normal people, living useful, modern lives in many different countries in the world. some are orthodox protestant christians by profession; others are roman catholics; still others are christian scientists 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; h

se of us who are members of some degree of the hierarchy are necessarily changing the old ways and adapting the old methods to the newer circumstances and to the advance of evolution. many tried disciples and aspirants (should i have said "tired" brother of mine, for i surmise that both words are true) are to be subjected to experiments which will involve the application of the ancient rules in a modern way. disciples in the olden days were the product of more peaceful times. the "chitta (or mind-stuff as patanjali calls it in his famous book of rules) was neither so highly developed nor was it tinctured by so much thought or potentially so illumined. today, knowledge is widespread and many, many people are already thinking for themselves. the material for discipleship with which the maste

volume i copyright 1998 lucis trust hindu calls samadhi complete detachment from the calls of the body and the emotions. the work has to go forward in clamour. the point of peace must be found in the midst of riot. wisdom must be attained in the very midst of intellectual turmoil and the work of cooperation with the hierarchy on the inner side of life must proceed amidst the devastating racket of modern life in the great cities. such is your problem and such is my problem as i seek to aid you. for me, there is also the problem of excessive expenditure of force as i attempt to reach each of you and to study each of you at certain intervals. there is the work, at long range, of reading your minds, of seeing your light, and of vitalising your auras. this has not hitherto been the problem of t

seek to aid you. for me, there is also the problem of excessive expenditure of force as i attempt to reach each of you and to study each of you at certain intervals. there is the work, at long range, of reading your minds, of seeing your light, and of vitalising your auras. this has not hitherto been the problem of the eastern teachers, except in very rare cases. those who are now working in the modern world under the masters of the wisdom have undergone a preliminary tuning-up process and a training in receptivity during an earlier incarnation or incarnations. forget not, therefore, that i also have a problem which i am willing to undertake for the sake of a needy world and as my contribution to hastening the coming in of the new and more fruitful era. let us, therefore, facilitate each

atise on the seven rays. this group of healers must bring about the right healing of the personalities of individuals in all aspects of their nature. the work to be done is that of the intelligent transmission of energy to various parts of the nature mental, emotional and physical through the right organisation and circulation of force. present day healers should endeavour to break loose from the modern and traditional ideas as to healing; they should recognise the stupendous fact that healing must eventually be carried forward by groups which will act as the intermediaries between the plane of spiritual energy (either soul energy, intuitional energy or will energy) and the patient or group of patients. note this last point. the group idea must always be remembered by the students as they

ALICE A BAILEY13 PROBLEMS OF HUMANITY

dealt essentially with conditions existing during and immediately after the war years of 1939 to 1945. in 1953 a second edition was published which omitted certain outdated material, notably the first chapter on the physical reconstruction of the world, thus reducing the subject matter of the book to six problems of continuing concern to a world slowly recovering from the drastic effects of total modern warfare. in 1964 the book was again revised and published as a paperback edition. in the years since 1953 much progress had been made by humanity within the area of these six problems and many practical changes had occurred during that period which rendered parts of the original book again obsolete. in some cases also the nature of the problems has changed. for example, the problem of the c

reciated 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 range changes which have taken place within the human consciousness; these basically condition human objectives, all human contacts and underline with understanding and perspective t

ing from port to port under mechanical power and in the space of a few short days; the early slow modes of travel by foot, on horseback or by chariot have given way to the trains, speeding across entire continents at the rate of seventy miles an hour or more. the early and simple civilizations have been succeeded by the intricate and highly organized social, economic and political civilisation of modern times. the culture of the ages, the arts, literature- 3- problems of humanity copyright 1998 lucis trust the music and the philosophy of all time is today at the disposal of the average citizen. the above contrasts provide a perspective and a background which will inspire hope for the future and confidence in the ultimate destiny of man. the past is in reality more like the prenatal stage t

ic basis for the old statement in the bible that "where there is no vision, the people perish. history indicates a long past of battle, of war, of changing frontiers, of the discovery and prompt annexation of new territory, involving the subjugation of the original inhabitants, sometimes greatly to their benefit but always inexcusable. the spirit of nationalism and its growth is the background of modern history as taught in our schools, feeding national pride, engendering national enmities, racial hatreds and jealousies. history concerns itself with the lines of demarcation between countries and with the type of rule each country developed. these lines of demarcation are fiercely held and passports, as instituted this century, indicate the crystallization of the idea. history portrays the

ht so much agony and suffering to humanity everywhere. civilization might be defined as the reaction of humanity to the purpose and the activities of a particular world period and its type of thinking. in each age, some idea functions and expresses- 21- problems of humanity copyright 1998 lucis trust itself in both racial and national idealisms. its basic trend down the centuries has produced our modern world and this has been materialistic. the aim has been physical comfort; science and the arts have been prostituted to the task of giving man a comfortable and if possible a beautiful environment; all the products of nature have been subordinated to giving humanity things. the aim of education, generally speaking, has been to equip the child to compete with his fellow citizens in "making a

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

eappearance of the christ copyright 1998 lucis trust some man's understanding of a series of aramaic, greek or latin words. the fact that the majority of accepted commentators lived many hundreds of years ago seems to have given such words a totally unwarranted value. the words of a commentator or of an interpreter today are apparently of no value in comparison with those of ancient date; yet the modern commentator is probably more intelligent and better educated than the ancient one and has, also, the benefit of the many recognised translations and a precise science. we are suffering theologically from the ignorance of the past; it is a peculiar thing that an ancient commentator is supposed to carry greater weight than the modern, more educated and intelligent man. if the new testament is

d not been permitted to be used except by the most exalted, spiritual beings. he used it himself for the first time, we are told, at the time of the full moon of june, 1945, which is recognised as the full moon of the christ, just as 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 hea

rld affairs and not in religious and church matters only; he is distinguished by his lack of interest in his own personal development, by his ability to see god immanent in all faiths and not just in his own particular brand of religious belief, and also by his capacity to live his life in the light of the divine presence. all mystics have been able to do this to a greater or less degree, but the modern mystic differs from those in the past in that he is able clearly to indicate to others the techniques of the path; he combines both head and heart, intelligence and feeling, plus an intuitive perception, hitherto lacking. the clear light of the spiritual hierarchy now illumines the way of the modern mystic, and not simply the light of his own soul; this will be increasingly the case. thirdl

tancy will prove the accuracy of the biblical statement "every eye shall see him (rev. 1.7) the religious livingness or spiritual history of mankind can be summarised for us by a series of recognitions recognition of those who, down the ages, have constituted the apostolic succession, culminating for us in the great religious leaders who have come out among us since 700 b.c. and founded the great modern world faiths, and above all else in the christ himself who embodied the perfection of god immanent, plus awareness of god transcendent; recognition of those major spiritual concepts of love, life and relationship which have hovered ever in the background of man's thinking and which are now on the verge of right expression; recognition of the true brotherhood of man, based on the one divine

tly as the scriptures would appear to indicate. for instance, he will come indeed in the "clouds of the air (matt. xxvi.64, as the christian scriptures say, but of what great interest is that when millions come and go in the clouds, each hour of the day and of the night? i mention this as one of the outstanding prophecies and one of the most familiar; it is, however, one which means little in our modern civilisation. the fact of importance is that he will come. the wesak festival has been held down the centuries in the well-known valley in the himalayas (if the faithful would only believe it) in order: 1. to substantiate the fact of christ's physical existence among us ever since his so-called departure. 2. to prove (on the physical plane) the factual solidarity of the eastern and western

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

producing the present international situation and presenting the complex problems with which the united nations are confronted. in the last analysis, all history is the record of the effects of these energies or radiations (rays, in other words) as they play upon humanity in its many varying stages of evolutionary development. these stages extend all the way from those of primeval humanity to our modern civilisation; all that has happened is the result of these energies, pouring cyclically through nature and through that part of nature which we call the human kingdom. to understand what is today 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 en

tual forces is still in the future but the aquarian age will see the restitution of this inner and spiritual guidance on a higher turn of the spiral. all this must inevitably be brought about by the work of those who function on one or other of the five controlling rays to which i have referred above. nothing can stop or truly impede their united effect. this is a point i would have you remember. modern man is apt to condemn the ideology which is not familiar to him and for which he has no use. he repudiates those ideas which do not lie at the back of his national and personal life or tradition and which would not suit him as an individual nor meet the need of the nation to which he belongs. the recognition of these facts would lead to two results if correctly applied: first, the individua

studied scientifically and is a phase which leads inevitably to the individualistic life of nations a matter of more immediate interest. the new forms are, however, being built and the shamballa potencies, plus hierarchical guidance, are working towards ends which are definitely planned and which are working out favourably. the potency of love-wisdom, transmitted by the hierarchy, is playing upon modern humanity in a more intimate and close manner than ever before. the directors of the hierarchy are seeking to evoke an intelligent response from men and an indication that they are conscious of what is happening. most of the response to the shamballa activity is characterised by fear and terror, by sensitivity and distressingly developed reactions to the forces of hate and separation. only a

n its own right. thus the three aspects of god's nature are beginning to take form as three major ideas and what we see upon the planet at this time are the distorted human reactions to spiritual impulses, emanating from three different centres, but all equally divine in their essential natures, and in their essences. ponder on this. i have brought this to your attention and discussed these basic modern schools of thought because the potency of their idealism is affecting every person, capable of thought, upon the planet. not one of you is immune from their effects; not one of you but is inclined to range yourself upon one side or another, fighting furiously and under the cloak of so-called "adherence to principle" for what appeals to you. most of you are, nevertheless, far more affected b

om of ancient evil, the slavery of ancient codes and the curse of ancient habits of thought and living. it is what is happening behind the scenes to mankind as a whole which is of moment; it is the unfoldment of the human consciousness which counts with the hierarchy, and that unfolds in response to the presented conditions in any country or countries. let me assure you that under the pressure of modern life, under the strain of the imposed present conditions and civilisation, plus the mental concern, the terror of marching armies, the thunder of the many voices and the stress of the worldwide economic stringency, the human consciousness is rapidly awakening from its long sleep. that great and fundamental reality which you call the "human state of mind" is just beginning to focus itself up

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

we have on the mental plane masses of sharply indicated thoughtforms of a particular quality and note and tone, around which are grouped lesser thoughtforms, created by those who respond to these forms, and to their note, quality and tone. similarities are then seen to exist which constitute channels or avenues for the magnetic drawing power of the more potent thoughtforms. ancient theologies in modern garb, fixed presentations of half truth, the wild thinking of various world groups, and many similar emanating sources have down the ages produced the world of illusion and those mental states which have held humanity prisoner to wrong concepts and thoughts. so many are these thought producing illusions that the effect in the world today has been to cause a general division of the human rac

ich is basically and intrinsically group consciousness. therefore, when one of you is beset by uncertainty and unrest, desiring and demanding to walk free and that no authority be imposed upon you, see that you are not submitting to the glamour of a desire to be freed from your group impacts, and make sure that you are not seeking as a sensitive soul a way of escape. i am using this phrase in the modern psychological sense. be sure to ask yourself the question: is your comfort and your peace of mind of such definite importance to yourself and to others that it warrants your sacrificing the group integrity in order to have it? does your own interior satisfaction provide an adequate excuse for delaying the planned group purpose? for delay it, it certainly will. whatever you decide will const

thened. this is one of the most ordinary forms of illusion, and is one of the first ways in which the mental pride of the disciple can be broken. it is illusion through an initial misapplication, leading to a wrong use or wrong direction of the idea. its cause is a small and non-inclusive mind. its cure is the training of the mind to be inclusive, well-stocked and well developed from the angle of modern intelligence. 5. through wrong integration of an idea. every disciple has a life plan, and some chosen field of service. if he has not such a field, he is not a disciple. it may be the home or the school or a larger field, but it is a definite place wherein he expresses that which is in him. in his meditation life and through his contact with his fellow disciples, he touches some idea of im

hers in this group, seldom touch a pure idea, and hence seldom need to embody it. 7. through wrong application of ideas. how often does this form of illusion descend upon a disciple! he contacts an idea intuitively and also intelligently (note the distinction here expressed) and misapplies it. this is perhaps an aspect of the synthetic illusion or the illusion of the whole of the mental plane, as modern man contacts it. illusion varies from age to age, according to what the hierarchy is attempting to do, or according to the general trend of men's thoughts. the disciple can therefore be swept into a wrong activity and a wrong application of ideas because the general illusion (growing out of the six types of illusion to which i have referred above) is over-dominant in his mind- 39- glamour:

y i again re-emphasise that, at this early stage, glamour was only evoked by and recognised by the highly evolved people of that period? then the lemurian race slowly passed away and the atlantean race came into existence. during the millions of years this race flourished on earth there were vast numbers of people with the lemurian consciousness flourishing at the same time, just as today in this modern aryan race, there are many, many millions of people who express the atlantean consciousness and are polarised in their astral bodies, the victims of emotion and of consequent glamour. in the atlantean race, the physical duality was then solved, and the physical body and the etheric body constituted a unity, and in the healthy person still do so. the sense of duality shifted then into a grow

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

he soul. the problem which you face, as disciples learning telepathic sensitivity, is founded on two things: a. upon which of your three bodies is the most active; thereby is indicated where you live subjectively most of the time- 7- telepathy and the etheric vehicle copyright 1998 lucis trust b. upon which centre is the most expressive in your equipment, and through which you contact most easily modern living conditions. i mean by these words: where, literally speaking, your life energy is predominantly focussed and your sentient energy expresses itself the most. an understanding of this will make you better able to work and to make intelligent experiment. therefore, watch yourselves with care yet impersonally, and work out the why and the wherefore of the effects produced, for by this me

ing as a unit, or that animal telepathy which serves to govern so mysteriously the movements of herds of animals, and the rapid transmission of information among the savage races and non-intelligent peoples these are all instances of that lower externalisation of an inner spiritual reality. an intermediate stage of this instinctual activity, based largely on solar plexus reactions, can be seen in modern mass psychology and public opinion. it is, as you know, predominantly emotional, unintelligent, astral and fluidic in its expression. this is changing rapidly and shifting into the realm of what is called "intelligent public opinion" but this is, as yet, slow. it involves the activity of the throat and ajna centres. we have, therefore: 1. instinctual telepathy. 2. mental telepathy. 3. intui

ning quality and its blind activity, but a massed reaction to solar plexus impressions as passed from group to group? what is "public opinion" so called, but vague mental reactions by the mass of men beginning to grope their way on the mental plane, to the activity and play of more active and powerful minds? the written and spoken words are not in themselves adequate to account for the display of modern opinion as we now have it. what is the apparently accurate information, so rapidly circulated among the savage races, but an expression of that instinctual telepathy which uses the vital body and the pranic fluids as its medium? iv. three types of energy involved telepathic inter-relation between the members of a group grows through the medium of a constant attitude of reflective thought an

wareness which distinguishes every form throughout the manifested world.every form has its own area of awareness, and evolution is the process whereby forms respond to contact, react to impact, and pass on to greater development, usefulness and effectiveness. the law of evolution and the science of impression cover the unfoldment of consciousness and bring about adaptability to the immanent soul. modern science, through its work in the fields of psychology and medicine (to mention only two) and its experiments with forms which have established the modes of constructing and bringing into being the varying mechanisms of contact found in the different kingdoms of nature, has mastered much of the evolutionary development of the exoteric response apparatus. with all this we shall not attempt to

rchy that mass impression would develop more quickly than that of individual sensitivity, but it has happened that way. the individual within a group and working within a group is far more correctly sensitive than is the man struggling alone to render himself sensitive to impression. one of the factors militating against personal telepathic development lies in the fact that the strong, potent and modern ascension of the spirit in man as a whole frequently offsets- 48- telepathy and the etheric vehicle copyright 1998 lucis trust personality reactions, and telepathy is a personality matter depending upon contact between mind and mind. the moment, however, that man tries to be telepathic, he is immediately swept into a vortex of abstract energies which condition him for spiritual impression f

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

sses. 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 eventually supersede what is today called astrology, thus bringing about a return to the knowledge of that ancient science which related the constellations and our solar system, drew attention to the nature of the zodiac and informed humanity as to the basic interrelations which gov

ant to humanity, and that, through astrology, he can discover his destiny and know what he ought to do. in making this comment, i do not refer to those few astrologers who possess real esoteric knowledge. they are few in number indeed, and only a handful of them are to be found- 4- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust practising at this time. the modern investigator likes to believe that on him impinge and through him flow all those energies which come from the sign in which the sun "finds" itself at the time of his birth. he regards himself also as responsive to the forces of the various planets as they govern the houses in his horoscope and he believes that his life trends and circumstances are thus determined. this makes him feel himsel

on him impinge and through him flow all those energies which come from the sign in which the sun "finds" itself at the time of his birth. he regards himself also as responsive to the forces of the various planets as they govern the houses in his horoscope and he believes that his life trends and circumstances are thus determined. this makes him feel himself to be a factor of isolated importance. modern interpretations fail to emphasise the importance of the rising sign (the ascendant) and this has been due to the fact that few have been as yet ready to function as souls; small allowance has been made for the energies which play upon our planet all the time from other constellations or from the many "hidden" planets. of these, the ageless wisdom claims that there are around seventy in our

th the subject of esoteric astrology from the standpoint of the horoscope at all. universal relationships, the interplay of energies, the nature of what lies behind the great illusion, the deluding "appearances of things as they are" and the destiny of our planet, of the kingdoms in nature and of humanity as a whole these will constitute the major part of our theme. it is immaterial to me whether modern astrologers accept or reject these presented ideas. i will endeavour to give you certain facts as the hierarchy recognises them; i will indicate, if i can, the subjective realities of which the outer illusion is but the phenomenal appearance, conditioned by men's thoughts throughout the ages; i will emphasise the fact of the livingness of the sources from which all the energies and forces w

detail and of detailed discussion. we will endeavour to work from the universal to the particular and from the general to the specific, but our emphasis will always be on the universal and the general, and not upon the particular and specific. it will rest with those of you who are students of astrology to make due application of the truth to the specific. it is definitely in this connection that modern astrology has gone astray. it has reversed the true and right procedure and has laid the emphasis upon the specific and particular, upon the personal horoscope and the individual destiny, and has not laid the emphasis upon the great energies and their source. these sources are ultimately responsible for the manifestation of the specific. this position and presentation of truth must be alter

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

o discover your own" what is going on in people's minds and hearts and what is happening in the world of men is the fundamental interest. the broad sweeps of human progress from the primeval age to the dawn of the impending new civilisation is of interest and all of spiritual import. the self-disclosures of the mystic of medieval times have their place but it lies in the past; the achievements of modern science (though not man's use of these revelations) are a major modern spiritual factor; the struggle that is going on between political ideologies, between capital and labour and the breakdown of our past educational systems are all indicative of a divine and spiritual ferment which is leavening humanity. and yet the mystic way of introspection and of divine union must precede the occult w

urning to great britain and whilst there spent one week in ireland, one week in scotland, one week in england and then took the boat back to india. i have spent many days and months, all told, on the ocean. i have lost count of how many times i have crossed the atlantic. all this time i was steadily and forcefully preaching the old-time religion. i remained appallingly orthodox or to use the more modern word an unthinking fundamentalist, for no- 47- the unfinished autobiography copyright 1998 lucis trust fundamentalist uses his mind. i had many arguments with liberal minded soldiers and officers but adhered with dogmatic firmness to the doctrinal presentation that no one could possibly be saved and go to heaven unless he believed that jesus died for his sins in order to placate any angry g

close to the t.s. headquarters, and i settled there with the children, in a cottage on beechwood drive. hollywood was relatively unspoiled in those days. the movie industry was, of course, the major industry, but the town remained at that time quite simple. the main streets were all lined with pepper trees and there was not the breathlessness, the mad rush, the brittle brilliancy and the glare of modern hollywood today. it was then a gentler and sweeter place. i would like to go on record of the lasting impression which i carried away when i left the town, of the soundness, the kindness, the expansiveness and the understanding of the leading movie people. i have met many of the movie people and they are grand and human folk. of course there is a bad element but i would like to know in what

s is one of the things that it was my destiny to help carry out and i do not believe that ever again will the occult field of thought fall into the same disrepute as it did from 1850 until now. books are still being written defaming h.p.b. and mrs. besant and one wonders what their- 100- the unfinished autobiography copyright 1998 lucis trust writers hope to achieve. as far as i can ascertain the modern generation of investigating students are not the least interested in the pros or cons of their characters. it is quite unimportant to them whether so-and-so approves or disapproves of either of these two people. what they are interested in is the teaching and the truth. this is wholesome and right. i wish these modern writers who spend months in raking up dirt and endeavoring to prove someo

a grade but i do not remember their ever getting to the top of their class or getting honors. i do not regard this as any reflection on them. they all had fine minds and have proved to be highly intelligent citizens; but they just were not particularly interested. i remember dorothy bringing me an editorial from the new york times when she went into high school. the editorial was dealing with the modern educational system and pointing out its usefulness for the mass. it went on, however, to point out that the system broke down for the highly intelligent, creative or gifted child "and that" said my daughter "is us and that's why we don't make better grades at school" she was probably right but i took care not to let her know it. the trouble with mass co-education is that the teachers have t

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

theric 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 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 essentia

eat. they are dealing all the time with urgent conditions and dangerous effects of causes which are not apparent on the surface. under these methods, the patient is in the hands of an outside party, and should be passive, quiescent and negative- 10- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust secondly, there is the appearance of the work and methods of the modern psychologist, who seeks to deal with subjective conditions and to straighten out those wrong attitudes of mind, those inhibitions, psychoses, and complexes which bring about the outer states or disease, the morbid conditions and neurotic and mental disasters. under this method, the patient is taught to cooperate as much as he can with the psychologist, so that he may arrive at a proper unde

nsidered as coming under the heading of causes producing disease. that the work of the healer may be involved in these cases is quite true, but the work to be done is somewhat different to that accomplished when dealing with those diseases which have their roots in some subtle body or other, or in the results of group disease, etc. the ills growing out of malnutrition and the wrong feeding of our modern life and civilisation will not here be considered. for these no child is individually responsible. i am concerned with the diseases arising in wrong internal conditions. the responsibility of a child for his living conditions is practically nil, unless you admit karma as a predisposing factor, and its power to produce those re-adjustments which emerge out of the past and affect the present

d conclusive in its value had there been right teaching on this abstruse subject from the time that it was given out in the west. but the truth as it has come to us from the east has been as much distorted by the eastern theologian as the doctrines of the atonement and of the virgin birth have been misinterpreted and taught by the western theologian. the real truth bears little resemblance to our modern formulations. i am, therefore, seriously handicapped when dealing with the subject of disease from the angle of karma. it is difficult for me to convey to you anything of the truth as it really exists, owing to the pre-conceived ideas as to the ancient law of cause and effect which are necessarily in your mind. when i say to you that the doctrine of emergent evolution and the modern theorie

ee an aeroplane soaring overhead, we see a demonstration of the offsetting of this law by mechanical means, symbolising the ease with which it can be surmounted by human beings. if they could but realise it, they are learning the ancient technique of which the power to levitate is one of the easiest and simplest initial exercises. the law of consequences is not the inevitable and set affair which modern thought surmises, but is related to the laws of thought far more closely than has been believed; towards an understanding of this, mental science has been groping. its orientation and purposes are right and good and hopeful of results; its conclusions and modes of work are at present woefully at fault, and most misleading. i have referred to this misunderstanding of the law of karma as i am

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

ty of oriental societies. each of these civilizations, in its extreme form, is over-balanced in its own direction. in harmonious living, man must integrate both ideals to achieve wholeness for himself and his world. this, it seems to me, is one important theme of the present work. for the future, the remedy for the social schisms and psychological fissions that have handicapped and obstructed our modern efforts to overcome the divisions of humanity, lies in a restoration of unity of principles upon which an integration of human values and achievements can be attempted. the educational implications of this development are clear. as the tibetan indicates, on subjective levels we must provide for the resynthesis of human personality and for the overcoming of the double consciousness that has

possible. the next step is to test the validity of the principles in concrete applications. the testing must be done in terms of operational techniques relevant to the hindu psychology, rather than by western positivistic procedures. until this program has been given a fair trial, it is a waste of time to attempt to prejudge the issue. yet it is not necessary to consider the ancient east and the modern west approaches as two mutually exclusive alternatives. in some instances the approaches are merely two "languages" for stating universal truths about human nature and we are not faced with an either-or antithesis. intertranslation may reduce the strangeness of terminology. for example, the tibetan's view that "meditation is thinking things through" is good dewey doctrine. as the elements o

picture similar to the pantheism of eastern thought, wherein man can reverence nature because nature is worthy of awe and reverence. a humanism that is exclusively anthropocentric is over-balanced and is in need of a world philosophy in which the infinite and eternal cosmos yields the other pivot for the axis around which the new synthesis can move and grow. there is a remedy for "the sickness of modern man" and many of its constituents are found in this book on the education of the future. the implementation of the principles involved is the work of humanity itself. that its theories are not beyond the need and grasp of contemporary educationists is borne out by the fact that steps are already taken in several places for the setting up of experiments in education which are to express the

ere has been little need for such an adjunct to our institutions of higher learning. but with the increase in size of our specialized bodies of knowledge to the point where we are burying ourselves under the mountains of information and data the time has come to take seriously the problem of finding out what all this knowledge means. if the university cannot synthesize the overall implications of modern learning it will abdicate its historic role of providing universal principles for enlightened individuals seeking the benefits of the good life. this urgent need here requires explicit statement and recognition, if we are consciously to design a solution to the problem "the broad purpose of the advancement of learning (to use bacon's phrase) is to throw light on four basic questions of huma

ionships of religion, philosophy, science and art. 3. information theory, cybernetics and semantics. 4. the history and philosophy of science. 5. the history and presuppositions of the democratic theory of government (ideology. 6. contributions of biology, sociology and psychiatry to human welfare and progress. 7. the unity of knowledge. 8. the evolution of value systems from primitive culture to modern industrial civilization "the first prerequisites of all such courses is that they shall interrelate not less than three so-called departments of study. thus the students and faculty will be encouraged to search for vision 'seeing life steadily and as a whole' the tibetan's seed-principles will find prepared soil in such experimental fields- 6- education in the new age copyright 1998 lucis t

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

field of training for the disciple is in the new group of world servers. the decision to publish the record (or most of it) was an unexpected development to the tibetan but welcomed by him. he said that this act attracted the attention of other members of the hierarchy. the appearance of the first volume has already proved a major addition to the entire esoteric field, especially in terms of what modern discipleship really is, and the practical realistic attitude that a master has to his chela. this second volume brings additional teaching both in the general text and in the remaining personal instructions which are amazingly frank and direct. a few personally assigned meditations are included to show the technique of the training in individual cases, but the individual training was always

ar which faces you. above all, however, i am endeavouring to make clear to future generations certain basic principles and certain aspects of hierarchical truth which must in the new age govern those who seek to tread the path of discipleship and who are willing to be prepared for initiation. changes in curriculum and in techniques are being made by the hierarchy; the adaptation of old methods to modern needs and to more highly developed men is under way. i write not for you in reality. you have already had more than you have used. i write for the coming disciples and initiates of the next two generations. it is essential that disciples in all ashrams consider these days what humanity's problems are, what they mean and what their solution entails; they must know what the masters of the wis

the following: a. senior disciples in the major ashrams are now beginning to form subsidiary ashrams, as i began to do in the year 1925. b. owing to the war and the intensive efforts of the world disciples, more people along many and varied lines are being reached. c. the mode, methods and techniques of training (as i have earlier told you) are being remodelled and rearranged in order to suit the modern mind and needs. d. senior disciples are undergoing a forcing process to enable them more rapidly to take the- 45- discipleship in the new age- volume ii copyright 1998 lucis trust initiation immediately ahead of them. this necessarily brings added strains and risks, sometimes even to the point of death, but also greater spiritual light and life. 4. at the entrance to the way of the higher e

cult groups; they have had, since 1900, to accept and work with the newer modes of training and the changing forms of teaching applied by the masters who take- 46- discipleship in the new age- volume ii copyright 1998 lucis trust pupils. this has created temporary difficulties which will not be present when the newer modes and methods are more generally established. the problem, therefore, of the modern disciple is peculiarly hard, and the masters bear this ever in mind. also the strain of the world cataclysm has increased these difficulties, and that strain is far more wide-reaching than is generally believed. do you realise wherein the strain consists, apart from the physical disasters and chaos, with its agony, despair, anxiety, and its demand for a poised and efficient exterior to be p

disciples. it is humanity which determines its own destiny. disciples point the way, indicate the vision, set a needed example and emphasise the ancient landmarks. a realisation of these few points which i have chosen to enumerate out of many, will indicate to you the difficulties with which disciples are today confronted each of you among the many who are also struggling to meet human need in a modern world. as a group of ashramic affiliates, you (together with disciples everywhere) are all reacting to this inflow of energies, and with consequent conflict; with some of you it has produced a definite crisis and one that you have not yet resolved; with one or two of you in this group, it has led to a seething inner turmoil accompanied by an overemphasised introspection. this will be apt (i

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ncerns the spirit aspect or the vital impulsive life aspect of divinity; that the second concerns the soul aspect or the subjective consciousness aspect of divinity; whilst the third concerns the body aspect or the physical expression, through consciousness, of the divine life. the first three groups which i have formed are intended to be small reflections of these three aspects from the angle of modern need and the meeting of that need. i have indicated somewhat the intended work of the first group from the angle of telepathic- 24- the externalisation of the hierarchy copyright 1998 lucis trust interplay (telepathy and the etheric vehicle. the method of communication between the members of the hierarchy has to be externalised, eventually, upon earth and this is one of the tasks of the gro

has to hold before itself and which in the present instance consists of: 1. the educating of the lowest of these groups into which humanity divides itself, so that they can become strictly and consciously human. this was the objective of the impulse which inspired the renaissance and which lay behind the work of rousseau, that great initiate, and this is the impulse which is today responsible for modern humanism with its apparent materialism and yet its deeply spiritual subjective programme and purpose. this eventually produces civilisation by the inflow of the light of knowledge. 2. the education of the second group so that it may be stimulated by the inflow of the light of wisdom and thus constitute a bridging group between the other two, being as it is strictly human and self-conscious

ent, and materially constructive. true idealism, involving as it must the new age patterns, and religious incentives are lacking in their techniques. nevertheless, they do lead the race on another step, for they have a mass effect in evoking thought, and sometimes eventual resistance, as the result of that thought. later we shall study these and other ways of governing, and analyse their ordinary modern expressions and future spiritual correspondences. these will some day appear on earth as a result of the many experiments today going on. remember this. as i earlier said, the processes of education, of law and of government are so closely allied and so definitely related that if ever the work of this fifth group reaches a stage where it is indeed a germ of a new age organism (and many such

e chosen from the personnel of the other groups, for they will have had a fair measure of training in their preliminary work. two groups will then be interlocking groups that which is formed of the key people in all the groups, and this one. the ninth group, whose project is financial service, will be one of the most practical and interesting from the standpoint of the present world situation and modern conditions. i may begin to organise this group before long, provided some of my disciples show me the subjective signs for which i look, which involves a right understanding and spiritual appreciation of money. by this i do not mean that any of you who do show such signs will be in this group, but you will provide the right conditions which will make its inception possible; one or two of th

rtain percentage of the human family will fail to make the grade and will then be held in pralaya, or in solution, until the time for the manifestation of the next and third solar system comes around. then they will constitute the advanced guard and the symbol of the coming humanity of that system. the same thing occurred in the system before this one and those whom we now call the jews (a purely modern name and distinction, as i tried to show in the last few pages of a treatise on the seven rays, vol. i, esoteric psychology, are the descendants of that earlier group which was held in pralaya between the first and second solar systems. if you will remember that the third ray governed that system and also governs the jewish race, if you bear in mind that that system was occupied with the di

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

in the past as interceptors of the truth. this whole problem of the shamballic will is in process of revelation, and will eventually alter the entire approach of the disciple in the new age to initiation. the theme of "the way into shamballa" requires reflective study and esoteric understanding. in this concept of the new and future section (if i may so call it) of the way or path with which the modern disciple is faced lies the secret of the coming revelation and of the spiritual dispensation which will emerge as humanity constructs the new world civilisation and begins to formulate the new culture. the burning, purifying, destructive effects of the monadic will upon its distorted reflection, the individual will, deeply deserves consideration. for long, aspirants have noted and have been

to be made by aspirants and disciples in the first part of their training. we now, however, pass on to another expression and to the next development in the life of the initiate, which is learning to work from a "point of tension" here lies the new emphasis, and i am bringing it to the attention of humanity as mankind nears the close, the terrible but liberating finale, of his great test in this modern burning-ground. now men can pass on into the clear cold light, and from there begin to hold that point of tension which will be evocative of the needed "understanding will-to-move forward" along the line of human will-to-good the first phase of the development of the will aspect. it is the higher sublimation of the aspirational stage which- 32- a treatise on the seven rays- volume v: the ra

stood by the average intelligent human being and put into action as a way of life. 2. the stage wherein the love aspect of the soul is brought into touch with the corresponding aspect of the triad, to which we give the inadequate name of the intuition. this is in reality divine insight and comprehension, as expressed through the formulation of ideas. here you have an instance of the inadequacy of modern language; ideas are formless and are in effect points of energy, outward moving in order eventually to express some "intention" of the divine creating logos. when the initiate grasps this and identifies himself with it, his goodwill expands into the will-to-good. plan and quality give place to purpose and method. plans are fallible and tentative and serve a temporary need. purpose, as expre

an integrated and functioning whole and the soul is beginning to control it. it is an accumulative tension arrived at through many lives. this process is expressed in the masters' archives as follows- 36- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust you must remember that these symbols are an attempt on my part to translate ancient signatures in modern occidental type. the only one which is the same in all languages is, esoterically, the a.u.m. 4. then comes a point of tension from which the man eventually achieves liberation from the three worlds and stands as a free soul; he is then a point within the circle the point indicating the point of tension from which he now works, and the circle the sphere of his self-initiated activity. i nee

e been able to convey this revelation to the best human intellects the first group dealing with the senior members of the hierarchy and the latter with those initiates and disciples who are closely related to humanity. here again we come up against the fact that the science of invocation and evocation, with which this rule fundamentally deals, is primarily a great and scientific activity of which modern humanity knows practically nothing, but which is related to thought power and to thoughtform building. only initiates of the highest degree such as the three great lords have the right to invoke alone and unaccompanied by any protective agency, such as a group, and the reason for that is that they themselves are members of the council at shamballa and are individually registrants of the pur

ALICE BAILEY THE LABOURS OF HERCULES

e of the sign and its polar opposite keynotes labor vii the capture of the erymanthian boar the myth prologue reflections of a libran the rulers of libra and its opposite sign the constellations and stars some highlights from the lecture by alice bailey labor viii destroying the lernaean hydra the myth introduction psychological analysis of the myth the nine heads of the hydra fighting the hydra: modern version applications to life what is death scorpio, the sign of magic the constellations and the stars labor ix killing the stymphalian birds the myth interpretation of the labor silence two gates, three constellations the chrysalis symbol the spirit of truth the spirit of right three gifts three constellations- 3- the labours of hercules details of the story labor x the slaying of cerberus

truths, and so present the ancient formulas for spiritual development that they will acquire new and vivid life. in both hemispheres there have been many books written on the subject of the path of discipleship, the path of holiness, and the path of illumination. the restatement of the problems of that universal path and of its inherent difficulties is not warranted 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 fe

ight, and irradiated with joy. the story of the dramatic experiences of that great and ancient son of god, hercules- 6- the labours of hercules or herakles, will be found to give us just such a synthetic picture. it leaves untouched no phase in the life 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 coura

before has the human race itself been in this condition. herein lies the wonder of past achievement, and herein lies the hour of present opportunity. the world disciple today the tests to which hercules willingly subjected himself and the labors into which he sometimes thoughtlessly rushed are those which are possible to many thousands now. it will become apparent also how curiously applicable to modern conditions are the various details of the dramatic and oft-times amusing story of his efforts upon the path of ascension. each one of us is an embryo hercules, and each one of us faces the identical labors; each of us has the same goal to achieve and the same circle of the zodiac to encompass. the work to be done has for its prime objective the- 9- the labours of hercules elimination of all

said "labor the first is ended; the task is done, but badly done. learn the true lesson of this task and then pass on to further service to your fellowmen. go forth into the country guarded by the second gate and find and take the sacred bull into the holy place" the tibetan (djwhal khul) the meaning of the myth in combining this astrological and symbolic story with the everyday life and tests of modern discipleship, we shall tell the story of the task which hercules undertook, and- 20- the labours of hercules the test to which king eurystheus subjected him; and then we shall study [29] the significance of the sign in which it took place, for there is a close link between the two, and the labor only became possible because of the characteristics conferred upon hercules in that particular s

AN INTRO TO STUDY OF THE KABALAH

grown up in hebrew theology without combining with the recondite doctrines of the kabalah. in a similar manner we see in india that the upanishads, an esoteric series of treatises, grew up alongside the brahmanas and the puranas, which are exoteric instructions designed for the use of the masses of the people. with regard to the oldest kabalistic books still extant, a controversy has raged among modern critics, who deny the asserted era of each work, and try to show that the assumed author is the only person who could not have written each one in question. but these critics show the utmost divergence of opinion the moment it becomes necessary to fix on a date or an author; so much more easy is destructive criticism than the acquirement of real knowledge. let us make a short note of the ch

planets, the elements, seasons, man and the twenty-two letters of the hebrew alphabet; dividing them into a triad, a heptad and a dodecad; three mother letters a, m, and sh are referred to primeval air, water and fire; seven double letters are referred to the planets and the sevenfold division of time, etc: and the twelve simple letters are referred to the months, zodiacal signs and human organs. modern criticism tends to the conclusion that the existing ancient versions were compiled about a.d. 200. the "sepher yetzirah" is mentioned in the talmuds, both of jerusalem and of babylon; it was written in the neo-hebraic language, like the mishna. the "zohar" or" sohar" spelled in hebrew zhr or zuhr "the book of splendour" or of "light" is a collection of many separate treatises on the deity

ight be expected to display, and they even offend our present standard of moral life. the mosaic law, eminently valuable for many purposes to a small nation 3,000 years ago, and containing many regulations of a type showing great attention to sanitary matters, is yet marred by the application of penalties of gross cruelty and harsh treatment of erring mortals, which are hardly compatible with our modern views of what might have emanated from god the personal creator of this universe with its million worlds; and the almost entire absence of any reference to a life after death for human beings shows a materialism which needed a new revelation by jesus, whose life has earned the title of "christ" yet the orthodox of england hear this statement with incredulity, and if asked to show the passag

f the soul, they could not produce them, and are content to refer you to the clergy, whose answer generally is "if not plainly laid down, these dogmas are implied" but are they? if they are, how is it that notably clear passages can be quoted which show that important authors in the old testament make statements in direct opposition to these doctrines? and how is it, again, that a great author of modern times has said "prosperity was the blessing of the old testament for good works, but adversity that of the new? this could only be true if there were no future life or lives, or no coming period of reward and punishment contemplated by the old testament doctrine. but the comment is true and the old testament does teach that man is no more immortal than the beast, as witness ecclesiastes, ii

pe sixtus the fourth, 1484; pic de mirandola, 1494; johannes reuchlin, 1522; h. cornelius agrippa, 1535; jerome cardan, 1576; gulielmus postellus, 1581; john pistorius, 1608; jacob behmen, 1624; the notable english rosicrucian, robert fludd, 1637; henry more, 1687; the famous jesuit athanasius kircher, 1680; and knorr von rosenroth, 1689. to these must be added eliphaz l vi and edouard schur, two modern french writers on the occult sciences, and two english authors, anna kingsford and edward maitland. the notable german philosopher spinoza, 1677, regarded the doctrines of the kabalah with great esteem. the practical kabalah let us take the practical kabalah before the dogmatic; it may perhaps have preceded the theoretical philosophy because it was at first concerned with an intimate study

ANTINOMIANISM

ue as a principle from the individuals own soul, heart and conscience as opposed to doctrinally instituted and enforced. obviously there is an element of self responsibility and personal development involved here. antinomianism as a praxis of spiritual dissent manifests as both a methodology and a practicum to personal spiritual freedom. antinomianism represents a historical methodology and post- modern evolution of individualized thought that seeks freedom from the confines of cultural, social and genetic/memetic programming. the path of spiritual dissent has most often been documented and categorized as that of the left hand path (lhp. the path of harmonious acceptance of man as he is and the giving over of self responsibility to a higher force has most often been represented by the righ

go to it. this intrinsically makes the lhp a difficult one to follow. the rhp will come to you, it will embrace you with open arms. on the other hand (literally) the lhp requires a willed alteration of the way you perceive the objective and subjective realities that form a personalized understanding of life and its meaning on all levels of activity. the left hand path is a syncretism in the post modern era taking liberally from several areas of philosophical and spiritual inquiry. existentialism, relativism, antinomianism, hermeticism, all share ideas which are synthesized into the lhp conception. tracing the roots of these ideas we find hints and glimpses contained in the extant thoughts of certain gnostic sects, the graeco/roman egyptian philosophies and aspects of the ancient egyptian

ARADIA GOSPEL OF THE WITCHES

ipboard, and here it hasreally a claim to the name. 10 this is an obscure passage, but i believe that i have given it as the poet meant or felt it. 11 il sasso a palla.chapter v. 12 this passage is not given in the original ms, but it is necessary to clearly explain what followsabruptly. page 76 as such works must have pictures, circe is set forth by a page cut of a very ugly old woman in themost modern costume of shawl and mob-cap with ribbons. she is holding an ordinary candlestick. itis quite the ideal of a common fortune-teller, and it is probable that the words maga circesuggestednothing more or less than such a person to him who made up the book. that of medea is, howev-er, quite correct, even artistic, representing the sorceress as conjuring the magic bath, and wasprobably taken fro

ontributing to form it, anddeeply sacred because it had lain in the earth, where dark and wondrous secrets bide, seems tocast a new light on the christian sacrament. it is a type of resurrection from the earth, and wastherefore used at the mysteries and holy supper, and the grain had pertained to chthonicsecrets, orto what had been under the earth in darkness. thus even earth-worms are invoked in modern witch-craft as familiar with dark mysteries, and the shepherds pipe to win the orphic power must beburied three days in the earth. and so all was, and is, in sorcery a kind of wild poetry based on sym-bols, all blending into one another, light and darkness, fire-flies and grain, life and death.very strange indeed, but very strictly according to ancient magic as described by classic authorit

council at ancyra. pipernus and other writers havenoted the evident identity of herodiaswith lilith. isispreceded both.dianais very vigorously, even dramatically, set forth in this poem as the goddess of the god-forsak-en and ungodly, of thieves, harlots, and, truthfully enough, of the minions of the moon, as falstaffwould have fain had them called. it was recognised in ancient rome, as it is in modern india, that nohuman being canbe so bad or vile as to have forfeited all right to divine protection of some kind orother, and dianawas this protectress. it my be as well to observe here, that among all free-thinkingphilosophers, educated parias, and literary or book-bohemians, there has ever been a mostunorthodox tendency to believe that the faults and errors of humanity are more due (if not

f jupiter settled the question by petrifying them asyou may read in julius polluxhis fifth book, or any other on mythology. is canis fuit postea jove inlapidem conversus. page 54 this is pretty, but it is only imitation, and neither in form or spirit really equal to the incantations,which are sincere in faith. and it may here be observed in sorrow, yet in very truth, that in a verygreat number of modern poetical handlings of classic mythic subjects, the writers have, despite alltheir genius as artists, produced rococo work which will appear to be such to another generation,simply from their having missed the point, or omitted from ignorance something vital which the folk-lorist would probably not have lost. achillesmay be admirably drawn, as i have seen him, in a louisxiv. wig with a turki

, it is second rateor inferior; for the best cannot be made out of mere words var-nished with associations, be they of thought or feeling.this is not such a far cry from the subject as might be deemed. reading and feeling them subjec-tively, i am often struck by the fact that in these witch traditions which i have gathered there is awondrous poetry of thought, which far excels the efforts of many modern bards, and which onlyrequires the aid of some clever workman in words to assume the highest rank. a proof of what ihave asserted may be found in the fact that, in such famous poems as the finding of the lyre, byjames russell lowell, and that on the invention of the pipe by pan, by mrs. browning, that whichformed the most exquisite and refined portion of the original myths is omitted by both

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

the old knightly corporations the candidate was required to produce proofs of noble birth, and the strict observance demanded these at the beginning, but owing to obvious difficulties is said to have ended by furnishing patents at need (2) in the military order of hospitallers of the holy sepulchre of jerusalern, he undertook, as in others, to protect the church of god, with which may be compared modern masonic injunctions in the temple and holy sepulchre to maintain and defend the holy christian faith (3) again at his knighting he was "made, created and constituted now and for ever" which is identical, word for word, with the formula of another masonic chivalry, and will not be unknown to many. but the appeal of the new foundations was set in an6ther direction, and was either to show that

gory- that is to say, for the chiefs of st. andrew of the thistle, who are princes of the rosy cross, and the grand council of the chapter. the alchemical side of this story is in a similar position to that of the perpetuation myth, of which it is an early version. there is nothing that can be taken seriously. but this is not to say that in either case there is no vestige of possibilities behind. modern science tends more and more to show us that the transmutation of metals is not an idle dream and- speaking on my own part- there are well-known testimonies in the past on the literal point of fact which i and others have found it difficult to set utterly aside. so also there are few things more certain in history than is the survival of knights templar after their proscription and suspensio

mass of material which belongs thereto and of which i in particular had not even dreamed. the fact at least of its existence is now before me, and i await an opportunity to examine it. i can say only at the moment that it was devised, as my reference shows, to create an impression that an alleged spiritual branch of the old knights templar possessed their real secrets and had been perpetuated to modern times. it was, therefore, in a position to supply what the strict observance itself wanted; but the alleged mysteries of the order appear to be those of paracelsus and of kabalism on the magical side. i have left over also (1) les chevaliers de la palestine, otherwise knights of jerusalem, because although it is a templar grade, it is concerned with the old chivalry at an early period of it

on to supply what the strict observance itself wanted; but the alleged mysteries of the order appear to be those of paracelsus and of kabalism on the magical side. i have left over also (1) les chevaliers de la palestine, otherwise knights of jerusalem, because although it is a templar grade, it is concerned with the old chivalry at an early period of its history, and not with its transmission to modern times (2) the grade of grand inspector, otherwise kadosh, though i am acquainted with a very early and unknown ritual, because it does not add to our knowledge in respect of the templar claim on masonry. in the earliest form it shows that the judgment incurred by those who betrayed, spoliated and destroyed the order had been imposed divinely; that the hour of vengeance was therefore fulfill

lows transform. the holy sepulchre for them is the church of christ, however understood, and if there is anything in the old notion that the christian chivalry in the past had sounded strange wells of doctrine, far in the holy east, there are such wells awaiting our own exploration, to the extent that we can enter into the life behind doctrine, and this is the life which is in christ. finally the modern chivalry is of masons as well as templars, because in both orders there is a quest to follow and attain. but this quest is one, a quest for the word, which is christ, and a quest for the abodes of the blessed, where the word and the soul are one. scanned from the periodical "the occult review, volume xlv, nos. 1 and 4, january and april, 19. aos artist, occultist, sensualist an essay by j

BALANCE J

ew deeply into himself, haunted by the intensity of the maelstrom of images he was receiving. and again in 1954, towards the end of his life there emerges an unsettling sense that the vision was becoming too unsupportable, too vivid and too painful, and something of this experience is reflected in the intense shattered techniques he used to paint the later chaotic series of pastels. in these, the modern world and all its elements flow into highly coloured reconfigurations and juxtaposing patterns. we might compare these to the works of the brilliant artist louis wain whose charming portraits of cats became increasing tessleated and jewel-like, shattering into shards of colour and pure sensation before his schizophrenic universe finally submerged him. there is a feeling in these later works

BALANONES TEMPLE OF SET FAQ

lies and attacking the satanists as if allied with christianity's blind bigots. there's a little more discussion of this in the ref document "are you witches" that depends upon your definition of a "witch" we do explore activities which many people would call "magic" such as telepathy, divination, and methods of strengthening our souls and spirits through mental and spiritual discipline. however, modern witches usually believe that their magical powers come from one or more gods or goddesses, and many christians believe these powers come from the devil. we don't believe in any suc h gods or goddesses or devils. most modern witches claim we are not witches- perhaps the most important point to know and remember about us is that we believe a primary requirement of self-improvement and individ

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

ugh to tame the wild local deities of tibet and so he recommended padmasambhava for this task. see samuel 1993, pp. 168-170, 451-455 for more on trisong deutsen. 37 see samuel 1993, pp. 451-455; ruegg 1989; houston 1974; jackson 1982; richardson 2003; wayman 1977; van der kuijp 1984 and 1986 for more on the samy debate. 38 padmasambhava was originally from uddiyana in the swat valley, which is in modern-day pakistan. 39 see samuel 1993, pp. 168-171. 22 it is tamdrin who first subjugates the local deities of tibet. he is propitiated in many rituals for protector deities so that he may overpower these deities yet again and force them to succumb to the will of the ritual practitioner.40 since the warlord s tantra is central to this study, a note should be made on two important treasure-reveal

bes a scenario 98 by contrast, the primary enemies of the geluk deity dorj shukden (rdo rje shugs ldan) are members of the geluk sect who do not keep the lineage pure of other sectarian influences. dorj shukden is another little-studied protector deity who deserves greater scholarly attention. see de nebesky-wojkowitz 1998, pp. 134-144 for more on dorj shukden. see dreyfus 1998 for information on modern political intrigues surrounding dorj shukden. 99 this is especially true of might demons; see samuel 1993, p. 162. 100 see the "feast" ritual (tshogs) discussed in the next chapter. 101 see girard 1979, particularly pp. 1-68. 102 the l (glud) ritual will be discussed in a fuller ritual context next chapter. 103 see kohn 2001. tibetan ritual dance will be discussed more fully in chapter 5 in

of the treasury at samy monastery, an occupation to which an above-mentioned appellation of his refers.208 this origin is intimately tied to pehar s assimilation into the pantheon of tibetan protector deities. the most popular account of pehar s origins and his arrival in tibet is as follows. pehar originally resided in the ancient north indian kingdom of zahor (za hor, near the city of mandi in modern-day himachal pradesh.209 he moved from zahor to mongolia (hor) and took up residence in a meditation school (sgom grwa) at bhatahor (bha ta hor. at this meditation school, pehar was known as pholha namtep karpo (pho lha gnam theb dkar po)210 and was the head deity of the local mongolian tribes. his transfer to tibet was brought about by padmasambhava, who came to bhatahor with an army in or

BLACK SERPENT1

r copy off of lulu) we hope you ll enjoy it. we welcome reader comments and articles, artwork, fiction, poetry, and even games for the daemonic games section from fellow practitioners. with that i give you our first issue! may lucifer light your way. adrianna, the editor http//www.ofs-demonolatry.org this symbol 2000-2006 c. ortiz 4 rite to lucifer basic rite to lucifer this rite is from the book modern demonolatry by s. connolly( 1999) and may not be reproduced in any form without prior written consent from the author. it has been reproduced here with permission. the altar must face the east most point of the ritual chamber. a candle is set at each elemental point. the elemental demons are invoked by use of the enns with the dagger. flereous first, work clockwise leaving lucifer for last

ith a dvd, which was recorded in san antonio on the 2004 ozzfest tour. i won t give away any spoilers so you, the reader, will have to take a look. all i will say is the performance is first class. next time you are at your local music store, or surfing the internet, buy a copy of this instant black metal classic. 4 out of 5 possible serpents! 25 first rite to leviathan this rite is from the book modern demonolatry by s. connolly( 1999) and may not be reproduced in any form without prior written consent from the author. it has been reproduced here with permission. april 30th the alter must face the west most point of the ritual chamber. a candle is set at each elemental point. the elemental demons are invoked by use of the enns with the dagger. belial first and working clockwise leaving le

BLACK WITCHCRAFT

ly authority 26. she teaches all magick and sorcery. 27. mar de camp of hell 28. demon of domination according to dukante hierarchy 31 name that sigil no cheating! put your books away and see how many sigils you can identify! 32 answers to crosswode1 black witchcraft foundations of the luciferian path by michael w. ford, akhtya seker arimanius the nature of skir-hand witchcraft in the ancient and modern world is of anti-nature, or rather the word antinomian is a greek form meaning against the law. this word makes reference to rebellion from a structure or spiritual design of the masses, the majority and whatever the current ideological mainstream may be at that time. witchcraft, no matter for what intent or form, has always stood outside any conventional acceptance within society either by

BLAVATSKY H P ANTHROPOGENESIS

iferian trinity and the rituals of the qlippoth, the book of the witch moon which features an introduction by chaos magician peter j. carroll and numerous articles and essays. michael w. ford s grimoires may be found here: http//algol.chaosmagic.im[[vol. 2, page xv[[eh eme didache ouk estin eme, alla tou pemphantos me "my doctrine is not mine, but his that sent me- john vii. 16[[vol. 2, page xvi] modern science insists upon the doctrine of evolution; so do human reason and the "secret doctrine" and the idea is corroborated by the ancient legends and myths, and even by the bible itself when it is read between the lines. we see a flower slowly developing from a bud, and the bud from its seed. but whence the latter, with all its predetermined programme of physical transformation, and its invi

xplanation. hence, as was done in book i, while they are first given in full as they stand, when taken verse by verse with their commentaries an attempt is made to make them clearer, by words added in brackets, in anticipation of the fuller explanation of the commentary. as regards the evolution of mankind, the secret doctrine postulates three new propositions, which stand in direct antagonism to modern science as well as to current religious dogmas: it teaches (a) the simultaneous evolution of seven human groups on seven different portions of our globe (b) the birth of the astral, before the physical body: the former being a model for the latter; and (c) that man, in this round, preceded every mammalian- the anthropoids included- in the animal kingdom[[footnote(s* see genesis ch. ii, v. 1

pymander "this is the mystery that to this day was hidden. nature being mingled with the heavenly man (elohim, or dhyanis, brought forth a wonder. seven men, all males and females (hermaphrodite. according to the nature of the seven governors- book ii. v. 29- or the seven hosts of the pitris or elohim, who projected or created him. this is very clear, but yet, see the interpretations of even our modern theologians, men supposed to be intellectual and learned! in the "theological and philosophical works of hermes trismegistus, christian) neoplatonist" a work compiled by john david chambers, of oriel college, oxford, the translator wonders "for whom these seven men are intended" he solves the difficulty by concluding that, as "the original pattern man (adam kadmon of ch. i. genesis) was mas

earance of the continents in their geological and geographical order, then this classification would have to be altered. but as the sequence of the continents is made to follow the order of evolution of the races, from the first to the fifth, our aryan root-race, europe must be called the fifth great continent. the secret doctrine takes no account of islands and peninsulas, nor does it follow the modern geographical distribution of land and sea. since the day of its earliest teachings and the destruction of the great atlantis, the face of the earth has changed more than once. there was a time when the delta of egypt and northern africa belonged to europe, before the formation of the straits of gibraltar, and a further upheaval of the continent, changed entirely the face of the map of europ

its parent continent. geography was part of the mysteries, in days of old. says the zohar (iii, fol. 10a "these secrets (of land and sea) were divulged to the men of the secret science, but not to the geographers" the claim that physical man was originally a colossal pre-tertiary giant, and that he existed 18,000,000 years ago, must of course appear preposterous to admirers of, and believers in, modern learning. the whole posse comitatis of biologists will turn away from the conception of this third race titan of the secondary age, a being fit to fight as successfully with the then gigantic monsters of the air, sea, and land, as his forefathers- the ethereal prototype of the atlantean- had little need to fear that which could not hurt him. the modern anthropologist is quite welcome to lau

BLAVATSKY H P COSMOGENESIS

d to take all the responsibility for what is contained in this work, and even to face the charge of having invented the whole of it. that it has many shortcomings she is fully aware; all that she claims for it is that, romantic as it may seem to many, its logical coherence and consistency entitle this new genesis to rank, at any rate, on a level with the "working hypotheses" so freely accepted by modern science. further, it claims consideration, not by reason of any appeal to dogmatic authority, but because it closely adheres to nature, and follows the laws of uniformity and analogy. the aim of this work may be thus stated: to show that nature is not "a fortuitous concurrence of atoms" and to assign to man his rightful place in the scheme of the universe; to rescue from degradation the arc

stated: to show that nature is not "a fortuitous concurrence of atoms" and to assign to man his rightful place in the scheme of the universe; to rescue from degradation the archaic truths which are the basis of all religions; and to uncover, to some extent, the fundamental unity from which they all spring; finally, to show that the occult side of nature has never been approached by the science of modern civilization. if this is in any degree accomplished, the writer is content. it is written in the service of humanity, and by humanity and the future generations it must be judged. its author recognises no inferior court of appeal. abuse she is accustomed to; calumny she is daily acquainted with; at slander she smiles in silent contempt. de minimis non curat lex. h.p.b. london, october, 1888

he four elements. 460 the "gods" and the "elements. 463 the language of the elements. 464 pagan and christian worship of the elements. 467- xv. on kwan-shi-yin and kwan-yin. 470 kwan-shi-yin and phallicism. 471 the real meaning. 472- book i- part iii. science and the secret doctrine contrasted. i. reasons for these addenda. 477 occultism versus materialism. 479 the sabbath of the mystic. 481- ii. modern physicists are playing at blind man's buff. 482- iii. an lumen sit corpus nec non. 483 the hypothetical ether. 485 scientific theories of its constitution. 489- iv. is gravitation a law. 490 intelligences or blind forces. 493 the cause of attraction. 498[[vol. 1, page] xv contents. page. v. the theories of rotation science. 500 conflicting hypotheses. 502 more hypotheses. 505- vi. the masks

a-elements. 546 the tree of life and being. 549 prof. crookes on the elements. 552- x. the coming force. 554 mr. keeley, an unconscious occultist. 557 inter-etheric waves. 561 the secrets of sound and odour. 565- xl. on the elements and atoms. 566 metaphysical chemistry. 569 what are the seven planets. 575 the cyclic fall of the gods. 577[[vol. 1, page] xvi contents. page. xii. ancient thought in modern dress. 579 all-potential unity. 583 the "seventh" in chemistry. 585- xiii. the modern nebular theory. 588 forces are emanations. 591 what is the nebula. 595- xiv. forces- modes of motion or intelligences. 601 the vital principle. 603 occult and physical science. 605- xv. gods, monads, and atoms. 610 the gods of the ancients- the monads. 613 the monad and the duad. 617 the genesis of the ele

of his arhats. the latter received their initiation at the famous saptaparna cave (the sattapanni of mahavansa) near mount baibhar (the webhara of the pali mss. this cave was in rajagriha, the ancient capital of mogadha, and was the cheta cave of fa-hian, as rightly suspected by some archaeologists* time and human imagination made short work of the purity and philo[[footnote(s* dan, now become in modern chinese and tibetan phonetics ch'an, is the general term for the esoteric schools, and their literature. in the old books, the word janna is defined as "to reform one's self by meditation and knowledge" a second inner birth. hence dzan, djan phonetically, the "book of dzyan* mr. beglor, the chief engineer at buddhagaya, and a distinguished archaeologist, was the first, we believe, to discov

BLUE EQUINOX

famous hindu treatise on certain physical practices. the hathayoga pradipika. similar to the shiva samhita. the aphorisms of patanjali. a valuble collection of precepts pertaining to mystical attainment. the sword of song. a study of christian theology and ethics, with a statement and solution of the deepest philosophical problems. also contains the best account extant of buddhism, compared with modern science. the book of the dead. a collection of egyptian magical rituals. dogme et rituel de la haute magie, by eliphas levi. the best general textbook of magical theory and practice for beginners. written in an easy popular style. the book of the sacred magic of abramelin the mage. the best exoteric account of the great work, with careful instructions in procedure. this book influenced and

le for its hints of those things which it mocks. the rape of the lock, by alexander pope. valuable for its account of elementals. undine, by de la motte-fouqu. valuable as an account of elementals. black magic, by marjorie bowen. an intensely interesting story of sorcery. le peau de chagrin, by honor de balzac. a magnificent magical allegory. number nineteen, by edgar jepson. an excellent tale of modern magic. dracula, by bram stoker. valuable for its accounts of legends concerning vampires. scientific romances, by h. hinton. valuable as an introduction to the study of the fourth dimension. alice in wonderland by lewis carrol. valuable to those who understand the qabalah. alice through the looking glass, by lewis carrol. valuable to those who understand the qabalah. the hunting of the snar

ulfil this purpose.and that this book must be distributed widely, in fact to every one with whom one comes into social relations. we are not to add to this gift by preaching and the like. they can take it or leave it. note, pray thee, verse 41 of this chapter .establish at thy kaaba a clerk-house; all must be done well and with business way. this is very clear instruction indeed. there is to be a modern centralized business organization at the kaaba. which, we think, does not mean boleskine, but any convenient headquarters. note, pray thee, in verse 42 of this chapter the injunction .success is thy proof: argue not; convert not; talk not liber ccc 179 overmuch. this is not any bar to an explanation of the law. we may aid men to strike off their own fetters, but those who prefer slavery mus

time. his hatred of what he calls rhetoric, his mania for the .clear. and the .hard. his earnest belief that poetry must never be a .pastime. all derive from the american conscience; and so does his distaste for the puritan poet milton, whose extreme sensuality avenged its suppression magnificently unawares in the greater miltonic lines. but mr. pound.s puritanism is too distantly inherited like modern american puritanism, it is a melancholy survival, drained of creative or destructive power. it is not a fierce and terrible thing, any more than the puritanism of the modern new englander is fierce and terrible. it nibbles at mr. pound, but it does not devour him; it has not strength left for that. it is not a demogorgon, but a schoolmaster, not a victim or a priest. he has all the schoolma

ll start sooner or later; but it doesn t. sumatra rapper. psychical phenomena and the war. by hereward carrington. dodd, mead& co, inc. this book is an extremely interesting and valuable contribution to the science of the future. the first part of it, which relates to normal psychology, is extremely well compiled, and offers a capital picture of the peculiar phenomena which accompany combat under modern conditions. it is a serious study of actuality, entirely free from the pathological point of view of people like barbusse on one hand, or the average newspaper correspondent on the other. the second and larger part of the book deals with various supernormal events connected with war. i suppose mr. carrington.s trouble is the paucity of his material. he feels that he has to fill his book, an

BOOK OF ENOCH

er proof reading in many of the texts may be necessary. last updated 23rd january 2004: one omitted paragraph restored and a few formatting errors fixed in liber cxciv; fixed one minor transcription error in liber lxi; restored a couple of omissions in the curriculum of a.a; re-set title pages based on photograph from first edition; other minor formatting chang v book of enoch the book of enoch a modern english translation of the ethiopian book of enoch with introduction and notes by andy mccracken special thanks to bredren jason naphtali who found this translation (by m. knibb) of the ethiopian text in the s.o.a.s. library at the university of london. contents introduction history of the book of enoch condition of the text the book (1) the blessing of enoch (2) god's laws (3) rebels among

BOOK OF JASHAR

ecome unable to appreciate the story as a work of fiction. these expectations must be dropped before we can appreciate this manuscript. it is written in counterpoint to genesis, and so we must suppose that the author wants us to read it as fiction, not as dogma. indeed, the manuscript may prompt us to ask whether a taboo on using god as a literary character might in some ways limit and weaken our modern fictional literature. but why should anyone use god as a character in a story, if it puts readers on their guard and evokes images of the doctrines that launched a hundred religious wars? it would not be hard to rewrite the narrative without mentioning god "at god's first word" becomes "at first "god put a blessing on noah's porridge" becomes "noah's porridge was remarkably good" etc. but i

a long-awaited event for which god has prepared a vast stage in both time and space. so we find ourselves following a tribe of hominids who live along the nile river (the "great river" in genesis is the euphrates, but the author of jashar obviously uses "the great river" to mean the nile instead) the image of these four individuals, at the borderline between animal and human, is sharpened for the modern reader by the fact that "flo" and "faben" are names that jane goodall used for wild chimpanzees that she studied in gombe. the name "human" is of course just a retranslation of "adam" like the name "adam (which comes from a hebrew word for earth, the word "human" is derived from a root that means dirt (humus. human's singing voice and eve's skilled hands, sharpening stone tools by moonlight

n's forehead marks him, even in his exile, as one who has also accepted the social contract. cain runs east from the nile delta for six days, and on the seventh day he has a vision of a great city. it is tempting to suppose (straining the limits of how far a man on foot can go in six days) that cain's first sabbath vision was at mount moriah in jerusalem. but what future jerusalem did he see: the modern jerusalem, the crusader city, the city of the second temple, the city of david, the jebusite village, or did he see some heavenly jerusalem that has never existed on earth? cain only knows that he is seeing the jerusalem that abel's descendants would have made. living at the very beginning of human history, he cannot compare it to any jerusalem that has actually existed. indeed, we might as

ole human story is brought full circle as cain brings his vision of us into focus, even as we try to imagine him and the others who were there at the start of the human story. at this point in the story, the gap between human and animal is still narrow enough to be crossed once more, when rama (whose name might come from the hebrew word meaning high, or from the sanskrit word meaning joy, but the modern reader may be reminded of ramapithecus, the daughter of flo (and faben, becomes seth's mate. their daughter is jashar, the title character. we may suppose that jashar is in her teens and cain is close to forty when they meet and are drawn together after his return from exile. human's blessing at the marriage of cain and jashar brings us back to the fundamental theme of separation and togeth

his ideas. after all, genes and ideas both are patterns that can endure across generations (one stored in chromosomes and the other in synapses. so in a cultural sense, people of seth's family might also be children of abel whom cain foresaw. a desecration of trees by people is the pivotal event leading to the fall of humanity in genesis. the biblical story of the garden of eden is echoed in our modern ecological myth of the great primeval forest that has been destroyed by the growth of civilization. destruction of trees is also a central theme in the jashar apocryphon, but the story here is a complex counterpoint to both genesis and modern ecological thinking. in the first place, the tension is not just between trees and people, but between trees and herbivorous animals. long before the

BOOK OF PLEASURE

r objectionable (as fact, after you have shown your honesty. truth, though simple, never needs the argument of confusion for obscurity; its own pure symbolism embraces all possibilities as mystic design. take your stand in commonsense and you include the truth which cannot lie; no argument has yet prevailed. perfect proportion suggest no alteration, and what is useless decays. they reject all the modern symbolism*(1) and reach an absurd limit very early. not counting on change*(2) and (at times) the arbitrary nature of symbolism or the chance of a preserved folly, by their adoption of the traditional without a science, as having reading to the present, their symbolism is chaotic and meaningless. not knowing the early rendering, they succeed in projecting their own meagreness by this confus

ir symbolism is chaotic and meaningless. not knowing the early rendering, they succeed in projecting their own meagreness by this confusion, as explaining the ancient symbols. children are more wise. this conglomeration of antiquity decayed, collected with the disease of greed-is surely the chance for charity? forgetting trumpery ideas, learn the best tradition by seeing you own functions and the modern unbiassed. some praise the belief in a moral doctrinal code, which they naturally and continually transgress, and never obtain their purpose. given the right nature, they succeed fairly in the book of pleasure (self love) get any book for free on: www.abika.com 6 their own governing, and are those most healthy, sane and self-pleased. it may be called the negation of my doctrine, they obtain

governing, and are those most healthy, sane and self-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 ete

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

the above is certainly not what the average person thinks of in relation to "witchcraft. no; the misconceptions are deeply ingrained, from centuries of propaganda. how and why these misconceptions came about will be examined later. with the spreading news of witchcraft what it is; its relevance in the world today comes "the seeker. if there is this alternative to the conventional religions, this modern, forward-looking approach to life known as "witchcraft, then how does one become a part of it? there, for many, is the snag. general information on the old religion valid information, from the witches themselves is available, but entry into the order is not. the vast majority of covens (groups of witches) are still wary enough that they do not throw open their doors and welcome all and sund

al 1 2/ buckland's complete book of witchcraft was born when one of the cavemen threw on a skin and antlered mask and played the part of the hunting god, directing the attack. there are, still in existence, cave paintings of such rituals, together with the spear-stabbed clay models of bison and bear. it is interesting to see how this form of sympathetic magick survived right through to relatively modern times. the penobscot indians, for example, less than a hundred years ago, wore deer masks and horns when performing rituals for the same purpose. the mandan indians' buf-falo dance is another example. along with this god of hunting there was a goddess, though which came first (or whether they evolved together) we do not know, and it is immaterial. if there were to be animals to hunt, there

r instance, was taken from the old egyptian triad. osiris, isis and horus became god, mary and jesus. december 25th, as the birthdate of]esus, was borrowed from mithraism which also believed in a second coming and indulged in the "eating of god. in many religions of the ancient world were found immaculate conceptions and sacrifice of the god for the salvation of the people. witchcraft ancient and modern raymond buckland, hc publications, ny 1970. some of the instruments of torture used in the bamberg witch trials lesson one: the history and philosophy of witchcraft 15 pagani and simply means "people who live in the country. the word "heathen" means "one who dwells on the heath. so the terms were appropriate for non-christians at that time, but they bore no connotations of evil and their us

e admitted. even the evidence of young children was admissable. it is obvious from the above that the authors of the malleus maleficarum had certain obsessions. a large number of the chapters are, for example, concerned with sexual aspects of witchcraft. who were the authors of this infamous work? they were two dominicans named jakob sprenger and heinrich (institor) kramer. witchcraft ancient and modern raymond buckland, hc publications, ny 1970 6/ buckland's complete book of witchcraft all of these were followers of the old religion. this had been a wonderful opportunity for some to get rid of anyone against whom they bore a grudge' an excellent example of the way in which the hysteria developed and spread is found in the case of the so-called witches of salem, massachusetts. it is doubtf

ture through necessity. they were a part of nature, not separate from it. an animal was a brother or a sister, as was a tree. wo/man tended the fields and in return received food for the table. sure, s/he killed animals for food. but then many animals kill other animals in order to eat. in other words, woman and man were a part of the natural order of things, not separate from it. not "above" it. modern wo/man has lost much, if not all, of that closeness. civilization has cut them off. but not so the witch! even today, in this mechanized, 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

CASE PAUL F THE BOOK OF TOKENS

ssons on 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

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

s a symbolic gesture to bring light and warmth back to the world on the mid-winter solstice at the darkest time. they danced around the maypole on may morning, the beginning of the old celtic summer, to stir into life the earth energies in a sacred spiral pattern. these rituals go back into the mists of time and appear in similar forms in many different cultures and ages. today, however, too many modern societies have lost the sacred connection and scorn such gestures as superstition, treating the skies, the earth and the seas merely as a larder, fuel store and garbage can. once, things were very different, as black elk, the sioux shaman, explained 'in the old days when we were a strong and happy people, all our power came from the sacred hoop of the nation and, so long as the hoop was unb

associations of particular oils, incenses and planetary hours are not what really matters. the truly important thing is that you should keep to the basic rules of witchcraft that are quite as strict and twice as hard as any conventional religion. these are rooted in wisdom, compassion, honesty, honour and common sense and are summed up in one short phrase 'an ye harm none, do what ye will. put in modern-day language, this means, quite simply 'do whatever you like as long as you don't hurt anyone' simple, did i say? it is in practice incredibly hard to harm none, especially if you are seeking promotion, fighting against an injustice or struggling to survive. but it may help you if you remember the other equally vital law of witchcraft, the threefold law. this states that everything you do t

s would pass the traditions down through the matriarchal line, usually by word of mouth. those who could write, recorded their spells and rituals in 'books of shadows- so-called partly because of the secrecy required to write and protect them. these were usually buried or burned with the witch on her death, or on rare occasions were handed on to the eldest daughter [insert pic p018- witchcraft in modern times seite 8 wicca01.txt by the late twentieth century in the usa, witchcraft had been recognised as a valid religion by the american supreme court and accepted by the american army, but other countries, including the uk, are not so tolerant. what is more, in many lands, especially among smaller communities, misunderstanding and prejudice still persist. in the uk, for example, wiccans who

called kit crewbucket, whose ghostly form would appear on a boat or be seen in the water before it went through a dark tunnel. canal life has a whole mythology, much now lost as the old working boats have been replaced by weekend leisure traffic. you will find more on the details of these old superstitions in my book ghost encounters (blandford, 1998. wicca wicca, as it is performed today, is not modern witchcraft per se, but a contemporary neo-pagan religion. it is, however, one of the major forms of witchcraft. it began in its modern form with the teachings of gerald gardner after the repeal of the witchcraft act in 1951, though its descent can be traced to the ancient nature religions. this traditional method of wicca is quite formal, with seite 9 wicca01.txt covens using ritual tools a

ur life, be focused on increasing the love in the world, thereby attracting love in its many forms, and not just romance. more specifically, you may wish to attract one special person, to deepen an existing relationship or bring back a straying partner. for this, however, you would need to build into the ritual a proviso that this happening should be right for that person as well as for yourself. modern witchcraft is all too aware of the need not to infringe on the free will of others. as i have mentioned, binding or banishing spells work by lessening a negative influence or by protecting potential victims, rather than by attacking a person, however destructive they may be. a book of shadows whether you are working alone or in a coven, you might like to start a book of shadows, a record of

CHAOS MAGICK AND LUCIFERISM

t! south, east, west and north thy spirit come forth in joy a fire from the spinning sun wheel, birth is through blood" the circle is cas chaos magick and luciferism by michael ford confusion is the result of a system of failure. in order to build and proceed into any useful areas one must be willing to strip away belief that have been programmed since birth. we all have this challenge, as within modern society this is a consistent and often reoccurring problem. when peter carroll, ray sherwin and others began working with something they would later call, chaos magic, the potential they continued from what aleister crowley and austin spare developed was so bright it was often overlooked. austin spare in undoubtedly the grand father of chaos magic, while he had no idea at the time of his ma

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ormulations. who governed the forces that could endanger and destroy life or preserve it? for equiano and this band of helpless travelers, fate rested either with the benevolence of the christian god, or in the hands of a few shipboard witches, for both forces were real, and both were powerful. equiano's narrative draws together some of the disparate intellectual currents that were present in the modern era, such as providentialism, or the belief in the manifestation of divine purpose, and older entrenched notions of spiritual contingency such as maleficia, also known as witchcraft. the account illustrates how easily and spontaneously both blacks and whites integrated these diverse perspectives into their lived experiences. as was also true for europeans, africans f belief systems featured

oes it appear that some black christians reinterpreted the older conjure healing traditions, but the corresponding experiences of many religious healers and conjure practitioners suggests that they drew from a common cultural vernacular. one of the most significant events in american religious history at the end of the nineteenth century was the formation of the holiness-pentecostal movement. the modern holiness movement had roots in the perfectionist strands of wesleyan methodism, which taught that a life of complete righteousness, called sanctification, was available to the believing christian through a "second work of grace" by the indwelling holy spirit. sanctification began with the conversion and justification of the individual and continued as a process in which the christian was em

ntecostalism, william j. seymour, a black preacher from texas with afro-baptist roots, and charles f. parham, a white methodist evangelist hailing from topeka, kansas, had carried forth the old-time practices and biblically fundamentalist beliefs of their forebears. yet their particular innovations regarding the sanctification doctrine marked a departure that ultimately was to shape the course of modern christianity. both seymour and parham insisted that the sanctification experience should be accompanied by a manifest sign of the baptism of the holy spirit, glossolalia, or speaking in tongues. they began to popularize this "third blessing" of the gift of tongues. while parham is credited with having introduced the practice in his bible school as a "formally stated doctrine" it was seymour

lk beliefs of the southern negro, p. 203; herron "conjuring" p. 118. on gender inversion among conjure practitioners see also the comments of robert tallant, voodoo in new orleans (new york: macmillan, 1946, p. 41. 21. charles c. jones, jr, negro myths from the georgia coast, told in the vernacular (boston: houghton mifflin, 1888, p. 169; charles chesnutt "superstitions and folklore of the south" modern culture 13 (1901. on black women and magic traditions in the united states, see yvonne chireau "the uses of the supernatural: toward a history of black women's magical practices" in a mighty baptism: race, gender, and the creation of american protestantism, ed. susan juster and lisa macfarlane (ithaca: cornell university press, 1996; see also debow's review 31, july.december 1861, p. 98. 22

id=kt600020q0&chunk.id=0&doc.view=print 7/14/2006\ 193\ movement, pp. 99.103; sarah e. parham, the life of charles f. parham, founder of the apostolic faith movement (new york: garland publishing, 1930; james goff, fields white unto harvest: charles f. parham and the missionary origins of pentecostalism (fayetteville: university of arkansas press, 1989; james tinney "william j. seymour: father of modern day pentecostalism" journal of the interdenominational theological center 4 (fall 1976; douglas nelson "for such a time as this: the story of bishop william j. seymour and the azusa street revival"(ph.d. diss, birmingham university, 1981. 38. john nichol, pentecostalism (plainfield, n.j: logos international, 1971, p. 15; nils bloch-hoell, the pentecostal movement: its origin, development, a

CHRONOLOGIA RORISPERGIUS

by moslems. arabs bearing the new religion of islam captured alexandria, and the mantle of alchemical study and research passed from the greeks to the arab world. 644-656 can. of qur'an. 692 chinese reopened the silk-routes across central asia 711: muslims from north africa invade spain and quickly dismantle most of the hispano-visigothic kingdom there. they head north, into the pyrenees, towards modern-day france. 717 muslim caliph umar ii founded the first muslim university at harran. umar brought many of the last remaining hermeticists from alexandria and installed them at harran. 721 al-jabir(jabir ibn hayyan) born in the town of tus. 732: at the battle of tours (in southern france, frankish leader charles martel manages to defeat the muslims. 754-775 kankah indian astrologer at baghda

s overthrow by the kirghiz. 810 d. georgius syncellus byzantine author of ekloge chronographias which preserves fragments of the books of enoch known through the works of the alexandrian historians pandorus and annianus (around c. e. 400. 840. manichaeism probably survived in eastern turkistan till the mongol invasion in the 13th century, maintaining itself most strongly in and around qocho (near modern turfan. 762 caliph al-mansur in baghdad founded house of wisdom for the purpose of promoting the arab's assimilation of indian, greek and persian science. 787-886 abu ma'shar. persian astrologer. al-kindi's student wrote a "great introduction (ysagoga maiore) to astrology around 850 ce; a major source for medieval astrologers. a fusion of sabian hermeticism, persian chronology, islamic reli

ecies. 1305-6 arnald of villanova exposition super apocalpsi 1306-1403 'abd al-karim jilani. universal man (al-insan al-kamil. 1306-21 divine comedy by dante. 1308 john duns scotus dies. guiard of cressonart arrested. 1309-1311 tractatus quidem [sic, in quo respondeteur objectionibus que fiebant contra tractatum arnaldi de adventu anti-christi arnold of villanova sees lull and himself as the 'two modern messengers of truth' 1309-1348 petrus bonus 1309: under pope clement v and under the thumb of the french monarchs, the papacy moves from rome to avignon c.1310? r. isaac b. samuel of acre. student of r. nathan who was himself a student of abraham abulafia. knew arabic and had access to sufi influenced kabbalistic material; possibly learned abulafia's teachings in italy while on the way to s

e of both maitreya and the manichean king of light. white lotus school(pai-lien she) became a secret society and played an important role in the rebellions and peasant insurrections of the 13th-15th centuries. the strange powers supposedly unleashed by buddho-taoist religious practices and demonstrated with magic tricks may have led to the delusion of invulnerability that is characteristic of the modern martial arts. the association between popular religion and feats of magic became so strong that in the late seventeenth century it was natural for a chinese author to suppose a rope-climbing performance by a street magician had some connection with white lotus sectarianism. c. 1351-1435 solomon halevi (aka pablo de santa maria)used jewish beliefs about elijah's coming and the end of the wor

COLLIER IRENE CHINESE MYTHOLOGY

myths might contain elements and characters from all of these sources, and for this book we have chosen stories that reflect their influences. many of the ancient myths are from the fabled era of the ten legendary kings, a time before the dawn of history. thereafter, the historical period of chinese history is divided into a series of dynasties until the year 1911, the beginning of the period of modern government. a dynasty is a succession of rulers, all from the same family. each dynasty was unique in its approach and accomplishments. since each ruling family came into power in a period of upheaval, the dates of each dynasty are only approximate, and are strongly debated by chinese scholars old and new. the major dynasties and their dates are listed on page 12. in addition to the diversi

ight famous sons indeterminate time 2357 2255 b.c. astronomy, canal building 2317 2208 b.c. dams 2205 2197 b.c. mapping, flood control, founder of the legendary xia dynasty, 2005 1520, which has not yet been verified. b.c. brief rule name: dates: known for: chinese mythology 12 major historical dynasties3 shang zhou [joh] qin [chin] han six dynasties sui song tang yuan ming qing [ching] period of modern government 1523 1027 b.c. high bronze age 1027 221 b.c. feudalism, confucius, great classics 206 b.c. a.d. 220 trade along the silk road, art, science 220 589 disunity, buddhism firmly established 590 617 great canal 618 906 golden age, literature, art 960 1279 landscape painting 1280 1367 mongol dynasty: genghis khan 1368 1643 porcelain, public works establishment of the republic establish

reeks, whose pantheon, or collection of gods and heroes, is well defined and frozen in time with the passing of their civilization, the chinese are still changing and evolving their mythology, just as their country s history also continues to evolve. today, television producers, moviemakers, animation artists, and computer game designers carry out the tradition of reinventing ancient myths to fit modern times. despite having many themes and variations throughout the centuries, most chinese myths contain one common central element: the survival of ordinary people against great odds, sometimes aided by the gods, sometimes punished or inhibited by them. the quest for food and shelter is an essential one, facing chinese people even today, as overpopulation and natural disasters continue to str

c, a classic of mountains and seas (third century b.c, and questions of heaven (fourth century b.c).1 in addition, many images of nuwa have been uncovered on ancient chinese bronze sculptures and paintings. like many of the early chinese gods, nuwa was half animal, half divine. most often, nuwa had the face and arms of a human but the body of a snake or dragon. she could change her shape at will. modern chinese books prefer to show her as a beautiful woman. it appeared that women in china had no social standing of their own. however, in their roles as mothers and wives, they were extremely powerful. since women generally outlived their husbands, they often asserted themselves and ran the household after their spouses death. even in politics, several women (empresses) became extremely power

COSIMANO CHARLES ELEMENTARY PSIONICS

re he got it back the last time. this energy is stuff of creation itself. it is the stuff of which the gods are made and ultimately everything else in the cosmos. we are used to working with energy all the time. we work with it when we heat our homes or turn on a light. remember years ago when some idiots actually thought we might run out of it? so the concept of energy is not a difficult one for modern folks. it is when we try to talk about the psychic energies that we get into some real problems. so let us posit that the energy exists. it had better or i have just wasted some very good writing. by the fact of existing it has certain properties, for example it is a property of light that it causes heat when it hits something. the properties of this energy are somewhat less easy to define

the same as the girder system in a skyscraper. the field exists first and then the body is just sort of hung on it. the analogy sucketh, of course, but it's the best we can do. anyway, any change in this field will have a corresponding change in the physical person. now, even if you grant that, how can a photograph, or the person's signature influence the person. i'm afraid that to explain this, modern science is useless, as good as it is. and when people try to fit it to a conventional scientific model they usually end up making up weird terms and muddying things even more than they are. and when they try to add in quantum mechanics they only succeed in making themselves ridiculous as well as incomprehensible. you will remember how i explained the connection between the person and the wi

CULTUS SABBATI

r a nameless faith. it is a term used to describe an ongoing tradition of sorcerous wisdom, an initiatory path proceeding from both immediate vision and historical succession. in a historical sense, the sabbatic craft is usefully set against the background of both rural british folk-magic, the so called cunning-craft, and the learned practices of european high ritual magic. the medieval and early modern magical observances of cunning-men and wise women were broad and varied in form, but invariably rooted in pragmatic deeds of healing, love-magic, wortcunning, curing and cursing. where the practices of cunning-folk overlapped with those of the high ritual magic traditions, the calling of angels, the apparatus of astrology, and latin incantations were integrated into the magic of the everyda

a vast array of spirits, faeries and otherworldly beings. it is considered that the true location of the sabbath is at the crossroads of waking, sleeping and mundane dreaming, that is, in the state of true dreaming- the realm in which the lady moon, the nocturnal sun, illumines a world beyond the reach of the uninitiated. the teachings of the cunning-folk have come and gone for the most part from modern european culture, but here and there fragments of lore have been passed down to the present-day. in instances where the custodians of lore and ritual have been ardent students of the magical artes, the fragments have coalesced to establish streams of self-conscious tradition. where two or more of these streams conjoin a river is born, and it is from such a confluence that the present-day cu

ian terms imply religious adherence in any conventional sense. the sabbatic craft uses sorcerous teachings of a specialised gnostic character, an outer part of which combines a coded use of both luciferic and christo -pagan terms. one must be careful to interpret this; it is a test! few pass beyond it. a defining feature of the cultus is its specialised use of the mythos of the medieval and early modern european witches' sabbath as the basis and idiom for its rituals and practices. this is not simply an indwelling of the past or human contrivance, but rather a spirit-taught reification of the sabbath's potent oneiric reality in an ongoing tradition of magical practice. the whole complex of imagery that is the witches' sabbath is esoterically understood as the atemporal reality of our ritua

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

he likeness of a man, standing in the sky above the horizon".2 this figure told him he had to be a prophet, and he was given messages which formed the islamic holy book, the koran. these messages would be dictated while mohammed was in a trance on many other occasions in the years that followed. he also wrote of going on a 'celestial journey. 6. and the truth shall set you free many people in the modern world who claim to have experienced extraterrestrial contact have said the same as mohammed. saul of tarsus, better known as st paul, was the man who changed the image of y'shua (jesus)3 into the saviour-godmessiah from which the christian religion was spawned. this happened after he had a 'vision' of y'shua on the road to damascus. he also talked about being 'taken up' into heaven, or a nu

ok very much as we do and could walk past us in the street without turning a head. others appear very different from us. i feel that at least many of the 'miracles' recorded throughout religious legend have an extraterrestrial (fourth dimensional) origin. the sight witnessed by 70,000 catholics at fatima, portugal in 1917 sounds like many of the stories described in both the ancient texts and the modern world. the fatima 'miracle' followed a series of meetings between three children and some strange being, which, they said, sometimes manifested as the virgin mary. the being promised to produce a miracle to open the eyes of humanity, and those tens of thousands of people who turned up to witness it did, indeed, see a fantastic sight. but what was it? ufo researcher, jacque vallee, believed

ther extraterrestrial, most probably. if you read the old testament and other ancient texts and replace every reference to 'god' or 'the gods' with 'extraterrestrial, the whole thing begins to make sense and becomes so obvious. it is important to remember that in evolutionary terms, the time span between the period when these accounts were written and today is nothing, hardly the blink of an eye. modern ufo phenomena as reported by thousands of people- which include amazing holographic images, beings and craft which appear and disappear (switch dimensions, and a host of other visions and tricks that put walt disney in the shade- were being performed by extraterrestrials in the periods during which the major religions originated. these fourth dimensional manipulators created the religions t

credit it, that the god comes down in person into this chamber, and sleeps upon the couch."10 on a tomb found in rome and dated between the first and fourth centuries ad the inscription read "i am a son of the earth and the stars of the sky, but i am of the celestial race. may the knowledge be passed on!"11 the birth of y'shua (jesus, as described in the gnostic gospels, also has similarities to modern day et experiences. the protoevangelion of james is the oldest of the gnostic gospels which were removed from christian orthodoxy at the notorious council of nicaea in 325ad (see the robots' rebellion. the gnostic text describes the birth of y'shua and how people and animals froze in mid-gesture in a powerful, though temporary paralysis, while joseph and the midwife were unaffected. this is

logist, christian o'brien, suggested that hebrew and sumerian texts refer to a race of beings known as the 'shining ones, a term he connects with the hebrew word, elohim. it is no coincidence that the devas from the sanskrit and the angels of christianity are also 'shining ones. the incas of peru referred to 'shining ones' too. o'brien says that it was the beings known as the elohim which created modern humanity from early human forms through genetic manipulation. he adds that some of them, the 'watchers' in the book of enoch, mated with humans and he believes that the alleged founders of the semitic race, shemjaza and yahweh, were among the extraterrestrial 'watchers' and 'shining ones'.12 an israeli scholar, zecharia sitchin, used the ancient sumerian and babylonian writings to support h

DAVID ICKE CHILDREN OF THE MATRIX

first they ridicule you; then they condemn you; then they say they knew you were right all along. this book is designed to pull together the evidence and background of the extraterrestrial, inner-terrestrial, and interdimensional control of planet earth for thousands of years to the present day. to do this, i have weaved together information in the biggest secret with a mass of new historical and modern accounts, to present as clear a picture as possible of the forces that daily manipulate and direct the lives of the human race. this is not the whole story, however, just part of it. there is still so much more to know. readers of my previous books will see information they already know fused with the latest knowledge and developments because it is important that my books are self contained

ial race. this interbreeding began hundreds of thousands of years ago and continues to the present day. if you are hearing this for the first time, to the prison born 3 i know how bizarre and crazy it sounds to the conditioned view of reality. but you will see in the pages that follow the scale of the evidence to support this apparently ridiculous story and how it explains a stream of ancient and modern "mysteries. so many things that later turn out to be true appear at first hearing to be impossible and insane. that's because people only hear the opening line and don't read on to see the detailed evidence to support it. when people first suggested the earth was round, they were called crazy because it was thought that those living on the bottom would have fallen off. the critics dismissed

best part of 2,000 years, billions of lives on this planet have been controlled, limited, manipulated and directed by a belief that the jesus story actually happened. still today, vast swathes of humanity are obsessed with, and their every action based upon, this fairy tale being historically accurate. just one story about one "man" has had that staggering scale of human consequence, ancient and modern. and yet, as we shall see, the gospels are nonsense if taken literally, with no historical foundation whatsoever. they are merely the most exploited versions of a symbolic, not literal, story that you find all over the world in all its detail thousands of years before the name "jesus" was first mentioned. t 12 children of the matrix a little quiz. who am i talking about here? he was born on

the cataclysms, these advanced cultures in egypt and the indus valley, which "suddenly" and unexplainably manifested at a very high level of development, were not independent of sumer, as the historians claim. they were part of the same sumer empire and ruled by the same leader. the structure of administration, the foundation of law, building techniques, and so many other features of what we call modern society, can be traced back to this ancient race that founded sumer. or more to the point, to those ruling bloodlines and "gods" that held the knowledge going back into pre-history. these advanced ancient post-deluge societies appeared with tremendous speed. professor w.b. emery writes in archaic egypt (penguin books, england, 1961 "at a period approximately 3400 years (bc, a great change t

a and the other builders of the fantastic structures of the american continent. they went west to people asia, china, india, and elsewhere, and created colonies in what became egypt and sumer. all genetic and cultural roads, he says, lead back to lemuria-mu, the "motherland, and the very advanced civilisation that existed tens of thousands, possibly hundreds of thousands, of years before today's "modern" society. churchward says that lemuria was destroyed around 12,000 years ago. w.t. samsel in his study of these ancient societies, the atlantis connection (starfire publishing, sedona, arizona, 1998, dates the end of lemuria much earlier, but many of their basic themes are similar. samsel's book is based on "channelled" information. creation consists of an infinite number of wavelengths or

DAVID ICKE THE BIGGEST SECRET

yptians. the egyptian name fortheir gods, the neteru, literally translates as watchers and they said that their gods camein heavenly boats.according to zecharia sitchin, the tablets describe how the anunnaki came from aplanet called nibiru (the planet of the crossing) which he believes has a 3,600 yearelliptical orbit that takes it between jupiter and mars and then out into far space beyondpluto. modern science has identified a body it calls planet x which has been locatedbeyond pluto and is believed to be part of this solar system. but an elliptical orbitwould be incredibly unstable and difficult to sustain. scientists i trust believe thatsitchin is mistaken in his nibiru theory, though his main themes about the anunnaki arecorrect. the sumerian tablets, from sitchins translations, descri

nd eventually it became the earth (see figure 2. the sumerianname for the earth means the cleaved one because a vast hole was created, they say,by the collision. interestingly if you take away the water in the pacific ocean you willbe left with a gigantic hole.figure 2: the solar system showingthe location of the asteroid beltbetween mars and jupiter which,though the details vary, many ancientand modern accounts suggest is theremains of a planet or part of aplanet. 6the tablets are the written accounts of oral traditions that go back enormousamounts of time and you have to be careful that details have not been added or lost andthat we dont take symbolism or parable as literal truth. i am sure that some confusiondid occur in this way. i have doubts myself about the nibiru-tiamat scenario an

, not least intheir knowledge of astronomy. the tablets depict the solar system with the planets intheir correct positions, orbits and relative sizes, and their accuracy has only beenconfirmed in the last 150 years since some of these planets have been found. thetablets describe the nature and colour of neptune and uranus in ways that have onlybeen confirmed in the last few years! whats more, the modern experts did not expectthose planets to look as they did, yet the sumerians knew thousands of years bc whatour advanced science has only just discovered.most stunning about the sumerian tablets is the way they describe the creation ofhomo sapiens. sitchin says the anunnaki came to the earth an estimated 450,000 yearsago to mine gold in what is now africa. the main mining centre was in todays

. adam was not created from dust from the ground,but from that which is with life- living cells. the sumerian term, ti, means both rib andlife and again the translators made the wrong choice. eve (she who has life) was notcreated from a rib, but from that which has life- living cells. the human egg for thecreation of the lulu/adam came from a female in abzu, africa, according to thesumerians, and modern fossil finds and anthropological research suggests that homosapiens did indeed come out of africa. in the 1980s, douglas wallace of emoryuniversity in georgia compared the dna (the blueprint for physical life) of 800 womenand concluded that it came from a single female ancestor.5 wesley brown of theuniversity of michigan said, after examining the dna of 21 women of different geneticbackgrou

ient texts called the serpentrace. it could well have been that some of the others went to war with this reptiliananunnaki. ancient texts record these wars of the gods all over the world and thesecould include conflicts between different extraterrestrial races as well as thosedescribed in the sumerian tablets that appeared to involve anunnaki factions fightingwith each other. today there are many modern accounts from people who claim to haveseen humanoid-type people whose skin and faces look like lizards and frogs with largeprotruding eyes. jason bishop iii (a pseudonym, an investigator of the extraterrestrialphenomenon, says that the reptilians are mostly much taller than humans and are coldblooded like earth reptiles.2 they appear to be far less emotionally sensitive thanhumans and most

DAVIDSON DAN SHAPE POWER

into three dimensional forms which clearly show the shape of both simple and complex waves. john w. keely used such vibrating waveplates as an early, yet more advanced form of oscilloscope, allowing him to see not only the waves but how they interacted with each other. the waveplate principle was the basis for his ultraviolet projection microscope enabling him to view vibrating atoms on a screen. modern experiments with ferrofluids driven by a speaker magnet show an amazingly complex and beautiful display of either static or dynamic three dimensional wave structures, depending on whether the tones are fixed or changing. in metaphysics, we find the use of geometric mandalas as consciousness focusing tools. these serve as the two dimensional form. when this two dimensional form is expanded i

er has been used throughout known history and back into remotest antiquity. its most common manifestation has been in the use of amulets, ceremonial magic, and occult practices. symbols such as the square, cross, and triangle occur regularly in occult symbols. the cross has an uncountable number of permutations and its association with christianity is a recent phenomenon in known history. in this modern day, most people do not associate symbols as foci of energy and power. for them, a symbol is nothing more than an artistic or common figure which may or may not have any meaning and if they do have any association of power with respect to a symbol, it is merely the idea of possible power associated with an organization or activity that uses the symbol. for example, a company logo would have

ativity and its assumptions of a constant speed of light. aether can be modeled as a superfluid which has little or no measurable viscosity. this model aether is developed in a later chapter where many of the basic universal constants describing physical phenomena with magnetic, electrical, and gravitic formulas are developed. my research over 35 years proves the existence of aether as a reality. modern physics has focused on the first experiments which michelson and morley did in the early part of this century showing no ether drift; however, the experiments were flawed in design and later experiments implied the validity of aether theory. later experiments by trouton and noble, sagnac, michaelson and gale, thirring and lenze, and fizeau, all imply that aether exists. john keely performed

aetheric force and then using aether in experiments, etc. 1.1.1 historical terms for aether there are many terms, which when analyzed, lead to a characterization of a common space energy. terms such as prana from hindu/yogi literature, ether or aether from physics and metaphysics prior to the late 20th century, orgone energy from the breakthrough research of dr. wilhelm reich, chi from ancient to modern chinese medicine and martial arts in general, all have very similar characteristics. one term which is used in many of the new science circles is "zero point energy (zpe. from classical physics, we learn that atoms can be thought of as miniature solar systems with electron planets orbiting a nuclear sun. the electrons, according to classical physics, should radiate away their energy and spi

f converting water to pure energy to build many demonstrations utilizing that force to lift huge weights, control the force of gravity by making objects lighter or heavier, propel projectiles, and many others. the water aetheralization effect was perfected by keely to the point of being able to break down the atomic nucleus into 27 levels or gradations of finer and finer energies. this is akin to modern physics where they have found numerous subatomic particles which are the building blocks of the nuclear particles such as protons, electrons, and neutrons. keely claimed that there were countless phenomena associated with each of these energy levels within the nucleus. some of these included energies which governed how the brain and mind operated, how gravity was produced, and what the forc

DEMONIC BIBLE

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

DIABOLUS

al ingredient to successful sorcery. while i am limited to encircling and crystallizing the finer points of the various forms of the adversary, i by no means have presented the entire spectrum of the opposer in praxis of the path. it is however, desired to offer a collective comment and study on the exhaustive sources of lucifer and lilith in their various forms throughout time, with inclusion to modern magicians such as charles pace, aleister crowley, nathaniel harris, anton szandor lavey, myself and others within the fire of the adversary. it must be understood that what is firstly considered the devil is only a cipher towards which lies within; that looks are deceiving and thus a test to the nature of both the opposer and the sorcerer within the context of relation. by passing through t

udging from the triple hermetic circle of hamar at the focus was spiraling energy through the self with the forces of the godforms, thus their masks signify deific power assumed by him or her who wore the mask. austin osman spare6 was an artist who captured images of set in sigillic forms in various publications. spare illustrated and practiced a form of sorcery which holds a strong foundation to modern luciferian practice, specifically with the witches sabbat and other avenues of magical practice. existing as dual, they are identical in desire, by their duality there is no control, for will and belief are ever at variance, and each would shape the other to its ends, in the issue neither winds as the joy is a covert of sorrow. let him unite them the book of pleasure, austin osman spare 4 t

e the skull masked individual ascends from the sigil itself, on the very left hailed by set who stands upon the alpha and omega, called also azoth and azothoz7, a dualistic sigillic formula of the adversary. here set is the lord of sorcery, by his nature of opposition does the self grow stronger through the rebellion of stasis and the fall into darkness the face becomes a skull through self-love. modern sorcery and magick is very much driven by the gnosis of set, while hidden, one who has the eyes to recognize it obtains the luciferian and sethian potential. the witch cult in the 60 s was a growing scene of exploring hermetic occultists who have not yet thrown the drape of dullness which wicca later became. charles pace wrote to anton lavey in 1974 about gardner and wicca, mentioning that

connections between shaitan and satan, all being forms of set. incidentally, the master therion draws 8 egyptian magic, e.a. wallis budge 9 demonologie, in forme of one dialogue, london 1603 found in egyptian magic, e.a. budge 10 connections between shabbathai, the sphere of saturn being the witches sabbat10. here we find the manifestation of the adversary in a universal and initiatory role. the modern magician and sorcerer must be willing to focus on the beneficial and useful aspects of sethian magick within a now type of context, in other words utilize the will to invigorate and empower the rituals of sethan, which by you set is made great within. ii. ahriman the persian devil and the whore of darkness pondering on the end, zurvan delivered to ahriman an implement (fashioned) from the v

o plutarch12 magicians would ground up in a mortar a rare herb called omomi while invoking hades and darkness, the very essence of the adversary. they would then mix the blood of a wolf with the ground up herb and toss it in an area where the sun did not reach. this was conducted as a means of appeasing darkness, as report ably the magi would also perform white light rituals to ohrmazd as well. a modern form of practice of summoning darkness is practiced by certain luciferian covens in the united states, instead of wolf blood various herbs and apple 11 against heresies by eznik 12 isis and osiris 12 cider is used in replacement, following along the same form of sacrifice by an offering into an area where the suns rays never touch. and i saw three unclean spirits like frogs come out of the

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

ions and religions which the terminology covers while maintaining the validity from the perspective of his own order, and his own experiences. this list comes from his own personal journal, and from the major glossaries at the end of the required and recommended reading list for the order of the astral star's own bibliography for aspirant. the main glossaries used were from donald michael kraig's modern magick: eleven lessons in the high ceremonial arts; donald tyson's ritual magic: what it is and how to do it; denning and phillips' the llewellyn practical guide to the development of psychic powers; and the llewellyn practical guide to creative visualization. the other works of the aspirant bibliography were used to augment the material in these works. additionally, the writer consulted th

nts who are just beginning their studies. language is not stagnant. one only has to look at the writing style of the king james version of the bible or the writings of william shakespeare to notice that language does indeed change over time. words that had a particular meaning in english five hundred years ago may mean something totally different in our own era, if the word is used at all. in the modern age of advancing technology new words are being coined all of the time. the executive council of our own order has determined that if we are to convey the meanings of our teachings and relate the meanings of our own experiences to our future generations, then a dictionary/glossary is a necessity. the beginning student must have somewhere in which to turn to assist them in learning the vast

rinciple is god's individuality, god's permutation is one" arcana, major: major or greater secrets. the twenty-two (22) picture cards of the tarot (q.v) that are considered to be of vital importance by occultists. they relate to the paths on the tree of life (q.v) and are used in pathworking (q.v. arcana, minor: minor or lesser secrets. the fifty-six (56) cards of the tarot (q.v) comparing to the modern-day deck of playing cards, but having an extra court card for each of the four suits. traditionally numerical rather than pictorial, they relate to the sephiroth (q.v) on the tree of life (q.v. archangel: an entity in the hierarchy of heaven. they are more powerful than an angel (q.v) and have free will. they also bear teachings, warnings, and messages of all kinds from heaven to earth (q.v

dawn [g.d (q.v. the b.o.t.a. was the first organization to present a deck of tarot (q.v) cards with the g.d. correspondences of hebrew letters to each major arcana (q.v) card. breaks: refers to interruptions in concentration. aleister crowley (q.v) gave techniques to develop concentration and overcome these breaks. many occultists feel that his techniques are too severe, and have modified them to modern usage, while retaining the same goals and results. b'riah: pronounced "b'ree-yah, it is the second of the four kabalistic worlds in descending order. it means world of creation. brujeria: although based on voodoo (q.v, brujeria has a distinctly hispanic-american flavor, being the spiritual/magickal system of the barrio. buddhism: a religion and philosophy of life based on the teachings and

e: a stemmed goblet used as the tool of elemental water. the magickal weapon of elemental water and the west. channeling: the process by which a spirit is allowed to take control of the consciousness of a medium or channeler, and speaks through the mouth of that person. identical to the practices of trance mediums, but it tends to dispense with the traditional paraphernalia of the seance. used by modern day spiritualists. uncontrolled and unprepared invocation (q.v. a practice generally avoided and frowned upon by modern ceremonial/ritual magicians. chanting: the rhythmic repetition of sounds or words to induce an altered mental state and produce magickal effects. chaos magick: magickal practices based on the presumptions that the universe is uncertain and that natural laws are not everywh

DION FORTUNE CEREMONIAL MAGIC UNVEILED

chools with some tiresome errors of transliteration and pronunciation. mr. regardie gives a classification of the tree and the constitution of man according to the cabbalists, and of the correspondences between them, which is much more lucid and illuminating even than that given in mcgregor mathers' admirable introductory essay to the qabalah unveiled, for he gives the correspondences in terms of modern psychology as well as of metaphysics and the psychic states. the sections of the book, however, which will be of chief interest to students of the occult, and which will cause bitter heartburnings in certain quarters, are his chapters on the attributions and correspondences of the ten holy sephiroth and the twenty-two paths between them. these attributions have been among the special preser

DION FORTUNE MYSTICAL QABALA

he descent of power ii. the three triangles iii. the tree of life and the thirty-two paths part i chapter i the yoga of the west 1. very few students of occultism know anything at all about the fountain-head whence their tradition springs. many of them do not even know there is a western tradition. scholarship is baffled by the intentional blinds and defences with which initiates both ancient and modern have wrapped themselves about, and concludes that the few fragments of a literature which have come down to us are medieval forgeries. they would be greatly surprised if they knew that these fragments, supplemented by manuscripts that have never been allowed to pass out of the hands of initiates, and completed by an oral tradition, are handed down in schools of initiation to this day, and a

stock upon which the new dispensation was to be grafted because no other race was monotheistic. pantheism and polytheism had had their day and a new and more spiritual culture was due. the mystical qabala page 5 christian races owe their religion to the jewish culture as surely as the buddhist races of the east owe theirs to the hindu culture. 4. the mysticism of israel supplies the foundation of modern western occultism. it forms the theoretical basis upon which all ceremonial is developed. its famous glyph, the tree of life, is the best meditation-symbol we possess because it is the most comprehensive. 5. it is not my intention to write a historical study of the sources of the qabalah, but rather to show the uses that are made of it by modern students of the mysteries. for although the r

r the experience of each worker enriches it and becomes part of the common heritage. 6. it is not necessarily incumbent upon us to do certain things or hold certain ideas because the rabbis who lived before christ had certain views. the world has moved on since those days and we are under a new dispensation but what was true in principle then will be true in principle now, and of value to us. the modern qabalist is the heir of the ancient qabalist, but he must re-interpret doctrine and re-formulate method in the light of the present dispensation if the heritage he has received is to be of any practical value to him. 7. i do not clairn that the modern qabalistic teachings as i have learnt them are identical with those of the pre-christian rabbis, but i claim that they are the legitimate des

centrated to penetrate the relatively dense vehicles of the average westerner, who makes nothing whatever of subtle vibrations. thirdly, as few europeans, following a racial dharma of material development, have either the opportunity or the inclination to lead the life of a recluse, the forces employed must be handled in such a way that they can be made available during the brief periods that the modern man or woman can, at the commencement of the path, snatch from their daily avocations to give to the pursuit. they must, that is to say, be handled by a technique which enables them to be readily concentrated and equally readily dispersed, because it is not possible to maintain these high psychic tensions while living the hard-driving life of the citizen of a european city. experience prove

dispersed, because it is not possible to maintain these high psychic tensions while living the hard-driving life of the citizen of a european city. experience proves with unfailing regularity that the methods of psychic development which are effectual and satisfactory for the recluse produce neurotic conditions and breakdowns in the person who pursues them while compelled to endure the strain of modern life. 4. so much the worse for modern life, some may say, and adduce this undeniable fact as an argument for modifying our western ways of living. far be it from me to maintain that our civilisation is perfect, or that wisdom originated and will die with us, but it appears to me that if our karma (or destiny) has caused us to be incarnated in a body of a certain racial type and temperament

DION FORTUNE PSYCHIC SELF DEFENSE

we are so lamentably ignorant in the west. coue' just missed the turning when he sought in prolonged attention a substitute for spontaneous emotion. diagrams mystical qabala page 209 mystical qabala page 210 mystical qabala page olpsychic self-defense dion fortune contents preface part i types of psychic attack i. signs of psychic attack ii. analysis of the nature of psychic attack iii. a case of modern witchcraft iv. projection of the etheric body v. vampirism vi. hauntings 1 of 103 vii. the pathology of non-human contacts viii. the risks incidental to ceremonial magic part ii differential diagnosis ix. distinction between objective psychic attack and subjective psychic disturbance x. non-occult dangers of the black lodge xi. the psychic element in mental disturbance part iii the diagnosi

to him was indicated; and subsequent enquiries revealed the curious facts in connection with miss xs history and menage; let it also be noted that the happenings which subsequently occurred are such as have been recorded in many accounts of witch-trials. it is a scientific maxim that the power to foretell the course of phenomena is a good indication of the truth of a theory. chapter iii a case of modern witchcraft the part played by the ex-witch in occult attack is very marked. again and again do the investigations of independent psychics point to witchcraft in a previous incarnation when trouble of this sort is afoot. the motive is nearly always vengeance, but there is also good reason to believe that the projection of the astral body takes place involuntarily during sleep, and is not del

k with a key the size of a trowel. when the door was opened in the morning it acted as an alarm clock for the entire village. it creaked, it groaned, and it clanged. yet night after night we came down in the morning to find this door standing ajar. we all slept with our doors open on to the small landing. to go down the ancient, creaking stairs was like walking on organ-stops. the back door was a modern affair, which could have been opened easily. the windows were modern casements of the most gimcrack description. who opened the heavy front door, and why? we exchanged recriminations several mornings at break fast as to who had left the door open the night before, but no one could ever be convicted of the blame. finally the matter came to the knowledge of the head of the group "i will soon

cases wherein the attack is deliberate, applying the term parasitism to the cases wherein it is unconscious and involuntary. in my opinion, true vampirism cannot take place unless there is power to project the etheric double. all the records of vampirism that we have give an account of something much more tangible than a haunting. in western europe the occurrence seems to be comparatively rare in modern times, but in eastern europe and in primitive countries it appears to be by no means uncommon, and innumerable well-authenticated cases occur in books of travel. commander gould, in his exceedingly interesting book, oddities, gives an account of vampirism among the berberlangs of the philippine islands. his account is based on a paper printed in the journal of the asiatic society, vol. lxv

tling window would do. on the other hand, if powerful evocative rituals have been performed, and the clearing of the sphere has not been properly done, profound disturbances may result and the whole situation be exceedingly unpleasant. examples will again help to make the problem clear. as an instance of a non-ritual haunting, i may cite the case of a friend of mine who went to live in a block of modern mansions. from the first she was not happy there, and as time went by the oppression and distress strengthened. coming into her drawing-room one evening at dusk, she saw in the half-light a man standing with his back to the room, gazing intently out of the window. she switched on the light, and found that there was no one there. on several occasions her maid saw someone walk down the passag

DONALDTYSON AIQBEKER

nting the names of gods, angels, spirits or demons. in the example provided in the illustration at the top of this page, which was given by cornelius agrippa in book iii, chapter xxx of his three books of occult philosophy, the name of the archangel michael has been converted into angles on the aiq beker grid, and these angles have been combined to yield the attractive sigil inside the circle. in modern times, the aiq beker became a form of secret writing used by freemasons and other esoteric societies. through overuse, the method became so well known that it has now degenerated into a plaything for children, who insert the letters of english into the grid to make a form of secret writing. however, the method has immense power, and is still in serious use among kabbalists and magicians. re

DONALDTYSON BLACKMAS

n the late 17th century. prior to this period, sorcerers occasionally used the ritual forms of the church for their own purposes, to accomplish desired goals by their magic. when the purposes were evil, the ritual practices sometimes involved the perversion and defilement of catholic religious practices. however, the black mass as a celebration or homage to satan or the antichrist is a relatively modern activity. it was performed in the french royal court, and probably in england by members of the hell-fire club. possibly it was also done in the russian royal court. it is unlikely that black masses were ever used in the rituals of the knights templar, even though the knights were accused of trampling and spitting on the cross. black masses formed a part of the religious practices of the la

, it was on rare occasions recreated from these accounts and performed by groups of 18th and 19th century decadents looking for magical power and cheap sexual thrills. the black mass only ever truly existed in all its dark glory in the form of these staged re-creations. the belief was that the black mass derived its efficacy from the esoteric energy of the catholic mass perverted to evil ends. in modern times, now that christianity has lost so much of its spiritual and temporal power, there is very little reason for any group to perform the black mass. it will probably always remain merely an anomaly in the history of the occult. those interested in this subject may wish to read h. t. f. rhodes' the satanic mass, published by rider and company in 1954, and reprinted by arrow books of londo

DONALDTYSON CORONZON

n was rendered "as dumb, and not able to speak" and of necessity began to learn a new less perfect language in order to express his thoughts and needs. this new language was not hebrew, since it did not have the same sounds or shapes of the written letters of hebrew. however, as gabriel reveals, the first language of man after the fall from grace shared the same division of letters that occurs in modern hebrew: three mother letters, seven single letters, and twelve double letters. this division has great significance in magic. gabriel declares that the enochian angels will restore to mankind through dee and kelley the angelic language "which adam verily spake in innocency, and was never uttered nor disclosed to man since till now" this language is incredibly potent. it is the language "whe

a kind of payment for services rendered, the watchers teach mankind all types of arts and sciences that have been forbidden by god, such as the arts of warfare, cosmetics, astrology, metal-working, and magic. each of the leaders of tens teaches a different set of arts or sciences. in a sense, the watchers are responsible for our technological society, since their teachings served as the basis for modern science. this being so, modern society may justly be described as satanic, because it is the gift of semjaza, or coronzon, to the daughters of man. whether or not technology is a good thing or a bad thing is another question, but we enjoy the fruits of the legacy of the fallen watchers. just as prometheus was severely punished by zeus for daring to give the gift of fire to mankind, so were

DONALDTYSON DEMON

octurnal emissions. lilith began her life as a class of babylonian demon known as the lilitu. in addition to the direct personification of the forces of nature, demons were formed by the vilification of the gods and goddesses of other cultures. many of the medieval demons mentioned in the old testament, such as ashtaroth and baal, are the gods of middle eastern peoples other than the hebrews. the modern concept of demons owes many of its key features to the influence of christian folklore and theological doctrine, which were heavily influenced by jewish beliefs through the old testament. in christianity, a demon is not just a malicious spirit, but a spirit of hell sent to earth by the devil to enforce his authority or to carry out his purposes. just as angels are the agents of god who act

im and fly upon the earth. much the same belief concerning those of other religions is held by fundamentalist islamics and jews. in a broader inter-religious sense, anyone of any religion who strives to do good is afforded protection against the injuries of demons by god; but anyone who knowingly commits acts of evil loses that protection and becomes beelzebub's chew-toy. this is more or less the modern view of demons held by those who believe that traditional demons actually exist. we see this belief surfacing again and again in all sorts of folk forms. the ouija board is thought by some to open a doorway to hell, allowing demons to possess those who unwittingly use the board. however, these unfortunate dabblers in the occult, who in films always seem to be teenagers guilty of drinking be

will. the same was understood concerning angels. this has a certain logic. in order to tempt human beings, demons need to remain invisible while they whisper seductive words or cause opportunities to commit sin to fall across the paths of their intended victims. but in order to murder their victims once their temptations succeed, demons need to have teeth and talons capable of ripping flesh. the modern view of demons, among those who believe demons in the christian sense to exist, is that demons are usually invisible but are capable of revealing their forms at their pleasure. it is not so widely accepted that demons can make their forms material. the modern demon is thought to punish those who give in to its temptations by possessing the victim's body and using it against the victim and t

tations by possessing the victim's body and using it against the victim and the loved ones of the victim. frequently the possessing demon causes the victim to commit a horrible crime, such as the mass murder of elementary school children, before committing suicide. some believe that the majority, and perhaps all, of the senseless crimes of violence, torture, perversion and hatred committed in the modern world can be attributed to the actions of possessing demons who have succeed in their efforts to tempt human beings to sins of evil, and having gained control over sinners by this means, are then free to use them as instruments to commit even greater works of evil. the karmic consequences for these greater crimes fall upon the soul of the damned human being possessed by the demon, not upon

me of the darker grimoires, notable among them the lemegeton or lesser key of solomon. this is a collection of tracts about ritual evocation and spirit magic. the first tract is named the goetia and consists of a descriptive list of the seventy-two demons which were bound by king solomon with his magic seal ring in a vessel of brass or copper, and cast into a lake (or the sea- accounts differ. to modern eyes, medieval images of demons may appear comical and quaint. you should realize that these images, and the understanding that christian demonologists had about them, were merely unsophisticated attempts to come to terms with real, perceived phenomena of daily life. people suffer temptations, sometimes temptations of the most horrible and perverse nature, for no clear reason. they commit g

DONALDTYSON ELEMENT

skin, short and heavyset bodies, short arms and legs, powerful hands, a wide mouth, a deep voice and ringing laughter. usually when you deal with a gnome, or any other elemental, it will not assume a fully human form but will remain somewhat elusive to the senses- you may be able to feel and hear it, for example, but not see it clearly. the four classes of elemental spirits are the work horses of modern magic. any purpose a magician may have can be placed under one or the other of the four elements, and in this way recommends itself to a specific class of elemental. elementals are summoned and banished through the use of the pentagram, which may be drawn in a variety of ways. there are five general ways to draw the pentagram, linked to the four elements and to the fifth element of spirit o

DONALDTYSON EVILEYE

of christ. the term "witch" was used in an extremely negative way in past centuries. it was a catch-all term for sorcerers, murders, poisoners, baby-killers, heretics and other wicked types. what they had in common was the belief by their accusers- usually an incorrect belief- that they accomplished their evil deeds through the agency of black magic. it is important to realize that the witches of modern times are sane, decent folks who do not perform black magic. nor do they have the evil eye. there is nothing in common between the modern witch and the poor unfortunate innocents falsely accused in the middle ages of witchcraft. nor is there any similarity between the modern witch and the ugly fantasy that existed in the minds of the medieval witch-finders. in addition to those accused of s

ort of belief was also held with regard to the hyena by the ancient romans. belief in the evil eye has never ceased since the dawn of recorded history. it is still widely held in the mediterranean region, where it has persisted in exactly the same form for thousands of years in an unbroken tradition. it is said to be especially common among the working classes in italy, greece and sicily. even in modern africa, tribal witch hunts are conducted against those unfortunate citizens accused by their neighbors of having the evil eye, and of causing bad luck or sickness by their mere glance. countless innocent individuals, men and woman, have been murdered on the twin charges of witchcraft and the evil eye. it would be difficult to maintain that there is no such thing as the evil eye, when the be

DONALDTYSON FAMILIAR

i suspect that the growth in the human population of european towns and villages, which overtaxed the already poor sanitation and garbage disposal facilities, was a more significant cause of the plague, but the cat theory is seductive because it seems almost to be a kind of divine retribution for the witch madness that resulted in the deaths of so many innocent women. is it really possible for a modern witch or magician to cause a spirit to possess an animal? yes, but it is usually not convenient to do so. familiar spirits are very useful. i have one myself who watches over me, teaches me secret matters, and performs other personal services. however, a spirit that is bound into the body of a beast is less versatile since the pet cannot always be with the magician, and on some occasions it

DONALDTYSON MIRACLES

ually 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 transcends the accepted laws of nature. in this loose sense, all true magic, be it black or white, is miraculous, since none of it can be explained by modern physics. stage magic is not miraculous, although it has been mistaken for miracles, because it merely pretends to transcend natural law but can be explained in ordinary ways. events recognized as miracles usually have other qualities in common that narrow the definition. miracles are frequently associated with religion. they are popularly perceived to be caused by deities, by spiritual agen

DONALDTYSON NECRO

waring raising the dead) necromancy is the magic of communicating with the souls of the dead for the purpose of obtaining useful information. the word literally means corpse (nekros) divination (manteia. it is one of the most ancient forms of magic. a large part of primitive shamanism, from which all forms of magic derive, was about communicating with the spirits of dead ancestors. we see this in modern voodoo, which is essentially a religion of ancestor worship that has evolved a pantheon of gods and goddesses who fulfill the roles of great ancestors to all the people. what sets necromancy apart from ancestor worship is its attitude toward the dead. the necromancer communicates with any easily-accessed soul that may possess the information he or she needs, and the willingness of the depar

DONALDTYSON NOMICON

, yaldabaoth, gave shape to the material world and rule over the human race. there are also echoes of the jewish myth of the fall of the angels, and more specifically of the watchers who descended to earth to sin with the daughters of mankind, and to teach their offspring forbidden arts and sciences. the legend of the fall of atlantis is in harmony with lovecraft's mythos as well, as are the more modern enochian communications of the elizabethan magician dr. john dee. the other day while i was reading the magic arts in celtic britain by lewis spence (first published in london by rider in 1945, i happened across this passage, which has bearing on the general topic of mythic correspondences with lovecraft's great old ones "but i must not close this chapter without some more particular refere

DONALDTYSON PENTA

e lost in prehistory. it is found on neolithic rock carvings, and was probably always regarded as a symbol of mystical power, along with a limited number of other simple symbols such as the circle, the cross, the spiral, the square, the zigzag, and so on. it was one of the earliest magic symbols for the jews- the seal of solomon in its earliest form was a pentagram. given its ancient history, the modern use and understanding of the symbol are surprisingly recent. it was not until the 19th century that the pentagram assumed the prominent place it now occupies in western practical magic. it was popularized by french occultists such as eliphas levi, and from this venue found its way into the system of magic used by the hermetic order of the golden dawn. the technique for using the pentagram i

e pentagram. once the elements are related to the points of the pentagram, it becomes possible to use this figure to invoke or banish the powers and spirits of each element by inscribing the pentagram in different ways. the golden dawn system for invoking and banishing the elements is, in my opinion, unnecessarily complicated, but i will describe it here since it is employed almost universally in modern magic, and many readers will want to learn it. during rituals, it is customary to inscribe the pentagram upon the air in the direction that is associated with the element being invoked or banished. to invoke is to call forth, and to banish is to send away. pentagrams are inscribed with the right index finger, or more formally with a ritual instrument of projection such as the wand or sword

odern magic, and many readers will want to learn it. during rituals, it is customary to inscribe the pentagram upon the air in the direction that is associated with the element being invoked or banished. to invoke is to call forth, and to banish is to send away. pentagrams are inscribed with the right index finger, or more formally with a ritual instrument of projection such as the wand or sword. modern witches use a dagger called an athame. the correct way of drawing the pentagram is seldom taught, and perhaps is not that widely known. it was described in one of her books by the late dion fortune, a member of the golden dawn, and later the founder of her own occult society known as the society of the inner light. inscribe the pentagram on the air in front of your body with strong strokes

DONALDTYSON SIGIL

esu christi, 1648) a token is a sign that represents something else by association. a rose may be used as a token of love, a raven as a token of putrefaction. tokens do not embody the things they represent (astrological glyph of the planet neptune, from the book of signs (1930) by rudolf koch) a glyph, short for hieroglyph, is usually the pictorial representation of a letter. ancient egyptian and modern chinese, for example, use small pictograms in place of letters. in magic the term is sometimes employed specifically to denote the astrological signs of the zodiac and planets (gnostic amulet of chnoubis, one of the decans of cancer, for protection against stomach disease: from amulets and superstitions (1930) by e. a. wallis budge) amulet and talisman are frequently confused. an amulet is

DONALDTYSON UFO

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 anything lacking a physical body. or course it is impossible for me to state categorically that not a single ufo sighting or photograph represents evidence of a physical alien visitation. but i find the arguments in favor of this explanation quite unconvincing. my own belief is that the modern eye-witness accounts of alien visitors are merely a resurgence of s

DONALDTYSON VAMPIRES

st they can exit and enter their graves through minute cracks in the ground. they cannot see their reflections in mirrors, nor be seen in them. for some unspecified reason, this causes the vampire to hate mirrors, and to shatter any looking glasses that happen to be around. they are equally discomforted by garlic and the christian cross, or the crucifix (cross with the figure of jesus upon it. in modern versions of the myth, vampires sometimes show contempt for the cross rather than fear. the vampires of popular modern fiction can be destroyed in a variety of ways. sunlight and holy water dissolve their flesh and bones like strong acid. in some versions of the legend, sunlight causes them to burst into flames. a stake through their heart also causes them to decay very rapidly. in a modern

ecay very rapidly. in a modern variation of this detail, the stake merely renders the vampire immobile and apparently dead, but if withdrawn, the vampire immediately reanimates. less common ways to kill a vampire in films and popular fiction are decapitation and a silver bullet through the heart. these animated corpses are condemned to wander the night in search of blood. the older version of the modern myth suggests that only human blood is suitable, but in recent vampire stories animal blood is said to be a poor, temporary substitute. despite their ceaseless craving for blood, vampires are immortal- even if they never drink blood, they remain undead, but are maddened and weakened physically by long periods without this nourishment. obvious contradictions exist in the modern versions of t

will reveal them for you here. the first type of true vampire is the deluded living human being who feels the irresistible compulsion to consume human or animal blood. some believe that this compulsion is the result of a physical sickness, but it is more generally held that the compulsion of blood-drinking is a mental disorder. it is sometimes accompanied by murderous and sadistic tendencies. in modern times, those afflicted with the compulsion to drink blood often take on the mythical qualities of the film vampire, as far as it is possible for a human being to so do. they shun mirrors, for example, and believe themselves without reflections; they avoid sunlight; they frequent graveyards; some imagine they can transform themselves into wolves or bats. thanks to anne rice, vampires have be

DONALDTYSON WEREWOLF

ts elemental nature and its natural affinities. it is more difficult, but possible, to destroy the spirit vampire, but this drastic course of action is seldom necessary. return hy.home resources demons bios fiction tyson the truth about werewolves (european werewolf attacking a villager) most people know nothing about werewolves other than what they've seen in old lon channy jr. movies, and their modern-day imitations. the modern cinematic myth of the werewolf states that a person bitten by a werewolf who lives becomes under the light of the full moon a werewolf, which is to say a creature with an overall human shape, but covered in wolf's fur and with a head and limbs that resemble those of a wolf. a movie werewolf has glowing eyes, elongated canine teeth, a hairy face, and claws on its f

on is past, werewolves revert to their ordinary human form and retain little or no recollection of what they did during their wolf phase. there are usually clues, however, such as clots of drying blood under the fingernails and muddy wolf footprints on the carpet. in the old hollywood version of the myth, a werewolf can be killed with a silver bullet, and is allergic to the herb wolf's bane. more modern films have werewolves being killed by various silver objects. in these latter versions of the myth the werewolf is more often wolf-shaped, although larger and stronger than any ordinary wolf. when not in their changed state, werewolves can be recognized by the bristling or very thick and dark hair on their heads, their hairy bodies, their strangely compelling eyes, their slightly elongated

t its increased vitality causes it to heal much more quickly than an ordinary person, and to be able to tolerate injuries that would incapacitate the average man or woman. it is not always clear in films whether the bite of the werewolf infects the victim with some disease, or whether the person bitten must first be under some sort of curse. the source of this confusion is easy to understand. the modern myth of the werewolf may be traced back in substantially the same form to ancient greece, where it was believed that werewolves were hereditary, and originated from a curse of the gods on particular families or clans. the greek werewolf actually transformed into a wolf, and was condemned to seek out human flesh while in its wolf state. to the old folk tale of a god's curse, the modern disea

since they never knew what small incident might trigger the fury. the rage of the berserker was passed down in an hereditary line from father to son- it does not appear to have afflicted women. it may have been a genetic disorder, but more likely it was a manifestation of shamanism, the knowledge of which was also passed down within families- the berserker was very likely a form of shape-shifter. modern magicians can also shape-shift, and take on the forms of animals. this is not done on the physical, but on the astral plane. the astral body is easy to mold and transform into any desired pattern. the astral world is a kind of alternative dimension of reality that exists parallel to our everyday physical universe. the shadows of the physical world exist in the astral world, and at certain t

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

also before this date, is per em hru, which words have been variously translated manifested in the light "coming forth from the day" coming forth by day "la manifestation au jour "la manifestation la lumi re [kapitel von] der erscheinung im lichte "erscheinen am tage"[caput] egrediendi in lucem" etc. this name, however, had probably a meaning for the egyptians which has not yet been rendered in a modern language, and one important idea in connection with the whole work is expressed by another title[2] which calls it "the chapter of making strong (or perfect) the khu [1. see naville, todtenbuch (einleitung, p. 20. on the titles "book of the dead" and "ritual fun raire" which have been given to these texts, see lepsius, todtenbuch, p. 3; de roug, revue arch ologique, n.s, t. i, 1860, pp. 69

e by his [1. the literature relating to the fragment of the sallier papyrus recording this fact is given by wiedemann, aegyptische geschichte, p. 299. 2 the hieratic text is published, with a hieroglyphic transcript, by maspero, m moires publi s par les membres de la mission arch ologique fran aise au caire, t. i, p. 594 ff, and pll. 25-27. 3 a district of thebes on the east bank of the nile, the modern karnak. 4 see within, p: xcvii. 5. 6# neter netra. m. maspero translates "dieu exer ant sa fonction de dieu, dieu en activit de service" or "dieu d isant] p. cvi conception.[1] he is the prince of princes, the mightiest of the mighty, he is greater than the gods, he is the young bull with sharp pointed horns, and he protecteth the world in his great name 'eternity cometh with its power and

iterature of ancient egypt. the different interpretations 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

ound which is a ur us; and she generally holds a sceptre, but sometimes a knife. bast, according to one legend, was the mother of nefer-tmu. she was the personification of the gentle and fructifying heat of the sun, as opposed to that personified by sekhet. the cat was sacred to bast, and the goddess is usually depicted cat-headed. the most famous seat of her worship was the city of bubastis, the modern tell basta, in the delta. nefer-tmu was the son either of sekhet or bast, and he personified some form of the sun's heat. he is usually depicted in the form of a man, with a cluster of lotus flowers upon his head, but sometimes he has the head of a lion; in the little fa ence figures of him which are so common, he stands upon the back of a lion.[1] he no doubt represents the sun-god in the

, an unknown locality where a light tower, was adored. apu, the panopolis of the greeks( greek panw^n po'lis, strabo, xvii, i, 41, the metropolis of the ninth nome of upper egypt, and the seat of the worship of the god, whose name is variously read amsu, khem, and min. in ancient days it was famous as the centre for stone cutting and linen weaving, and the latter industry still survives among the modern coptic population, who, following their ancestors, call their city, which the arabs have rendered by akhm m. aqert, a common name for the abode of the dead. bast, more fully pa-bast or per-bast, the bubastis of the greek writers (herodotus, ii, 59, 137, 156, 166; strabo, xvii, 1, 27, the metropolis of the eighteenth nome of lower egypt, and the seat of the worship of bast, a goddess who was

ELLIS LOW TWELVE 1907

altogether unique institution on earth. will you tell me of any other that girdles the world with its fellowship and gathers all races and the most ancient religions, as well as our own, into its brotherhood? will you tell me of any other that is as old or older; more brilliant in its history; more honored in its constituency; more picturesque in its traditions? to-day it lies in the hand of the modern man largely an unused tool, capable of great achievements for god, for country, for mankind, but doing very little. for one, i believe that circumstances may easily arise when the highest and most sacred of all freedoms being threatened in this land, free masonry may be its most powerful defender, unifying all minds and commanding our best citizenship" let it be understood that we are not t

penn, the quaker founder of philadelphia, and proprietor of the state named in his honor. he was dressed in the attire of the friends, had a handsome, smoothly shaven face, with long auburn hair curling about his shoulders, and was slightly inclined to corpulency. his yellow waistcoat with its flapping pockets descended low in front, his brown coat had similar huge flaps, but the trousers were of modern cut. unlike father penn, however, he wore a massive gold chain, to which a handsome masonic medal was pendent, and a fine diamond sparkled on his ruffled shirt front. evidently he was a man of comfortable means. his behavior after entering the lodge was as remarkable as his appearance. when facing the east he did not once look up, but stood with his eyes fixed on the floor at his feet. then

ther lines joined the atlantic with the mountains on the west, and the public school system was thoroughly reorganized. masonry kept pace with these advancements. the membership of hiram lodge had doubled and its members were identified with the material and moral progress of their state. all was hopeful and promising when the dark clouds burst and the country was plunged into the greatest war of modern times. to quote brother nichols "states had taken up arms against sister states, citizens against citizens, masons against masons. the southern soldier was captured and carried to northern prisons. the northern soldier in like manner was brought to southern prisons. many were sick or wounded or both. the signs 126 a typical lodge of distress were seen in all these places of confinement, nor

s of the vessels invited the crew to share their hospitality while diaz was rowed off into the darkness and put ashore farther down the coast. this effort was successful, but it interrupted for years the friendship that had sprung up between the humble purser and the great mexican leader. a few years ago, however, there came the climax, and it was brought about with all the dramatic effect of the modern melodrama. the sailor hero of this story chanced to go to mexico, and among the places he visited was mexico city. as he alighted from his train he was suddenly arrested by military officers. being innocent of any wrong, he grew indignant and begged to be informed of the cause of his detention "this is an outrage; send for the american consul" he cried. but the soldiers only the more pushed

EMPERORS NEW RELIGION CHURCH OF SATAN

t has been the emerald tablet of herme othe emperor s new religion copyright 2002 ole wolf page 1 of 30 analysis of the church of satan: the emperor s new religion by ole wolf the church of satan has caused outrage and extensive media attention since its inception as the boldest champion of satan in the occult explosion peaking in the 1960es, and for better or for worse has become synonymous with modern satanism. it asserts that satanism is a unique philosophy distinctly tailored to man s life on earth which, if followed, has the potential to increase the follower s earthly success. this paper investigates the church of satan, its ideology, and its practices, and observes that the church of satan includes the same dynamics as can be observed in many other religions. in addition, the church

enemies (anti-cult fanatics excluded, the church of satan has established itself as the organization that is usually mentioned in books describing satanism regardless of opinion. anton lavey himself is usually mentioned in company with names such as eliphas l vi, abb boullard, and aleister crowley, all of whom are considered leading figures in so-called traditional (or religious, or mythical) and modern satanism. hagiographies such as the secret life of a satanist [3] and the church of satan [4, both by the church of satan s former high priestess and anton lavey s third wife, blanche barton (grand priestess of the temple, provide a col- 1966 coincided with year one declared in ira levin s rosemary s baby. anton lavey claimed to have been involved in the 1968 movie production as both a tech

their ancient scripture (for example, moslems refer to the koran and christians refer to the bible, but most new religious groups refer to science, albeit mostly in the form of pseudoscience such as creation science or faith healing. the church of satan cannot refer to science, because most of its original claims of scientific foundation have been rejected by either the church of satan itself or modern science, or simply does not apply anymore in the post- 1960es world; the church of satan has just anton lavey to lean on as an authority on satanic religion. being the single authority they can rely on, it is understandable that they defend him fang and claw. the church of satan s current administration states that the interpretation of its ideology is straightforward: 9. anton lavey wrote

and the group s perceived identity; that is, by believing that the group is superior each follower feels superior and it does not matter to the follower that reality speaks against him or her. focus is thus not on the ideology but on the identity one assumes by being part of the group; or rather, on the identity that one assumes by being part of the story about the group. in short, they create a modern myth (or have it created for them) then play a part in it. consequently, if someone uses the leader s or the group s ideology outside of the story which is lock-stepped with the leader and the group (as is the case if someone founds a new organization that follows the ideology, the followers feel that they have been personally robbed, because their identity has become interwoven with the fi

because their identity has become interwoven with the fictitious identity of the leader and the group. it is question of joining their story, not a question of joining their ideology. it has everything to do with the church of satan as an organization and its founder, and nothing to do with its ideology. supporting the above theory, the church of satan strongly emphasizes that anton lavey defined modern satanism, placing anton lavey as the pivot point rather than the ill-defined ideology. for example: anton lavey originally defined the roots of satanism, and we will continue to place our heritage in the context he provided [30] the church of satan thus claims one true wayism based on anton lavey, disregarding the ideology of spin-off organizations as a goal in itself. such a behavioral pat

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

nvincing their scholarly colleagues 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 widesprea

agic in the english-speaking world. western esotericism s shared belief that magic was real, has led roman catholicism to oppose this movement, defining it as evil and using such labels as sorcery, witchcraft, and black magic. however, beginning with protestantism (in its reformed presbyterian version) and the secular enlightenment of the eighteenth century, the situation changed. protestants and modern secularists opposed esotericism because it perpetuated an archaic, superstitious, unreal world. secularists also accused esotericists of perpetuating a prescientific worldview. under the combined forces of protestantism and the enlightenment, esotericism almost disappeared during the eighteenth century, though it still retained a vital presence in many urban areas. during its comeback, esot

the combined forces of protestantism and the enlightenment, esotericism almost disappeared during the eighteenth century, though it still retained a vital presence in many urban areas. during its comeback, esotericism utilized insights and methodologies derived from new, emerging sciences. two formally trained scientists, franz anton mesmer and emanuel swedenborg, are recognized as the fathers of modern esotericism. they opened a dialogue with the contemporary scientific community.a feat that distinguishes modern esotericism from its prescientific ancestors. as the modern world developed, the esoteric tradition spread throughout all of the world s cultures. a major dialogue began with eastern traditions in the 1960s as the west welcomed large numbers of immigrants from japan, korea, china

apocryphal christian legend states that the rod was cut from the tree of knowledge, eventually came into the possession of judas, and was the beam of the cross on which christ was crucified. the hazel wand used by water diviners in dowsing echoes the water finding by aaron s rod in the desert. some form of wand has always been a symbol of authority. the wand also survives as the magical staff of modern conjuring magicians. aasc newsletter see anthropology of consciousness ab semitic magical month. crossing a river on the twentieth of that month was supposed to bring sickness. ancient texts state that if a man should eat the flesh of swine on the thirtieth day of ab, he will be plagued with boils. ab is also an ancient egyptian term for the heart. since the heart was the seat of the consci

m the subject, sometimes through the subject providing some associational link such as a written request for healing, or in reverse form, by the healer sending a piece of material to be placed on the subject s body where the healing is required, or simply by prayers for the subject s recovery on the part of the healer or a band of healing associates. many people today, christian, metaphysical, or modern spiritualist, hold sessions at which they pray for the recovery of petitioners who write them for help (see also healing by faith; psychic healing) absolute (theosophy) theosophists profess to know nothing further about the absolute, the logos, the word of god, than that it exists. the universes with their solar systems are the lowest manifestations of this being, which humans are capable o

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

he service of the gods, as did plato. according to joseph ennemoser in his book the history of magic (1847, magiusiah, madschusie signified the office and knowledge of the priest, who was called mag, magius, magiusi, and afterward magi and magician. the philosopher j. j. brucker maintained that the primitive meaning of the word was fire worshiper and worship of the light, an erroneous opinion. in modern persian, the word is mog; mogbed signifies high priest. the high priest of the parsees at surat was called mobed. others derive the word from megh, meh-ab signifying something that is great and noble; zoroaster s disciples were called meghestom. eusebe salverte, author of des sciences occulte (1829, stated that these mobeds were named in the pehivi dialect magoi. they were divided into thre

eopathic magic and contagious magic. the first is imitative or mimetic and may be practiced by itself, but the second usually necessitates the application of the imitative principle. well-known instances of mimetic magic are the forming of wax figures in the likeness of an enemy, which are then destroyed in the hope that he will perish. this belief persisted in european witchcraft into relatively modern times. contagious magic can be seen in the primitive warrior s anointing the weapon that caused a wound instead of the wound itself, believing that the blood on the weapon continues to feel part of the blood on the body (see also powder of sympathy) l. marillier divided magic into three classes: the magic of the word or act; the magic of the human being independent of rite or formula; and t

ser degree, is magic gesture, usually introduced for the purpose of accentuating the spoken word. gesture is often symbolic or sympathetic; it is sometimes the reversal of a religious rite, such as marching against the sun, which is known as walking widdershins. the method of pronouncing rites is also of great importance. archaic or foreign expressions are usually found in spells both ancient and modern, and the tone in which the incantation is spoken is no less important than its exactness. rhythm is often employed to aid memory (see also mantra) the magician in early society the magic practitioner, a term that includes the shaman, medicine man, piage, and witch doctor, held his or her position by hereditary right; by an accident of birth, like being the seventh son of a seventh son; thro

essed by an animal or supernatural being) the duties of the priest and magician were often combined in tribal society. when one religion was superseded, however, the priests of the old cult were considered, in the eyes of the leaders and believers of the new, nothing but evil or misguided magicians. medieval definition of magic the definitions of magic given by the great magicians of medieval and modern times naturally differ greatly from those of anthropologists. 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, s

smerists of the first era were in direct line with the martinists and the mystical magicians of the late eighteenth century. indeed mysticism and magnetism were one and the same thing to some of these occultists (see secret tradition, the most celebrated of which were cazotte, ganneau, comte, wronski, baron du potet de sennevoy, hennequin, comte d ourches, baron de guldenstubbe, and eliphas levi. modern revivals of magic during the 1890s there was a revival of interest in ritual magic in europe among both intellectuals and traditional occultists. this occult underground permeated much of the intellectual life and progressive movements in europe, in contrast to the more popular preoccupation with spiritualism and table turning. symbolic of this magic revival was the founding of the famous h

ESOTERISM AND THE LEFT HAND PATH

outside us. in draconian philosophy the thought about the living nature is important since this philosophy turns against an atomistic and materialistic view of man and nature. especially in old norse and celtic magic can we found the dragon as a symbol of the spirit of nature. but also in the chinese tradition of feng shui. all esoteric knowledge exits in nature, but is hidden from the civilized modern man. the tree of knowledge is more than a metaphor. the middle levels that faivre mentions are represents the astral worlds and the different levels that the magician passes during the alchemical initiation. the magical system of dragon rouge is an initiatoric system where the magician gradually enters certain levels. since the goal is not to become one with god, the path towards the divine

EVERBURNING LAMPS

losophy of the will which enables the progression of the individual and a knowledge about the hidden. dragon rouge www.dragonrouge.ourosicrucian thoughts on the ever-burning lamps of the ancients. by w. wynn westcott frater roseae crucis. the ordinary englishman of to-day considers the idea of a lamp which should be everburning only less absurd than the idea of perpetual motion. to the dabbler in modern science it is but little less absurd, but to the deepest thinkers, and to rosicrucians, a scintillula of light appears on this mysterious subject. the true adept has discovered that although nature is bound in general laws which seem universal, yet in nature herself evidence may be found, when properly searched for, that at certain times and seasons, and in certain modes, unknown to us, her

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 modern times has been to reduce all men to a level, a dead level, of mediocrity, an effort fatal to the supremacy of individuals, and which has tended to discourage research into the hidden mysteries of nature and science, as opposed to the parrot- like study of what are known as modern sciences, a study of enormous value to mankind, but yet not the stepping stones on the direct road to deity. his

decease, were found, besides other mysterious articles, lamps of a special and peculiar construction; hence the study of sepulchral lamps is one particularly germane to us. the discovery of lamps in ancient sepulchres, in some cases extinguished, in others burning with brilliance, was no rarity in the middle ages; but the destroying hands of the goth and the vandal have left few ancient tombs for modern research to explore. we have to content ourselves with the observations and reports of our forefathers, the narratives of arabian, roman, and mediaeval authors. no fewer than 170 such authorities have written on this subject. many of these references, in greek and latin literature, to lucent bodies, phosphorescence, and "mystic la mps found in tombs" deserve study, and will repay perusal. t

r unknown to us "historie de la magie" p. 57. mediaeval scholars have fully debated several points in regard to ever-burning lamps, but in all cases without arriving at any definite result; much erudition has been expended on the question whether a lamp found burning on breaking open a tomb was not ignited by the admission of air, and had not been actually burning until it was disturbed; there is modern evidence in favor of this view, from the analogy of some chemical experiments, as, for example, phosphorised oil is invisible in the dark when enclosed in a sealed vial, when this is opened a light pours forth. on the other hand, evidence exists that some of the lamps actually paled and went out when the cavern in which they were found was opened, as a fine metal wire made white-hot by elec

the comparative ignorance of the world at that period of the distant past, comes to our minds some hesitation and doubt as to accuracy of detail, and this is unavoidable. but the consensus of ancient opinion must point to the broad conclusion that there formerly existed an art that has been lost in the dim light of the dark ages of the world. pancirollus catalogues many other such lost arts, and modern science is flung back baffled from the performance of many a deed which could have been freely done by the ancient sages. several of our most modern discoveries have been shown to have been anticipated by men who are contemptuously regarded by modern scientists. so it has ever been. earth knows but little of its greatest men; its greatest men are but pigmies in the presence of time, antiqui

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

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

s farewell. new york: abelard-schuman, 1962. special report: my trip to the twelve counsellors meeting that took place on saturn, march 27 30th, 1962. vista, ca: science of life. bennett, colin, 2000. breakout of the fictions: george adamski s 1959 world tour. the anom- alist 8 (spring: 39 84. ellwood, robert s, 1995. spiritualism and ufo religion in new zealand: the international transmission of modern spiritual movements. in james r. lewis, ed. the gods have landed: new religions from other worlds, 167 186. albany, ny: state university of new york press. good, timothy, 1998. alien base: earth s encounters with extraterrestrials. london: century. heiden, richard w, 1984. review of zinsstag and good s george adamski the untold story. the a.p.r.o. bulletin 32, 5 (august: 4 5. leslie, desmon

m about contactees, angelucci became little more than a distant m e m o ry of saucerd o m s heady early days. hi s death in los angeles on july 24, 1993, was little noted. in his time, however, his claims attracted the attention of the celebrated psychologist and philosopher c. g. jung, who wrote about them in one of his last books. jung observed, the individuation process, the central problem of modern psychology, is plainly depicted. in an unconscious, symbolic form. although the author with his somewhat primitive mentality has taken it quite literally as a concrete happening (jung, 1959. see also: contactees further reading angelucci, orfeo, 1955. the secret of the saucers. amherst, wi: amherst press, 1959. son of the sun. los angeles: devorss and company. jung, c. g, 1959. flying sauce

psychology, is plainly depicted. in an unconscious, symbolic form. although the author with his somewhat primitive mentality has taken it quite literally as a concrete happening (jung, 1959. see also: contactees further reading angelucci, orfeo, 1955. the secret of the saucers. amherst, wi: amherst press, 1959. son of the sun. los angeles: devorss and company. jung, c. g, 1959. flying saucers: a modern myth of things seen in the skies. new york: harcourt, brace and company. anoah anoah, associated with the melchizedek order of the white brotherhood, consisting of wise extraterrestrial and spiritual entities, channeled through austin, texas, psychic medium jann weiss in the 1980s. the planetary light association, which at its peak had some 3,200 members around the world, distributed books

ic has written, clearly, sitchin is a smart man. he weaves a complicated tale from the bits and pieces of evidence that survive from ancient sumeria to the present day. just as clearly, sitchin is capable of academic transgressions (fracturing quotes, ignoring dissenting facts. and flights of intellectual fancy. worst of all, he is almost utterly innocent of astronomy and other assorted fields of modern science (hafernik, 1996. see also: greater nibiruan council further reading hafernik, rob, 1996. sitchin s twelfth planet. h t t p/ w w w. g e o c i t i e s. c o m/ a re a 5 1/ c o r r i d o r/ 8148/hafernik.html schultz, dave. the earth chronicles: time chart. h t t p/ w w w. g e o c i t i e s. c o m/ a re a 5 1/ c o r r idor/ 8148/zchron.html sitchin, zecharia, 1976. the twelfth planet. n

FAUST

fly would delight and cheer? sing and say, if i dared do it, that which none would like to hear. the poets of night and churchyards excuse themselves, because they are just engaged in a most interesting conversation with newly-arisen vampire, and from it a new school of poetry may perhaps arise; the herald is obliged to accept their apologies and meanwhile he calls forth greek mythology which, in modern masks, loses neither its character nor its charm. the graces. aglaia. charm we re bringing into living, so be charming in your giving! hegemone. charming be ye in receiving! lovely is desire s achieving. euphrosyne. and when peacefully ye re living, be most charming your thanksgiving! the fates. atropos. i, the eldest fate, from yonder for the while to spin am bidden. much to think of, much

s mephistopheles [peering around. as mid these little fires i wander aimless, i find myself quite strange and disconcerted. naked are almost all, some few are shirted; the griffins impudent, the sphinxes shameless, winged, curly things- who ll ever dare to name them? seen fore and aft, they re crude enough to shame them. it s true, indecency is our ideal, but the antique is too alive and real. by modern taste the nude should be controlled and overlaid in fashions manifold. a loathsome folk! yet so i must not treat them; as new-come guest i should politely greet them. hail, ye wise grizzlies, hail, ye ladies fair! a griffin [snarling] not grizzlies! griffins! no one likes to hear himself called grizzly. in each word there rings an echo of the source from which it springs. graves, growling

-shells, nothing more; full many a ghost is thus adorned for strife bringing the middle ages back to life. whatever devilkin is thus bedecked, they ll now create a rare effect. aloud. hark how in anger now they chatter, with clank of tin each other batter! and torn old flags on standards flutter free, that waited stirring breezes restlessly. reflect, an ancient folk stands ready there and in this modern conflict fain would share. fearful resounding of trumpets from above, a perceptible wavering in the enemy s army. faust already the horizon darkles, yet meaningful anon there sparkles a crimson-red, portentous light; and now the weapons glitter bloody, the air, the woods, and cliffs are ruddy; the whole sky mingles in the fight. mephistopheles the right flank stoutly holds its station; but

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

and sufism present successive fresh versions of the same underlying tradition? who were the karaites and why did they maintain 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

ween the mystical qabalah and mystical christianity? e what is the relationship between the mystical qabalah and sufism? e what are the similarities between the mystical qabalah and north indian tantra? chapter one concludes with a comparison between the qabalistic teachings regarding the work of creation (ma aseh b reshith) and the work of the chariot (ma aseh merkabah, and contemporary ideas in modern scientific cosmology. chapter two introduces and describes the primary textual sources of the mystical qabalah of the children of abraham. these sources include the sefer hashmoth (book of the names; the sefer yetzirah (book of formation; the seferim hatorah (books of the law; the sefer hazohar (book of splendor, and particularly its three core texts xthe sifra detzniyutha (book of that whi

ly routine of qabalistic meditation. the main body of the text closes with an epilogue containing some final observations on the study and practices of the mystical qabalah, and a brief discussion of the idea of hebrew renewal i.e. a return to the religion of abraham. appendix a contains the complete listing of the divine names in the sefer hashmoth (book of names. appendix b applies the ideas of modern scientific cosmology to the qabalistic model of the work of creation. the appendices are followed by a glossary of terms. a companion volume to this book will contain the translations published by the work of the chariot trust in the early 1970 s. these translations have been out of print for almost two decades. the contents of the second book will include: e translation of the sefer yetzir

ghout the jewish diaspora into every stratum of society. karaism derives from the hebrew word karah (lit. to read) i.e. to read the torah without the intervention of rabbis. they rejected the talmud as a conspiracy of the rabbis to separate ordinary people from the simplicity of the torah. for them, the torah was the sole source of religious laws. karaites created different oral laws to deal with modern life. many talmudic dietary laws were abolished and the use of tefillin (phylacteries) was abandoned. in response to the threat that the karaites posed to their authority, the jewish rabbis were able to prevent a final schism in judaism by co-opting many acceptable karaite ideas and reforming abuses. gradually, the karaite revolt dissipated and ceased after almost 700 years. 17 it is also r

l schism in judaism by co-opting many acceptable karaite ideas and reforming abuses. gradually, the karaite revolt dissipated and ceased after almost 700 years. 17 it is also relevant to note that the karaites attacked the provocative anthropomorphism of the qabalistic doctrines. while few contemporary jews know anything about the karaites, the impetus for their revolt is similar to conditions in modern judaism. many jews today feel ambivalent about and tenuously connected to rabbinical judaism. many orthodox jews regard the conservative and reform branches of judaism as heretical sects, declaring them to be jews only in the biological sense. in recent decades, an extraordinary number of people born and raised by jewish parents have set out to explore the ideas and practices of other mysti

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

culture, based on the seven liberal arts. the mental and spiritual condition of this world was curious. the mighty intellectual effort of greek philosophy was exhausted, had come to a standstill, to a dead end, perhaps because greek thinking never took the momentous step of experimental verification of its hypotheses a step which was not to be taken until fifteen centuries later with the birth of modern scientific thinking in the seventeenth century. the world of the second century was weary of greek dialectics which seemed to lead to no certain results. platonists, stoics, epicureans could only repeat the theories of their various schools without making any further advances, and the tenets of the schools were boiled down in textbook form, in manuals which formed the basis of philosophical

al of plato and neoplatonism as a movement which could be accorded with christianity, allowed a fringe of magic to penetrate into this movement, thus inaugurating those philosophies of the renaissance in which magical undercurrents are never far absent. the theory of theprisca theologia, of the piety and antiquity of hermes trismegistus, priscus theologus and magus, offered an excuse for ficino's modern philosophical magic. the attraction of the asdepius had probably already been exerting its pull in the earlier renaissance,1 and when ficino dropping plato in order to translate the corpus hermeticum first found here a new revelation of the sanctity of hermes and a confirmation of lactantius' high opinion of him as the prophet of the "son of god, he felt authorised to adopt the lactantian v

slation by s. mackenna, london, 1956, p. 270. 2 garin, article cited, pp. 21 ff. 65 ficino's natural magic magus plays a semi-divine role, maintaining by his understanding of the use of images the circuit which unites the highest divine world with the soul of the world and the world of sense. in his article on "icones symbolicae, e. h. gombrich has analysed the mode of thought, so difficult for a modern to understand, by which, for a renaissance neoplatonist, an "ancient" image, one which reached him from traditions going back, so he believed, into a remote past, did actually have within it the reflection of an idea' an ancient image of justice was not just a picture but actually contained within it some echo, taste, substance, of the divine idea of justice. this helps us to understand the

, though, in the case of such images, the relation to the idea is even closer, through the cosmology of mens, anima mundi, corpus mundi in which the images have a definite place. thus ficino's commentary on the plotinus passage becomes, by devious ways, a justification for the use of talismans, and of the magic of the asclepius, on neoplatonic grounds on the grounds that the ancient sages and the modern users of talismans are not invoking devils but have a deep understanding of the nature of the all, and of the degrees by which the reflections of the divine ideas descend into the world here below. as d. p. walker has pointed out,2 at the end of the de vita coelitus comparanda ficino returns to the commentary on the plotinus passage with which he had begun the book, and now he states that p

ts; that medicine is impossible without astrology; that christ himself was a healer. but above all he emphasises that there are two kinds of magic, one demonic magic which is illicit and wicked, the other natural magic, which is useful and necessary. the only kind of magic which he has practised or advised is the good and useful kind magia naturalis.2 how elegant, how artistic and refined is this modern natural magic!3 if we think of the neoplatonic philosopher singing orphic hymns, accompanying himself on his lira da braccio decorated with the figure of orpheus taming the animals, and then compare this renaissance vision with the barbarous mutterings of some invocation in picatrix, the contrast between the new magic and the old is painfully evident. beydelus, demeymes, adulex, metucgayn

FRATER ELIJAH ANGELS OF CHAOS

o and entrapment. what shall we do? i/12a: excursion 3. a bridged gateway to the force of chaos. how shall ye know truth? a highlight is depicted of ate. an automatic drawing (chaos. i/12b: a parable of life and the universe for the dancer. as we are the stuff of stars, when we move, the universe moves. to dance requires skill and movement. with stagnant rites and stuffy old corpses in robes, the modern rave is a prime example of the temple of our lady. i/13a: a infinite cardinal number is a concept of set theory, expressing how many members are in an infinite set. the least infinite cardinal number is 0 (aleph-null. two sets have the same cardinal number if the elements of both sets can be put into a one-to-one correspondence. two implies construction from 1, and a reverse ascension. i/13

FRATER TENEBROUS CULTS OF CTHULHU

lements in their workings is the black snake cult, or la couleuvre noire, a voodoo coven which combines the rites of the left-hand path with archetypes from the cthulhu mythos. its leader, michael bertiaux, is one of the chief adepts of the ordo templi orientis antiqua and its offshoot, the monastery of the seven rays, and was initiated as a voodoo-gnostic master in haiti in 1963. in his study of modern-day voodoo, cults of the shadow, kenneth grant describes a ritual practised by the cult with the intention of making contact with the deep ones at a deserted lake in wisconsin, the cult of the deep ones flourishes in an atmosphere of moisture and coldness, the exact opposite of the fire and heat generated by the initial ceremonies which include the lycanthropic rites that evoke the inhabita

FRATER U D PRACTICAL SIGIL MAGIC

t ingredients, pour in and stir h, and these practitioners believed in the following principle: to know the gtrue' name and the''true' sigil of a demon means to have power over it. pragmatic magic, which developed in the anglo-saxon realms, completely tidied up this concept.6 often crowley's revolt in the golden dawn.at first in favor of but soon against mathers.is seen as the actual beginning of modern magic. it would certainly not be wrong to say that crowley himself was an important supporter of pragmatic thought in modern magic. but in the end, the master therion preferred to remain within the hierarchical dogmatic system due to his aiwass-revelation in liber al vel legis. his key phrase gdo what thou wilt shall be the whole of the law. love is the law, love under wil1' as well as his

of his/her magical desire, and sometimes it will even waken this desire in the first place. this pragmatic approach which dominates present-day anglo-saxon magic (israel regardie, francis king, david stephen skinner, w, b. gray, conway, lemuel johnstone, to name but a few relevant authors) goes to show that austin osman spare, rather than aleister crowley, should be considered the real father of modern pragmatic magic.7 in the german-speaking countries, the situation is quite different. writers like quintscher, gregorius, bardon, klingsor and even spiesberger allow but little room to maneuver when creating magical coordinates individually. here the adept is expectedly grow into a ready-made system instead of fashioning one, this is a completely different approach, the value or non-value o

FREEMASON BLUEBOOK

o should we, both operative and speculative, endeavor to erect our spiritual building agreeably to the rules and designs laid down by the supreme architect of the universe, in the great books of nature and revelation, which are our spiritual, moral and masonic trestleboard. situation. lodges should be situated due east and west dedication. lodges in ancient times were dedicated to king solomon in modern times to st. john the baptist and saint john the evangelist, two eminent christian patrons of freemasonry; and since their time there has been represented in every regular and wellfurnished lodge, a certain point within a circle embordered by two perpendicular parallel lines, representing saint john the baptist and saint john the evangelist. upon the top of the circle rests the book of holy

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

these two symbols lie hidden the great secret of life, the blending of water and fire, as symbolized by the earthborn fluidic sap ascending through the stem and calyx of the flower to the fire tinted petals, born in the purity of the sun, but still guarded by the thorns of the martial lucifer spirits. exoteric masonry, which is only the husks of the mystic order formed by the sons of cain, has in modern times attracted the masculine element with its positively polarized physical vehicles, and educated them in industry and statecraft, thus controlling the material development of the world. the sons of seth, constituting themselves the priestcraft, have worked their spell over the positive vital bodies of the feminine element of dominate spiritual development. and whereas, the sons of cain w

he philosopher's stone, or the living stone, spoken of in some of the ancient philosophies as the diamond soul, for it is luminous, lustrous, and sparkling--a priceless gem. it was also called the astral body by the mediaeval alchemists, because of the ability it conferred upon the one who has it to traverse the starry regions. but it is not to be confounded with the desire body which some of the modern pseudo-occultists mistakenly call the astral body. this vehicle, the soul body, will eventually be evolved by humanity as a whole, but during the change from the aryan epoch to the ethereal conditions of the new galilee, there will be pioneers who precede their brethren as the original semites did in the change from atlantis to aryana. christ mentioned this class in matthew, 11th chapter, 1

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

f their dynamic energy the waters of the womb are voided, and the imprisoned spirit is liberated into the physical world, to fight the battle of life. it may blindly butt its head against the cosmic forces typified by the first of the fiery signs, aries, the ram, which is a symbol of the brute strength brought to bear upon the problems of life by the most primitive races; or it may adopt the more modern method of cunning, as a means of attaining mastery over others, which characteristic is indicated in the second of the fiery signs, leo, the lion, the king of beasts; or perchance it may rise above the animal nature, and aim at the stars with the bow of spiritual aspiration, typified by the last of the fiery signs, sagittarius, the centaur. the centaur is just ahead of the watery sign scorp

FREEMASONS SATANISM AND SYMBOLISM

, 1937, p. 122; emphasis added] we also find it highly inte resting that one of the masonic publishing houses is called the torch press. we also know from history that the statue of liberty was given to us by illuminist french freemasons in 1876 ring "towe above the shimmering but polluted waters, she holds in her outreached arm and hand a torch of fire and light. a gift of the masonic order, the modern inheritors of the illuminati heritage, the statue of liberty was sculptured by frederic bartholdi, a member of the masonic lodge of alsace-lorraine in paris, france. the statue is significant to the secret societies plotting the new world order [texe marrs, dark majesty: the secret brotherhood and the magic of a thousand points of light, p. 212] please note that our symbol of the statue of

FULL MOON RITUALS

ower, frog, merry meade moon honey, horse, dyad, lovers, rose, strawberry, strong sun fallow moon blessing, buck, hay, wort barley moon corn, fertile, grain wine moon harvest, singing blood moon falling leaf, harvest, hunting, vintage snow moon beaver, dark, fog, mad, shedding, storm oak moon big winter, cold, long night, wolf elder moon blue moon- the thirteenth moon in a solar year, despite the modern notion that even the ancients called it the second moon in a month for our matrifocal ancestors who lived by a lunar calendar, it was impossible to have two moons in a month, as a moon was a month! old castle ritual room wolf moon leader: red deer date: 30 december 2001 the days after yule had found red deer ever more intent on singing a place sometimes his alone but more often a part of th

FULLER J F C SECRET WISDOM OF THE QABALAH

ption. 54 chapter v 55 the redemption of tetragrammaton 55 symbols of the messianic act 55 man the instrument of redemption. 55 the accomplishment of the messianic act. 56 the integration of the disintegrated. 57 the creation of hell. 58 the source of messianic power. 59 secret wisdom of the qabalah page 4 chapter vi 61 the source of mystic power 61 the essence of the qabalah. 61 the mysticism of modern science. 63 the laboratory of satan. 66 the mystical ordeal. 68 the fourth dimension. 69 chapter vii 72 the anatomy of illuminism 72 llluminism. 72 illuminism and revolution. 73 the fourth-dimensional state. 74 the great omission. 79 the mystic way. 81 hebrew alphabet and correspondences 83 glossary of hebrew words and names 84 secret wisdom of the qabalah page 5 list of illustrations plate

ible is a mystical work containing a secret doctrine which is only known to those who have been initiated into it. what part of this doctrine is will be discovered later on in this book. from this brief excursion into the past it will be seen that secrecy has played an important part in human history. the idea that all knowledge should be divulged and broadcast among the masses is something quite modern. even as late as the seventeenth century, when leibnitz published in the acta eruditorum of leipzig his scheme of differential calculus, he did so in such a way as to hide both the method and object from the uninitiated. newton did the same with his invention of infinite series; and algebra, as far as it was understood by the arabians, was, as a secret, known to and hidden by certain italia

city is in itself a duality- the knower and the image of god; because this image includes the upper and lower worlds. the absorption of the knower in the image is the great work- the re-establishment of unity or equilibrium. concerning the first of these two dualities, isaac myer writes: secret wisdom of the qabalah page 14 the basic element of most of the ancient, and to this day, of many of the modern religions of the world is, the idea of a perfect invisible universe above, which is the real and true paradigm or ideal model, of the visible universe below, the latter being the reflection, a simulacrum or shadow, of the invisible perfect ideal above. this idea was fully understood by the ancient egyptians, as was shown in their deities nut or neith, the upper world, shu or ma, the interme

, if he wills, can see god's lower manifestation- his visible universe- but that his invisible nature is cut off from him whilst in the flesh. since this fundamental law of equilibrium was first grasped, and it sinks back long before qabalistic days, nothing has been added to the essential knowledge of man; and the philosophy of the classical age, the magic of the medieval, and the science of the modern ages are founded upon it and have, in attempting to explain it, merely replaced one set of symbols by another. the zohar says: the holy one, blessed be he, found it necessary to create all these things in the world to ensure its permanence, so that there should be, as it were, a brain with many membranes encircling it. the whole world is constructed on this principle, upper and lower, from

ich the world awaits- a deliverance and transfiguration which can only come from within. such in brief are some of the main doctrines of the qabalah reduced to their simplest terms and translated into easily understandable language. from them we will turn to the scientific conceptions of today and will show that between these two systems of thought there are certain similarities. the mysticism of modern science. the science of today represents, in more than one way, what the scientist of fifty years ago would have called chaos. the law of causation is to disappear, conservation of energy is to disappear, uniformity is to disappear, determinism is to be replaced by probabilities, and law by chance. the law of the rationalists of the nineteenth century was at least something which the mind o

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

cant symbol connected with the sacred mysteries of the east. upon this subject, maurice observes that there is no plant which has received such a degree of honor as has the lotus. it was the consecrated symbol of the great mother who had brought forth the fecundative energies, female and male. not only throughout the northern hemisphere was it everywhere held in profound veneration, but among the modern egyptians it is still worshipped as symbolical of the great first cause. the lotus was the emblem venerated in the solemn celebration of the mysteries of eleusis in greece and the phiditia in carthage. in referring to the degree of homage paid to the lotus by the ancients, higgins says "and we shall find in the sequel that it still continues to receive the respect, if not the adoration, of

he male in the god-idea more clearly traced than in the history of the arabians. among this people are still to be found certain remnants of the matriarchal age--an age in which women were the recognized heads of families and the eponymous leaders of the gentes or clans. concerning the worship of a man and woman as god by the early arabians, prof. robertson smith remarks "except the comparatively modern isaf and naila in the sanctuary at mecca where there are traditions of syrian influence, i am not aware that the arabs had pairs of gods represented as man and wife. in the time of mohammed the female deities, such as al-lat, were regarded as daughters of the supreme male god. but the older conception as we see from a nabataean inscription in de vogue, page 119, is that al-lat is mother of

the question of the relative importance of the two sexes is again assuming a degree of importance indicative of the changes which are taking place in human thought, and for the reason that we are just witnessing the dawn of an intellectual age, the problems to be solved will admit of no answers other than those based upon a scientific foundation. that religious wars have not been confined to more modern times, and that among an early race the attempt to exalt the male principle met with obstinate resistance which involved mankind in a conflict, the violence of which has never been exceeded, are facts which seem altogether probable. indeed, there is much evidence going to show that the cause of the original dispersion of a primitive race was the contention which arose respecting their relig

that said to be invented by hipparchus, but little inferior in exactness to that now in use among the moderns--who could scarcely have made a mere guess when they fixed the moon's distance from its primary planet at fifty-nine semi-diameters of the earth--who had measured the circumference of our globe with so much exactness that their calculation only differed by a few feet from that made by our modern geometricians--who held that the moon and the other planets were worlds like our own, and that the moon was diversified by mountains and valleys and seas--who asserted that there was yet a planet which revolved round the sun, beyond the orbit of saturn--who reckoned the planets to be sixteen in number--and who reckoned the length of the tropical year within three minutes of the true time; n

was yet a planet which revolved round the sun, beyond the orbit of saturn--who reckoned the planets to be sixteen in number--and who reckoned the length of the tropical year within three minutes of the true time; nor, indeed, were they wrong at all, if a tradition mentioned by plutarch be correct"[64 [64] drummond, on the zodiacs, p. 36. bailly, sir w. jones, higgins, and ledwich, as well as many modern writers, agree in the conclusion that the indians, the egyptians, the assyrians, and the chinese were simply the depositaries, not the inventors, of science. the spirit of inquiry which in later times is directing attention to the almost buried past is revealing the fact that not merely the germs whence our present civilization has been developed descended to us from the dim ages of antiqui

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

te opinion'(secretsectsofsyria,p. 59. however difficult his prosemightbe, there were manywhostruggledwithit successfully and came to admirebothwaite and his thought.w.b.yeats was one such; he saw waite as'theone deep student'knownto him of louis claude de saint-martin-amystical philosopher extraordinarily difficult to grasp. in similar veinjohnmasefield described waite as 'by far the most learned modern scholar of occultism-s-and this because waite recognized the spirituality of certainofthe alchemists. waite himself looked upon his studiesof the occult (or of'thesecret tradition, as he preferred to call it) as of subsidiaryimportance-froma literary pointofview-tohis poetry. he was, after all,'theexponent in poetical and prose writings of sacramental religion and the higher mysticism (his

vebutwhile he 'walked in dreams and dreamed in endless walks'(sly,p.67);andit wason oneofthesewalksthat hefoundawayofescapefromhisdoubts:mywanderings had taken me once to the crowded purlieus of edgware road, and in the side255 window of a corner pork-butcher's shopihad seen displayed to my astonishment a few copies49_'whileyetaboy i soughtforghosts. 48of themediumanddaybreak,a journal devoted to modern spiritualism. having long contemplated the columns of the front page, iwentin to purchase a copy, taking care to address himwhomi assumed to be the master rightly, a tall, broad, expansive personality,withgoodwillinscribeduponhim. my youth and nervous hesitation must have drawn him towards one shewing thus an early interest in subjects which were evidently near to his heart. he told me of t

of magic and its connections, with the sole exceptionofalchemy,in which1cannotrecallthat h.p.b.everevinced any personal interest'(sly,p.68).nonetheless, although he 'hated its anti-christian bias',isisunveileddid bring him toeliphas levi, the most extraordinary magician of the nineteenth century. eliphas levi, otherwise alphonselouisconstant(1810-75),was among the most charismatic figures in the modern history of occultism. as a young man he had been ordained as a deaconin the roman catholic church butneverproceeded to the priesthood-he had no true vocation, being quite unable to come to terms with the needfor celibacy-and maintained an ambivalent attitude to the church throughout a life in which he oscillated perpetually between occultism andseemingorthodoxy. aftera briefperiodasa revolu

uel(as'iranscendentalmagic),and eventually,.in1913,issuedhis english translation of levi'shistoire,though both of these appeared after he had parted with any vestige of belief that levi might be a road to enlightenment. in1886he had thought otherwise: levi's true greatness lay, hebelieved,in his attempt to 'establishaharmonybetween religion andscience',in his 'revelation for the first time to the modern world of the great arcanum of will-power, which comprises in one word the whole history and mystery of magical art, andaboveall in 'the supreme elevation of his beautiful moralphilosophy'.in this, levi 'taught us toconciliatethose opposingforces,physical and spiritual, whose equilibrium is life and immortality; to harmonisethe''liberty of individuals with thenecessityof things" and the divi

holygrail,butonly the purestofthem(galahad, perceval, and bors) succeed in theirquest-becomingthemselvestheguardiansofthegrail,whichis eventuallywithdrawnfromthisworldintotheheavenlykingdom.themythological originsofthegrail story didnotconcern waite;nordid mere historical studyofthe grail literature.hisconcern waswiththe theological implicationsofits symbolism:after accepting every explanation of modern erudition as to the origin of the graal elements, there remain various features of the romances as things outside the general horizon of research, and they are those which, from my standpoint, are of the last and most real importance. a scheme of criticismwhichfails to account for the claim to a super-valid formula of eucharistic consecrationandto a super-apostolical succession accounts for

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

ise have survived. with the latter he was somewhat indiscreet, sending the 5=6 ritual, and perhaps other documents, to his fellow alchemist julius kahn, who was never a memberoftheorderand had no business examining the papers. ayton's indiscretions were of little significance, however, for his influence on the order and its affairs was minimal, in contrast to56 thegoldendawnhis influence upon the modern revivalof practical alchemy, which was immense and which has yet to be fully appreciated.thethirdofthe1903triumvirate, with ayton and waite, was marcus worsley blackden, a gentleman egyptologistwho joined the golden dawn in august1896,shortly after waite's re255 admission. unlike waite, blackden joined florence farr's sphere group, but he and waite both decided that masonic initiation was e

inced that pullen bury was clairvoyant, at the least, and that there was more to theorderthan met the eye 'i remainunderthe impression that i brushed against something strange, and something which i am not sorry that i avoided.itwasnotspiritualism and it was not theosophy,butrather the acquisition of powers latent in the human organization, after the alleged fashion of the old gnostics or of some modern fakirs in india, though some, doubtless, would spell fakirs with an"e.'2butthesecretchiefs were not fakers. westcott was a firm believer in occult forces and mathers was a fully fledged ritual magician; it is most unlikely that any member who remained in the golden dawn, and certainlynonewho entered the second order, werenotfully convinced that what they learned there concerned a reality: b

reason-along and rhythmic cry; a wailing music, with curious ululative prolongationsofthe vowel sounds. it came from some obscure corner of her spirit, which thus found for the first time a language suited to its needs" and the ritual has worked, for the spirit has been trapped inside her being even though she is unaware ofits presence:'itwas evidently true, as eliphas levi had said, and the best modern occultists agreed, that magical opera255 tions did have some curious effect upon the mind. she could not recover her normal poise; things wore an unusual air, and she was an alien amongst them. she decided that she would go to bed early; she was not in the mood for sitting alone that night. she had yet to realize that she would never be alone any more" from such beginnings magical fiction s

are; and don't yourself think you are better than you are, self255 hypocrisy is a crime, hypocrisy to others is only a fraud. temper255 ance, continence and self-sacrifice are all grand characteristics, and form partofa higher life, but self-gratulation upon their acquisition renders them valueless in your career, and they becomebutas tinkling cymbals instead of a sound of music from the spheres. modern civilizationand the manners of good society are things rotten at the core, and to be unconventional will be a sign of improvement, if you desert common rule for abetterpractice;butbeware lest you desert some commonly approved rule or practice only for a personalfancy-forof this new departure you have had no experience, and if that thing were practised by all,aneven worse result might occur

GILBERT THE MAGICAL MASON

was written by valentine andrea, a well-known german theologian and mystic who flourished at that time. he may have been a low grade initiate of the rosicrucian order and have been ordered to publish thisconfessioto temper the storm which had been set up by the first tract. this effect, however, did not follow, and the polemic fury of theliteraticontinued in full force for many, many years. many modern critics have accepted this suggestion that andrea wrote theconfessio;but they err from want of study, who say that both are from the same hand; as well say that jeremiah wrote the book of esther, so much also do they differ in style, and in that case too, one is apologetic, and the other is history or fableat least a narrative. so much for the history of the founding of the order, now what

n, who lived from 1561to 1629, was much influenced by fludd, and became a rosicrucian adept, and so rosicrucianism may have been the means of prompting the introduction of many mystic notions into the plays and sonnets of shakespeare, who diedin1616. elias ashmole, famous as an antiquary, was a rosicrucian adept, he lived from 1617to 1692, and is believed to have been concerned in the creation of modern speculative freemasonry. about 1652 ashmole received much occult knowledge from william backhouse, a renowned rosicrucian and chemist. in 1646 ashmole, lilly, the two whartons, withdrshewitt and pearson, formed a rosicrucian lodge in london, which32themagical masonwas carried on with great privacy: see theencyclopediametropoluanaof 1845. in 1847 george soane, in hisnewcuriositiesofliteratur

deputation visited the english colleges; it was then ruled by charles e. meyer, of philadelphia, since dead. in 1887, by permission of s.d.a, a continental rosi255 crucian adept, the isis-urania temple of hermetic students of the g.d, was formed to give instruction in the medieval occult sciences.drw.r.woodman, the s.m, with s.a. and s.r.m.d, became the chiefs, and the latter wrote the rituals in modern english from old rosicrucian mss (the property of frater s.a, supplemented by his own literary researches. fraterd.d.c.f.,in 1892, supplied the ritual of an adept grade from materials obtained from a frater,l.e.t.,a continental adept. several other temples sprang from the isis255 urania, viz, the osiris, at weston-super-mare; the horus, at bradford; the amen ra, at edinburgh, and the ahatho

ier forms of initiation, and was a lineal descendant of the philosophies of the chaldean magi, of the egyptian priests, of the neo-platonists, of the hermetists of alexandria, of the jewish kabalists and of christian kabalists such as raymond lully and pic de mirandola.therosicrucians, past and present 41the honoured founder of our society- christian255 rosenkreuz- did not invent, at least in our modern sense of the word, the doctrines he promulgated, and which we should now study.itis narrated that he journeyed to arabia, to palestine, to egypt and to spain, and in the seats of learning in those countries he found and collected the mystic lore, which was made anew by him into a code of doctrine and knowledge. on his return from these foreign travels he settled in germany, founded a colleg

till in the ascendent.[an address to the rosicrucians assembled at bearstead, in kent, 14 september 1907. reprinted in s.r.i.a.,transactionsof themetropolitancollege(1907, pp. 7-11.]5. rosicrucianthoughtsontheever-burning lampsoftheancientstheordinary englishman of today considers the idea of a lamp which should be ever burning only less absurd than the idea of perpetual motion. to the dabbler in modern science it is but little less absurd,butto the deepest thinkers, and to rosicru255 cians, a scintillula of light appears on this mysterious subject.thetrue adept has discovered that although nature is bound in general laws which seem universal, yet in nature herself evid255 ence may be found, when properly searched for, that at certain times and seasons, and in certain modes, unknown to us

GILBERT THE SORCERER AND HIS APPRENTICE

.thekabbalahwhat is the jewish kabbalah? to some persons the sound of the word will be familiar, though the ideas which it conveys will probably be vague in the extreme, while to many, indeed, the very name will be unknown. what is the jewish kabbalah?ifwe turn to those general storehouses of all kinds of knowledge, the encyclopaedias, we find but bald and unsatisfactory information.thusburrowes' modern encyclo255 paedia says:'thehebrew cabbala signifies tradition; and the rabbins who are called cabbalists, study principally the combination of particular words, letters, and numbers, and by this means pretend to discover what is to. come, and to see clearly into the sense of many difficult passages of scripture. there are no sure principles of this knowledge, but it depends upon some partic

nt, itmustbe evident on reflection that thetarot,consisting, as it does, of the ten numbers of the decimal scale counter-changed with the tetrad, and of a hieroglyphical alphabetoftwenty-two mystic symbols, must be relegated to a far earlier period inthehistory of the worldthanthat usually assigned to the introduction of cards into europe; and we may take the fact of thetarotbeing the originofthe modern cards as being now pretty well established by general consensus of opinion. it was court de gebelin who, in hismondeprimitif(paris, 1781, wrote 'were we to hear that there exists in our day a work of the ancient egyptians, one of their books which had escaped the flames which devouredtheirsuperb libraries, and which contains their purest doctrine on most interesting subjects, every one woul

e chess pieces wereancientlysmall figures of egyptian gods, representing the divine forces in nature. the chess pieces correspondtothe tarot aces and honours thus: chess king queen knightbishop or foolrookor castle pawns=the potency of the ace combined with each of the other forces; i.e, the servant (executant) or viceroy of that force.thepawns can only move one square at a time and not two as in modern chess. the moves of the other pieces excepting the queen, are the same as those of modern chess.themove of the queen in this scheme is unlike that of any piece in modern chess for she controls only the third square from herself in any direction, perpendicularly, horizontally or diagonally, and can leap over any intervening pieces. from which it results that she can cheque or control only 16

ower, or some object he was acquainted with, for an uncompre255 hended symbol.thusthe bateleur who in the oldest examples had magical implements beforehim,came to have a shoemak255 er's tools. but by comparison of one pack with another these could easily be rectified. occasionally some local or political cause had produced variations,butthese also were detected without trouble.onesuch occurs in a modern french pack in my possession, where a strong antipapal bias has occasioned the substitutionofthe figures of juno and jupiter for the original la papesse and le pape. now and then some enterprising innovator has redrawn the entire pack to suit his own ideas of the symbology, as did the fantastic peruquier alliene, whounderthe pseudonym etteilla (being his own name spelt backwards) posed as a

iginal works, of which he gives an excellent bibliography. but after all it carries one very little farther.en passanti was rather surprised that he should have taken the swords of the tarot as the prototypes of clubs. so learned and accurate a writer must have had some authority for this statement,butnone is given, and the obvious idea that in italian swords is spadi, and the form of the pips in modern cards suggest a conventionalized drawing of the roman broad sword, is not so much as alluded to.theoriginal symbology as i have said remains unknown, and is open to any conjecture,butit must be said that the form of the club pip is singularly unlike a bludgeon or quarter staff. butifwe take the suit of denarii, or pentacles, to represent earth forces, and suggest that money or coins might s

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

oy, 1877. as a consequence he was invited, in 1878, to deliver a lecture to the american palestine exploration society on the ground plans of solomon s and herod s temples with the discovery of the exact sites. for this he prepared four large maps 7 by 4 feet each to illustrate the temples of solomon and herod. he also promised to set at rest all the disputed points now occupying the attention of modern scholars on this point. this he signally failed to do. instead he was accused of being a liar. in its report for 1879 the canada association of the new church noted that beswick had been charged with falsehood in stating that he had been in jerusalem and had made important discoveries there, while, in fact, he was all the time, except during short intervals, in this country; and that. inste

GILBERT R A THE MASONIC CAREER OF A

crucians. the origin of the rose-cross degree is involved in the most profound mystery. its foundation has been attributed to johann valentin andreas, but this is an ignorant confusion, arising from the alleged connection of the theologican of wurtemberg with the society of christian rosencreutz'11[11. merely impolite references such as these could have been ignored, but not so his final chapter 'modern rosicrucian societies, which printed (pp. 416-22) the 'rules and ordinances of the rosicrucian society of england' quoted verbatim from the rosicrucian12[12. this was followed by an accurate account of the society's history and concluded by waite's own sarcastic and unkind critical comments 'the most notable circumstance connected with this society is the complete ignorance which seems to h

s to be "lying myths. thus pleased with waite, yarker was soon to have further and more significant contact with him. non-masonic reviews of devil-worship in france were generally favourable34[34" although they tended to suggest that the author had taken a sledgehammer to crack a nut, and popular interest in masonic satanists waned rapidly so that waite's sequel, diana vaughan and the question of modern palladism35[35, was never published. it is, nonetheless, worth quoting its conclusion for it shows a significant change in waite's attitude to freemasonry 'it is a satisfaction to be able to add that the reception of my book among masons has not at all justified the common accusation of languid interest shown by the rank and file of the brethren towards all that concerns the craft. it is so

GLOBAL FREEMASONRY

behind events and factors. about the author t he author, who writes under the pen-name harun yahya, was born in ankara in 1956. he studied arts at istanbul's mimar sinan university, and philosophy at istanbul university. since the 1980s, the author has published many books on political, faith- related and scientific issues. his main focus has been the refutation of darwinism and materialism, two modern myths presented under a scientific guise. greatly appreciated all around the world, these works have been instrumental in helping many to return their faith in god, and, in many others, to gain a deeper insight into their faith. harun yahya's books appeal to all kinds of readers, regardless of their age, race, or nationality, for they focus on one objective: to broaden the readers perspecti

y became very wealthy. christian pilgrims, coming from europe to palestine, were under the complete control of this order, and by whose money they became very rich. in addition, for the first time they set up a cheque and credit system, similar to that of a bank. according to the british authors, michael baigent and richard leigh, they established a kind of medieval capitalism, and led the way to modern banking through their interest-based transactions.5 it was the templars who were mainly responsible for the crusaders' at- global freemasonry dg the crusaders put to sword all those living in the lands they conquered. tacks of and murder of muslims. for this reason, the great islamic commander saladin, who defeated the crusaders' army in 1187, in the battle of hattin, and afterwards rescued

zed under the protection of the scottish king, robert the bruce. some time later, they found a convenient method of disguise by which to continue their clandestine existence: they infiltrated the most important guild in the medieval british isles the wall builders' lodge, and eventually, they fully seized control of these lodges.7 the wall-builders' lodge changed its name, at the beginning of the modern era, calling itself the "masonic lodge" the scottish rite is the oldest branch of masonry, and dates back to the beginning of the fourteenth century, to those templars who took refuge in scotland. and, the names given to the highest degrees in scottish rite are titles attributed centuries earlier to knights in the order of templars. these are still employed to this day. in short, the templa

dition 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 of the pharaohs was one of

ncient egyptian priests' beliefs with regards to the origin of the universe and of life. the ancient egyptian belief in materialist evolution in their book the hiram key, the english masonic authors christopher knight and robert lomas argue that ancient egypt has a very important place in regards to the origins of masonry. according to these authors, the most important idea that has transpired to modern masonry, from ancient egypt, is that of a universe existing by and of itself, and evolving by chance. they explain this interesting notion in these words: the egyptians believed that matter had always existed; to them it was illogical to think of a god making something out of absolutely nothing. their view was that the world began when order came out of chaos, and that ever since there has

GNOSTIC CATECHISM

crucians. the origin of the rose-cross degree is involved in the most profound mystery. its foundation has been attributed to johann valentin andreas, but this is an ignorant confusion, arising from the alleged connection of the theologican of wurtemberg with the society of christian rosencreutz'11[11. merely impolite references such as these could have been ignored, but not so his final chapter 'modern rosicrucian societies, which printed (pp. 416-22) the 'rules and ordinances of the rosicrucian society of england' quoted verbatim from the rosicrucian12[12. this was followed by an accurate account of the society's history and concluded by waite's own sarcastic and unkind critical comments 'the most notable circumstance connected with this society is the complete ignorance which seems to h

s to be "lying myths. thus pleased with waite, yarker was soon to have further and more significant contact with him. non-masonic reviews of devil-worship in france were generally favourable34[34" although they tended to suggest that the author had taken a sledgehammer to crack a nut, and popular interest in masonic satanists waned rapidly so that waite's sequel, diana vaughan and the question of modern palladism35[35, was never published. it is, nonetheless, worth quoting its conclusion for it shows a significant change in waite's attitude to freemasonry 'it is a satisfaction to be able to add that the reception of my book among masons has not at all justified the common accusation of languid interest shown by the rank and file of the brethren towards all that concerns the craft. it is so

GNOSTIC HANDBOOK

ck to waite appendix a appendix b appendix c appendix d the masonic career of a.e. waite the publications of a.e. waite lectures given by a.e. waite constitution of the secret college of ridethe gnostic handbook the institute for gnostic studies introduction 1 what is gnosticism? gnosticism as a form of perception, the source of our tradition, gnosticism and other ways of knowing, esotericism and modern language. 2 the great chain of being flatland, the traditional model of the universe, the axis mundi and the sacred tree, characteristics of the traditional model, the neo-platonic cosmos, theosophical and modern maps, the kabbalistic tree of life, yggdrasil:the world tree. 3 first principles who or what is god? what s in a name? the pleroma, the divine will, logos and sophia, what about je

and the underworld, the immortals. 4 the secret of saturn the secret of saturn, perceptional dualism, the watchers of enoch, archons, dominions and thoughts that run wild, the battle within, summary:the nature of evil in gnosticism. 5 the gnostic concept of time the gnostic concept of time (yugas, historical models of cyclic time, rene guenon and julius evola and evola and "the revolt against the modern world. 6 the gnostic view of time ii the great year, egyptian star gnosis and heraldic cycles. 7 the continuum of the gnosis the gnostic identity message, origins, the israel connection, el, yahweh and reconsidering the bible, the sacred serpent, israel on the world stage, the druid connection, the essene link, the essenes, jesus and the foundations of gnosticism, table of contents the gnos

he sources of our tradition the gnostic tradition is one that has spanned millenniums, it represents the height of the religious traditions of humanity. its primary points of focus are found within vedic philosophy, zoroastrianism, greek mystery traditions, old world religions (pagan and heathen) and gnosticism. the gnostic tradition is not culturally locked within the christian tradition as many modern exponents seem to profess. it is a pan-gnostic tradition, which spans many traditions and cultural milieus. the primary assumption of the gnostic tradition is that at some point in the dim reaches of time there was a primal universal religion, this religion diversified as man spread across the earth and different cultures and nationalities development. accordingly, remnants of this perennia

ogy 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. fundamentalism is, in some sense, the encroachment of rationalism into the religious field. mysticism and esotericism (inner teachings) are rejected in fa

art of the lore they should not be mixed and combined into some-kind of occult eclectic soup. while at the core esotericism is unified gnosis, in time, in history and in our experience it takes many forms and has many appearances and these must be appreciated for what they are. similarities are noted, comparisons are useful but we must not believe that similar systems are the same esotericism and modern language when we consider the gnosis an important issue regarding language arises. the issue is that many (perhaps most) of the concepts, beliefs and mental structures we have are artificial, they have evolved as the society around us would like them to evolve. hence to really understand the gnosis there is a great need for you to put aside your pre-conceptions. this will be difficult as so

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

ce originating from a world from which mankind is utterly alienated. gnostic theurgy page 5 the teachings offered in these books may, at first glance, seem to have much in common with materials you could receive from other occult, esoteric or spiritual organisation, but there also much that is at variance. the unique thing about the gnostic tradition is that it really comprehends the condition of modern man and his alienation from the energies which are the source of all illumination. while other traditions may have knowledge to offer, until they come to terms with the nature of the cosmic battle- the dualism which is at the centre of modern life, they cannot hope to offer real initiation or real spiritual transformation. it is not enough to have the right techniques or the latest rituals

little or no value. for until we know how to go beyond the things of the lower world there can be no real wisdom or development. even if we become masters of matter, unless we have the power to escape its grip, death still arrives inevitably to the master or student. the form we have used in outlining the gnosis is to offer the original mystery teachings coupled with research and validation from modern sources. we believe that it is of great value to see the way in which philosophical, scientific and psychological research has validated much of what has been known for centuries within the gnostic schools. but this, of course, has it limits. while modern psychology and science may agree with us that there are altered states of being, even perhaps other dimensions, it is only the gnostic wh

ee with us that there are altered states of being, even perhaps other dimensions, it is only the gnostic who realises that through correspondence the altered state can be used as a gateway to explore the world outside. certainly it is also only the gnostic who undertakes the adventure to get there. by using the master keys provided in the gnostic and esoteric traditions and correlating these with modern research, the institute for gnostic studies can offer you techniques and theories which will change the way you experience yourself and the world forever. and this, by the way, is the aim of the gnosis, the transformation of lead into gold, man into god, the transfiguration of the student from a seeker of the mysteries to a partaker of the gnosis. in the past such experiences have remained

ch further, though society has progressed in many other ways. gnostic theurgy is the first of a series of volumes which have been meticulously researched to outline what we believe to be a major re-evaluation of man s concept of truth. while nobody can claim to have "the whole truth" we can claim that we have re-discovered the essential gnosis behind the various spiritual systems as they apply to modern man. we have found enough pieces of the puzzle to offer a comprehensive understanding of what is happening behind the world of appearances. what is truth? the best way to understand the question of truth is to travel back to ancient greece and examine the allegory of the cave as used by plato. this allegory, beyond all others, offers us a real insight into the problem of what truth is. plat

o appreciate the gnostic worldview you will need to put aside your beliefs and assumptions and reconsider most of what you have been taught. it is imperative that you understand the terms we use and the context they are used in. many of the words and concepts we present, though obviously from the language of the christian tradition, have little or no connection to the concepts of the same name in modern christianity! through our research, we have begun to reconstruct the mystery teachings, the inner teachings of the gnosis. hence, what we have discovered is very different from what the "so called" christian churches, occult organisations and other organised religions and philosophies teach today. now, stop for a moment and consider the fact that we have already used a number of these progr

GOETIA LUCIFERIAN

edited, annotated and introduced by aleister crowley re-print issued by equinox publishing, london, 1976. illustration listing at end of book. also inspired by the meticulous and scholarly illustrated second edition with annotations by aleister crowley and edited by hymenaeus beta (weiser 1995) the edition is intended as a personal grimoire working. my original focus was to rework the goetia in a modern luciferian form, which focused on the development of the will and the self through antinomian left hand path techniques. the author and publisher accept no responsibility for the misuse of this edition. 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 ma

as gods and goddesses individual and beautiful in many ways. black magick as revealed in current standards is the art of self-deification through antinomianian processes, that by the self separating from the natural order do we move in-between the world of waking and dreaming. in the art of primal sorcery this is defined as encircling/ensorcelling the self in the dragon s being. the circle in the modern context of magick and ceremonial workings is not designed to keep forces out, such as being a philosophy which if employed in this manner, will lay a foundation which causes the magician to fail from the start. the circle is a span of self control; it is our influence of who we are and what we will become. do not fear forces outside the self, your greatest enemy is within. any magician who

in this manner, will lay a foundation which causes the magician to fail from the start. the circle is a span of self control; it is our influence of who we are and what we will become. do not 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 de

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 our attainment. in the view of a god form and model, lucifer (sathan) is an ideal form to align with in an initiatory sen

cord of my personal work as one of the luciferian path, and something which i felt should have a new approach presented. the new presentation of this work will no doubt open some gates which should not have been opened, or rather needed to opened for sometime. zazas, zazas, nasatanada zazas in these words, i weave this spell -michael w. ford, dark moon, april 1st, 2003. 7 8 the goetia ancient and modern considered for centuries a grimoire of low magic, the goetia (loosely translated as howling or wailing) has been a tome of forbidden black magic. the 72 spirits of solomon were meant as a tool of cursing and empowering ones lusts. while this may continue to be an aspect of lesser or low black magic, the magic of theurgy (high sorcery) has not been a connection in detail explored until now

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

it becomes clear that the ancient voyagers travelled from pole to pole. unbelievable as it may appear, the evidence nevertheless indicates that some ancient people explored antarctica when its coasts were free of ice. it is clear, too, that they had an instrument of navigation for accurately determining longitudes that was far superior to anything possessed by the peoples of ancient, medieval or modern times until the second half of the eighteenth century. this evidence of a lost technology will support and give credence 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 hanc

to find, and a number of charts showing the southern continent. then, one day, i turned a page and sat transfixed. as my eyes fell upon the southern hemisphere of a world map drawn by oronteus finaeus in 1531, i had the instant conviction that i had found here a truly authentic map of the real antarctica. the general shape of the continent was startlingly like the outline of the continent on our modern maps. the position of the south pole, nearly in the center of the continent, seemed about right. the mountain ranges that skirted the coasts suggested the numerous ranges that have been discovered in antarctica in recent years. it was obvious, too, that this was no slapdash creation of somebody s imagination. the mountain ranges were individualized, some definitely coastal and some not. fro

sources now lost, the french academician depicted a clear waterway across the southern continent dividing it into two principal landmasses lying east and west of the line now marked by the trans- antarctic mountains. such a waterway, connecting the ross, weddell and bellinghausen seas, would indeed exist if antarctica were free of ice. as the 1958 igy survey shows, the continent (which appears on modern maps as one continuous landmass) consists of an archipelago of large islands with mile-thick ice packed between them and rising above sea level. the epoch of the map-makers as we have seen, many orthodox geologists believe that the last time any waterway existed in these ice-filled basins was millions of years ago. from the scholarly point of view, however, it is equally orthodox to affirm

14 for a fuller discussion of the evidence behind this theory see part viii of this book and hapgood's earth's shifting crust. graham hancock fingerprints of the gods 29 above left and right redrawings of the mercator and oronteus finaeus maps showing the progressive glaciation of antarctica. below left redrawing of the buache map. below right the subglacial topography of antarctica, according to modern seismic surveys. graham hancock fingerprints of the gods 30 an early nineteenth-century russian map showing that the existence of antarctica was at that time unknown. the continent was discovered in ad 1818. but could it have been mapped thousands of years earlier than that by the cartographers of an as yet unidentified high civilization of prehistory? is it possible that a human civilizati

pacific island. or for being wrecked on a coastline appearing 4 ibid, p. 121. 5 ibid, p. 120. 6 encyclopaedia britannica, 1991, 3:289. 7 shape of the world, pp. 123-4. 8 ibid, p. 125. 9 ibid, p. 131. graham hancock fingerprints of the gods 38 from nowhere. 10 indeed, with their accurate longitudes, cook s pacific maps must be ranked among the very first examples of the precise cartography of our modern era. they remind us, moreover, that the making of really good maps requires at least three key ingredients: great journeys of discovery; first-class mathematical and cartographic skills; sophisticated chronometers. it was not until harrison s chronometer became generally available in the 1770s that the third of these preconditions was fulfilled. this brilliant invention made it possible for

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

the illuminati of the phenomena become intertwined with the legend or mythos itself, and thus take on the legend s power to impinge. the fully illuminated are in control of reality to the extent that the mythos itself is in control. they also, in a very real sense, acquire its intangibility. fifth, the illuminati of the ufonauts are scattered, informally organized on a worldwide basis. until the modern information revolution, they communicated through secret societies, allegorical mystery dramas and ciphers. an outworn example is found in the mythos of alchemy, its cipher language, etc. sixth, most ciphers have followed the decoding rules established in the various techniques of qabalistic number analysis, including gematria, theosophical addition, notariqon, temura, etc. the most recent

ich was built on the number 11. publisher ray palmer told ufologists for years that he had a fact which allowed him to decode cases. palmer s fact is actually the cipher itself; fact= 56 in cipher, or 5+ 6= 11, the 1. aiwass was not crowley s only contact. there is considerable discussion in ufology of lam, the being crowley sketched that so closely resembled later ufo-related beings described in modern close encounter cases. his encounter, in 1896, with two little men in the swiss alps was mentioned in jacques vallee s passport to magonia catalogue of close encounter cases. crowley s magical mountain mt. mealfuorvonie near loch ness in scotland is said to be a ufonaut base. 4 allen h. greenfield basis (i.e, the number 11) for deciphering the code. eighth, crowley s magical son frater acha

ters in 1944, near the end of his life, aleister crowley wrote one of his students in california: my observation of the universe convinces me that there are beings of intelligence and power of a far higher quality than anything we can conceive of as human the one and only chance for mankind to advance as a whole is for individuals to make contact with such beings. scattered individuals throughout modern history and all over the globe have picked up on some aspect of this ultraterrestrial mystery, but none, up until now, has pulled all of it together. however, this outstanding sampling of the best the human race has to offer have, in their own way, provided us with clues and building blocks. some are geniuses, some saints; a few are absolute scoundrels. all are fascinating. what follows is

age of aquarius, the book of the law predicts and contains the complete cipher of the ufonauts. as far as is known, although not fully decoded until the 1970s even in the classical form, this cipher seems to have been in use both among the ufonauts themselves for some time prior to the appearance of aiwass. the physical description crowley gives of aiwass is virtually identical to those given in modern men in black cases. arnold, kenneth. a pilot who made his way into history on june 24, 1947, when he reported sighting nine unidentified objects in the cascade mountains, which he described as like saucers skipping over water the basis of the term flying saucer, which has become part of the ufo story ever since. arnold became closely associated with the late magazine publisher raymond a. pa

f the ufonauts 9 bimstein, louis m, also known as max theon and aia aziz. the son of a polish rabbi, bimstein traveled in nineteenth century egypt and became a disciple of the coptic initiate paolos metamon, under whom he became the grand master of the hermetic brotherhood of light. bimstein later married the trance medium mary ware and became the conduit of the cosmic philosophy. virtually every modern occult movement, from the theosophical society to the followers of sri aurobindo in india, owe him a debt in their origins. bimstein was a high initiate, quite a mysterious person, and probably in constant contact with ufonauts early on. he died in the early 1920s and has been largely forgotten until recently. blavatsky, madame helena p, affectionately known as hpb by her followers, co-foun

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ting a magical diary. it allows you to check your progress in a systematic and scientific manner. for example, any repetitive experiences or cyclic magical encounters will be more easily noted if a diary is at hand. it also allows you to record your psychic experiences while fresh in your memory so that you can accurately check them against known signposts and correspondences at a later date. the modern magician can record his experiences on cassette tape or a floppy disk using a honre computer. data base programs allow storage and retrieval of magical reflections, and printouts will provide hard copies when needed. whether you use a honre computer or a pen and 77 paper, up-to-date records are asure way for you to progress in a sane and intelligent fashion. update your diary as often as yo

nine or combinations of both. masculinity and femininity are two sides of a duality. your great work is to unite all dualities. the union of microcosm and macrocosm, the subjective self with its objective world, implies the union of all dualities including sexual polarities. it is your task as a magician to seek within yourself all of those qual i t ies charact er i zed as mascul ine or feminine. modern psychology suggests that every man has a feminine psychic component and that every woman has a masculine psychic component (this idea is expressed in the jungian descriptions of the anima and animus. in other words, a person outwardly male is inwardly female and vice versa. this idea echoes the magi -cal theorem that e ve ry indi vidual is essentially sufficient to himself. a part of the gr

yrs of the subtle regions of the universe.the authors are foremost authorities on this subject and have published a number of books that have made a fascinating magical system accessible to a wide audience.0-87542-709-x, 352 pgs, 5-1/4 x 8,illus, softcover $12.95 prices subject to change without notice. 434 enochian physics by gerald j. schueler gerald schueler has taken the latest discoveries of modern physics and compared them to the laws of enochian physicld1 condensation of kabbalah by william g. gray (a hebrew/english glossary can be found at the end of this document) part 1: god to man it would be wrong to ask what is the kabbalah? yet correct to inquire what is kabbalah? kabbalah derives from a hebrew word kbl meaning literally to receive instruction. it has implications covering an

GREY W G CONDENSATION OF KABBALAH

ded. ayn sof. since god s creation was first supposed to be light which was yet unmanifested as anything, the negative state of ayn sof aur, or unknown and limitless light (aur means light in hebrew) was conceived as a zero or cypher= 0, out of which god was said to create everything in existence. this limitless light focussed into active energy at the first state or sphere in the sense of what a modern scientist would call a field. kabbalists called this primal condition of pure power keter, a crown or summit for two reasons. first they considered god to be king of the entire universe, and secondly it signified the top or summit of anything. here was the supreme summit of creation. from the combination of 0+ 1, came the idea of pure consciousness pouring out in a consequent creative strea

path of progress. many start, then usually branch to one side or the other because they are safer and more comfortable than this demanding one- the middle or golden pillar of the tree. some humans are drawn naturally to one side or the other and remarkably few to the centre. most of us use a bit of each in our practice, but the general impression is that the middle way is the best approach for a modern westerner since it includes a workable percentage of both ways. there are two other useful concepts to be considered about the tree on our way back up it. one is that of a bow, called keshet, which fires a golden arrow, termed chetz, straight up the middle pillar in the direction of divinity. this bow is thought to be just below the ninth sphere yesod, and is symbolised by the rainbow, comp

culations and speculations about orders of spirits and astrological influences which they had inherited from assyrian and egyptian sources. this involved other celestial phenomena and everything related to early cosmic curiosity amongmankind. thewestern kabbalist has been concerned with what it does and how it works. if anyone should enquire what use the tree of life and kabbalism might be in our modern times, the simplest answer is that this study sets out a scheme whereby god comes down to man by powers and principles, and shows us how we may return to god by means of pursuits and practices. it is not any specific religion but amethod of arrangement and application. pure methodology which could be applied to whichever religious form of beliefs might be followed. 15 god is god by any name

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

olitary practitioner should leave magical evocation strictly alone. evocation is not a game to toy with, but a dangerous undertaking even for a major adept. the result of ignoring this warning could be spiritual disaster, ruin, obsession, or even psychosis. psychology and evocation one may best understand the function of magical evocation within rosicrucian magic from a psychological perspective. modern psychology offers the magician important insight into processes known to theurgists for thousands of years. the notion of the 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 duri

"8 it is frequently easier to recognize the manifestation of these forces in retrospect rather than during their manifestation moment-to-moment. these processes are very subtle and extremely easy to overlook. the magical diary or journal is therefore an important tool in becoming conscious of these forces, as we frequently notice them first during the process of reflection. thus we have seen that modern psychology illuminates processes underlying ceremonial magic. it would behoove psychologists and psychotherapists as well, however, to pay closer attention to ceremonial magic. through rituals like magical evocation, ceremonial magic has a great deal to offer psychology as well, especially regarding technique and methodology. safety in evocation rituals until this point, every ritual in the

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

seem to have preferred the god. high germans the goddess; in the north both freyr and freyja are honoured alike. but the north knows only the god nicirsr, and the germans living on the opposite side of the baltic only the goddess nerthus. the relation of zio to zisa, perhaps isis (p. 298, demands further explanation. no doubt the numerous aliases of that female deity, who is not yet forgotten in modern legend, are due to differences of race: holda shews herself in hesse, thuringia, and north franconia, berhta in vogtland, east franconia and sundry tracts of swabia, where likewise a male berhtold encounters us. there is no trace of either goddess in lower germany, but a dame freke now turns up in the mark, and dame gaue haunts majklenburg between elbe and weser. yet in ancient times holda

ing personifications present themselves. we perceive that the existence, organization and copiousness of poetry, as of language itself, reach back to a remote antiquity, that the resources and beauties of both gradually decay, and have to be recruited in other ways. ancient poetry was a sacred calling, which bore a du-ect reference to the gods, and had to do with soothsaying and magic. before our modern names dicjiter (ducange sub v, dictator) and poet were imported from abroad, we had no lack of native ones more beautiful. at first the inditing and uttering of poetry seem to have gone together, the sdiiger (ohg. sangari, mhg. senger and singer) was likewise the poet, there was no question as to who had made the song. ulphilas calls the ascov liupareis (ohg. liodari; and perhaps would dist

arly instructive on this point is the information furnished by the welsh laws as to the position and privileges of bards at the king's court, and the norse sagas are unanimous on the estimation in which skalds were held. poets of the mid. ages enjoyed a like distinction at princely courts, both teutonic and romance; and a close investigation of this interesting subject might bring out much in our modern customs, that has its source in the very oldest time (see suppl. i call attention to utterances of mhg. poets, which represent the art of song as something not acquired, but inborn, i.e. inspired by god (a sentiment as old as homer, od. 22, 347: avto8l8aktope(t\v ot^a^ iravroia^ he
ships, marienleg. 87, 96, or the spears of warriors. the former kind the ancients named after the dioscuri, pliny 2, 37, the moderns call it 'feu de st. elme' for the flaming spears i have old authorities' signa (also, pila) militum arsere' tac. ann. 12, 64. 15, 7' duae puerorum lanceae, emissis flammis, lumen euntibus praebueruut, ibantque fulgurautes hastue' greg. tur. mirac. mart. 1, 10. and a modern instance in zeiller's will o' the wisp. 917 pictorius p. 524 zeusle r h'om zeuselu, ziiselu to toy with fire; otherwise ziinsler, zuiuller, and in fischart's garg. 231'/ainsel-cjespenst, conf. heifer sub v. zinserl. in low germ, gloliiiger (glowing) man; tikhchold, tuhkehode, not from tiicke malice, bat from tuk a quick movement (reinh. p. 109) or ^zucken to dart to and fro, conf. hg. ziebo

, a hunting-whip in one hand and a bugle in the other; his face is set in his neck, and between the blasts he cries 'hoho hoho' before and behind go plenty of women, huntsmen and dogs. at times, they say, he shews himself kind, and comforts the lost wanderer with meat and drink (harrys 2, 6. in central germany this ghostly apparition is simply called the ivild huntsman, or has some other and more modern name' holw, looit [jut' a"w. 3, 144-5. both wod and looit seem to me to refer to wodan, wuotau, as exclamations are apt to contain tlie names of gods. furious host. 929 attached to him. by waurod near schluchtern in hanau country are seen tall basaltic crags standing up like ruins: there in former times was the ivild man's house, and you may still see his grey gigantic jig lire make its rou

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

giants burnt. and karlmeinet 35: f we dise burg stichte? ein rise in den alten ziden. in 0. french poems it is either gaiant or paian (pagans) that build walls and towers, e.g. in gerars de viane 1745: les/ors tors, ke sont dantiquitey, ke paian firent par lor grant poestey. conf. money unters. 242-4-7. 250. whatever was put together of enormous blocks the hellenes named cydopean walls, while the modern greeks regard the hellenes themselves as giants of the old world, and give them the credit of those massive structures.2 then, as ancient military roads were constructed of great blocks of stone (strata felison gifuogid, hel. 164, 27, they also were laid to the account of giants: iotna vegar (vise gigantum, seem. 23b; usque ad giganteam viam: entmen wee, mb. 4, 22 (about 1130. the common pe

ants to fight wild beasts, and the heroes to assist the dwarfs against disloyal giants; this connexion and mutual dependence of the races is worthy of note, though on the manner of creating there is not a word. lastly, the threefold arrangement of classes instituted by heimdallr 3 may, i think, be regarded as a later act in the drama of creation, of which perhaps a trace is yet to be seen even in modern traditions (p. 234. 3 another thing i lay stress on is, that in the edda man and woman (askr and embla) come into existence together, but the 1 conf. the poetical representations in casdmon and fundgr. 2 11 12 of course they rest on opinions approved or tolerated by the church. scripture, in its account of the creation looks only to the human race, leaving angels and out of giants sight alt

wide-fathom ing or encompassing sky. 2 the other saxon term may be placed on a level with the gr. awtjp (thin upper air)&gt; whilst himil and he-van answer to ovpavos; it is os. radur, as. rodor. in caedmon we find rodor 183, 19. 207, 8. uprodor 179, 10. 182, 15. 205. 2. rodortungol (star, 100, 21. rodorbeorht 239, 10. its root rad lies buried as yet in obscurity; it has disappeared from all modern dialects [except as rother in proper names. i am inclined to connect with it the on. roftull (sol, which has nothing to do with rauftr (ruber. from the as. poets using indifferently f wuldres gim and heofones gim (beow. 4142. andr. 1269; heofonbeorht, rodorbeorht, unddorbeorht; heofontorht, swegltorht, wuldortorht; we might almost infer that unddor (glory) originally meant coelum, which wou

irerem, quid sibi clamor hie velit, dixerunt mihi, quod laboranti lunae vestra vocife ratio subveniret, et defectum ejus suis clamoribus cwljuvaret. 3 the same laborans (in distress) is used by juvenal 6, 442: jam nemo tubas, nemo aera fatiget; una laboranti poterit succurrere lunate.4* i may safely assume that the same superstitious notions and practices attend eclipses among nations ancient and modern.5 the indian belief is, that a serpent eats up the s4in and moon when they are eclipsed (bopp s gloss. 148a, or a demon (rahus) devours them (bopp s nalas, pp. 153. 272. somadeva2, 15. 187. l i add from fischart^ garg. 130b: sah den wolf des&gt; monss kabelais 1, 11 has: la kine des tiovps. in old calendars, eclipses are represented by two dragons holding the sun and moon in their mouth

el; here full-moon and wedel are not so clearly defined as in another passage of keisersperg (oberlin 1957) on march: wan es ist sein wedel, sein volmon. in dasy podius: plenilunium, der volmon, wadel.3? the germans in bohemia commonly use wadel for full-moon, and schm. 4, 22 produces other notable authorities. but the word is known in lower germany too; bohmer s kantzow p. 266 spells it wadel^ 1 modern icel. names are: uany (black new, interlunium; prim (nova luna, also nyqveikt tungl; hdlfvaxid tungl (first quarter; fullt tungl (plenilunium "halfjyrotid tungl (last quarter. here too the old names have gone out of use, 4 blany replaces nr5, and prim ny. 2 notker s capella 100 has manen niwi fern. 3 yet under luna he has plenilunium vollmon oder &ruc, and the same under bruch= abbruch

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ng credence to the statements made in the older editions of encyclopedias wherein it is said that the order started in germany in the eighteenth century and ended there. such a story has been copied and recopied without investigation and is without foundation. however, this fallacy is being corrected in new editions of leading encyclopedias such as: encyclopaedia britannica, 14th revised edition; modern encyclopedia; webster's unabridged dictionary; histoire des rose croix; encyclopedia americana; the world book; new standard encyclopedia; concise encyclopedia; progressive reference library; new century dictionary; funk and wagnalls dictionary; winston's cumulative loose-leaf encyclopedia and dictionary. we are more concerned with its introduction into the new world. we find here, too, man

on to scribe r. h. m, rosicrucian order, amorc, san jose, california 95191, u.s.a, and ask for a complimentary copy of the mastery of life. this will be sent without any obligation and is intensely interesting. members of the organization have had this book and are thoroughly acquainted with the information it contains [6] sir francis bacon imperator of the rosirucians in the seventeenth century, modern symbolical drawing [7] fra. michael maier grand master of rosicrucians in germany in the seventeenth century and sir francis bacon's deputy on the continent [8] lord raymond vi as count of toulouse, refused to prosecute the mystics who laid the foundation for rosicrucian philosophy in southern france in the thirteenth century. as a mystic martyr, his body was refused burial in "holy ground"

d photography laboratories, as well as a research library and demonstration halls. lower left-physics laboratory. this is a partial view of the physics laboratory of the rose-croix university building. experimentation in vibrations of sound, light, and color, and other phenomena of nature are part of the research conducted in this laboratory. lower right- lecture and demonstration hall. this most modern lecture and demonstration hall is located in the rose-croix university building. the widearms of the seats make it possible for the students attending the sessions to take notes of the principal points of the professor's lectures. the amphitheater arrangement of the hall gives each student an unobstructed view of the platform and demonstration table. rosicrucian park in san jose, california

charts, diagrams, and interesting, instructive experiments and demonstrations of the rosicrucian principles. the subjects of these higher degrees follow in a logical continuity by which the member progresses step by step in his comprehension and ability to achieve. these teachings contain the most complete presentation of laws and principles which have been handed down through the ages. edited by modern authorities so as to be of practical value today, they cover all of the points, laws, and principles touched upon in the three neophyte degrees of sanctum membership of the grand lodge, each law and principle being presented in more complete and demonstrable form. in addition, are also included subjects and mystical laws which could not be put into the three neophyte degrees. as explained b

e the ninth degree are eligible to continue on in the work of the rosicrucian order through specialized studies under the direction of the imperator. they will also have the opportunity to assemble with others who have reached the same point in the teachings for the exchange of knowledge that may be beneficial to the good of the order [55] the rose-croix university in keeping with the ancient and modern practices of the rosicrucian order in various lands, the supreme grand lodge of the ancient, mystical order of rosae crucis maintains a rose-croix university for the worldwide jurisdiction (the americas, australasia, europe, africa, and asia) at rosicrucian park, san jose, california. the large rose-croix university building* in which special sciences are taught and demonstrated, and profou

HAMIL THE ROSICRUCIAN SEER

or evil, now being utterly beyond your control, you have voluntarily taken upon yourselves a most serious responsi255 bility,-remembering, as we must do,'thatwhatsoever a man soweth, the same shall he reap.'itwould be out of place to endeavour in the compass of a letter to elucidate the strange coincidence of doctrines derived immediately from the indwellers of the spirit world, with those of the modern german rationalists, who,164 therosicrucianseersay my fourth and fifth volumes are as yet only partly fair copied; but so soon as i have one finished, it shall be at your service. on tuesday the 7th inst, i asked the c. a. if the fourth and fifth parts of the'newexistence,'which i had that morning received, but had not read, would have a beneficial tendency.thereply was- c.a-'iam of opinion

myself only does me harm. i therefore look forward with great pleasure in meeting you andmrherbert here in dec.buti am almost certain i shall have occasion to run down to bristol on business for a couple ofdays-saturdayto tuesday about the end of october. as for the ms rath solomon etc. take your time in copying, in your own hands they are as safe as in my own.5asit is not worth your while buying modern spiritualist works which in a year or so willbeathalf price orless-ihave bought the two last works 'astounding facts in spiritualism (american) and the mendal by consul barker which i will send down if you or herbert would like to read them or any other book i have. now i think i have given br. hughan&you a dose which i think you will deem rather more than quantum stuff&i therefore conclude

bought the one i showed you they said they would letter the book any way i wanted or leave itunlettered-s/6d.hockley'slettersto theinains37iiiluther day and have a look at all his books. millard's prices are very highbutthe accountant says 'a thing is worth what it willfetch'.if his arcandam? is a good copy it is worth10/-as it is aflareblack letter on arabian astrology but obsolete as far as our modern practiceextends-mycopy cost me12/6some30yearstinee.his agrippa' is far too dear. i see out of the catalogue you'intme i have got about24360worth of his books, you will see ihivemarked mine with little dots. millard is an odd fish to deal with and of very few words, but 'telling him i have been nearly50years a collector and naming (lome of his oldcustomersand acquaintances we got quite 'mica

HANDBOOK OF EGYPTIAN MYTHOLOGY

may be unanswerable but provide strategies for coping with the sorrows and contradictions of human life. examples of all these different categories of myths can be found within egyptian mythology. in order to explore this mythology, we must first look at the geography and history of ancient egypt. myth and geography egypt is a large country in the northeast corner of the continent of africa, but modern geographical terms have little relevance to how the ancient egyptians saw themselves. they had no conception of the huge size of africa. in the third millennium bce the egyptians known world extended only from what are now greece and turkey in the north to what is now ethiopia in the south, and from libya in the west to what is now iraq in the east (see map two. the egyptians believed that

elief could be presented in encoded ways.25 short hymns to deities, of the type that might have been sung at festivals, start to be written on tomb walls or funerary stelae. the coffins in elite burials of this period were sometimes painted with texts and scenes that formed part of the second of the major collections of funerary literature: the coffin texts (ct. the coffin texts coffin texts is a modern name for the diverse body of spells or recitations used on burial equipment during the middle kingdom. these texts were mainly painted on wooden coffins, but they also appeared on tomb walls and on funerary items such as stelae and canopic chests. the coffin texts were composed in middle egyptian, a form of the egyptian language that became standard for literary works. the texts were usuall

egyptian language that became standard for literary works. the texts were usually written in cursive (simplified) hieroglyphs, but some examples are in hieratic, a script developed for administrative and lit- introduction 13 figure 3. a page from the ramesseum dramatic papyrus. this middle kingdom papyrus contains the script for a royal ritual based on mythical events (british museum) erary uses. modern editors of the coffin texts have so far assembled 1,185 different spells. only a small selection of these was used in any one burial. many spells in the coffin texts are also known from versions in the pyramid texts. both collections may derive from an archive of mortuary texts written on papyrus that does not survive. some of the coffin texts spells are given titles that define their funct

menhotep iii and tiy were the parents of amenhotep iv (c. 1352 1336 bce, who early in his reign changed his name to akhenaten. king akhenaten and his chief wife, nefertiti, were dedicated to the cult of aten, a form of the sun god represented by the solar disk. akhenaten built huge temples for aten that were open to the sky. he established a new capital and a new royal burial ground at akhetaten (modern tell el-amarna. akhenaten suppressed the cult of amun, but the idea that he closed down all of egypt s temples seems to be an exaggeration.45 in akhenaten s theology the worship of aten as the creator sun god and the king as his representative on earth made other deities and their myths superfluous. belief in a separate realm of the dead ruled by osiris was replaced by the idea that spirits

pling, burning, and burying. these sections are prefaced by speeches from the creator god describing the creation of life and the establishment of the divine order. this identifies the ritual as part of the continuing cosmic struggle. until recently, the bremner-rhind papyrus cosmogony has received much less attention from scholars than the memphite theology, partly because the former conforms to modern ideas of what a religious text should be like, whereas the latter was seen as belonging to the primitive world of magic. of the two, it is probably the bremner-rhind papyrus that is more characteristic of the way in which mythology was used in egyptian culture. in the seventh century bce, most egyptians must have felt that the forces of chaos had triumphed when their country endured a serie

HEAVEN HELL

etc, for annihilation. in all the books of the other world we find pits of fire, abysses of darkness, murderous knives, streams of boiling water, foul stenches, fiery serpents, hideous animal-headed monsters and creatures, and cruel, death-dealing beings of various shapes, etc, similar to those with which we are familiar in early christian and medi val literature, and it is tolerably certain that modern nations are indebted to egypt for many of their conceptions of hell. in the present work the object has been to give the reader the complete hieroglyphic texts of the book a-m-tuat and the book of gates, with reproductions of all their illustrations in black and white, and english translations and descriptions. the illustrations of the former work have been specially traced from the plates

of the elaborate funeral rites and ceremonies, which were observed at memphis under the ivth dynasty, had descended in a complete state to the period when amamu's coffin was made and ornamented. in connection with amamu's coffin reference must be made to a large group of coffins which was excavated a few years ago at al-barsha, a place situated on the north side of a rocky valley, just behind the modern coptic village of der an-nakhla, near shekh abada p. 12 (the ancient antino, in upper egypt. all the coffins found here are rectangular in shape, and have so much in common with the coffin of amamu, in respect of shape, and in the arrangement of their texts and pictures, including the representations of mastaba doors, that it seems impossible to assign to them a date much earlier or later t

were poured into thebes by the victorious armies of egypt on their return from western asia, the cult of the gods and of the dead assumed proportions which it had never reached before in egypt. the chief deity of thebes was amen, the "hidden" or perhaps "unknown" god, in whose honour a shrine was built to the north of the city, in a place called "ap" or "apt" by the egyptians, and "karnak" by the modern inhabitants of luxor. it is impossible to say at present exactly when the first sanctuary of p. 17 this god was built at thebes, but the discovery of the large collection of 457 votive statues of kings and officials and other objects, made by m. legrain 1 in 1901-2, indicates that the foundation of the sanctuary of amen dates from a very early period of dynastic history. 2 be this as it may

HEKAS

tic provenance which permits me to write authoritatively upon these matters. it is therefore that i make some statement of my own position in the craft- at the time of writing this article and for the past few years i have been serving as the magister of the cultus sabbati; having received the formal passing-on of the power from two lineages of the sabbatic tradition, both of which pre-date those modern revivalist forms of witchcraft, which have become generically, nominalised as "wicca. both of my informing catenae of initiation are currently focused in essex, although the members of various cells and the resources drawn upon by them are scattered throughout a much wider area with the consequence that the zones of governance served by the cult constitute a web unsuited to definition by te

HELENA BLAVATSKY NIGHTMARE TALES

ible. is not this one more proof that the secret doctrine of the east may have good reason to maintainthat the name of the patriarch was neither a chaldean or a hebrew name, but rather an epithet and a sanskritsurname, signifying abram, i.e, one is non-brahman* a debrahmanised brahman, one who is degraded orwho has lost his caste? after this how can we avoid suspecting that we may find, among the modern jews,the chaldeans of the time of the rishi agastya- these makers of bricks whose persecution began from eighthundred to a thousand years ago, but who emigrated to chaldea four thousand years before the christian era- when so many of the popular legends of southern india resemble the bible stories. louis jacolliot speaksin several of his twenty-one volumes on brahmanical india of this matte

t this price the giving up of life is a pleasant thing" the aged rishi shed some tears, but he ended by giving his consent and began to prepare the sacrificialpyre *manu (book x, 105) alluding to this story remarks that ajigarta, the holy rishi, committedno sin in selling the life of his son, since the sacrifice preserved his life and that of all thefamily. this reminds us of another legend, more modern, that might serve as a parallel to theolder one. did not the count ugolino, condemned to die of starvation in his dungeon, eat hisown children "to preserve for them a father? the popular legend of sunahsepha is morebeautiful than the commentary of manu- evidently an interpolation of some brahmans infalsified manuscripts. the pushkara lake* was one of the spots of this earth favoured by the

uld 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 proposition that man is nothing else but a heapof organized dust, was beyond him. like jeremy collier, he refused to admit that he was no better than "astalking machine

ealities to him in his younger days,had been given up entirely, and had gradually faded from his mind, now crowded back into it with the sameforce and vividness as of old. the grimacing shades of ixion, sisyphus and tantalus resurrected and stoodbefore him, saying "what matters hell- in which thou believest not. and even if hell there be, it is the hell described by the oldgreeks, not that of the modern bigots- a locality full of conscious shadows, to whom thou canst be asecond orpheus" franz felt that he was going mad, and, turning instinctively, he looked his old master once more right in theface. then his bloodshot eye evaded the gaze of klaus. whether samuel understood the terrible state of mind of his pupil, or whether he wanted to draw him out, tomake him speak, and thus to divert hi

HELENA BLAVATSKY THE KEY TO THEOSOPHY

s book. the work will be the more useful for their aid, and that will be their best reward -h.p. blavatsky 1889 contents page 1 the key to theosophy- hp blavatsky.txt preface theosophy and the theosophical society 1 the meaning of the name 1 the policy of the theosophical society 4 the wisdom-religion, esoteric in all ages 7 theosophy is not buddhism 12 exoteric and esoteric theosophy 15 what the modern theosophical society is not 15 theosophists and members of the t.s. 18 the difference between theosophy and occultism 23 the difference between theosophy and spiritualism 25 why is theosophy accepted? 32 the working system of the t.s. 37 the objects of the society 37 the common origin of man 38 our other objects 44 on the sacredness of the pledge 45 the relations of the t.s. to theosophy 49

ysteries, and even cause them to become occasionally visible, either subjectively or objectively. it was the transcendental aspect of what is now called spiritualism; but having been abused and misconceived by the populace, it had come to be regarded by some as necromancy, and was generally forbidden. a travestied practice of the theurgy of iamblichus lingers still in the ceremonial magic of some modern cabalists. modern theosophy avoids and rejects both these kinds of magic and "necromancy" as being very dangerous. real divine theurgy requires an almost superhuman purity and holiness of life; otherwise it degenerates into mediumship or black magic. the immediate disciples of ammonius saccas, who was called theodidaktos "god-taught"-such as plotinus and his follower porphyry-rejected theur

and gave an allegorical interpretation to some parts of homer's writings. the system of meditation the philaletheians resorted to was ecstasy, a system akin to indian yoga practice. what is known of the eclectic school is due to origen, longinus, and plotinus, the immediate disciples of ammonius. the chief aim of the founders of the eclectic theosophical school was one of the three objects of its modern successor, the theosophical society, namely, to reconcile all religions, sects, and nations under a common system of ethics, based on eternal verities. q. what have you to show that this is not an impossible dream; and that all the world's religions are based on the one and the same truth? a. their comparative study and analysis. the "wisdom-religion" was one in antiquity; and the sameness

t barbarian nations, were perfectly in unison with each other with regard to every essential point, he made it his business so to expound the thousand tenets of all these various sects as to show they had all originated from one and the same source, and tended all to one and the same end. if the writer on ammonius in the edinburgh encyclopedia knows what he is talking about, then he describes the modern theosophists, their beliefs, and their work, for he says, speaking of the theodidaktos: he 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 accordi

ing it upon philosophical principles; and the whole christ had in view was to reinstate and restore to its primitive integrity the wisdom of the ancients; to reduce within bounds the universally-prevailing dominion of superstition; and in part to correct, and in part to exterminate the various errors that had found their way into the different popular religions. this, again, is precisely what the modern theosophists say. only while the great philaletheian was supported and helped in the policy he pursued by two church fathers, clement and athenagoras, by all the learned rabbis of the synagogue, the academy and the groves, and while he taught a common doctrine for all, we, his followers on the same line, receive no recognition, but, on the contrary, are abused and persecuted. people 1,500 y

HINE PHIL ASPECTS OF EVOCATION

roll) 4. that i was putting in a bid to buy a goth nightclub in birmingham (someone actually rang me up to ask me if this was .true) 5. that i apparently sodomize former chaos international editor ian read on a regular basis) 6. that i am a blood-drinking .vampire- this .fact. is recounted in 2 books- hearts of darkness by john parker (a socalled .investigative journalist. who purports to examine modern occultism- in the wake of the .satanic child abuse. scare) and the world.s greatest unsolved mysteries- i forget the authors offhand, but they are involved with assap and the society for psychical research. this one stems from a short story which deals with vampiric themes published in chaos international, entitled .droplets. as it was written in the first person, apparently some people hav

out sightings of cats riding skateboards, remember goflowolfog! 25 some observations from the goetia project the goetia project was the title of as long-term project undertaken by myself and a colleague in 1989. our original aim was to work through a series of .traditional. grimoires and, following assessments and analysis of our findings, create a general approach to goetia suitable for our post-modern era. needless to say, things did not go exactly as we planned. our first series of workings was drawn from the lesser key of solomon. our first evocation, of the spirit vassago, was performed without using the traditional arrangement of circle, triangle, etc .just to see what happened, as it were. the result was that the working lacked clear definition; visions of the spirit called forth we

involving the manifestation of strange beings that appear to be localised to a 28 particular region. one example of this is the .moth-man. sightings in west virginia, which occurred between 1966-1968. another area, perhaps of more interest to uk eod initiates is ilkley moor, which has a long, and well-documented history of strange phenomena encountered, from ghosts and black dogs to ufos and what modern researchers in the field of earth mysteries call earth lights. the earth lights phenomena has arisen largely from the work of paul deveraux, editor of the ley hunter and co-founder of the dragon project. his theories are drawn from the fact that the earth produces a range of light-forms by natural processes. these .unexplained. light-forms have been interpreted by those who encounter them a

a purely terrestrial phenomena, earth mysteries research is continuing 29 to document evidence to support and further edify deveraux.s ideas. reading accounts of earth light sightings and their relationship to specific regions and underground activity is for me, very reminiscent of lovecraft.s accounts of the activities associated with the great old ones. what is perhaps also significant for the modern magician is that very often, stone circles and other sacred sites are situated in regions where geological faulting takes place. deveraux proposes that the sites perhaps served to amplify and focus the natural occurrence of light phenomena. there is a wealth of folklore worldwide which could be related to the appearance of earth lights, from will .o. the wisps to faeries, ghosts, and more r

in, as in many other places, a variety of plants which have hallucinogenic properties can be found growing near to sacred sites. the magical dynamics of sound are also a factor, in terms of both the psycho-physical effects upon the participants, and the effect upon external energy sources. as to the entity yog-sothoth, who.s appearance in the mythos triggered this lengthy chain of synthesis; some modern magicians, notably those drawing heavily upon the ideas of kenneth grant, have drawn a parallel between yog-sothoth and the demon choronzon, evoked by aleister crowley and victor neuburg in the gobi desert. again, the dunwich horror provides us with a key passage: 39 .the old ones were, the old ones are, and the old ones shall be, not in the spaces we know, but between them. they walk seren

HINE P OVEN READY CHAOS

fastened and unknotted her girdle, also offering paris the most beautiful of mortal women. so, aphrodite got the apple, and paris got off with helen, who unfortunately happened to be married to menelaus, king of sparta. thanks to the meddling of athena and hera, the trojan war followed and the rest, as they say, is history. nowadays, in our more chaos-positive age, eris has mellowed somewhat, and modern discordians associate her with all intrusions of weirdness in their lives, from synchronous to mischevious occurences, creative flashes of inspiration, and wild parties. she does get a little bitchy at times, but who doesn t? 26 phil hine discordian opening ritual by prince prance 1. clap x5 2. the erisian cross: light in my head fire in my genitals strength at my right side laughter at my

based on traditional formulae, etc. a belief system can be seen as a matrix of information into which we can pour emotional energy- we do as much, when we become so engrossed in watching a play, film, or tv programme that for a moment, it becomes real for us, and invokes appropriate emotions. much of what we see served up on the silver screen is powerful mythic images& situations, repackaged for modern tastes, which is a cue to start going on about star trek. more people are familiar with the universe of star trek than any of the mystery religions. it s a fairly safe bet that more people are going to know who mr. spock is, than who know who lugh is. the star trek universe has a high fantasy content, and seemingly few points of contact with our everyday worlds of experience. yet star trek

n tastes, which is a cue to start going on about star trek. more people are familiar with the universe of star trek than any of the mystery religions. it s a fairly safe bet that more people are going to know who mr. spock is, than who know who lugh is. the star trek universe has a high fantasy content, and seemingly few points of contact with our everyday worlds of experience. yet star trek is a modern, mythic reflection of our psychology. the characters embody specific qualities- spock is logical, sulu is a often portrayed as a martial figure, scotty is a master builder, and kirk is an arbitrator, forever seeking resolution of conflict through peaceful means. as we get into the star trek universe, we find greater depth and subtlety. we find that the universe has its own rules which the c

ifferent magical systems with the same blitheness that we might try different flavours of ice cream. some practitioners try out different rituals and techniques without any deeper understanding of how these experiences fit together. because there is no laiddown path, one might then think that there is no path, but again, this is for each of us to 48 phil hine decide. chaos magick reflects much of modern western culture, with its emphasis on a multiplicity of ever-changing styles, of diffuse fragments blending in with each other, without a discernable thread to bind them together. but it is down to each of us to find our individual sense of connectiveness. to throw up a semblance of order from what austin osman spare called, the chaos of the normal. the term gnosis also means, knowledge of

el (i.e. a catastrophe cusp point) develop novel interactions, until a new whole is produced. the system then reorganises itself into a new higher order which is more integrated than the previous system, and requires a greater amount of energy to maintain itself, and is further disposed to future transformation. this can equally apply to neurological evolution, using a psychtechnology (ancient or modern) as the tool for change. the core stages of the process appear to be: 1. change 2. crisis 3. transcendence 4. transformation 5. predisposition to further change. the conditioned reflex as the research of the new chaos sciences begins to eat away at the solid foundations of post-newtonian reality, so all disciplines based on that world-view must eventually be reconsidered. revolutions in the

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

nt that those who saw his ms, preceiving their utter inability to understand it, might apply to the monasteries for initiation. at the same time, the whole of alchemy is there. the same remarks apply to raymond lully. very much has been made of the fact of the existence of certain rose nobles which he made for one of [our] edwards. i have seen one. it is said that they have been assayed, and that modern science proved them not to be gold, but a metal so like it, as to pass for it in those days of ignorance. still, he must have known the real thing, and perhaps purposely mixed it with some other metal. there are several "tractatus" or "traitez" without author's name, so that i cannot say anything about this "la t [illegible] des philosophes" will always be useful for reference "la parole de

, it got worse, till the appearance of it was so alarming,that she was obliged to call in the local surgeon, who said that by neglect, gangrene had set in, and that he must cut it out immediately, or she would lose her leg. this shews the greatest ignorance on the part of mattei. i have cured lots of cases of carbuncle, in the first stage, by applying either the old balsam of sulphur, or the more modern application of tannin, both of which cure it without cutting. this lady's experience is just like mine. ina french paper sent me not long ago, i saw that a watch had been set upon him, and that no plants, as he pretends, ever entered his house, and various other things not at all to his credit. he may have discovered something, but upon this foundation he appears to me to have erected a sup

ris, chamucl, 1897, with portraits of paracelsus and mattei. the letters 65 letter no. 33, of 22 june 1891" needs a brief commentary. w. t. stead (1849-1912) was an outstandingly able and energetic journalist who became editor of the pall mall gazette in 1883. he soon gave the newspaper a reputation for courageous investigative reporting. thus in july 1885 an article headed 'the maiden tribute to modern babylon' exposed the traffic in young girls. to obtain the evidence he nominally procured one (i.e, eliza jones) and was prosecuted and sentenced to three months in prison. however, as a result of his campaign parliament raised the age of consent to sixteen. the story that w. e. gladstone and his liberal henchman sir william harcourt frequented a brothel in st john's wood was nonsense and m

well, and will send it to you. it is about 30pp. shorter. it contains the process in detail for making the sophie mercury and oil of gold wh[ich] i have nowhere else seen. i cannot imagine such an ms being intended for any but the eyes of members of an occult order. why it should come to such a miserable wretch as myself is curious. you may suppose that the medical part interests me. according to modern lights he is wrong in some of the particulars of his physiology, but he has a very good general idea of it. the cures he declares himself to have made, seem incredible, but experience alone could tell us whether it is possible. i suppose paracelsus did quite as much. this part i care for more than the transmutation. this spell of horribly. cold weather prevents me from doing anything practi

HP LOVECRAFT A DARK LORE

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 these designs seemed certainly to be; though my memory, despite much the papers and collections of my uncle, failed in

these tales, of course, are obsolete and ridiculous; because they come down from very old times. dunwich is indeed ridiculously old- older by far than any of the communities within thirty miles of it. south of the village one may still spy the cellar walls and chimney of the ancient bishop house, which was built before 1700; whilst the ruins of the mill at the falls, built in 1806, form the most modern piece of architecture to be seen. industry did not flourish here, and the nineteenth-century factory movement proved short-lived. oldest of all are the great rings of rough-hewn stone columns on the hilltops, but these are more generally attributed to the indians than to the settlers. deposits of skulls and bones, found within these circles and around the sizeable table-like rock on sentine

ad been erased from dunwich. viii. in the meantime a quieter yet even more spiritually poignant phase of the horror had been blackly unwinding itself behind the closed door of a shelf-lined room in arkham. the curious manuscript record or diary of wilbur whateley, delivered to miskatonic university for translation had caused much worry and bafflement among the experts in language both ancient and modern; its very alphabet, notwithstanding a general resemblance to the heavily-shaded arabic used in mesopotamia, being absolutely unknown to any available authority. the final conclusion of the linguists was that the text represented an artificial alphabet, giving the effect of a cipher; though none of the usual methods of cryptographic solution seemed to furnish any clue, even when applied on t

es. armitage had an idea that the alphabet might be something esoterically used by certain forbidden cults which have come down from old times, and which have inherited many forms and traditions from the wizards of the saracenic world. that question, however, he did not deem vital; since it would be unnecessary to know the origin of the symbols if, as he suspected, they were used as a cipher in a modern language. it was his belief that, considering the great amount of text involved, the writer would scarcely have wished the trouble of using another speech than his own, save perhaps in certain special formulae and incantations. accordingly he attacked the manuscript with the preliminary assumption that the bulk of it was in english. dr armitage knew, from the repeated failures of his collea

l through late august he fortified himself with the mass lore of cryptography; drawing upon the fullest resources of his own library, and wading night after night amidst the arcana of trithemius' poligraphia, giambattista porta's de furtivis literarum notis, de vigenere's traite des chiffres, falconer's cryptomenysis patefacta, davys' and thicknesse's eighteenth-century treatises, and such fairly modern authorities as blair, van marten and kluber's script itself, and in time became convinced that he had to deal with one of those subtlest and most ingenious of cryptograms, in which many separate lists of corresponding letters are arranged like the multiplication table, and the message built up with arbitrary key-words known only to the initiated. the older authorities seemed rather more hel

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

equal in size, there being innumerable honeycomb arrangements of enormous extent as well as smaller separate structures. the general shape of these things tended to be conical, pyramidal, or terraced; though there were many perfect cylinders, perfect cubes, clusters of cubes, and other rectangular forms, and a peculiar sprinkling of angled edifices whose five-pointed ground plan roughly suggested modern fortifications. the builders had made constant and expert use of the principle of the arch, and domes had probably existed in the city s heyday. the whole tangle was monstrously weathered, and the glacial surface from which the towers projected was strewn with fallen blocks and immemorial debris. where the glaciation was transparent we could see the lower parts of the gigantic piles, and we

HP LOVECRAFT CELEPHAIS

for the ways of the people about him, but preferred to dream and write of his dreams. what he wrote was laughed at by those to whom he showed it, so that after a time he kept his writings to himself, and finally ceased to write. the more he withdrew from the world about him, the more wonderful became his dreams; and it would have been quite futile to try to describe them on paper. kuranes was not modern, and did not think like others who wrote. whilst they strove to strip from life its embroidered robes of myth and to show in naked ugliness the foul thing that is reality, kuranes sought for beauty alone. when truth and experience failed to reveal it, he sought it in fancy and illusion, and found it on his very doorstep, amid the nebulous memories of childhood tales and dreams. there are no

HP LOVECRAFT DAGON

on whose surface i could now trace both inscriptions and crude sculptures. the writing was in a system of hieroglyphics unknown to me, and unlike anything i had ever seen in books, consisting for the most part of conventionalised aquatic symbols such as fishes, eels, octopi, crustaceans, molluscs, whales and the like. several characters obviously represented marine things which are unknown to the modern world, but whose decomposing forms i had observed on the ocean-risen plain. it was the pictorial carving, however, that did most to hold me spellbound. plainly visible across the intervening water on account of their enormous size was an array of bas-reliefs whose subjects would have excited the envy of a dore. i think that these things were supposed to depict men- at least, a certain sort

HP LOVECRAFT HISTORY OF THE NECRONOMICON

e howling of daemons. composed by abdul alhazred, a mad poet of sana, in yemen, who is said to have flourished during the period of the ommiade caliphs, circa 700 a.d. he visited the ruins of babylon and the subterranean secrets of memphis and spent ten years alone in the great southern desert of arabia- the roba el khaliyeh or "empty space" of the ancients- and "dahna" or "crimson" desert of the modern arabs, which is held to be inhabited by protective evil spirits and monsters of death. of this desert many strange and unbelievable marvels are told by those who pretend to have penetrated it. in his last years alhazred dwelt in damascus, where the necronomicon (al azif) was written, and of his final death or disappearance (738 a.d) many terrible and conflicting things are told. he is said

earing in san francisco during the present century, but later perished in fire- a transparent reference to clark ashton smith's tale "the return of the sorcerer. indeed, lovecraft says in a letter to richard f. searight (1935 "this 'history' must be modified in one respect- since klarkash-ton's 'return of the sorceror (pub in strange tales 3 yrs. ago) tells of the survival of an arabic text until modern times] and no sight of the greek copy- which was printed in italy between 1500 and 1550- has been reported since the burning of a certain salem man's library in 1692. an english translation made by dr. dee was never printed, and exists only in fragments recovered from the original manuscript [this sentence does not occur in the first draft of the essay. it was added later, after frank belkn

e howling of daemons. composed by abdul alhazred, a mad poet of sana, in yemen, who is said to have flourished during the period of the ommiade caliphs, circa 700 a.d. he visited the ruins of babylon and the subterranean secrets of memphis and spent ten years alone in the great southern desert of arabia- the roba el khaliyeh or "empty space" of the ancients- and "dahna" or "crimson" desert of the modern arabs, which is held to be inhabited by protective evil spirits and monsters of death. of this desert many strange and unbelievable marvels are told by those who pretend to have penetrated it. in his last years alhazred dwelt in damascus, where the necronomicon (al azif) was written, and of his final death or disappearance (738 a.d) many terrible and conflicting things are told. he is said

HP LOVECRAFT POETRY AND THE GODS

rcady which she had seen only in her dreams. she had entered the room in abstraction, turned off the glaring chandeliers, and now reclined on a soft divan by a solitary lamp which shed over the reading table a green glow as soothing as moonlight when it issued through the foliage about an antique shrine. attired simply, in a low-cut black evening dress, she appeared outwardly a typical product of modern civilization; but tonight she felt the immeasurable gulf that separated her soul from all her prosaic surroundings. was it because of the strange home in which she lived, that abode of coldness where relations were always strained and the inmates scarcely more than strangers? was it that, or was it some greater and less explicable misplacement in time and space, whereby she had been born to

HP LOVECRAFT THE ALCHEMIST

hed from happy and virtuous lives when little below the age of their unfortunate ancestor at his murder. that i had left at most but eleven years of further existence was made certain to me by the words which i had read. my life, previously held at small value, now became dearer to me each day, as i delved deeper and deeper into the mysteries of the hidden world of black magic. isolated as i was, modern science had produced no impression upon me, and i laboured as in the middle ages, as wrapt as had been old michel and young charles themselves in the acquisition of demonological and alchemical learning. yet read as i might, in no manner could i account for the strange curse upon my line. in unusually rational moments i would even go so far as to seek a natural explanation, attributing the

HP LOVECRAFT THE CALL OF CTHULHU

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 these designs seemed certainly to be; though my memory, despite much familiarity with the papers and collections of my

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

ly quality of the art which made me uneasy. all other art objects i had ever seen either belonged to some known racial or national stream, or else were consciously modernistic defiances of every recognized stream. this tiara was neither. it clearly belonged to some settled technique of infinite maturity and perfection, yet that technique was utterly remote from any- eastern or western, ancient or modern- which i had ever heard of or seen exemplified. it was as if the workmanship were that of another planet. however, i soon saw that my uneasiness had a second and perhaps equally potent source residing in the pictorial and mathematical suggestion of the strange designs. the patterns all hinted of remote secrets and unimaginable abysses in time and space, and the monotonously aquatic nature o

HP LOVECRAFT THE STREET

street, whose crumbling houses teemed with alien makers of discord and echoed with the plans and speeches of those who yearned for the appointed day of blood, flame and crime. of the various odd assemblages in the street, the law said much but could prove little. with great diligence did men of hidden badges linger and listen about such places as petrovitch s bakery, the squalid rifkin school of modern economics, the circle social club, and the liberty cafe. there congregated sinister men in great numbers, yet always was their speech guarded or in a foreign tongue. and still the old houses stood, with their forgotten lore of nobler, departed centuries; of sturdy colonial tenants and dewy rose-gardens in the moonlight. sometimes a lone poet or traveler would come to view them, and would tr

eet must have some haunting dreams of those other days, when musketbearing men in conical hats walked along it from the woodland spring to the cluster of houses by the beach. yet could no act be performed to check the impending cataclysm, for the swart, sinister men were old in cunning. so the street slept uneasily on, till one night there gathered in petrovitch s bakery, and the rifkin school of modern economics, and the circle social club, and liberty cafe, and in other places as well, vast hordes of men whose eyes were big with horrible triumph and expectation. over hidden wires strange messages traveled, and much was said of still stranger messages yet to travel; but most of this was not guessed till afterward, when the western land was safe from the peril. the men in olive-drab could

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

ow can you use the powers of witchcraft for yourself? does it mean a dangerous involvement with covens, warlocks, psychics, familiars, fortune tellers and the spirit world? most of these questions stem from popular misconceptions of witchcraft. real witchcraft can be as sensible as a blue-chip stock investment, and often a lot less complicated. witches aren't creatures of a dark, shadowy world. a modern witch is more likely to be a swinger in mini or mink. to practise witchcraft, you don't have to join your local sex orgy club. there are witches who argue that total abstinence from, sex is better for casting spells. others who practise witchcraft believe an orgy is necessary. they argue that right before the sex act there is special energy in the atmosphere. that may be true, but how long

ctually weakened and died as a result. this happens because the person who casts the spell has the power to project destructive thought into the victim's subconscious, through the force created by hatred. and although props are generally used, they aren't indispensable. they have no intrinsic magic, but they can reinforce your faith in yourself. in selecting the tools of witchcraft, the tasteful, modern-day witch tends to steer away from the gory old items of grandmother's day and backward nations. candles, bells, flowers, lotions and potions are so much nicer to work with. many people carry lucky coins, put horseshoes over their doors or place a rabbit's foot in their pocket. governor ronald reagan wore the same tie throughout his entire campaign because he felt it was lucky for him. i'm

r who ever ached for fulfillment, a potion to persuade the reluctant, a chant to enforce the powers of the mind, and even recipes to vitalize the passions. the objects and words used in witchcraft are many and diverse, all calculated to work their own special magic, all tested and proven by their continued use from the huts in european villages of centuries ago to the voluptuous apartments of the modern era. even beginners in witchcraft can practise these spells. however, the success of every sorcerer is virtually dependent on his or her confidence. old witches say that a tiny clove of garlic sewn inside a small, heart-shaped piece of silk, attached with a gold pin to the left side of your undergarments, will act for confidence, protect you from the plague, ward off evil spirits and attrac

the tide, cure the plague, bring in money and inhibit infidelity. ancient greece bought courage with thyme, romans cured drunkenness with parsley, and charlemagne grew rosemary because it was known to fortify memory. the bible says that dinner with herbs may be better where love is, but all witches know that love is frequently better when herbs are in the dinner. 3. blood charm in sicily certain modern segments of the youthful in-love society cling to a primitive belief that a few drops of blood from the lady's finger mixed with the gentleman's hot cafe royale will bind them to eternity. so potent is the supposed spell that it is not considered necessary for the gentleman to know about it. it may be dangerous to capture a man in this way unless the lady truly loves him. she must beware; t

a whisky sour spiced with just a dash of cumin might do. here's a hot one: take instant coffee and heat a cup of milk for each cup of coffee; use a half spoon of instant coffee and a half spoon of chocolate- not cocoa- a teaspoon of sugar, a dash of nutmeg and a cinnamon stick. rum, if desired. there are dozens and dozens of spells and recipes, of course, most of them very old. but accomplished, modern-day witches, if they know the significance of the objects and process involved, often create their own. perhaps you feel somebody has harmed you. you want revenge. one way to accomplish this is to mail, every day for nine days, the same type of flower- no return address, nothing but a flower for nine days in a row. that causes everything they have done to you to go back to them. that's a ce

INFERNAL SABBAT LIVE

h the black flame of perception and self-love, while the vampyric archetype announces the communion of the cthonic forces of the earth, the demonium of the earth. this ritual is thus in two parts i the ritual of lucifer ii- the ritual of lilith join with us, summon with us awaken the black light and master the primal darkness! designed to induce the symbolic role of the vampyre and lycanthrope in modern society an unchaining of the restrictive thinking and restrictive cultures. this ritual of chaos is meant to unleash a demonic state in those who take part in this working. this public performance is a luciferian awakening of the senses, to summon those very forces which society generally shuns. musickally psychonaut 75 is an industrial and ritualistic band which embodies the essence of not

INITIATION INTO HERMETICS

the formula, the purpose will be achieved. in the morning, when you are not quite up and have some time to spare, you ought to reach for the string of beads and repeat the exercise once more. some people get up several times during the night to urinate or for some other reasons. if so, they can repeat this exercise as well, and they will attain their desires all the sooner [editor s note: a more modern practice is to use a repeating tape cassette deck to accomplish this automatically. now the question arises: what kind of wishes can be accomplished by self-suggestion? principally, every wish can be fulfilled as far as mind, soul and body are concerned, for example: refining of the character, repression of ugly qualities, weaknesses, disorders, recovery of health, removal and promotion of

development how far the miraculous healings can reach. 2. magic loading of talismans, amulets& gems the belief in talismans, amulets and jewels goes back to time immemorial and has its origin in fetishism that is still widespread among primitive races. the belief in a talisman and similar things has survived from these earlier stages to the present day, but modified its character according to the modern style of life. what else but talismans are all the mascots, pendants, rings and brooches that are supposed to bring good luck? today it is birth-stones that are held in particularly high esteem. so if there were not something true or perhaps even magic in the nature of talismans, the thought of and belief in them would be bound to have disappeared long ago. let us then sort out the wheat fr

INTERVIEW WITH ANDREW CHUMBLEY

exactly is the sabbatic craft? what are the origins of this name? ac: at an outer level of definition, sabbatic craft describes a corpus of magical practices which self- consciously utilise the imagery and mythos of the witches sabbath as a cipher of ritual, teaching and gnosis. this is not the same as saying that one practises the self-same rituals in the self-same manner as the purported early modern witches or historically attested cunning folk, rather it points toward the fact that the very mythos which had been generated about both witches and their ritual gatherings has been appropriated and re-orientated by contemporary successors of cunning-craft observance, and then knowingly applied for their own purposes. the term describes the way in which elements of witch-lore, sabbath mytho

t just about the present linking to the past, but is about the dead and the living engaging in the present as one. using academic analysis as an adjunct to initiatic understanding can provide other perspectives about continuity. judging from the historical works of henningsen, ginzburg, behringer, pocs, et alia it is evident that motifs and elements of the witches sabbath relate directly to early modern folk beliefs, magical praxis, and attested interactions with dream-conclaves and spirit-hosts. this being so, there is very clear comparison with contemporary sabbatic craft praxis. one might ask whether certain types of praxis yield comparable spirit-communion and thus, despite shifts in values, theology, names, and representations, the experiential actualities of magical practice, spirit

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

the same destination. in determining the destination, which must by necessity be individual given the nature of magic, we do have the popular accounts of the lives of practicing hermeticists. indeed such accounts may have already shaped our minds about the nature of magicians, the popular greek novels of late antiquity had a strong 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 transforma

IRISH WITCHCRAFT AND DEMONOLOGY

a.d. 1688 an irish-american witch 176 chapter viii a.d. 1689-1720 portent on entry of james ii--witchcraft in co. antrim--traditional version of same--events preceding the island--magee witch-trial--the trial itself--dr. francis hutchinson 194 chapter ix a.d. 1807 to present day mary butters, the carnmoney witch--ballad on her--the hand of glory--a journey through the air--a "witch" in 1911--some modern illustrations of cattle- and milk- magic--transference of disease by a cailleach--burying the sheaf--j.p.'s commission--conclusion 224 irish witchcraft and demonology chapter i some remarks on witchcraft in ireland it is said, though we cannot vouch for the accuracy of the statement, that in a certain book on the natural history of ireland there occurs a remarkable and oft- quoted chapter o

nd oft- quoted chapter on snakes--the said chapter consisting of the words "there are no snakes in ireland" in the opinion of most people at the present day a book on witchcraft in ireland would be of equal length and similarly worded, except for the inclusion of the kyteler case in the town of kilkenny in the first half of the fourteenth century. for, with the exception of that classic incident, modern writers seem to hold that the witch-cult p. 2 never found a home in ireland as it did elsewhere. for example, the article on "witchcraft" in the latest edition of the encyclop dia britannica mentions england and scotland, then passes on to the continent, and altogether ignores this country; and this is, in general, the attitude adopted by writers on the subject. in view of this it seems ver

fran ais, op. cit. chapter ii a.d. 1324 dame alice kyteler, the sorceress of kilkenny the history of the proceedings against dame alice kyteler and her confederates on account of their dealings in unhallowed arts is to be found in a ms. in the british museum, and has been edited amongst the publications of the camden society by thomas wright, who considers it to be a contemporary narrative. good modern accounts of it are given in the same learned antiquary's "narratives of witchcraft and sorcery" in transactions of the ossory arch ological society, vol. i, and in the rev. dr. carrigan's history of the diocese of ossory, vol. i. dame alice kyteler (such apparently being her maiden name, the facile princeps of irish witches, was a member of a good anglo-norman family that had been settled p

market, but which resumed their proper shape when crossing running water. to prevent this it is stated that the irish parliament passed an act forbidding the purchase of red swine. we regret to say, however, that no such interesting act is to be found in the statute books. the belief in the power of witches to p. 68 inflict harm on the cattle of those whom they hated, of which we have given some modern illustrations in the concluding chapter, was to be found in elizabethan times in this country. indeed if we are to put credence in the following passage from reginald scot, quoted by thomas ady in his perfect discovery of witches (london, 1661, a certain amount of witch persecution arose with reference to this point, possibly as a natural outcome of the statute of 1586 "master scot in his d

story of florence newton and her doings; although he did not succeed in curing lady conway, yet many persons in the neighbourhood benefited by his treatment. the form of words he always used was "god almighty heal thee for his mercy's sake; and if the patient professed to receive any benefit he bade them give god the praise. he took no fees, and rejected cases which were manifestly incurable. in modern times the p. 129 cures have been reasonably attributed to animal magnetism. he was buried beside his father at affane, co. waterford. 1 some of his contemporaries had a very poor opinion of him; increase mather, writing in 1684, alludes contemptuously to "the late miracle-monger or mirabilian stroaker in ireland, valentine greatrix" whom he accuses of attempting to cure an ague by the use o

ISIS UNVEILED

software patron info about ia projects (navigation image)(navigation image) home american libraries canadian libraries universal library community texts project gutenberg children's library biodiversity heritage library additional collections search: advanced search anonymous user (login or join us) upload see other formats full text of "isis unveiled: a master key to the mysteries of ancient and modern science and theology" google this is a digital copy of a book that was preserved for generations on library shelves before it was carefully scanned by google as part of a project to make the world's books discoverable online. it has survived long enough for the copyright to expire and the book to enter the public domain. a public domain book is one that was never subject to copyright or who

ces. you can search through the full text of this book on the web at http//books .google .com/i digilizocb, google p digilizocb, google digilizocb, google digilizocb, google digilizocb, google digilizocb, google jiliooglc digilizocb, google isis unveiled digilizocb, google attak tsbosorhical pkbss point loma, ctlifbcnia digitizecoy google isis unveiled a master-key to the mysteries of ancient and modern science and theology by h. p. blavatsky" ce^ mt nn un de boiuw fay" moiraioini vol. ii theology section i thibo roint loha edition revised the aryan theosophical press point loma, caupornu 1019 dibiiizoo;b, tikivgli. the new york public libb ary 5fi092.1 a astor. lencx and tllofim rounda t10n8 n 1s31 i. capjii^t 1b77 by j. w. bonton nbwaj coprright uie b7 kkuxrioe tfa^ej digitizec by google

r siberian shaman. let them be all these, and if th(7 are real facta, it is no buraness of ours. all the facts in nature belortg to science, and every addition to the store of science en- riches instead of impoverishes her. if humanity has once admitted a truth, and then in the blindness of self-conceit denied it, to return to its realization is a step forward and not baokward" since the day when modern science gave what may be considered the death-blow to dogmatic theology by assuming the ground that religion was full of mystery, and mystery is unscientific, the mental state of the educated class has presented a curious aspect. society seems from that time to have been ever balancing itself upon one leg on an unseen tight-rope stretched from our visible universe into the invisible one; un

the axe its inquisitors once swung, it now toys 157. ndtbcr do w, if by fnu rdigion tbe world shall at last udderatajid the adon- tiod of one sii[h iiie, invisible and unknown deity by woiki and acta, not by tlie pnrfouon vain fanmad dogmaa. but our intcdtion is to go farther. we desire to dennhtatrate that if we eidude ceremonial and fetiafa worship from bein^ r^arded u 158. aneitnl pagan and modern chrittian sifnibolim, p. xvi. digitizecoy google 83 isis unveiled wiui in secret, feeling its edge, and waiting and hoping agunst hope. in her time the popish church has iain with strange bedfellows, but never bdore now has sunk to the degradation of ^ving her moral support to those who for over 1200 years spat in her face, called her adherents "in- fidel dogs" repudiated her teachings and

st spirit of the triad which alone confers on us individual immort^ty; or on the other hand of becoming tnunortal myatae; initiated before the death of the body into the divine truths of the after-life. demi-gods below, and gods above; 4th edil digitizecoy google the subuhest part op the epofteia 113 such was the chi^ object of the mysteries represented as diabolical by theology, and ridiculed by modern aymbologista. to disbelieve that there exist in man certain arcane powers which by psychological study he can develop in himself to the highest degree, become a hierophant and then impart to others under the same conditions of earthly discipune, is to cast an imputation of falsehood and lunacy upon a number of the best, purest and most learned men of antiquity and of the middle ages. what t

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

ontrol of these unconscious factors. we may assume, by the same token, that they have personalities of their own which, in geomancy, are called the governing genii of the planets operating through the element of earth. introduction 9 jung's definition of the collective unconscious, which is involved in these concepts, is so appropriate that i feel compelled to quote it at some length. in his book modern man in search of a soul, he wrote 'it (the unconscious) contains, besides an indeterminable number of subliminal perceptions, an immense fund of accumulated inheritance factors left by one generation of men after another, whose mere existence marks a step in the differentiation of the species. if it were permissible to personify the unconscious, we might call it a collective human being com

ings on sand or on the earth: thus gco and mantia, divination by earth. i have not found this primitive method too satisfactory, though i did experiment with it for a while. the particles of fine dry sand or earth are too readily disturbed by the wind, by random movements, and thus the chart itself is unstable and may be altered too quickly, even before it can be determined or interpreted. a more modern and practical way is to employ a pad of paper and a good pencil. i suggest a very soft pencil be used or, better still, a contemporary broad-pointed japanese marking pen, and that bright colours such as red or green be used instead of black. my reason for this recommendation is that thick red and green markings are less likely to be confused with some of the dark defects or spots to be foun

JASMUHEEN THE FOOD OF GODS

piness for all and at the same time take the divine nutrition controversy. with its gift of level 3 pranic nourishment. a little further into the realm of science. ever since my journey began with this i have intuitively hungered to bridge the worlds of science and metaphysics and i hope that my hunger to do this allows me to fulfill both objectives. however the problem that we still have is that modern day science is still too uninformed to make the necessary assessments within the metaphysical fields. firstly a scientist has to expand their own consciousness to obtain what they need to know and the quantum field needs further exploration and respect before the metaphysical field can be understood, and secondly the fields are not stable, they are static and always changing and even the wi

ject to the public and thus anchor this data deeper within the global field. evolution has a way of being supported, regardless of our capacity to deal with things that may challenge what we know. i would also like to thank those who allowed me to gather and share the research of the qigong and pranic healing networks, to also thank dr deepak chopra for his patient attempts to bridge the world of modern and ancient medicines, and dr sudhir shah (thank you for your willingness to share your research on solar feeding) and dr karl graninger for the twenty years he dedicated of his life to study inedia. the studies of these people and all the others credited in my book ambassadors of light, has also made my journey easier and for all of their work i remain eternally grateful. also thanks to dr

e focus on comes into being if we all believe in it enough and do what is required to retune the fields. i like the idea that this means that if we unify and focus collectively then we can co-create anything on this earth. i also like the experience of the vastness of creation, the knowing that god is everywhere and that this includes within us and as such all is naturally divine. the role of the modern day metaphysician is now only to absorb the proper nourishment to support us as we act as if we divine nutrition: the madonna frequency& the food of gods with jasmuheen 18 are divine. i also like the fact that with proper nourishment, enjoying our para normal powers will become a common aspect of all our lives. it s interesting to look at the idea of normal or what is considered acceptable

s now only to absorb the proper nourishment to support us as we act as if we divine nutrition: the madonna frequency& the food of gods with jasmuheen 18 are divine. i also like the fact that with proper nourishment, enjoying our para normal powers will become a common aspect of all our lives. it s interesting to look at the idea of normal or what is considered acceptable to the status quo. in our modern day world it is normal to suffer dis-ease and bio-system breakdown and decay. it is normal to die at around age 70 and to experience emotional highs and lows. violence is tolerated as an everyday fact as is the suffering of our children. personally i would like to think that as we learn how to stop blocking our inner nourishment flow, that these things become abnormal rather than every day

egeneration, health and longevity. our pituitary and pineal glands, as the master glands in our body, operated on the original program of only producing life sustaining hormones to support this yet, like all cells of the body, they constantly listen to what we are thinking and obey us as masters of the biosystem. consequently over time these glands began to produce the death hormone to mirror our modern day beliefs that we have to die. we discussed this in greater detail in the first book in this series and physical immortality. while a by-product of nourishing life. is not our focus now, for what i wish to provide in this book is simply a way of being nourished that can benefit us all personally and globally. the greatest source of physical, emotional, mental and spiritual nourishment com

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

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 that the most terrible fear is the fear of the invisible? this, too, when we are on all hands assured that the visible alone is that which we have to dread! the ordinary reason exhorts us to dismiss our t x preface fears. that thing magic, that superstition miracle, is now banished wholly from the beliefs of this clear-seeing, educated age. miracle, we are told, never h

rts of this book, he believes he has urged them with such apparent warmth, that they will very likely seem to have preface xi been his own most urgent convictions. as far as he can succeed in being so considered, the author wishes to be regarded simply as the historian of the rosicrucians, or as an essayist on their strange, mysterious beliefs. whether he will succeed in engaging the attention of modern readers to a consideration of this time-honoured philsophy remains to be seen; but this he is assured of, that the admiration of all students and reflective minds will be excited by the unrivalled powers of thinking of the rosicrucians. the application, proper or otherwise, of these powers is a matter altogether beside the present inquiry. the author has chiefly chosen fro exposition the la

ish rosicrucian. 361 supplementary notes. the first. notice of an ancient work (1595. 367 the second. rosicrucian views on the ark of noah. 368 the third. cabalistic illustrations. the sang-r ale, gr al, or holy gr ale. 369 concluding note. remarks upon two curious works. 372 the rosicrucians badge of the grand master of the templars. chapter the first. critics of the rosicrucians criticised. hat modern science, spite of its assumptions and of its intolerant dogmatism, is much at fault nay, to a great extent, a very vain thing is a conclusion that often presents itself to the minds of thinking persions. thus thoughtful people, who choose to separate themselves from the crowd, and who do not altogether give in with such ediyfying submission to the indoctrination of the scientific classes, n

ften presents itself to the minds of thinking persions. thus thoughtful people, who choose to separate themselves from the crowd, and who do not altogether give in with such ediyfying submission to the indoctrination of the scientific classes, notwithstanding that these latter have the support generally of that which, by a wide term, is called the press in this country quietly decline reliance on modern science. they see that there are numerous shortcomings of teachers in medicine, which fails frequently, though always with its answer, in theology, which chooses rather that men should sleep, though not the right sleep, than consider waking nay, in all the branches of human knowledge; the fashion in regard to which is to disparage the ancient schools of thought by exposing what are called t

t there are numerous shortcomings of teachers in medicine, which fails frequently, though always with its answer, in theology, which chooses rather that men should sleep, though not the right sleep, than consider waking nay, in all the branches of human knowledge; the fashion in regard to which is to disparage the ancient schools of thought by exposing what are called their errors by the light of modern assumed infallible discovery. it never once occurs to those t 2 the rosicrucians. eager, conceited, professors that they themselves may possibly have learned wrongly, that the old knowledge they decry is underrated because they do not understand it, and that, entirely because the light of the modern world is so brilliant in them, so dark to them, as eclipsed in this novel artificial light

JESSUP MK THE CASE FOR THE UFO

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 happenings have generally been called supernatural: in more modern terminology, paranormal. this convenient phraseology may name them and, to a lesser extent, classify them; however, it does not explain the events, nor does it transmit and real knowledge to a groping mankind. to gain understanding, therefore, we must do more than classify; we must analyze and theorize. to do these things we must courageously invade a field which has so frightened formal sc

eep" made l-ms angry after analyzing these things, one speculates as to new types of obstacles as well as new forces. take the mysterious maunder object, which moved deliberately across the sky above southern england in november 1882. rand capron, an authority on auras, said it was auroral, while other equally competent scientists said it was a physical or material object. then there are the many modern sightings of things which seem to manifest intelligent action, and to possess all normal physical characteristics except mass or weight. we recollect that radar sees things which are not visible to the eye. ark in stasis, then came out of stasis. from such analysis we come by easy stages to conceive of a force, ray, or focal point, in some force-field either; unknown to us, or at least not

eft idling, that time.nowadays, measure-markeres are not used, except by undersea-explorers (italics by a) here is something clearly mechanical. with equal clarity it is something maneuvering in the sky. since the mysterious phenomenon occurred half a century before our race developed mechanical flight, this, to me, is an isolated and clear-cut indication of space flight. throughout the series of modern (after arnold) sightings of ufo's there is a thread of frequent references to "mother ships" and huge superconstructions. the vast thing chased by mantell and the ten-mile-long thing/over kansas are examples. there can no longer be serious doubts of their existence. it seems probable that these constructions are the domiciles of the small-fry discs, spheres, 37 balls of light, etc, which ar

aterrestrial, or both. we think they are extraterrestrial, but remotely of terrestrial origin. we believe they are both, and that the russians may have captured one or more. we think that some new scientific principles are with us, perhaps even now operating within our military laboratories, and may burst forth at any moment- and that as a race we may be on the verge of something akin to what the modern atomic scientist calls a "quantum expansion! no other set of conclusions will serve as a common denominator for all observable facts. the possibility of the ruskies have found an old "dead-ship" is not without the realm of probability. his admittance to other forms of humanoid life is near-revealatory to what i surmise; he is being lead by his short-wave telepathic nose, so to speak; too "s

nted the first series of atom and hydrogen bombs, and removed mu, plus a few million square miles of surrounding land and seascapes from the southwest corner of our harassed planet, and (3) ice from some superstructures which make repeated visits to the atmosphere of the earth. since some of the pieces of ice, which show evidence of some contact with a smooth surface, fell long before the days of modern mechanical flight, we are forced to assign their origin to some other, older type of space inhabiting, moving mechanism. it seems most natural that a space contrivance, if made of metal, and coming in from cold space, would soon become coated with ice. that ice should fall, or be pushed off by de-icing mechanisms, or even melt off when the space ships are heated by friction with the air, or

K AMBER THE BASICS OF MAGICK

common with magick. alchemy also has much in common with magick. it's heritage comes from the middle ages. alchemy fathered chemistry and the physical sciences. but the avowed purpose of alchemy, turning lead into gold, is too limiting to be called magick. sometimes the goal of alchemy is interpreted in another way, as the transformation of man into a spiritual being. then there are the numerous modern day seers or 'pychics, as they like to be called, who operate within their own somewhat unique systems. although many of these people are deluded frauds, some are very powerful occultists indeed. of course, everything i have said here is a generalization. magick, witchcraft, alchemy, or any occult field are complex subjects. suffice it to say that magick the basics of magick get any book fo

e. and the repetitive physical movement sometimes involved in ritual can itself generate pk force. on the other hand, it could be argued that all of this is subjective to the magician. perhaps all magical effects could be produced through hypnosis alone. but the effects are certainly real. great complexity is not necessary in magick. although basicly magick is a medieval system of symbolism (in a modern context, any cosmological system will work from cabala to star wars. we usually use the medieval one in magick because it is convenient and traditional, and because it seems to fit our thought processes well. what really matters is that the model of the magician be understood and programmed, and thus that the model and the cosmological system do correspond. review questions 1) contrast subj

in, positive magic. nelson& ann white, the wizard's apprentice. beatrice bruteau, the psychic grid* magick 4- elements and forces* the ancients divided the world into four basic principles or *elements- earth, water, fire, and air. that viewpoint has mostly changed with advances of science, but the four elements are still accepted in magick, for they are more closely linked with the emotions than modern explanations of the world. many occultists think of the magical elements as forces, or as *qualities* of energy; especially within the astral world. each element has a symbol and color (common symbols are- fire: a triangle pointing up; air: a triangle pointing up and with a horizontal line through the middle of it; water: a triangle pointing down; earth: a triangle pointing down and with a

notion. astral projection is not dangerous. it is as safe as sleeping. most dreams are probably unconscious astral projections, anyway. although there has been quite a bit written on the subject, astral projection is difficult for many people. the main difficulty is the tendency to forget dream consciousness upon awakening. accordingly, the successful practice of astral projection requires work. modern psychology discounts the idea of actual oobe (that the spirit temporarily vacates the physical body. however, the idea is very ancient. the tibetans have an entire system of yoga (dream yoga) based upon astral projection. and here we have an important assumption: you are involved in an oobe (at least to a degree) whenever you dream. what sets it apart from a full oobe is your hazy conscious

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

summary example: the 231 gates eighteen hundred years ago, when rabbi akiba ben joseph reduced into writing the secret tradition of the jews in the book of formation, he hesitated to unveil the greatest secret of the kabala, the arcanum of the great symbol, which had been handed down to him from his forefathers. for this reason he embodied it in a riddle( s.y, ii. 4 and 5, which many ancient and modern philosophers have tried in vain to solve. of all the different tabulations, claiming to be the great arcanum of the kabala, that we have examined, none is correct. the token of the original table ong and ngo was not to be found in any of them. we have succeeded in solving this riddle. the true kablistic symbol the great master key to the theoretical and practical kabala will be found facing

ooks, 1967; and secaucus: citadel press, 1979. in kabbalah: new perspectives (yale university press, 1988: p. 8, moshe idel notes the first major work devoted to a detailed description of mainly zoharic kabbalah and making use of historical, philological, comparative, and conceptual perspectives was adolphe franck s la kabbale franck s presentation contributed more to the knowledge of kabbalah in modern europe than did any other work prior to the studies of scholem. the publication data above indicate that franck s book has had a wide circulation, and one would rightly infer that it has had a great influence. chapters 2 and 4 in particular deal with sy. while its appearance preceded much scholarship and many discoveries, franck s kabbalah is still considered a worthy survey and analysis of

ragraphs of sy in english. ponce attributes the translation to westcott (though it is similar, it is not the same as the edition used for review above, i.e, the 2nd. perhaps ponce used westcott s 1st edition) finally (pp. 157-64, we endure the thirty-two paths yet again; ponce calls his presentation a compilation of the translation of westcott, waite, and stenring. comments: ponce: there are four modern translations of the sefer yetsirah in english: w. wynn westcott, phineas mordell, knut stenring (under the title the book of formation& rabbi a. joseph. the only work that is at all easily available is the translation by westcott. it includes a translation of the thirty-two paths, but those familiar with the original suggest that it is inferior to the other translations of the sefer yetsira

lso pursue the numerous references to sy in scholem s major trends in jewish mysticism (jerusalem: schocken publishing house, 1941; reprinted frequently, new york: schocken books. more recently, joseph dan devoted a chapter to sy in his valuable book, the ancient jewish mysticism (tel aviv: m[inistry] o[f] d[efense] books, 1993. dan provides a marvelous summary of sy and the questions it poses to modern scholarship. also see the language of creation and its grammar and three phases of the history of the sefer yezira, which are chapters 5 and 6 of dan s collected articles: jewish mysticism, vol. 1: late antiquity (northvale jerusalem: jason aronson inc, 1998. in moshe idel s ambitious absorbing perfections: kabbalah and interpretation (new haven london: yale university press, 2002, there ar

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

and ok (pp. 309-363, and especially mark verman fs study, the books of contemplation: medieval jewish mystical sources (albany: state university of new york press, 1992, which includes translations of several major texts of this group. on the iyyun school, see. dan, joseph. the eunique cherub f circle: a school of mystics and esoterics in medieval germany [texts and studies in medieval and early modern judaism, 15, tubingen: mohr siebeck, 1999: comments regarding the iyyun school, or gcircle, h throughout. grozinger, karl e. ghandling of holy traditions as a path to mystical unity in the kitve ha- eiyyun, h in rashi 1040-1990: congres europeen des etudes juives, ed. by gabrielle sed-rajna (paris: editions du cerf, 1993. verman, mark. gthe evolution of the circle of contemplation, h in ger

twersky (cambridge: harvard university press, 1983. 3. nahmanides. abrams, daniel. gorality in the kabbalistic school of nahmanides: preserving and interpreting esoteric traditions and texts, h in jewish quarterly review, vol. 3, no. 1 (tubingen: j. c. b. mohr [paul siebeck] 1996. dan, joseph. gnachmanides and the development of the concept of evil in kabbalah, h jewish mysticism, volume iii: the modern period. northvale- jerusalem: jason aronson inc, 1998. 20081 7. funkenstein, amos. gnahmanides symbolical reading of history, h in studies in jewish mysticism, edited by j. dan and f. talmage (cambridge: association for jewish studies, 1982. halbertal, moshe. concealment and revelation: esotericism in jewish thought and its philosophical implications, translated by jackie feldman. princeton

ion: esotericism in jewish thought and its philosophical implications, translated by jackie feldman. princeton. oxford: princeton university press, 2007, chapter 10 gopen knowledge and closed 20081 8 knowledge: the kabbalists of gerona.rabbi azriel and rabbi ya fakov bar sheshet h. idel, moshe. gjewish kabbalah and platonism, h in neoplatonism and jewish thought [studies in platonism: ancient and modern #7, edited by lenn goodman (albany: state university of new york press, 1992. 5. sefer ha-temunah [sht] a treatise often cited by the gerona circle, sht expounds upon the doctrine of the shemittot (cosmic cycles. references: ok pp. 460-75; and g. scholem, on the kabbalah and its symbolism, pp. 77-86. 6. sefer ha-yashar [shy] scholem placed this tract gin the circle of the kabbalists of gero

ther shem tov: the krown of the good name [spain, 13th century. belize city: providence university, 2006. for information, go to www.everburninglight.org. cohen, seymour. the holy letter. a study in jewish sexual morality (translation of iggeret ha- kodesh) new york: ktav, 1973; rpt. northvale/london: jason aronson inc, 1993. dan, joseph. ggershom scholem fs reconstruction of early kabbalah, h in modern judaism, vol.5, no. 1 (1985; and in gershom scholem [modern critical views, edited by harold bloom (new york. new haven. philadelphia: chelsea house publishers, 1987. gershom scholem and the mystical dimension of jewish history: chapter 6. gthe early kabbalah h and chapter 7. gfrom gerona to the zohar. h. jewish mysticism and ethics. seattle: university of washington press, 1986; 2nd enlarg

tion, 2007. rabbi moshe greenes argues that maimonides was gsteeped in kabbalah, h in his brief foreword to six treatises attributed to maimonides, translated and annotated from the hebrew editions by fred rosner, m.d (northvale. london: jason aronson inc, 1991. 20081 19 also see. idel, moshe. gjewish philosophy and kabbalah in spain, h in sephardic& mizrahi jewry: from the golden age of spain to modern times (new york: new york university press, 2005. neoplatonism and jewish thought, edited by lenn e. goodman (albany: state university of new york press, 1992- dillon, john m. gsolomon ibn gabirol fs doctrine of intelligible matter h- mathis, c. k. gparallel structures in the metaphysics of iamblichus and ibn gabirol h- mcginn, bernard. gibn gabirol: the sage among schoolmen h ii. judah hal

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

show the phonetic ending (e.g. case and number) of the akkadian word that was written with that sumerian sign. thus the akkadian cuneiform writing includes many sumerian anachronisms in addition to the akkadian language having abundant sumerian loans (borger 1981 1.4; 46. 52. a special class of signs is determinatives. signs/words denoting the (non-grammatical) class of the following noun and in modern transliterations written in superscript, e.g. gi. ewooden/tree f, dingir egod/goddess/mythological creature f (in transliterations commonly shortened to d, id3 eriver f, uru etown f, mu. esnake f etc. originally, these were ordinary sumerian nouns, but as determinatives they were probably not pronounced (caplice& snell 1988: 4.9. here we have a special interest in determinatives denoting st

god of justice inanna i.tar venus goddess of love and war (ninurta) nabu mercury god of wisdom and writing (savior, redeemer) ninurta ninurta saturn god of war and hunting? nergal mars god of plague, famine, war, and the underworld 15 we bring an excerpt of a list of witnesses from a pact between the same assyrian king and median king ramataia (672 bc, signs denoting the planets are translated as modern planet names: in the presence of the planets, jupiter, venus, saturn, mercury, mars, sirius, and in the presence of assur, anu, enlil, ea, sin, shamash, adad, marduk, nabu, nusku, urash, nergal, ninlil, ishtar of niniveh, ishtar of arbela i tar, by all the gods in [the cities of] assur, niniveh, kalah, arbela, kakzu, harran, by all the gods of assyria, by all the gods in babylon, borsippa

majoris (brown 2000: 54. figure 12. the most widespread variants of mars in the cuneiform: mulsal-bata- nu, mulnu.me.a (g304) and ulnak(a)ru. 29 the table of gods and planets as planned from the beginning, we shall try to compose a large survey table (table 4) of mesopotamian planet names and the gods related to them. unfortunately we cannot consider all appellations. to save space, we shall use modern symbols of planets in the table (moon, sun, jupiter, venus, mercury, saturn, mars. in the second column the modern symbol is followed by the akkadian name of the planet as a celestial body. the third column includes planet names in the texts of mul.apin and en ma anu enlil series, also designations used in horoscopes (kugler 1907: 7.14; rochberg 1998: 28. the fourth column counts names from

KNOWLEDGE LECTURE ONE

"the united with osiris shall recite it when he has entered the harbour. may glorious things be done thereby upon earth. may all the words of the adept be fulfilled" owing to the complex use of symbols, the ritual translation of the chapter can only be understood by perpetual reference to the ancient egyptian commentaries, and therefore the following paraphrase has been put together to convey to modern minds as nearly as possible the ideas conceived by the old egyptians in this glorious triumphal song of the soul of man made one with osiris, the redeemer "i am tum made one with all things "i have become nu. i am ra in his rising ruling by right of his power i am the great god self-begotten, even nu, who pronounced his names, and thus the circle of gods was created "i am yesterday and know

KNOWLEDGE LECTURE TWO

its intelligence is called malkah be tarshisim ve-ad ruachoth schechalim(\yljc twjwr duw \ysycrtb aklm, and is spirit is called schad barschemoth ha-shartathan (wttrch tumcrb dc) the traditional tarot consists of a pack of 78 cards made up of four suits of 14 cards each, together with 22 trumps, or major arcana, which tell the story of the soul. each suit consists of ten numbered cards, as in the modern playing cards, but there are four instead of three honours: king or knight, queen, prince or emperor, princess or knave. the four suits are: wands, or sceptres, comparable to diamonds. cups or chalices, comparable to hearts. swords, comparable to spades pentacles or coins, comparable to clubs *i take some slight issue with these attributions; i think rather that diamonds should be attribute

LAITMAN M BASIC CONCEPTS IN KABBALAH

cause a form without matter does not exist in our world. b a s i c c o n c e p t s i n k a b b a l a h 20 a form can be separated from matter only in one s imagination. therefore, all conclusions in such cases will be based purely on theoretical assumptions. all of philosophy refers to this kind of science, and humanity has often suffered from the unsubstantiated conclusions of philosophers. most modern scientists have rejected this kind of research because its conclusions are completely unreliable. while researching the spiritual worlds, we discover that our perceptions are merely a will from above that wants us to feel as if we are a separately existing entity, and not a part of the creator. the entire surrounding world is actually the result of the influence of spiritual forces on us. t

us, not because they provide an answer to the question about the purpose of life and the meaning of suffering, but because it helps us decrease our demands. however, soon we discover that the truth cannot be ignored. humanity is constantly seeking a logical reason for its existence; humankind has studied the laws of nature for thousands of years. b a s i c c o n c e p t s i n k a b b a l a h 102 modern scientists realize that the farther they advance in their research, the foggier and more tangled the picture of the world becomes. modern scientific books resemble works on mysticism and science fiction, yet fail to provide an answer to the question about the meaning of life. the science of kabbalah offers its own method of researching the world. it helps us develop the ability to feel the

LAITMAN M FROM CHAOS TO HARMONY

oul. further reading 203 kabbalah, science, and the meaning of life: science explains life s mechanisms; kabbalah explains life s purpose. in kabbalah, science, and the meaning of life, the author eloquently introduces earthshaking concepts so even readers unfamiliar with kabbalah or science can easily understand. kabbalah explains that we are all one soul, materialized in many bodies. similarly, modern science states that at the most fundamental level, we are all literally one. science proves that reality is affected by its observer. kabbalah states that reality, and even the creator exist only within the observer. if you re just a little curious about reality and life s meaning, this is your book. the kabbalah experience: never has the language of kabbalah been as clear and accessible as

LAITMAN M KABBALAH REVEALED

fragmented thinking that evolved in the western world over the last 300 years is not the norm, but the exception. other cultures do not share this view. even the west did not adhere to it prior to the emergence of the mechanistic worldview that it inherited as an application (or rather, misapplication) of newton s philosophy of nature. in other cultures, as well as in the western world preceding modern times, the prevailing consciousness was one of belonging, of oneness. most traditional cultures do not agree that people have nothing in common but passing interests that happen to coincide. the classical roots of all the wisdom traditions are concepts of a planetary consciousness. this term defines the awareness of our shared fate as human beings, as citizens of this planet. if we are to s

ience the spiritual world. t h e c r a d l e o f s c i e n c e the knowledge that the first kabbalists acquired did more than help them understand how things worked behind the scenes. with it, they were able to explain the natural phenomena we all encounter. it was only natural, therefore, that they became teachers, and that the knowledge they passed on to us became the basis for both ancient and modern sciences. the term, kabbalist, comes from the hebrew word, kabbalah( reception. the original language of kabbalah is hebrew, a language developed especially by and for kabbalists, to help them communicate with one another about spiritual matters. many kabbalah books have been written in other languages, too, but the basic terms are always in hebrew. 22 kabbalah revealed perhaps we think of

t the same time, very much involved with their societies. often, kabbalists were their nation s leaders. of all these leaders, king david is probably the best known example of a great kabbalist who was also a great leader. the involvement of kabbalists in their societies helped their contemporary scholars develop the basis of what we now know as western philosophy, which later became the basis of modern science. in that regard, here s what johannes reuchlin, a humanist, classics scholar, and gottfried leibnitz, a great mathematician and philosopher, candidly expressed his thoughts on how secrecy had affected kabbalah: because man did not have the right key to the secret, the thirst for knowledge was ultimately reduced to all sorts of trivia and superstitions that brought forward a sort of

you will rarely need any further guidance. in that spirit, let s see what we have been learning until today, and perhaps we will discover why we still haven t discovered the key to happiness. behind closed doors man. if he be insufficiently or ill-educated, he is the most savage of earthly creatures. xplato, the laws knowledge has always been considered an asset. espionage is not an invention of modern times; it has been there since the dawn of history. but it has existed because knowledge has always been disclosed on a need-to-know basis, and the only dispute was about who needs to know. in the past, the knowledgeable ones were called sages, and the knowledge they possessed was of nature s 42 kabbalah revealed secrets. the sages hid their knowledge, fearing it might fall into the hands o

n your hands. and a global crisis calls for a global solution. clearly, humanity today is in a global crisis. depression is soaring to unprecedented rates in the united states, but the picture isn t much brighter in other developed countries. in 2001, the world health organization (who) reported that depression is the leading cause of disability in the u.s. and worldwide. another major problem in modern society is the alarming abundance of drug abuse. it s not that drugs haven t always been in use, but in the past they were used primarily for medicine and for rituals, while today they are being used at a much earlier age, primarily to alleviate the emotional void that so many young people feel. and because depression is soaring, so is the use of drugs and drug-related crimes. another facet

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

lect, since people appear to be completely governed by blind nature that lacks any design or goal, simply toying with people (with reasonable beings) without any purpose, giving no reason for their life or for their death. in order to somehow soften such a scientifically logical, yet spiritually unacceptable, approach to the question of our existence, in our time humanity has gradually adopted a "modern" outlook on itself. inner qualities and outer aspects- 199- modern this has become fashionable, especially today (despite our tendency to accept the previous, materialistic approach to creation as the most scientifically reliable and understandable. it is also fashionable to concede that something eternal, undying and spiritual in us exists that drapes itself in the material bodily casing

d for texts from psalms, while others originated from fragments of our prayer texts. in addition to the words, the sounds of the melodies carry a great amount of kabbalistic information in them. rabbi laitman s search for kabbalah- 445- other books by rabbi michael laitman an interview with the future "kabbalah is not about researching an ancient mystical body of knowledge, but is rather the most modern science that is closest to man. it is the science of the 21st century that researches the forces that we do not see, forces that govern our world and influence every moment of our lives. this is a science that will change the future of each and every individual, and all of mankind. the sources explain very clearly that once this process is underway, the entire world will gradually elevate i

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

researchers with a complete set of laws for every natural phenomenon. many researchers maintained that these laws would help them explain even the few phenomena that remained mysteries. since physics has always been considered the mother of all sciences and the forefront of technology and experimentation, its discoveries served as the foundation for research in other sciences, as well. the era of modern physics began in the early 1900s with albert einstein s (1879-1955) revolutionary discoveries. einstein s theory of relativity generated a fundamental change in attitude towards everything that had previously been known about time, space, mass, motion, and gravity. einstein s theory unified time f o r e wo r d 11 and space into a single entity time-space revoking the premise that time and s

rk we must do at each stage. thus, we will know how to work with our desire vis -vis the light. 56 b e t w e e n k a b b a l a h a n d s c i e n c e a talk with dr. jeffrey satinover and michael laitman, phd, israel, april 2005 t h e c o n c e p t o f f r e e d o m i n q ua n t u m p h y s i c s rav laitman: what is the existing outlook of science on the topic of freedom of choice? dr. satinover: modern science as a whole and i m using the term as a whole because i will shortly present a significant correction to it perceives reality as mere material reality. it regards the material reality as whole, as a complex machine. i will demonstrate this concept using a toy-train model. if we switch on the train, it will ride the rails and little people will move about in it. this model is only a m

u that the physical universe is exactly like the toy train, and that every action of each part in the universe is determined entirely by preceding events in the universe. they will even insist that there is no other model. reality is made solely of a universe and a toy train within it; there is no builder, no engineer who designs and builds the toy train. alongside this view, there is a branch of modern science called quantum mechanics. this branch acknowledges that the theory we just presented is incorrect, and that there is in fact an element of complete freedom in the physical universe where particles of atoms do not behave mechanically, but choose how to behave. i am using the word choose in quotation marks because our language is too limited to explain it sufficiently. the real proble

nguage is too limited to explain it sufficiently. the real problem is that science cannot say anything about the nature b e t w e e n k a b b a l a h a n d s c i e n c e 57 of whatever makes those choices, hence they appear utterly random to us. if one properly understands quantum theory the most advanced of sciences one can see that there is a possibility of genuine free will in humans. however, modern science cannot clearly explain how and where such free will is used. rav laitman: it seems that beyond ordinary and accessible nature, particles have some way of choosing freely, but how does this affect human beings? all this does not imply that we have free choice in day-to-day life. perhaps, somewhere, in the depth of matter, there are additional forces or probabilities that adhere to a

ve up my practice as a psychologist. nonetheless, the reasonable and rigorous premise 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 abrogate

LAITMAN M THE KABBALAH EXPERIENCE

irituality. that time will pass. don t be afraid of periods of confusion, despair, sensations of failure and so on. they are all necessary so that in the future, you ll be able to feel the exact opposite: you will experience achievement, perfection, completeness and light. t h e k a b b a l a h e x p e r i e n c e 60 t h e a r i a n d k a b b a l a h i n m o d e r n t i m e s q: you said that the modern kabbalah was created by the ari, and was later renewed by rav yehuda ashlag. how can that be? we know that the torah was given to us from heaven and that it doesn t change; why then does kabbalah change, and moreover, how can people change it? isn t kabbalah a part of the torah? a: the whole of the torah relates only to the spiritual world. it explains it in the language of pictures, but no

r so that we will mature and realize who we are, and ultimately correct ourselves reaching the creator s level. h u m a n r o b o t s i n k a b b a l a h q: how can you compare a living human with a mechanism, programmed by nature? in this science of yours, everything boils down to a predetermined behavior. but then, even you speak about feelings, so where is the logic? a: you probably read about modern programmable toys. some of them even look like real animals! they are equipped with very sophisticated programs of behavior, including seemingly spontaneous acts, and can be self-taught. in time, the program develops and a person gets the impression that the toy grows up, recognizes its name, and needs to be fed (recharged) when it expresses a desire for food. since people attach feelings e

from the creator. 44 the reason for pain. 45 a single aim. 48 contact through evil. 48 angels. 49 the search for the desire. 50 what activates us. 51 what is the meaning of my life. 52 improve by beginning. 52 c h a p t e r 2. t h e w i s d o m o f k a b b a l a h. 5 4 kabbalah as a science. 54 the method of the kabbalah- advantages. 57 reality in the eyes of kabbalah. 58 the ari and kabbalah in modern times. 60 kabbalah and judaism. 60 ritual. 61 two sets of rules. 62 torah is kabbalah. 63 the language of the kabbalah. 66 about the language of the branches. 68 kabbalah is not a religion. 70 the world, religions and the science of kabbalah. 70 meaning of kabbalah. 71 t h e k a b b a l a h e x p e r i e n c e 428 genuine books. 71 the book of creation. 72 the book of zohar. 73 the ari and

LAITMAN M THE PATH OF KABBALAH

ah does not require practicing any customs or rituals. drawings or pictures of the worlds, sefirot, or gimatria, are simply visual aids. the essence of the wisdom of kabbalah is the individual experience of the creator and the spiritual world. the wisdom of kabbalah is not mysticism. it is a science that explores the entire reality, unlike every other science that explores only our world. q: does modern science accept this perspective? a: a science that studies the senses, including the theory of relativity, maintains that everything perceived by our senses is only valid regarding ourselves. but our picture of the world is relative because the pa r t f i v e: r e l i g i o n, p r e j u d i c e a n d k a b b a l a h 313 concepts of time and space do not exist, as they, too, are relative. if

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

u, the gsuppliant h or gkneeler, h coming in a state of darkness to seek for light. the door was an equilateral triangle of stone, which turned on a pivot on its own centre. 11. as the candidate entered he trod on the square, and, in so doing, it was supposed that he was treading on, and leaving, the lower quaternary or personality of man, in order to develop the higher triad, the ego or soul (in modern masonry the same idea is expressed in the first lecture, where it is stated that a mason comes to the lodge gto learn to rule and subdue his passions, and to make further progress in masonry h) he was conducted through long passages, and led round the lodge seven times; and, after having replied to many questions, he was eventually brought to the centre of the lodge, and there asked what he

orning star, h and represented horus of the resurrection, who is pictured as bearing it upon his head and as having given it to his followers. 16. the masonic square was well-known, and was called neka. it is to be found in many temples, and also appears in the great pyramid. it is said that it was used for squaring stones, and also symbolically for squaring conduct, which once more resembles the modern interpretation. to build on the square was to build for ever, according to the teachings of ancient egypt; and in the egyptian hall of judgment osiris is seen seated on the square while judging the dead (see plate ii b) 17. 18. thus the square came to symbolize the foundation of eternal law(*churchward, the arcana of freemasonry, p. 59) 19. the egyptians used the rough and the smooth ashlar

th states we are equally in the presence of god, and that where that holy name is invoked there can be no cause for fear. 43. the fourth intention is the hardest of all to explain. to make you understand that, i must try to take you back, if i can, into the atmosphere of old egypt, and to the attitude that religious men held there. i do not know whether it is possible to reconstruct that in these modern days, which are so hopelessly, so fundamentally different. 44. the religion which we know best at the present day is intensely individualistic; the great central 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 earne

d 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 expected of them? 45. i am not suggesting that every one in ancient egypt was altruistic, any more than are all the people in modern england. but i do say that the country was permeated with joy and fearlessness so far as its religious ideas were concerned, and that every one who by any stretch of courtesy could be described as a religious man was occupied not with thoughts of his personal salvation, but with the desire to be a useful agent of the divine power. 46. the outer religion of ancient egypt- the official religi

one of the most splendid that have ever been known to man. gorgeous processions perambulating avenues miles in length, amid pillars so stupendous that they seemed scarcely human work, stately boats in a medley of rainbow colours sweeping majestically down the placid nile, music triumphant or plaintive, but always thrilling- how shall i describe something so absolutely without parallel in our puny modern times? the common dress of all classes in egypt was white; but in contradistinction their religious processions were masses of splendid, glowing colour, the priests wearing vestments of crimson and a gorgeous blue supposed to represent the blue of the sky, and many other brilliant colours also. the life of ancient egypt, as indeed of modern egypt, centred round the river nile, slow-flowing

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

n schools or tendencies of masonic thought, not in any way necessarily defined or organized as schools, but grouped according to their relation to four important departments of knowledge lying primarily outside the masonic field. each has its own characteristic approach towards freemasonry; each has its own canons of interpretation of masonic symbols and ceremonies, although it is clear that many modern writers are influenced by more than one school. the authentic school we may consider first what is sometimes called the authentic school, which arose in the latter half of the nineteenth century in response to the growth of critical knowledge in other fields. the old traditions of the craft were minutely examined in the light of authentic records within reach of the historian. an enormous a

r than a moralization upon the symbols and ceremonies of masonry as an adjunct to anglican christianity. 11. the anthropological school 12. a second school, still only in process of development, is applying the discoveries of anthropology to a study of masonic history, with remarkable results. a vast amount of information upon the religious and initiatory customs of many peoples, both ancient and modern, has been gathered by anthropologists; and masonic students in this field have found many of our signs and symbols, both of the craft and higher degrees, in the wall-paintings, carvings, sculpture and buildings of the principal races of the world. the anthropological school, therefore, allows a far greater degree of antiquity to masonry than the authentics have ever ventured to do, and trac

ancient on earth, and may be found in some form or other in almost all parts of the world. our signs exist in egypt and mexico, in china and india, in greece and rome, upon the temples of burma and the cathedrals of mediaeval europe; and there are said to be shrines in southern india where the same secrets are taught under binding pledges as are communicated to us in the craft and high grades in modern europe and america. 14. among pioneers in this field we should mention bro. albert churchward, the author of several interesting books on the egyptian origin of masonry, although it may be that he is not always quite sufficiently critical; bro. j. s. m. ward, the author of freemasonry and the ancient gods, who was hiram abiff? and a number of other works, who looks to syria as the source of

ast, but rather in so living the life indicated by the symbols of the order that they may attain to the spiritual reality of which those symbols are the shadows. they hold, however, that masonry is at least akin to the ancient mysteries, which were intended for precisely the same purpose- that of offering to man a path by which he might find god; and they deplore the fact that the majority of our modern brn. have so far forgotten the glory of their masonic heritage that they have allowed the ancient rites to become little more than empty forms. one well-known representative of this school is bro. a. e. waite, one of the finest masonic scholars of the day, and an authority upon the history of the higher degrees. another is bro. w. l. wilmshurst, who has given some beautiful and deeply spiri

y as i knew it in egypt about six thousand years ago. that form was largely due to the birth of the world teacher among the egyptian people about 40,000 b.c. when he taught them the doctrine of the hidden light. it may be well to sketch briefly the history of the nation from that period up to 13,500 b.c, where i took it up in the previous book. 52. the authentic history of egypt, as determined by modern scholars, begins with the first dynasty, which was founded by mena or manu about 5,000 b.c- the dates are variously given. it is considered that the pyramids of gizeh, which played so great a part in the hidden side of egyptian worship, were built by the kings of the fourth dynasty, khufu (cheops, khafra (chephren) and menkaura (mycerinus, during the fourth millennium b.c. but the inner his

LEFT HAND PATH AND RIGHT HAND PATH

e foundation, in a tract actually dedicated to the grand lodge. copyright (c) 2005 by anand gholap all rights reserved. terms of use of this web-sg left-hand path and right-hand path from wikipedia, the free encyclopedia the terms left-hand path and right-hand path refer to a postulated dichotomy between two distinct types of religion. the exact meaning of the terms has varied over time; the most modern usage regards religions which focus upon the worship of one or more deities and the observance of strict moral codes as belonging to the right-hand path, while considering religions which value the spiritual advancement of the self over other goals to belong to the left-hand path. this usage of the terms is invoked almost exclusively by self-proclaimed followers of the left-hand path; follo

practices that go against the grain of mainstream hinduism, including sexual rituals, consumption of alcohol and other intoxicants, animal sacrifice, and flesheating. the two paths are viewed as equally valid approaches to enlightenment; vamchara, however, is considered to be the faster and more dangerous of the two, not suitable for all practicioners. this usage of the terms is still current in modern tantra. adoption by western occultism the prevalence of these terms within the new age movement, particularly occultism and satanism, is often attributed to the influence of helena blavatsky, who first used the term left-hand path to describe "immoral" religions. this usage was popularized by aleister crowley, who maintained that his religion, thelema, was, despite appearances, not of the l

borrowed these terms from tantra or from a different source; some have suggested that she, or perhaps crowley, borrowed the terms from the kabbalah, which speaks of the left hand pillar of serverity, the middle pillar of balance, and the right hand pillar of mercy. while this usage of the terms is still current in some occult circles, many occultists now see the left-hand path as encompassing all modern occult practices, while the right- hand path is considered to encompass traditional religions, such as christianity, though most christians would disagree with such a classification. new religious movements which describe themselves as followers of the left-hand path inverted much of the symbolism that they associate with the more "traditional" right- hand path, such as the following biblic

ich describe themselves as followers of the left-hand path inverted much of the symbolism that they associate with the more "traditional" right- hand path, such as the following biblical passage: and he shall separate them one from another, as a shepherd divideth his sheep from the goats. and he shall set the sheep on his right, but the goats on his left- matthew 25: 32-33 taking a cue from this, modern followers of the left-hand path in the west sometimes utilize the symbol of a goat or baphomet, and sometimes refer to followers of right- hand path religions as sheep, implying that they exhibit a "herd mentality. usage in modern occultism today, the terms left-hand path and right-hand path are almost exclusively used by self-proclaimed followers of the left-hand path, who hold varying opi

LETTER FROM A LUCIFEREAN

his 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 profusion of traditions, systems and currents on offer, i can only say that, when i was first introduced to the existence of a satanic group in 1954, i was not in possession of any such yardstick with which to decide whether or not it was genuine. what mattered to me at the time was that i had found some like-minded people who not only shared but encourage

yardstick with which to decide whether or not it was genuine. what mattered to me at the time was that i had found some like-minded people who not only shared but encouraged me in developing a perspective which, whilst frightening at times, was exciting and invigorating. indeed, i did not know, at the outset, that i had become involved with a satanic group. this admission may ring strange to the modern ear. my personal odyssey began whilst sitting in a pew in st. matthew s church, colchester, half-listening to the vicar s sermon. an early banthe- bomb advocate, he was preaching the dire consequences of the arrival of nuclear weapons on the earth. i can no longer recall exactly what he said, but i was suddenly struck with a revelation that the atom bomb was the ultimate symbol of lucifer

ested in these matters. he told me that he was a member of a small group who regularly met to discuss the importance of philosophies which were considered by most people to be heretical. of course, i was greatly interested, and all too eager to meet some kindred spirits. to cut a long story short, i was introduced to this group and spent many an enthralling evening in their company. i suppose, to modern eyes, i must come across as a rather naive young man, and so i was. i do remember that on one occasion i blushed all the way down to my toes when bernard (in who s house we met) helpfully translated some of the latin passages in kraft- ebbing, especially as michelle, a statuesque red-haired woman (one of the two women present) stared challengingly into my eyes as the acts to which the text

ars and repressed desires. for this purpose, we could request the assistance of one of our fellows, but that each could refuse a proposition, if we felt it to be beyond our capabilities or current taste. each act would, she said, provide a spectacle for the others and demonstrate the mingling of sympathies required for the raising of magical potentia. doubtless this all sounds rather na ve to the modern occultist, but one must remember that this was long before the advent of the so-called permissive society or, for that matter, the popular occult movement. it was in this way that i was initiated into the "brotherhood of lucifer" it transpired that both bernard and michelle [not their real names, of course] had themselves been initiated, some years ago, into a group bearing this title, and

he better to draw on the power of the personal- or interpersonal- erotic impulse. since i have mentioned christianity in passing, i will now deal with the question of the relationship between christianity and satanism. i make no bones of the fact that i was a christian before i became a satanist, as were, to varying degrees i suppose, my colleagues. i have seen, time and time again, the charge by modern neo-pagans that satanists are merely inverted christians. to some extent, this charge is fell-founded. the relationship between christianity and satanism is very much like the relationship between the various schools of tantrism and orthodox vedanta. after all, the tantric s use of meat, wine, and sexual intercourse are only shocking within the context of orthodox belief. in the west, we th

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

ch separate the magician from the mere dissolusethe final volume in his magisterial study of the history of the devil, jeffrey burton russell contemptuously dismisses contemporary, religious satanism as represented by anton szandor lavey, the church of satan, and the temple of set. russell, obviously irritated by what he characterizes as satan chic, asserts that satan is by definition evil. hence modern satanism s effort to recover the positive satan of the romantic poets is inherently meaningless because it contradicts itself. alternately, in the same section where he discounts lavey and others as pseudo-satanists, russell characterizes jim jones s people s temple as a satanic group that merely used the name of christianity to disguise its true diabolism as if to imply that no truly chris

ntroduction as representatives of pure evil, our culture has also invested the devil with many positive and attractive traits. a prime example of this is sex: because of the church s traditional aversion to sexuality, the diabolical has come to be associated with sex and sensuality. satan has also been portrayed as a proud, clever, creative nonconformist willing to question the status quo. in the modern world, all of these characteristics are regarded as positive traits, at least theoretically. almost all contemporary images of the devil derive directly or indirectly from the christian tradition. christian diabolism in turn has dual roots in judaism and zoroastrianism. the jewish satan was never as sinister as his christian counterpart. initially, in fact, satan was not a being at all, but

s signed a pact, renounced christianity, trampled on a cross, and received a mark on their bodies from satan s claw. although they are associated with the middle ages in most people s minds, the deadliest witchhunts were conducted in the twilight of the medieval world. it has been suggested that witchhunting was, in fact, a displaced reaction to the breakup of medievalism and the emergence of the modern world. whatever the factors at work in this phenomenon, the witch-hunts came to represent the worst aspects of christianity an important component of a new image of the church as a corrupt, evil institution that repressed and executed innocent people. if, then, christianity was bad, perhaps the devil was not so bad or even good. in the postmedieval world, particularly in romantic literary c

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

bculture with the formation of the church of satan. anton lavey, founder of the church, was indebted to a number of different sources for his synthesis. especially important were: 1. traditional folklore about the devil and various adversarial figures in world mythology. 2. certain romantic poets who, as a literary device, created a noble, promethean satan at odds with the dehumanizing aspects of modern society and traditional religiosity. 3. the ritual magic tradition, particularly as that tradition was interpreted by the occultist aleister crowley. 4. and a wide variety of popular culture sources literature, film and music about the devil. despite the fact that religious satanism has always been a tiny movement, a significant number of entries provide information about this phenomenon an

LIBER 141

e existence, and of vampirising their creator. but voluntarily sterile acts create demons, and (if done with concentration and magical intention, such demons as may subserve that intention. thus, as levi testifieth, to graft a tree successfully, the graft is fixed by a woman while the man copulateth with her per vas nefandum. we also narrate for the sake of completeness their method- perfected by modern adepts- let us here give honour and worship to the name of our lay-sister ida nelidoff- of attaining spiritual ecstasy by sexual means. and this method we have called eroto-comatose lucidity. xiv of the consummation of the element diune, whether quantity be as important as quality, and whether its waste be sacrilege it is said by the o.h.o. that of this perfect medicine a single dew-drop su

LIBER 777

der of the golden dawn. unluckily, the leading spirit in these latter societies1 found that his prayer, give us this day our daily whisky, and just a wee drappie mair for luck! was sternly answered, when you have given us this day our daily knowledge-lecture. under these circumstances daath got mixed with dewar, and beelzebub with buchanan. but even the best of these systems is excessively bulky; modern methods have enabled us to concentrate the substance of twenty thousand pages in two score. the best of the serious attempts to systematise the results of comparative religion is that made by blavatsky. but though she had an immense genius for acquiring facts, she had none whatever for sorting and selecting the essentials. grant allen made a very slipshod experiment in this line; so have so

wing out caustics and adopting a protective treatment, we point to the beautiful clean bandages and ask the clinic to admire! to take one concrete example: the english t is clearly equivalent in sound to the hebrew t, the greek t, the arabic p and the coptic t, but the numeration is not the same. again, we have a clear analogy in shape (perhaps a whole series of analogies, which, on comparing the modern alphabets with primeval examples, breaks up and is indecipherable. the same difficulty in another form permeates the question of gods. priests, to propitiate their local fetish, would flatter him with the title of creator; philosophers, with a wider outlook, would draw identities between many gods in order to obtain a unity. time and the gregarious nature of man have raised gods as ideas gr

arabic. 51 endnotes notes to crowley s preface 1 s.l. macgregor mathers. 2 the reference is probably to the heptameron seu elementa magica, a 16th-century grimoire of planetary magick (published with the fourth book of pseudo-agrippa) deriving in part from the solomonic cycle and in part from the liber juratus or sworn book of honorius, a medieval work on magick (not to be confused with the early modern grimoire of honorius falsely attributed to the third pope of that name. its attribution to pietro d abano (1253-1316) is generally recognised as spurious. the uncontested works of d abano do deal in part with astrological images and the medical/ talismanic use of the same (vide walker, spiritual and demonic magic and yates, giordano bruno, and he is occasionally cited as an authority by ren

ed, although a few have been altered where they are not consistent with the hebrew spelling. col. xiv. these represent g.d. attributions, before crowley changed the titles of a number of the trumps in the book of thoth and exchanged the attributions of the star and emperor based on al i.57. col. xix. transliterations of egyptian names have been left as in the first edition. these differ from both modern transliterations and those employed by early 20th-century writers such as budge. line 1: asar is better known by the hellenized form osiris; asar-un-nefer( osiris the beautiful) was a particular epiphet or title of this god. hadith in this line (also hadit in line 0) is not a historical egyptian deity but refers to the entity described in cap. ii of the book of the law; the name is a garble

s working from a corrupted copy, stated that none were given for winter; although the names he gave for the sun and moon in autumn were those referred to winter by pseudo-abano. 17 probably in his oedipus gyptiacus. it is this book (late 17th century) which as far as i am aware contains the earliest known appearance of the version of the tree of life used by the g.d. and crowley, and in fact most modern western occultists (the version printed by kircher is not proportioned to a 60 mesh as the modern version is; stirling in the canon argues that kircher s figure is rather proportioned so a vesica can be inscribed in it, the points in kether and malkuth, and the sides touching the left and right pillars. other tree of life arrangements are discussed by aryeh kaplan in his translation of the

LIBER ASTARTE

f romeo and juliet, and the love of dante and beatrice, and the love of paolo and francesca, and the love of casar and lucrezia borgia, and the love of aucassin and nicolette, and the love of daphnis and chloe, the love of 1 [this refers to the three volumes of the original edition of thelema which the philosophus would have received, containing libri 61, 65, 7, 220, 27 and 813 in that order. the modern volume titled the holy books of thelema (equinox iii (9, additionally contains the .class a. libri 1, 10, 66, 90, 156, 231, 370 and 400, as well as a facsimile of the ms of liber al. t.s] svb figvra clxxv 7 cornelia and caius gracchus, and the love of bacchus and ariadne, and the love of cupid and psyche, and the love of endymion and artemis, and the love of demeter and persephone, and the

LIBER CCC KHABS AM PEKHT

lfil this purpose1.and that this book must be distributed widely, in fact to every one with whom one comes into social relations. we are not to add to this gift by preaching and the like. they can take it or leave it. note, pray thee, verse 41 of this chapter .establish at thy kaaba a clerk-house; all must be done well and with business way. this is very clear instruction indeed. there is to be a modern centralized business organization at the kaaba.which, we think, does not mean boleskine, but any convenient headquarters. note, pray thee, in verse 42 of this chapter the injunction .success is thy proof: argue not; convert not; talk not overmuch. this is not any bar to an explanation of the law. we may aid men to strike off their own fetters, but those who prefer slavery must be allowed to

LIBER CHANOKH

the letter joins the vertical line. most liber lxxxiv 45 .enochian. typefaces generally used do not reflect this; this is unfortunate, since dee.s angels insisted strongly on the correct orthography of the letters. 19: see in particular the book of enoch; though at the time of the dee-kelly workings this was known only by reputation in europe. the name .enochian. for the alphabet and language is modern; for dee it was the .angelic. or .adamical. alphabet and language. 20: in liber scienti this column is headed .parts of the earth as imposed by god. crowley.s gloss is based on the statement in true relation (spelling modernised) that the call of the thirty aires summons the .91 princes and spiritual governers, unto whom the earth is delivered as a portion. they bring in and depose kings an

the cross in the character, taken as a tau; count 4 to 22/h; then put in the .b. from the 4/b in the character rather than the perimeter of the sigil; then jump to the y/15 which is in position 22 on the perimeter (counting clockwise from 4/t as 1; then count 4 to 10/b, then from the b/6 in the character count by 6 to 6/a, a/5, t/9, 14/n, n for thbybaatnn. 38: the numbers identifying sigils are a modern interpolation; they are not in sloane notes 48 3191, although as each character is unique (taking orientation into account, they can be identified by comparison with the characters as given in the table of ayres in liber scienti (as noted, two differ slightly. the bar across the start of each sigil marks the start point; the arrowhead the finish point. in some of the characters some doublin

LIBER COLLEGII SANCTI

a a according to various extant contemporary photographs and descriptions, the robe of a probationer was a white tau robe with no hood. on the breast is an upright pentagram; on the back a hexgram consisting of an ascending red triangle and a descending blue triangle, with a golden tau in the midst. according to gliber vesta vel paroketh sub figura dcc, h an account of the outer order robes by a modern a a group based on some early crowley notes and sketches and published in equinox iv (1, the pentagram is scarlet and the base, neck and cuffs of the robe are edged in gold. the robe of a neophyte was black, with a hood. according to gliber vesta, h the robe also has a descending red triangle (in outline) on the breast, and an eye in a triangle design (gold on silver) on the brow. the same

i& ii. levi fs dogme et rituel, or waite fs english translation thereof. the mathers-crowley goetia. 777. tannhauser, the sword of song, gtime h and geleusis h from crowley fs collected works. konx om pax by crowley. the tao teh ching and the writings of chuang-tzu from legge fs the texts of taoism (vol. xxxix and xl in the oup sacred books of the east series [not in the list in equinox i (7] one modern group claiming to represent the a a has drawn up a task and oath for the student grade in similar form to the other tasks and oaths of liber collegii sancti, which may be found on their website (www.outercol.org; the reading list is similar to the above but adds crowley fs book of lies, probably on the basis that the 1913 paper asked students to write commentaries on five chapters thereof

LIBER DCCCLX JOHN ST

es. footnotes in square brackets, giving translations, sourcing quotes &c, by frater t.s. notes embedded in the text signed .ed. are believed to be by crowley acting as his own editor; a few, referring to planned publications of texts in vol. i of the equinox, have been deleted or abridged. some minor stylistic alterations have been made. technical yoga terms have been italicised and conformed to modern transliteration conventions with diacritical marks, etc. citations of numbered texts of a a are given in arabic rather than roman numerals (e.g. 671 rather than dclxxi. leading zeroes have been added to minutes in times, i.e. 8.06 rather than 8.6 for six minutes past eight. in the first printing, times were repeated at the top of each page; this has not been followed (c) ordo templi orienti

LIBER DCCCXI ENERGIZED ENTHUSIASM

inheritance. they wished it to serve both god and mammon. rightly restraining the priest, who should employ his whole energy in the miracle of the mass, they found their counsel a counsel of perfection. the magical tradition was in part lost; the priest could not do what was expected of him, and the unexpended portion of his energy turned sour. hence the thoughts of priests, like the thoughts of modern faddists, revolved eternally around the s.q. a special and secret mass, a mass of the holy ghost, a mass of the mystery of the incarnation, to be performed at stated intervals, might have saved both monks and nuns, and given the church eternal dominion of the world. ix to return. the rarity of genius is in great part due to the destruction of its young. even as in physical life that is a fa

LIBER LVII

er be multiplied nor divided, is another 1 to be obtained to add to it; in other words, how is the number 2 to be found? by reflection of itself. for though 0 be incapable of definition,14 1 is definable. and the effect of a definition is to form an eidolon, duplicate, or 13 [genesis xxxvi, 31; i chronicles, i, 43] 14 [in fact, zero can be and has been defined. but at the time mathers was writing modern philosophy of mathematics was in its infancy so he had to make do with the bastardized dregs of pythagorean number mysticism. t.s] 12 liber lviii image of the thing defined. thus, then, we obtain a duad composed of 1 and its reflection. now also we have the commencement of a vibration established, for the number 1 vibrates alternately from changelessness to definition, and back to changeles

LIBER LXVII THE SWORD OF SONG

uty 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 immediately after the most important revolution in religion and politics of modern times: shelley on the brink of such another political upheaval. shakespeare alone sat enthroned above it all like a god, and is not lost in the mire of controversy* this, also, though .i.m no shakespeare, as too probable. i have endeavoured to avoid: yet i cannot but express the hope that my own enquiries into religion may be the reflection of the spirit of the age; and that plunged as we a

try prayer51.tests its efficacity. i fished by a norwegian lake .o god. i prayed .for jesus. sake grant thy poor servant all his wish! for every prayer produce a fish. nine times the prayer went up the spout, and eight times.what a thumping trout (this is the only true fish-story i ever heard.give god the glory) the things seems cruel now, of course. still, it.s a grand case of god.s force! but, modern christians, do you dare with common prudence to compare the efficacity of prayer? who will affirm of christian sages that prayer can alter averages? the individual case allows some chance to operate, and thus destroys its value quite for us. so that is why i knit my brows and think.and find no thing to say or do, so foolish as to pray .so much for this absurd affair52 about. validity of pra

if. cordelia.without a scrap of evidence to go on .accuses her sisters of hypocrisy and cruelty (this could not have previously existed, or lear would not have been deceived) regan gravely rebukes her; recommends, as it were, a course of six easy lessons in mind* i use the word vivien provisionally, pending the appearance of an essay to prove that lord tennyson was in secret a reformer of our lax modern morals. no doubt, there is room for this. vivien was perfectly right about the .cycle of strumpets and scoundels whom mr. tennyson has set revolving round the figure of his central wittol. and she was the only one with the courage to say so, and the brains to strip of the barbarous glitter from an idiotic and phantom chivaly. notes 45 ing her own business; and surely it was unparalled insol

tinct meanings. as, however, all (with one doubtful exception) are truem and taken together synthetically connote my concept, i have let the passage stand. 219. i was lord roberts, he de wet.44.vide sir a. conan doyle.s masterly fiction .the great boer war. 222. hill.45.an archaic phrase signifying kopje. 223. ditch.46.probably an obsolete slang term for spruit. 273. some.47.the reader may search modern periodicals for this theory. 282. the tmolian.48.tmolus, who decided the musical contest between pan and apollo in favour of the latter. 321. as masters teach.49.consult vivekananda, op. cit, or the hathayoga pradipika. unfortunately, i am unable to say where (or even whether) a copy of this latter work exists. 331, 332. stand (stephen) or sit (paul).50. acts vii. 36; heb. xii, 2. 337. sama

cromwell. carlyle. past and present. cheruel, a. dictionnaire historique de la france. christian, p. histoire de al magie notes 57 clarendon, ld. history of the great rebellion. de comines, p. chronicle. edwards, bryan history of the british colonies in the w. indies. elton, c. origins of english history. erdmann. history of philosophy, vol. ii. froude. history of england. fyffe, c. a. history of modern europe. gardiner, s. r. history of the civil war in england. gibbon. decline and fall of the roman empire. green, j.r. a history of the english people. guizot. histoire de la civilisation. hallam, h. state of europe in the middle ages. hugo, v. napol on le petit. innes, prof. c. scotland in the middle ages. kingscote. history of the war in the crimea. levi, e. historie de la magie. macaulay

LIBER OS ABYSMI VEL DAATH

mystic. h in ac fs collected works, ii, 267-282] 7 [crowley, gthe soldier and the hunchback! and? h (later declared to be liber cxlviii in class c. in equinox i (1] 8 [it is not clear whether crowley refers to the science of logic or the glesser logic h (encyclopedia of the philosophical sciences: part i. logic, so-called because it is shorter than the science of logic and thus more widely read. modern english translations of both works exist (e.g. of the enclopedia logic by w. wallace, oxford university press, 1977, and of the science of logic by a.v. miller, oxford university press, 1969] 2 liber os abysmi vel daath 8. also the gquestions of king milinda h9 and the buddhist suttas which bear on metaphysic.10 9. let him also be accomplished in logic (formal logic, keynes.11) further let

LIBER RESH VEL HELIOS

d thus shalt thou be strengthened to pursue it unto the attainment of the stone of the wise, the summum bonum, true wisdom and perfect happiness. 1 [for those not in communication with the a a, the adorations from liber legis, ch. iii, from gunity uttermost showed h to gabide with me, ra- hoor-khuit h may be substituted. this is not necessarily the adoration taught in the a a under crowley, or by modern groups claiming to represent the a a. t.s] 2 [this may be read as an instruction to assume the god-form of ra, hathor, tum or khephera as appropriate. see gliber o h for the practices and gods of the egyptians or other works on the subject for the traditional images of these deities. but the instruction can be interpreted in other ways, and is by some. t.s (c) ordo templi orientis. key entr

LIBER SAMEKH

h (sthlh tou fieou tou zwgrafou; it is also popularly known as the gheadless one h or gbornless one h ritual, although the headless one or headless daimon (d kefaloj daimon) is also invoked in a number of other extant greek magical papyri. a transcription and english translation of london papyrus 46 was published in 1852 by charles wycliffe godwin (fragment of a graco-egyptian work upon magic. a modern english translation of the gstele of jeu h by d.e. aune can be found in betz (ed, the greek magical papyri in translation. an intermediate version of the ritual was worked up by someone, possibly allan bennett, perhaps based on godwin fs publication, and published under the title gpreliminary invocation h at the start of an edition of the goetia (a 17thcentury english ritual of evocation, c

LIBER TURRIS

on. 5. fifth point. next, let even the causes or tendencies that if unchecked ultimate in thoughts be discovered and annihilated. 6. sixth and last point. let the true cause of all2 be unmasked and annihilated. 7. this is that which was spoken by wise men of old time concerning the destruction of the world by fire; yea, the destruction of the world by fire. 8 [this and the following verses are of modern origin] let the student remember that each point represents a definite achievement of great difficulty. 9. let him not then attempt the second until he be well satisfied of his mastery over the first. 10. this practice is also that which was spoken by fra. p. in a parable as follows: 11. foul is the robber stronghold, filled with hate; thief strangling thief, and mate at war with mate, fron

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

ded around 960, when harald converted. but hakon was buried in a mound and celebrated in pagan poetry. olaf tryggvason, who ruled norway from 995 to 1001, had been baptized in england, and he undertook a program of forcible conversions throughout the country. he was of a family from the oslo fjord, and the most obdurate pagans were allegedly in the other power center in the country, the area near modern trondheim. credit for the final conversion is given to olaf haraldsson. when he was killed at the battle of stiklestad in 1030, a battle having far more to do with national politics than religion.his opponents were supported by cnut the great, the christian king of denmark and england.people quickly saw signs of his sanctity, and he became the most important saint of northern europe. we are

comprises for the most part lists of kennings and heiti arranged by the nouns they can replace, illustrated with a large number of citations from skaldic poetry, quoting in blocks of half a stanza. but besides this, he used a narrative frame to retell some of the more important myths that underlie skaldic kennings. according to this frame, a man named agir or hler from hlesey( ghler fs island, h modern lasso off the danish coast, a master of magic, goes to asgard, where the asir receive him well but with visual delusions. the hall is illuminated by swords alone. twelve male and twelve female asir are there. agir sits next to bragi, who tells agir many stories of events in which the asir have participated. the first of these is the full story of the alienation and recovery of idun and her

ter were to be told by the nordic peoples. the idea that gods derive from humans whose actions are reinterpreted and deified by later generations is called geuhemerism, h after the greek philosopher euhemeros (fl. 300 b.c.e, whose claim to have discovered an inscription showing that zeus was a mortal king elevated to deity was generalized into a theory that has had considerable currency down into modern times. snorri fs euhemerism in the prologue to his edda continues with odin, whose gift of prophecy informs him that his future lies to the north. he sets off from tyrkland with a large band of followers, young and old, men and women, and they brought many precious things with them. wherever they went people said great things about them, gso that they seemed more like gods than humans. h od

is there who is named gylfi. and when he hears of the journey of those asia-men, who were called asir, he went to meet them and invited odin to take as much power in his kingdom as he wished, and those good times went with 22 norse mythology them, that wherever they stayed in lands, there was peace and prosperity, and everyone believed that they were the cause of that. h odin settles in sigtunir (modern sigtuna, on lake malaren south of uppsala) and establishes his sons saming as king of norway and yngvi as king of sweden after him. although the medieval icelandic word asir (sing, ass) etymologically has nothing to do with asia, the derivation of the asir from asia-men completed the euhemeristic process. snorri tells us who the historical figures were who were deified by his ancestors, and

other-sister incest, which was practiced among the vanir, is dropped when they join the asir, and snorri may wish us to believe that the asir were morally to be preferred to the vanir, even if both groups were pagan. chapter 5 describes the emigration from tyrkland, again motivated by odin fs seeing that his future lay to the north. again he goes through saxony, but this time he stops in odinsey (modern odense on the danish island of fyn) and sends gefjon to look for land. the story of her plowing up land from gylfi and the quotation of the gefjon stanza by bragi boddason the old are also in gylfaginning, although again the narrative details are slightly different. godin and gylfi contested much in tricks and illusions, and the asir always were the more powerful, h snorri writes, in an app

LOGOMACHY OF ZOS

to his untruth. being corrupt, it becomes a virtue to disobey ourselves. we have the false hope that death will stop all other calamities. learning teaches us how much we may lose in the process. if our virtues are generally faults carried to excess, it is because there is a little badness at the beginning. when we see a great work of art. we live again. psychology has become the best seller. the modern work of bawdy fiction. knowing ourself is like sleeping with a dragon. we know little of truth yet there is nothing without it. thoughts direct and words govern our lives. all secrets of nature are kept by a kind of telling: they are under our nose. systems and logic become a conspiracy against originality, so great ideas are ill birthed. all of us would be lost in freedom. friendship is th

LUCIFERIAN SORCERY

on of the hidden law, and that we may, by imagination, become lucifer in our self. it is through the chalice of lilith, revealed as babalon, that we seek the union of the goddess. the witches sabbath has long been a misunderstood and often misrepresented expression of magickal art. it should be considered that the witches sabbat cult is an expression of not only folk magic and lore, but that of a modern synthesis of advanced ideals of sorcery, psychology and psychic development. the witches sabbath has long been held in arcane lore as the dream meeting of the astrals and spirits of magickal practitioners of the craft, those who between the twilight of dawn and dusk dive the dream waking environment and meet as spirits and other forms to gather under the black sun, or under the arms of luna

s considered the bringer of gnosis to humanity. other legends give tubal cain as the child of samael and eve, and that in congress the dragon spit filth into her and bore cain. tubal cain was demonized as the brother who killed 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. essen

bring forth more tangible and practical ideas to the craft itself. 9 the order of phosphorus is one group formed in america by coven nachttoter, which seeks to develop the witches sabbat/luciferian path based around the various aspects of magickal systems which have 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 cere

which depicts good and evil is a great wisdom few may handle responsibly, it allows one to create and destroy. the devil is defined as the personification of evil, or the inverse ideology of whatever moralistic system is popular at the time. the word devil derives from the greek diabolos, which originally meant accuser. the word demon is derived from daimon, meaning a guardian spirit. a demon in modern context (according to toph) is a spirit or intelligence which can be related to ones evil genius, or hidden self, or the holy guardian angel, which is a perfected manifestation of the self in anthropomorphic form. the devil would not lead us to death and fire, but to life, creation, pleasure, ecstasy and wisdom. lucifer has been described within a witches sabbat context before, specifically

h was often deemed necessary in the workings of abramelin magick; which issues control over daemonic forces within and beyond the self. azal'ucel is a sigillic word formula of azazel and lucifer to combind the ancient middle eastern with the western idea of what the bringer of light may or may not be. aleister crowley s excellent and useful liber samekh explores this system entirely, however in a modern context is rather long. it may be suggested that this particular role of magickal invocation should still be employed, this version of the summoning of the hga is simplified to a short, concise and effective version which may be memorized easily. in the luciferian work, the practitioner is focusing on widdershins around the triple hermetic circle, or one of his or her own design, from which

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

is time to usher forth a challenging, a potent new form of witchcraft, a return to primal sorcery with the highest aspects of the sethian, ahrimanic or luciferian spirit. this article was originally published in a setian publication as sabbatic sorcery and set and has since been advanced accordingly and fully updated. suggested reading: luciferian witchcraft by michael fialuciferian witchcraft a modern approach to a medieval magickal art- an introduction by micheal ford 2001 by the oath of belial and saturn, the awakening of hidden light the lifting of flesh through dream and chant i call upon thee, asmodeus, devil lord of the winds of forests and caves speak upon the web of dreams, i invoke thee within my very essence, by serpent and wolf by fire and earth, ice and snow, desert and heat

which depicts good and evil is a great wisdom few may handle responsibly, it allows one to create and destroy. the devil is defined as the personification of evil, or the inverse ideology of whatever moralistic system is popular at the time. the word devil derives from the greek diabolos, which originally meant accuser. the word demon is derived from daimon, meaning a guardian spirit. a demon in modern context (according to toph) is a spirit or intelligence which can be related to ones evil genius, or hidden self, or the holy guardian angel, which is a perfected manifestation of the self in anthropomorphic form. the devil would not lead us to death and fire, but to life, creation, pleasure, ecstasy and wisdom. lucifer has been described within a sabbatic context before, specifically as th

spirit. this means positive evolution, discipline, understanding and mental strength is the building blocks of understanding. lucifer is thus the high symbol of sethian witchcraft. the witches sabbath has long been a misunderstood and often misrepresented expression of magickal art. it should be considered that the sethian witch cult is an expression of not only folk magic and lore, but that of a modern synthesis of advanced ideals of sorcery, psychology and psychic development. the witches sabbath has long been held in arcane lore as the dream meeting of the astrals and spirits of magickal practitioners of the craft, those who between the twillight of dawn and dusk dive the dream waking environment and meet as spirits and other forms to gather under the black sun, or under the arms of lun

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

lysis, their goal is the same: they want to put an end to the teaching of what they call materialistic science and replace it with something more in agreement with their particular christian convictions. this strategy was discussed in the excellent book creationism s trojan horse: the wedge of intelligent design, by barbara forrest and paul r. gross (oxford university press, 2004. as we know, our modern world relies heavily on science and its applications. as we also know, the state of scientific and mathematical knowledge is not a healthy one in the united states. teaching unscientific alternatives to evolution in science classrooms would just make matters worse. in all fairness, one should recognize that fundamentalists have so far used the democratic process to further their views. but

al organizations, now representing a majority of the republican party in several states. journalist and author chris mooney argues in his book the republican war on science (2005) that seattle s discovery institute an organization at the center of the id movement is politically and religiously motivated. the goal of the discovery institute, he claims, is the destruction of scientific materialism (modern science) and its replacement by a religiously imbued science based on the supernatural origin of many phenomena observed in nature (intelligent design. this redefinition of science, says mooney, is in line with the thinking of members of the conservative republican christian right and hence has serious political implications that can affect all of us. it is therefore important to understand

rvations. it can be said that without an organization (categorization) of discoveries into theories, there would be no science. theory building is absolutely central to science; without it, science would just be a boring and confusing conglomerate of facts unrelated to one another. so it is critical to understand what a theory really is. before giving a definition of this word, let us go over how modern science interprets some of the observational facts that we listed above. that gravity (which makes a dropped pencil fall) exists does not explain how gravity works. it took the genius of isaac newton in the seventeenth century and subsequently albert einstein in the twentieth century to explain how the force of gravity attracts objects to one another. both theories are highly mathematical

ame one of einstein s colleagues. what is most interesting, however, is not just that dyson is a famous scientist 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

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 chapter 5) is grounded in nuclear physics. modern physics recognizes four fundamental forces that govern the behavior of all matter in the universe. these include the strong force that determines interactions between the fundamental subnuclear particles called quarks, and the weak force, which is also a type of nuclear force. in addition, the electromagnetic force defines how atoms interact with one another in order to make chemical and bi

MACNULTY W KIRK KABBALAH AND FREEMASONRY

this drawing was published, those parallel lines represented the saints john. we know them to be opposites because the baptist's day is mid-summer and the evangelist's mid-winter. today, after the de-christianization of the order, they are said to represent moses (the prophet) and solomon (the lawgiver);26 once again, opposites. we will see this arrangement again. the rivalry between the premier (modern) and the antient grand lodges continued throughout latter 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

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ed here. note that many of the graphics had to be quite large because of the amount of detail, so i have thumbnailed every image in the book. in the book all of the illustration captions are in italics; i have reversed this in the etext for legibility--john bruno hare, june 11, 2004. title page preface table of contents introduction the ancient mysteries and secret societies which have influenced modern masonic symbolism the ancient mysteries and secret societies, part two the ancient mysteries and secret societies, part three atlantis and the gods of antiquity the life and teachings of thoth hermes trismegistus the initiation of the pyramid isis, the virgin of the world the sun, a universal deity the zodiac and its signs the bembine table of isis wonders of antiquity the life and philosop

e readily accessible the abstruse information contained in the book, an elaborate topical cross index is included. i make no claim for either the infallibility or the originality of any statement herein contained. i have studied the fragmentary writings of the ancients sufficiently to realize that dogmatic utterances concerning their tenets are worse than foolhardy. traditionalism is the curse of modern philosophy, particularly that of the european schools. while many of the statements contained in this treatise may appear at first wildly fantastic, i have sincerely endeavored to refrain from haphazard metaphysical speculation, presenting the material as far as possible in the spirit rather than the letter of the original authors. by assuming responsibility only for the mistakes which may'

writer on the subject of mystical philosophy. having no particular ism of my own to promulgate, i have not attempted to twist the original writings to substantiate 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

never have known. and so, in the words of john bunyan: i penned it down, until at last it came to be, for length and breadth, the bigness which you see. manly p. hall. los angeles, california may 28,1928 next: table of contents p. 7 table of contents dedication 3 preface 5 color plates 9 illustrations in the text 11 introduction 12 the ancient mysteries and secret societies which have influenced modern masonic symbolism ancient systems of education--celsus concerning the christians--knowledge necessary to right living--the druidic mysteries of britain and gaul--the rites of mithras--the mithraic and christian mysteries contrasted. 21 the ancient mysteries and secret societies, part ii the gnostic mysteries--simon magus and basilides--abraxas, the gnostic concept of deity--the mysteries of

agus and basilides--abraxas, the gnostic concept of deity--the mysteries of serapis--labyrinth symbolism--the odinic, or gothic, mysteries. 25 the ancient mysteries and secret societies, part iii the eleusinian mysteries--the lesser rites--the greater rites--the orphic mysteries- the bacchic mysteries--the dionysiac mysteries. 29 atlantis and the gods of antiquity plato's 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

MARS COCIDIUS AND THE REDCAPS IN LANCASHIRE

remained in the province of ulster (the sedantes to which chuhullain belonged were a sept of the brigantes. later during the roman period lancashire was part of the military province of britannia inferior governed from york by the commander of the vith victrix legion based at the city of york. diocletian later broke britannia inferior into two parts and created the province later named valentia (modern lancashire, cumberland, westmorland and galloway. it was a military province with its main garrisons at lugovalium (carlisle) and, bremetenacum veteranorum (ribchester) in lancashire. marcus aurelius (around the year 175) had settled a permanent garrison of eleven cohorts (11 x 500 men) of sarmatian cataphracts (i.e. persian style heavy cavalry) at ribchester, these were the numerus equitum

all the forces were withdrawn in 410, or they had been replaced by 450. it is worth noting that bishop germanus who visited britain twice in the mid 5th century was a military count before being elected as a bishop and may well have brought an army with him. the province of valentia was later the romano-british kingdom of rheged which persisted until it was overthrown by the norse kings of york. modern research of inscriptions (of which more than 8,000 remain) and surviving texts has shown that the extent and quality of latin literacy in western and northern britain was higher than anywhere else in the empire even rome at this time. this coupled with evidence of extensive re-building in the cities during the 5th and 6th centuries implies that far from declining romano-british culture was

western and northern britain was higher than anywhere else in the empire even rome at this time. this coupled with evidence of extensive re-building in the cities during the 5th and 6th centuries implies that far from declining romano-british culture was undergoing a renaissance during this period. the main deities of brigantia/rheged were naturally enough brigantia (brigit) and cocidius (goch in modern welsh i.e. the red one. cocidius was a god of hunting and the forest who had a cult centre at bewcastle in cumberland. at bewcastle or fanum cocidi the temple of cocidius there was both a fort and a temple. the strong roman military presence soon became a part of the local mix and cocidius quickly became associated with mars& also silvanus the son of mars) as mars cocidius who was widely wo

sult of a strange chain of events. i had already made a study of roman domestic pagan worship (the cult of the lars familiaris or familiar spirits) and the survival in northern britain of the folk veneration of the spirits of the hearth and the ancestors. particularly house familiars brownies, boggarts and redcaps. this convinced me that romano-british forms of domestic worship had persisted into modern times in a modified form. where the beneficial lars familiaris (which represent the families honoured ancestors) are replaced by the brownies; these are left offerings to promote luck. while the restless and unhappy dead the lemures are replaced by the redcaps and require an equally earnest propitiation to ward of evil. boggart the boggart is most commonly found in the counties of yorkshire

ld. when it came into my hands it was still covered in brown clay. as noted earlier mars as god of the countryside is represented as the green woodpecker (picus puck? c.f. pook, bwca, boggart, buggane and all the other variants) and therefore wears the livery common to most of the little people in folklore. at the risk of being accused of wild speculation it is worth noting that cocidius (goch in modern welsh) means red and would have been rendered pock or poock in many of the british p celtic dialects (in which g s& c s at the beginning of words are commonly exchanged for by p s or b s. such a similarity in the name, appearance and function of the two deities would not have gone unnoticed by the romans for whom portents were very significant. this may go some way to explain the enthusiasm

MASTERING WITCHCRAFT

vertones, there are reflections of the cabalistic tradition of naamah, the seductress of the fallen angel azael. naamah, is synonymous with babylonian lilith, and azael is none other than babylonian shamash, the sun-god in his underworld aspect as lord of riches and artificer of metals. in fact he is the alter ego of tubal cain himself, naamah's own brother. azael or azazel, is in fact one of the modern witch's gods. which brings me to the crux of the matter. according to ancient magical legend, azael was originally one of those beings of primordial fire, first created dwellers in the high heaven, referred to by the christian church as messengers, or angels, by the greeks as daemons. azael and his followers, according to old lore, in defiance of their masters, elected to descend upon the e

hers, proved indestructible, and lived on, invisible yet powerful even in their disembodied state. on occasion, these shades are said to gain access to the world of men by reincarnating in human shape, and are referred to as intruders, ancient alien souls transmigrating from the past. otherwise, collectively in their immaterial shape, they constitute the so-called demonic hierarchy with which the modern witch has dealings on occasion. it is the watchers, the mighty ones of the heavenly places, the parents of giants and humans alike as seen in symbolic and archetypal form as the parents of humanity, whether as masters of wisdom and love or simply as benevolent powers of fertility and hunting, that constitute the witch's true deities. diana and lucifer of the above-mentioned witch legend are

mate" scientific research. in fact our present-day witch magic is decadent. a patchwork quilt of historical odds and ends, religious flotsam and jetsam, but containing in the midst of that welter of confusing symbolism enough of the old secrets to make the processes work if properly pursued. the methods nowadays may seem to some childish, hit and miss compared with the original starry wisdom, but modern witches believe that despite the accretions and maybe distortions of the past sixty centuries, there still remains at the centre of the cinder a spark of that mysterious dark angelic fire which first breathed life into the clay of this world. it is to this remnant of the old wisdom in its most practical aspect that you shall be introduced in the following pages. this is what witchcraft is a

l they be to effect the working of your charms. the success of all your spells will depend on just how much of a head of emotional steam you can work up over them. the more tempestuous the emotion, the better is your chance of success. you must really be prepared to roll on the ground and gnash your teeth in ecstasy or hate whenever you enter your charmed circle of practice. apropos of this, many modern witches employ the method actor's device of sense memory to jar their jaded emotional voltages into the correct spark-spitting intensity' this is known variously in the craft as linking, commemoration, or picking up one's contacts. however, meaningful memories apart, you can use anything you like to turn you on and get the current flowing: perfumes, sounds, strobe lights, wild dancing, sex

emely clumsy and, as such, highly unsuitable for performance. not only are they closely bound up with judeo-christianity, but they are also always bogged down with endless preachy pages of invocation, as you will see if you ever consult one, which, far from awakening the deep mind of the operating witch, will generally tend to send it even more securely to sleep. apropos of religious beliefs, the modern witch tends to "reserve judgement" generally; there are those who devote themselves entirely to the fertility cult of habondia and her horned consort. this is by no means universal, however. the gods are there if and when you need them. but more of this in a later chapter. as a witch, you do not necessarily have to worship any complete and permanent hierarchy of supernatural beings if you d

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

ispiece and splash pages. the footnotes have been eliminated as contributing nothing of significance to the meaning of the text. they consisted largely of pompous admonishments by delaurence, advertisements for his products, and opaque source notes. where possible, illustrations have been moved close to the place where they are referenced in the text. the formatting has been changed to conform to modern conventions. the scanned illustrations have been optimized for printing at 300 dpi; with some combinations of computer monitor and driver software, the onscreen images may appear blocky or crude. for the best reading experience, i recommend printing this document on nonglossy paper tinted a light ecru or tan color. benjamin rowe march 23, 1999 book one page 1 preface to book one. the key of

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

he day and night are of equal length, and are almost exactly one clock hour in length. at any other time of the year the day and night hours are longer or shorter, and this would have made the process of calculating the astrological charts for each hour rather more tedious and error-prone. even so, it seems that he made a few small errors in his calculations, which show up in the example seals. a modern magician, with the assistance of a good computer and astrology software, can easily avoid this. the author calculated his charts for the date specified, and for a place at approximately the latitude of london, england. comparing his seals with calculated charts for that date, it appears that he used a system of house calculations resembling the old meridian or porphyry systems. the placidus

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 5

salomonis 2 posed to address the spirit as if it were a thief. the explanation is simple; it is not part of the lemegeton as such. rather, this section is a curse directed against any person who steals the book in which it is written. such curses were common in the times when books were reproduced by hand; the time and effort it took to copy them made them much more valuable commodities than our modern mass-produced volumes. its presence in this position is the final confirmation that the order of the pages has been reversed. it should be noted than in the introductory description of the lemegeton (presented in the goetia volume of this series) this book is sometimes erroneously titled ars notoria. the notoria is a separate (and much more complex) work, the text of which was included (wit

MEANING OF MASONRY

al exposition of the character of the craft, the meaning of craft symbols, and the religious aspects of the fraternity: albert pike, robert freke gould, fort newton, albert gallatin mackey, and w. l. wilmshurst. walter leslie wilmshurst (1867-1939) was a mystic with a practical knowledge and profound understanding of the religions of the world. the meaning of masonry discloses the real purpose of modern freemasonry and clearly states the true body of teaching and practice concerning the esoteric meanings of masonic ritual. freemasonry is based on the three great principles: brotherly love, relief, and truth. over the years, brotherly love and relief have been so stressed that the craft is in serious danger of becoming primarily a social and charitable organization. truth, the most difficul

ining fuller notes upon craft symbolism. to complete the consideration of the craft the system it was necessary also to add a chapter upon that which forms the crown and culmination of the order craft degrees and without which they would be imperfect--the order of the royal arch. lastly a chapter has been added upon the important subject which forms the background of the rest--the relationship of modern masonry to the ancient mysteries, from which it is the direct, though greatly attenuated, spiritual descendant. thus in the five papers i have sought to provide a survey of the whole masonic subject as expressed by the craft and arch degrees, which it is hoped may prove illuminating to the increasing number of brethren who feel that freemasonry enshrines something deeper and greater than, i

an attainment, it may be urged, is beyond our reach; we are but ordinary men of the world sufficiently occupied already with our primary civic, social and family obligations and following the obvious normal path of natural life! granted. nevertheless to point to that attainment as possible to us and as our destiny, to indicate that path of self-perfecting to those who care and dare to follow it, modern speculative masonry was instituted, and to emphasizing the fact these papers are devoted. for masonry means this or it means nothing worth the serious pursuit of thoughtful men; nothing that cannot be pursued as well outside the craft as within it. it proclaims the fact that there exists a higher and more secret path of life than that which we normally tread, and that when the outer world a

ubjected to competent and intelligent revision) with which, after the fashion of their day, the eighteenth-century compilers of its ceremonies clothed its teaching, there exists the framework of a scheme of initiation into that higher path of life where alone the secrets and mysteries of our being are to be learned; a scheme moreover that, as will be shown later in these pages, reproduces for the modern world the main features of the ancient mysteries, and that has been well described by a learned writer on the subject as" an epitome or reflecti on at a fa r distance of the once universal science" but because, for long and for many, masonry has meant less than this, it has not as yet fulfilled its original purpose of being the efficient initiating instrument it was designed to be; its ener

e greater than it can ever be so long as it continues content with a formal and unintelligent perpetuation of rites, the real and sacred purpose of which remains largely unperceived, and participation in which too often means nothing more than association with an agreeable, semi-religious, social institution. carried to its fullest, that achievement would involve the revival, in a form adapted to modern conditions, of the ancient wisdom-teaching and the practice of those mysteries which became proscribed fifteen centuries ago, but of which modern masonry is the direct and representative descendant, as will appear later in these pages. the future development and the value of the order as a moral force in society depend, therefore, upon the view its members take of their system. if they do n

MICHAEL FORD A RITE OF THE WEREWOLF

who eateth hearts, and who feedeth upon offal, the guardian of darkness, the god who is in the seker boat. this draws a comparison to the persian-iranian ahriman, who was also an opposing sorcerous daemon of darkness, who by averse practices, became stronger and immortal. set had legions of devils called seba who served the prince of darkness, and were known to hack and devour certain souls. in a modern initiatory context, the magician understands the these god forms represent isolate intellect, and self-deification through antinomian acts. set and seker have an interesting connection. in the xviith chapter of the book of the dead the spirit of the deceased prays that he is kept from the great god who devour the heart and soul, who is the guardian of darkness. this is revealed by e.a. wall

MICHAEL FORD BOOK OF CAIN

s considered the bringer of gnosis to humanity. other legends give tubal cain as the child of samael and eve, and that in congress the dragon spit filth into her and bore cain. tubal cain was demonized as the brother who killed 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. from sabbatic sorcery, michael w. ford. casting the shadow of cain phosphorus solitary circle casting this is a small ritual designed to imbibe the sorcerer with a focused current of being, the dedication of the path of cainnite antinomianism. one may use the grand sabbatic (luciferian) circle as a means of antinomianian self-deification, immolation of the spirit by the as

MICHAEL FORD WITCHMOON

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 misuse of any ritual or text contained herein. painted in these pages are words of dark power, given command through the mind and its

d developments of this form are discussed in later chapters of this book. dracul or dracula is romanian meaning "son of the dragon" and can also mean "son of the devil. dracula is known as vlad tepes, a romanian noble man who lived from 1431 to 1476 and protected the transylvanian country side with terror and honor. vlad was known as the "impaler prince" for his use of impalement and torture. his modern tactics of war and subterfuge proved him to be a successful war lord and prince. his war with the turks lasted his life and gave birth to many tales of his vampiric actions and violence. an order he belonged to, the order of the dragon, was a defense against the turkish offensive that was rumored to involve magical activities. strigoi is represented as an undead vampire spirit, sometimes fe

is or her own universe. he or she can live as they will, creating or destroying as they wish, and relishing all that makes life worth living. this is why change is a wonderful thing, why the dancing egyptian god besz is a chief symbol of the sorcerer, because the form is constantly changing and evolving, each act a religious movement of life and joy. even more to the sorcerer s benefit is that in modern society change is an accepted part of life. this means we can move behind the scenes, do our will and not be harassed for our different or strange behavior, save the magickian is not running about hurting others. da ath can be opened by the words zazas, zazas, natsatanada zazas (words that are said to have been used by cain and adam to open the gates of hell) and explored through the death

stral and dream plane. thus through oz being pan can desire become flesh. it is through the divine woman that the essence of magick and witchcraft is found. those seeking beyond this path will often miss it altogether, due to the consistent denial of ones' own feminine or lunar side which must be invariably joined with the male or sun aspect. babalon the mysteries of babalon do hold a significant modern point within some witchcraft covens or groups. we must first discover what babalon was, is and is moving towards to recognize this brilliant feminine flame within each man and woman. babalon is the qabalistically restored spelling of the biblical babylon, the great whore. this goddess is in union with the beast 666 in the book of revelation. aleister crowley restored the goddess to her aspe

ou may acquire visions, as well as a coven meeting from which you bring the famulus/spirit within to speak unto the members. in such a case, you would displace your personality via will long enough to allow this aspect of yourself to take assumption of this energy. 68 68 baphomet- horned god of witches- the eight- sided god, octinimos, also known as baphomet, has significance through the texts of modern- day chaos magick as well as the witches sabbat witchcraft. baphomet s eight sides each represent a particular aspect of magick. this is a further representation of the connection between the astral sabbat (the dream conclave) and the 69 69 day side (ie magick) of earthly life. the day side being of course the fleshing ground of manifestation. the combination of the two combined with a syst

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

the ramayana andprefaceviatlantis, alien visitation, and genetic manipulation mahabharata. it is also implied by recent scientific findings in the geological recordand the biology and genetics of humans, findings which are being sequestered bythose with a vested interest in maintaining the present status quo. its greatest proof,one can argue, lies in the mysteriously destructive behavior that we modern humanshave adopted toward our own home planet, the animal kingdom, and the indigenouspeoples who have lived in relative harmony with the planet.in my work i intend to show that the descendants of these ancient visitors are still incustodianship of the planet earth. i will demonstrate that their agendas are not com-mensurate with the present or future best interests of adamic mankind. due to

origin and to the universal order to be occluded and for humankinds chthonic sen-sibility and natural love to become sublimated and directed away from its prime source andobject into purely pragmatic power-relations. it is logical to assume that these incongruentand deviant patterns have not arisen merely as a matter of course, as a consequence of theerstwhile organic evolution of our species, as modern intellectuals advocate. we feel that it ismore consistent with the facts to posit some external interference. and there are manymyths, legends, and sagas that conceal, behind the wide and complex panoply of euphe-misms and allegories, allusions to this very predicament. from the presence of the aliens and from their overt dominion, we have the creation ofcompetitive sports, tests of prowess

tis, alien visitation, and genetic manipulation25 chapter 4lemuria and homo atlantisas we continue to review even more coherent and provocative hypotheses and theo-ries concerning atlantis, pre-diluvian history, and the coming of evil, we note howscriptures, especially the bible, contain references to key events:the history of the old testament is the history of atlantis (comyns beaumont)some key modern writers, such as brinsley la pour trench, barbara marciniak, andwilliam bramley have espoused other important theories that seek to account for thepresence of evil in the world. these accounts relate to the same idea of alien visitationand colonization. in this case, the alien invaders are referred to either as the serpentpeople or the brotherhood of the snake (it has been repeatedly noted

ed that the reference is to dna, all becomes clear. both sides, literally, the good andthe evil had knowledge of the tree. therefore, it should read as the tree of the good and/or the evil. alan alford is just one of many scientists who is open to the concept of alien interven-tion when accounting for the anomalies surrounding the origin and evolution of man.he writes: homo sapiens has acquired a modern anatomy, language capability, and a sophisticatedbrain (well beyond the needs of its everyday existence) apparently in defiance of the laws ofdarwinism. there are a number of possible explanations for this anomaly. one is that man-kind evolved in the sea, and that crucial fossil evidence is thus missing. another is that dar-winian theory itself has a missing link. and a third explanation is

manipulation29 the race of adam sir leonard woolley writes in ur of the chaldees:there is nothing to show to what race the first inhabitants of mesopotamia belongedat adate which we cannot fix, people of a new race made their way into the valley, comingwhence we do not know in uriel s machine, authors christopher knight and robert lomas write: neanderthals did not contribute mitochondrial dna to modern humans; neanderthals arenot our ancestors in his book the neanderthal enigma, james shreeve comments on the enigma of ourhuman development:an all-important transition did occur, but it happened so close to the present moment thatwe are still reeling from it. some here in the vestibule of history, just before we started keep-ing records on ourselves, something happened that turned a passably

MICHAEL W FORD THE VAMPIRE GATE

s on the possibility of sorcerous practice from a luciferian perspective. it is not evil or simply destructive. the most powerful message that can be received in this work is that of creation. the vampyre magickian should create as opposed to destroying. the author and publisher accept no responsibility for use/misuse of this book. 8 vampyrism& the astral plane this book will introduce you to the modern relevance and the possibility of the reality of vampirism. this practice of vampirism is based on the nietzsche and darwin foundations of survival of the fittest. the vampyre magickian as it is defined here is within the realm of the luciferian ideology and practice outlined in lucferian witchcraft, liber hvhi and book of the witch moon. this dark magickal path is not necessarily a path whi

masculine. the later derived term is interestingly enough the old persian draug, meaning also lie and is held connected to serpent, snake or dragon (i.e. worm. druj is a title representing antinomian power in a personage, a daeva in flesh. evil eye in the old gathic writings, the evil eye is considered a power of the daeva and druj, meaning the power to cause death, oppression and sickness. in a modern sense, the evil eye represents the window to the soul or spirit itself, not merely as a negative but equally so a positive. the eye of the yatu is the 82 commanding presence which is a form of spell casting, to focus the will itself on the desired goal, to achieve a result. many daevas are directly related to the evil eye, thus is as well a symbol of ahriman. ghanamino [avestan/pahlavi] nam

predatory 88 spirituality. vampirism is based in the foundations of early egyptian texts and charles darwin theories of natural selection. not referring to the religion of vampirism. see predatory spiritualism. yatukih [avestan/pahlavi] term denoting relevance of sorcery within persian mythology. directly relating to the title of the practice of ahrimanic/satanic sorcery and the practitioner in a modern sense. see yatuk dinoih. yatuk dinoih [avestan/pahlavi] witchcraft and sorcery. the development and practice of adversarial and opposing sorcery to encircle the witch or wizard in self-developed energy. the principle of darkness and the deva/druj (demon) worship of this sect was in seeming model form, that by becoming as darkness they developed a light within. see luciferian witchcraft- gri

a light within. see luciferian witchcraft- grimoire written by michael ford. yatus [avestan/pahlavi] a group of demons or sorcerers who practice yatukih sorcery and daeva- yasna. the yatus were led by akht-jadu, akhtya. they were also considered nomads in nature, wandering through all parts of persia practicing their religion. this term has no considerations to the zoroastrian religion, while the modern and separate practices described in liber hvhi and parts of luciferian witchcraft are manifestations of a new type of interpretation of the practice of daeva-yasna. yezidi [kurdish] considered devil worshippers by outsiders, the yezidi are those who are dedicated to malak tauus, the peacock angel, also called shaitan 89 or lucifer. in the meshaf resh, the black book, azazel is the first ang

e first angel, created before any other. he is considered most beautiful and is the one who teaches and enlightens humanity. in the areas of yatuk dinoih, sabbatic and luciferian sorcery, transformation occurs by the embrace and becoming of the opposing force, or adversarial (antinomian) ideas within the self. the initiate moves through the magical current to strengthen his or her own being. in a modern context, malak (angel) tauus (peacock) is the symbol of solar enlightenment, wisdom and beautiful developed being. 90 luciferian witchcraft by michael w. ford succubus publishing 2005 isbn 1411626389 the home publisher of luciferian witchcraft is here: http//www.lulu.com/succubusbooks "this is the revealed grimoire of the left-hand path. there is power for those willing to drink from the cu

MICHAEL WYNN THE SOUL TRAVELERS

record these tales in writing, forming the many religions and mythologies that we know--michael wynn's "the soul travelers" 3 today. giving the subject of religion and mythology no more than a cursory glance, one may be forgiven for believing that these myths of history and creation are the misguided accounts of an ignorant and superstitious people. truly, the stories of myth are easy to dismiss. modern man has, for the most part, accepted the assertions of psychologists regarding these ancient tales. the gate-keepers of psychology, men like sigmund freud and carl jung, have suggested that the stories told by ancient man are no more than symbolic retellings of the conflict occurring in the psyches of the individual. they reason that the gods of ancient man are no more than different aspect

tual existence of a god from the greek pantheon. is it likely that apollo is the only greek god that actually exists? probably not. what s more likely is that many( if not all) characters from the bible have corresponding names in greek mythology. but even though the characters correspond, the perspective of villains and heroes appears to have been inverted; as though retold through the eyes of a modern day satanist. in greek mythology, zeus is the tyrant lord of mount olympus, who is promiscuous, jealous, and a rapist. whereas prometheus, who is azazel and lucifer, is the creator and champion of mankind, highly intelligent, and can easily deceive zeus. i can t believe it s not fiction: zeus and hades heracles (2001) clash of the titans (2010) hidden history [1.6] mythology isn t the only

] mythology isn t the only vector by which we can reconstruct history. evidence of a more temporal form exists for those whose tastes are more technical. this evidence involves the manner in which ancient civilizations rose and fell; it also involves what (how much) ancient man knew, and when he came to know it. ancient man, predictably, attributed their knowledge to the teachings of the gods. to modern scholars, this explanation as to where ancient man received his knowledge of architecture, agriculture, and astronomy is largely unsatisfactory. but it appears that the ancients explanation was no more of a cop-out than the explanations of today s university scholars, who label everything that doesn t fit within their theory a mystery. when it comes to the more tangle forms of evidence, exh

the ultra-accurate maps of antiquity--michael wynn's "the soul travelers" 16 map-making, or cartography, is far more difficult than intuition would suggest, and the days when maps were wildly inaccurate are all but forgotten. with today s satellites, cameras, and aircraft, producing an accurate map of a particular region is as easy as taking a photo. but in ancient times, without the advantage of modern technology, drawing up an accurate map of a given region was nearly impossible. the problem lied in the fact that the map-maker had no way of knowing precisely where he was. this meant that determining the true distance between two points was difficult, and this resulted in a map of disproportional dimensions. another hindrance to producing an accurate map is earth s natural curvature. beca

cing an accurate map is earth s natural curvature. because of paper s cost and portability, it s understandable that people would be inclined to draw maps on paper. paper is, however, a flat 2-dimensional surface whereas the earth is 3-dimensional curve. this means that even with the best of equipment, a paper map could never properly represent the surface of the planet. for example, looking at a modern map of the globe, one will notice that greenland, the massive, frosty island between canada and england, will appear disproportionately large and may even compare to the continental united states in size. greenland is not the size of the continental united states, but on a flat map of the world, the regions near the north and south pole appear stretched. although there are projections( a pr

MICHAEL W FORD NOX UMBRA

r aggressive behaviour. nox umbra is a spiritual work, and should be viewed as such. primal sorcery and vampirism vampyrism is indeed a sinistral (left way or lhp) collection of various aspects of folklore and initiatory currents in black magic and sorcery. what enables sorcery to occur in a productive or destructive aspect is the combination of will-desire-belief. vampyrism within the current of modern witchcraft is a development from the sabbat- the infernal awakening of the sorcerer 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 d

s is perhaps a wonderful way to honor it) the altar should be decorated in the sigils of the beast, the sign of hecate. the evocation dagger should also be upon the altar, with the coyote or dog skull in the center. the individual seeking the darkness of the werewolf must create his or her own wolf belt. this is symbolic of the belt given to the initiate by the devil, and is made of wolf skin. in modern times, wolves are a precious and beautiful animal, which should be respected. a replacement wolf belt may be made from leather, with sigils scribed into it which hold the sigillic wisdom of the beast. if one if fortunate enough, a belt buckle with the image of the devil may prove stimulating to the imagination. stain your belt black as night, perfume it with the oils of saturn, hecate and t

MOODY RAYMOND A LIFE AFTER LIFE

edenborg or the tibetan book o f the dead. yet, many details which do not appear in the bible, or even in plato, constantly crop up in the accounts which i have gathered, and these correspond exactly with phenomena and events mentioned in the more unusual sources. it must be acknowledged that the existence of the similarities and parallels among the writings of ancient thinkers and the reports of modern americans who survive close brushes with death remains a striking, and, so far, not definitively explicable fact. how is it, we might well ask ourselves, that the wisdom of tibetan sages, the theology and visions of paul, the strange insights and myths of plato, and the spiritual revelations of swedenborg all agree so well, both among themselves and with the narratives of contemporary indiv

rugs at all and the experiences related by those who were under medications of various types. finally, i shall note without comment that one woman who "died" twice on separate occasions some years apart attributed her lack of an experience the first time to her anesthetized condition. the second time, when she was under no drugs at all, she had a very complex experience. one of the assumptions of modern medical pharmacology is the notion, which also seems to have gained acceptance among the great mass of laymen in our society, that psychoactive drugs cause the psychic episodes with which their use is associated. these psychic events are therefore considered to be "unreal "hallucinatory "delusional" or "only in the mind" one must remember, however, that this view is by no means universally

f the partial paralysis of a small group of muscles on one side of the body. though i have often asked whether there were any residual deficits, this is the only example i have found of neurological damage following a near-death encounter. psychological explanations psychology has not yet attained anything approaching the degree of rigor and precision which some other sciences have reached in the modern age. psychologists are still divided into contesting schools of thought with conflicting viewpoints, investigative approaches, and fundamental understandings about the existence and nature of the mind. psychological explanations of near-death experiences, therefore, will vary widely according to the school of thought to which the explainer belongs. instead of considering each type of psycho

MORALS AND DOGMA

times with nine rounds, is seen on the chart, resting at the bottom on the earth, its top in the clouds, the stars shining above it; and this is deemed to represent that mystic ladder, which jacob saw in his dream, set up on the earth, and the top of it reaching to heaven, with the angels of god ascending and descending on it. the addition of the three principal rounds to the symbolism, is wholly modern and incongruous. the ancients counted seven planets, thus arranged: the moon, mercury, venus, the sun, mars, jupiter, and saturn. there were seven heavens and seven spheres of these planets; on all the monuments of mithras are seven altars or pyres, consecrated to the seven planets, as were the seven lamps of the golden candelabrum in the temple. that these represented the planets, we are a

ete and finish it a bordering is necessary. it is completed by tassels as ornaments at the corners. if these and the bordering have any symbolic meaning, it is fanciful and arbitrary. to find in the blazing star of five points an allusion to the divine providence, is also fanciful; and to make it commemorative of the star that is said to have guided th