Michael Wynn's Occult Reference Library
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he operation of the elements in the zodiac. thus, to fire are attributed: aries a leo e sagittarius i to earth are attributed: taurus b virgo f capricorn j to air are attributed: gemini c libra g aquarius k to water are attributed: cancer d scorpio h pisces l 52 to the ancients, six planets besides the sun were known. they also assigned certain planetary values to the north and south nodes of the moon. that is the point where the moon's orbit touches that of the ecliptic. these were named: caput draconis head of the dragon p cauda draconis tail of the dragon q since the discovery of two more distant planets, neptune and uranus, these two terms have been partially replaced by them. the effect of caput draconis is like neptune: n the effect of cauda draconis is like uranus: the names of th

liptic. these were named: caput draconis head of the dragon p cauda draconis tail of the dragon q since the discovery of two more distant planets, neptune and uranus, these two terms have been partially replaced by them. the effect of caput draconis is like neptune: n the effect of cauda draconis is like uranus: the names of the old planets are: sol a saturn l mars f venus c jupiter k mercury b moon 5 the hebrew alphabet the hebrew alphabet is given on the following page. each letter of this alphabet represents a number and has an 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 c

mercury and represents intellect and rational thought. it also represents the structuring and measuring capacities of the mind as opposed to the emotional and intuitional aspects of netzach. hod has no exact parallel in the tarot, but is closely linked to the card judgement, ascribed to the path between hod and malkuth. yesod: the ninth emanation on the tree of life. yesod is associated with the moon and the element water. regarded as a female sphere, it is the seat of sexual instinct and corresponds to the genital chakra on the archetypal man, adam kadmon. on the tree of life, yesod has the function of channeling the energies of the higher down to the earth below, malkuth. occultists associate yesod with the astral plane, because if the sephiroth above malkuth are regarded as a map of th

niverse, the immediate environment, the plane of physical reality. as a consequence, all inner journeys of consciousness begin symbolically in malkuth. it is particularly appropriate, for example, that the myth of the rape of persephone confirms her both as queen of the underworld and as a lunar goddess. from an occult point of view, the underworld equates with the lower unconscious mind, and the moon, represented by the sphere of yesod, is the first sephira reached on the inner mystic journey up the tree of life. malkuth is closely linked with the universe card. the path of the flaming sword is the path of creation. according to the early qabalist, when lucifer was thrown out of heaven by michael, the flaming sword blocked him from returning. the path shows the order of the sephiroth by h

that must be ventured into. in any case, all efforts made are to help in accomplishing the great work. the experience of one person in the order showed that by recording his dreams he was able to predict the death of a close family member. even more, it enlightened him on how to deal with the after-effects of the situation. dreams can be considered an extended aspect of pathworking, primarily the moon card, the path of qoph, the subconscious mind. you'll learn more about this path in the next grade. again, it isn't merely as important to interpret your dreams as it is to write them down. interpretation is proven more effective over a chain of dreams that have been accumulated over an extended period of time. some suggestions of information you may want to include in your diary would be add

1 10 INITIATION CEREMONY

ince of countenances, the great archangel metatron. frater (name) before you can be eligible for advancement to the next grade of theoricus you will be required to pass an examination in certain subjects. 1) the names and alchemical symbols of the three principles of nature. 2) the metals attributed in alchemy to the seven planets. 3) the names of the alchemical particular principles, the sun and moon of the philosophers, the green lion, the king and queen. 4) the names and astrological value of the twelve houses of heaven. 5) the names, astrological symbols and values of the aspects of the planets. 6) the meaning of the querent and quesited. 7) the four great classes of astrology. 8) the arrangement of the ten sephiroth, hebrew and english, in the tree of life. this is especially importan

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

hism, they cast themselves down before logs and puddles, and paid to them their simple adoration? the opinion of c?esar^ who knew the germans more superficially than tacitus a hundred and fifty years later, cannot be allowed to derogate from the truth. he wants to contrast our ancestors with the gauls, with whom he had had more familiar converse; but the personifications of the sun, fire, and the moon, to which he limits the sum total of their gods, will hardly bear even a forced' interpretatio eomana. if in the place of sun and moon we put apollo and diana, they at once contradict that deeply rooted])eculiarity of the teutonic way of thinking, which conceives of the sun as a female, and of the moon as a male being, which could not have escaped the observation of the eoman, if it had penet

ad they not already been familiar with them for centuries? again, the high antiquity of these translations is fully established by their exact accordance with the terminology used in the first centuries, as soon as people came to turn german gods into roman. in my opinion, the introduction of the seven days' names by 'in ordine vicis. now whether viko expressed to the goths the alternation of the moon's quarters, we do not know for certain; i incline to believe it, as the ohg. weha, woclia, as. wice, wnce, on. vika, swed. vecka, dan. nge, are all limited to the one meaning of septimana. the very absence of consonant- change points to a high antiquity in the word. it is remarkable that the javanese vt(ku means a section of time, the year falling into 30 vukus (ilumb. kawispr. 1, 196. the fi

d later, but because they became acquainted with latin culture later. the finns and lapps 1 conf. pet. er. miiller om saxo, p. 79- the indian nations also name their days of the week after planets; and it seems worth remarking here, that wednesday is in sanskrit budhuvaras, tamil budhunld/ramei, because some have identified buddha with woden. in reality budhas, the ruler of mercury and son of the moon, is quite distinct from the prophet buddhas (schlegel's ind. bibl. 2. 177. 9 130 gods. do not count, while the esthonians again mostly do (see suppl. even the christianizing influence of byzantium decided nothing on this point; byzantium had no influence over lithuanians and finns, and had it over a part only of the slavs. these in their counting begin with monday, as the first day after rest

eep in his grandmother's lap (kinderm. 29. the corresponding norwegian tale makes three feathers be pulled out of the dragon's tail, not while he sleeps, but after he is dead. loki, in punishment of his misdeeds, is put in chains, like prometheus who brought fire to men; but he is to be released again at the end of the world. one of his children, fcnrir i.e, himself in a second birth, pursues the moon in the shape of a ivolf, and threatens to swallow her. according to sn, 12. 13, an old giantess in the forest gave birth to these giants in wolfskin girdles, the miglitiest of them being mdnagarmr (lunae canis) who is to devour the moon; but in another place, while skoll chases the sun, hati, ilru&vitnis sonr (stem. 45) dogs the moon. probably tliere were fuller legends about them all, which

s de duvcl los geworden' i.e, disorder and violence prevailed. of any one who threatened from a safe distance, the folk in burgundy used the ironical phrase' dieu garde la lune des loups^ meaning, such threats would not be fulfilled till the end of the world; in the same way the french popular song on henry iv. expresses the far end of the future as the time when the wolf's teeth shall get at the moon: jusqu' a ce que ton j?"c?i?ic la lune avec les dcnts^ fischart in several places speaks of this' ivoj/ dcs mons' and most fully in his aller practik grossmutter' derhalben dorft ihr nicht mehr fiir ihn betten, dass ihn gott vor den vmfcn wolle hchutcn, denn sie werden ihn diss jahr nicht erhaschen (need not pray for the moon, they won't get her this year^ in several places there circulate am

3 8 INITIATION CEREMONY

the celestial steed, fiery or clothed with gold, or naked or shooting with the bow shafts of light, and standing on the shoulders of the horse. but if thy meditation prolongeth itself thou shalt unite all these symbols in the form of the lion. then when no longer are visible unto thee the vault of the heavens, the mass of the earth, when to thee the stars have lost their light and the lamp of the moon is veiled when the earth abideth not, and around thee is the lightening flame, then call not before thyself the visible image of the soul of nature. for thou must not behold it ere thy body is purged by the sacred rites. since ever dragging down the soul and leading it from sacred things, from the confines of matter, arise the terrible dog-faced demons, never showing a true image unto mortal

solar, volcanic and astral, while the 4th represents the latent heat. the three words aud, aub, aur refer to the three conditions of heat, aud, active; aub, passive; aur, equilibrated; whilst asch is the name of fire. the 31st path of the sepher yetzirah which answereth unto the letter shin, is called the perpetual intelligence, and it is so called because it regulateth the motions of the sun and moon in their proper order, each in an orbit convenient for it. it is therefore the reflection of the sphere of fire, and the path connecting the material universe as depicted in malkuth, with the pillar of severity on the side of geburah, through the sephira hod. hierophant, hegemon and theoricus come to west of altar. hiero: before you upon the altar is the 20th key of the tarot, which symbolica

sings. the 2nd is mekon referred to geburah, wherein are the treasures of the spirit of life. the 3rd is maghon referred to tiphareth, wherein are angels. the 4th is zebel, referred to netzach, wherein is the supernal altar, whereon michael the great high priest sacrificeth the souls of the just. the 5th is shachaqim referred to hod, wherein is the manna. the 6th is raquie wherein are the sun and moon, the stars and planets and all the 10 spheres; it is referred to yesod. the 7th is velun referred to malkuth. following this is shamayim containing 18,000 worlds, and also gehennah, and the garden of eden. the 9th is 18,000 more worlds wherein abide shekinah and metatron. and the 10th is thebel wherein standeth the earth, between eden and gehennah. heg: leads theoricus to tablet of 10 averse

h key of the tarot (sun) required materials for the temple: banners of the east and west temple pillars hebrew letters: resh astrological symbols of planets diagram of tarot cards to hebrew letters enochian water tablet 3 red lamps censer 4 chairs table of geomantic figures and ruling intelligences telesmatic symbols to each geomantic figure kamea of saturn, jupiter, mars, sun, venus, mercury and moon part ii path 30 advancement hiero: honoured hegemon, you have my command to present the theoricus with the necessary admission badge and to admit him (her. heg: rises, goes to door, opens it, presents theoricus with the greek cross of the 13 squares and admits him. heg: behold he hath placed his tabernacle in the sun. heg: leads theoricus to north east and places him before and facing the pil

the fire of the sun; into that center from which all lines are equal. that the swift sun may come round that center, eagerly urging itself towards that center of resounding light. as rays of light his locks flow forth, stretching to the confines of space. and of the solar circles, and of the lunar clashings and of the aerial recesses; the melody of ether, and of the sun and of the passages of the moon, and of the sun is in the supramundane orders, for therein a solar world and endless light subsist. the sun more true measureth all things by time, for he is the time of time. and his disc is in the starless above, the inerratic sphere, and he is the center of the triple world. the sun is fire and the dispenser of fire. he is also the channel of the higher fire, aether, sun, and the spirit of

4 7 INITIATION CEREMONY

e of the hierophant, beside which is a cup of water and the banner of the east, is placed before the dais n.e. the seat of the hegemon is before the dais in the s.e. hiereus in the west. each officer has a cup of water. the pillars are placed about 2 feet in front of hegemon's seat, and behind her is the letter qoph. the altar in the center has a candle on either side. on it is the tarot key, the moon. the elemental lights are lit. incense burns in the south. temple arranged as for path 29. members assembled and robed) hiero (knocks) honoured fraters and sorors, assist me to open the temple in the grade of philosophus. honoured hegemon see that the temple is properly guarded. heg: very honoured hierophant the temple is properly guarded. hiero: honoured hiereus, see that none below the grad

the sphere of the watery sign pisces, and the path connecting the material universe as depicted in malkuth, with the pillar of mercy, and the side of chesed through the sephira netzach. and through it do the waters of chesed flow down. hiero: heg: pract: move to west of altar. hiero: before you upon the altar is the 18th key of the tarot, which symbolically resumes these ideas. it represents the moon with four hebrew yods, like drops of dew falling, two dogs, two towers, a winding pathway leading to the horizon, and in the foreground, water, with a crayfish crawling through it towards land. the moon is in the increase on the side of gedulah, and from it proceed sixteen principal and sixteen secondary rays, which together make 32, the number of the paths of yetzirah. she is the moon at the

hows the lunar nature of the sign. the dogs are the jackals of the egyptian anubis, guarding the gates of the east and of the west, shown by the two towers, between which lies the path of all the heavenly bodies ever rising in the east and setting in the west. the crayfish is the sign cancer, and was anciently the scarabus or khephra, the emblem of the sun below the horizon as he ever is when the moon is increasing above. also when the sun is in the sign pisces, the moon will be well in her increase in cancer as shown by the crayfish emblem. hiero: leads practicus to tablet of the serpent of brass in east. hiero: this is the serpent nehushtan which moses made when the children of israel were bitten by the serpents of fire in the wilderness. it is the serpent of the paths of the tree. and h

an did tremble. was the lord displeased against the rivers? was thine anger against the rivers? was thy wrath against the sea, that thou didst ride upon thine horses and thy chariots of salvation? thou didst cleave asunder the earth with the rivers. the mountains saw thee and they trembled; the deluge of waters rolled by; the deep uttered his voice and lifted up his hands on high. the sun and the moon stood still in their habitation; at the light of thine arrows they went; at the shining of thy glittering spear. thou didst march through the land in indignation. thou didst thresh the heathen in thine anger. thou didst march through the sea with thine horses, through the depth of the mighty waters. heg: conducts practicus to hierophant and hands to practicus the calvary cross. lights turned

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

out enough oxygen for a family of four and absorbs the carbon dioxide that we exhale, transforming it again to life-giving oxygen. and this sacred spark of a common source of divinity is contained not only by trees, but also the stones, the animals, the people and everything else on the earth and in the waters and the sky. our higher selves, our souls, are influenced by the cycles of the sun, the moon, the stars and the natural world on a deep spiritual level. we can draw down their energies into ourselves to amplify and replenish our own, like tapping into a cosmic energy supply rather than having to recharge our powers from our own, separate dynamos. through them and through us courses the universal life force, known as ch'i to the chinese, and prana in hindu philosophy. it is a source u

glish word wita, meaning 'wise' and the wicca were the wise ones. witchcraft is said to be the oldest religion in the world. it is the indigenous shamanistic religion of europe that has, in spite of ferocious persecution from the fifteenth to the seventeenth centuries, survived in the folk tradition of many lands and through families who kept alive the old beliefs and worship of the earth and the moon mother. not so many centuries ago, our ancestors burned yule logs at christmas as 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 a

al or use certain crystals without consciously knowing their significance, only to find out that our invented spell closely resembles one from another time or culture; we know how to heal without being taught. gaining such knowledge has been described as 'inner-plane' teaching and if you can trust your own deep intuitions, you need very little formal teaching about magick. if you scry at the full moon or during one of the ancient festivals, by looking into water and letting images form, this deep wisdom will offer solutions to seemingly impossible dilemmas. the practice of witchcraft demands great responsibility, for you are handling very potent material when you deal with magick. the benefit is that by focusing and directing your own inner powers and natural energies you can give form to

of agriculture, and the god evolved into the sonconsort of the earth mother. he was the god of vegetation, corn, winter and death, who offered himself as a sacrifice each year with the cutting down of the corn, and was reborn at the mid-winter solstice, as the sun god. the neolithic period also saw the development of shrines to the triple goddess who became associated with the three phases of the moon: waxing, full and waning. the moon provided one of the earliest ways by which people calculated time. since its cycles coincided with the female menstrual cycle, which ceased for nine moons if a women was pregnant, the moon became linked with the mysteries first of birth, then of death as it waned, and finally with new life on the crescent. because the moon was reborn each month or, as it was

ided with the female menstrual cycle, which ceased for nine moons if a women was pregnant, the moon became linked with the mysteries first of birth, then of death as it waned, and finally with new life on the crescent. because the moon was reborn each month or, as it was thought, gave birth to her daughter each month, it was assumed that human existence followed the same pattern and that the full moon mirrored the mother with her womb full with child. the full moon was also associated in later ages with romance and passion, originally because this coincided with peak female fertility. moon magick for the increase of love and fertility is still practised under the auspices of the waxing moon. it was not until about 3,000 years ago that the male role in conception was fully understood in the

ABRAMELIN1

the good spirit that is to be called is subject. and about this character let there be placed so many characters of five corners, or pentacles,8 as the spirits we would call together at once. but if we should call only one, nevertheless there must be made four pentagons, wherein the name of the spirit or spirits with their characters are to be written. now this lamen ought to be composed when the moon is in her increase, on those days and hours which agree to the spirit; and if we take a fortunate planet therewith, it will be the better for the producing the effect; which table or lamen being rightly made in the manner we have fully described, must be consecrated according to the rules above delivered. and this is the way of making the general table or lamen for the invocating of all spiri

nvocating of all spirits whatever; the form whereof you may see in plates of pentacles, seals, and lamens. we will yet declare unto you another rite more easy to perform this thing: let the man who wishes to receive an oracle from a spirit, be chaste, pure, and sanctified; then a place being chosen pure, clean, and covered everywhere with clean and white linen, on the lord's-day in the new of the moon, let him enter into that place clothed with white linen; let him exorcise the place, bless it, and make a circle therein with a consecrated coal; let there be written in the outer part of the circle the names of the angels; in the inner part thereof write the mighty names of god; and let be placed within the circle, at the four parts of the world,9 the vessels for the perfumes. then being was

ABRAMELIN2

l pagan idolatries, all superstitions, fascinations, diabolical pacts, and lastly all that the gross blindness of the world can touch with its bands and feet is reckoned as wisdom and magic! the physician, the astrologer, the enchanter, the sorceress, the idolater, and the sacrilegious, is called of the common people a magician! also he who draweth his magic whether from the sun, whether from the moon, whether from the evil spirits, whether from stones, herbs, animals, brutes, or lastly from thousand divers sources, so that the heaven itself is astonished thereat. there be certain who draw their magic from air, from earth, from fire, from water, from physiognomy, from the hand, from mirrors, from glasses, from birds, from bread, from wine, and even from the very excrements themselves; and

emental things; and such are, as we have already said, natural operations of the elements; but that they should have power over the spirits, or force in all supernatural things, that is not, neither can ever be. but it will instead be found that by the permission of the great god it is the spirits who govern the firmament. what foolishness then would it be to implore the favour of the sun, of the moon, and of the stars, when the object would be to have converse with angels and with spirits. would it not be an extravagant idea to demand from the wild beasts the permission to go hunting? but what else is it, when they23 have elected a certain day, when they have divided it up into many false divisions such as hours, minutes, etc. here, they say, we have the planetary hours, and the planet ap

gs, either good or bad fortune! i tell you, and i repeat absolutely, that this is in no way true; that they produce thus a change of the time and of the air, i in part concede; but do me the grace to tell me how ye do divide the planetary hours. i know that ye begin the first hour of the day with the planet which itself giveth the name unto the day, as sunday is ascribed to the sun, monday to the moon, tuesday to mars, wednesday to mercury, thursday to jupiter, friday to venus, and saturday to saturn; then ye divide the length of the day into twelve equal portions which ye call hours, and to each hour ye assign its planet; and ye do the same thing with the night, according to whether the days be long or short. thus do the hours become long or short. as for example, suppose that on a sunday

sheth. then cometh the night, which is longer, that is to say, fourteen hours, and each planetary hour of this night will be seventy minutes, and in order to continue the regular succession as we have begun, the first hour of the night will be of jupiter; the second of mars; the third of the sun; and so on until monday, whose first hour will be, the sacred magic 52 (according to this rule) of the moon. now tell me, i pray you, doth it always happen that when the day of monday commenceth, that is to say, when the sun riseth in its horizon, that the moon riseth also together with him, and that she setteth also together with him? they cannot answer this. wherefore then do they apportion unto the second day of the week and unto its first hour the moon? they can tell you no reason, except a lik

rule of the astrologers, and made me to comprehend what should be the true planetary hours. when the planet beginneth to appear upon the horizon then doth its day begin (whether it be light or dark, black or white, and until it bath passed its elevation25 its day lasteth until it riseth anew, and after that it hath set its night endureth; so that as well in the days of the sun as in those of the moon and of the others, the days of all the planets be mingled, only that one commenceth sooner than another, according to which nature they be mingled together in the celestial signs. now it is requisite that i should tell unto you what be the planetary hours! know then that each planet hath only an hour during the which it is very powerful, being over you and above your head, that is to say when

ABRAMELIN3

e piercing or twisting serpent. this square should probably be numbered b. no. e is an acrostic of c f squares. satan from hebrew shtn= an adversary. adama from hebrew admh= reddish earth. the sacred magick 133 the fourth chapter. or divers visions (i) for mirrors of glass and crystal( c) in caverns and subterranean places( d) in the air( e) in rings and circlets( f) in wax( g) in fire( h) in the moon( i) in the water( j) in the hand (1) g i l i o n i n i l i o n i n (2) e t h a n i m t h a n i m (3) a p p a r e t p p a r e t (4) b e d s e r e l i e l e d i a p i s s e p p e d e l i e l e r e s d e b of abramelin the mage 134 notes to chapter iv (a) the symbols of this chapter are manifested only by the angels or by the guardian angel (b) oriens, paimon ariton, amaymon execute the operatio

ADDTLS

n b s.c. binah g h. priestess y s.c. chesed d empress c y y h emperor a puer h h w hierophant b amissio w w z lovers c albus h y j chariot d populus y h f strength e fort. maj. h w y hermit f conjunctio s.c. kether k wheel/fort. k w y l justice g puella h h m h. man c via h h n death h rubeus y w s temperance i acquisitio h y u devil j carcer s.c. geburah p tower f w h x star k tristitia h q moon l laetitia s.c. tiphareth r sun a y h c l. judgem. d cauda drac. h h t universe l (b) caput drac. s.c. stands for sephirotic cross. 26 the following is the enochian alphabet (this sometimes, though wrongly, was called theban) together with the english equivalents of its letters and the enochian titles enochian title english b pe b c veh c or k g ged g d gal d f orth f a un a e graph e m tal

ADEPTUS MINOR INITIATION

ar from us be any such design, but it was intended to point out to thee that the truly wise man is but little in his own eyes, however great his attainments may appear to the ignorant, and that even the highest intellectual achievements are but as nothing in the sight of the lord of the universe, for he looketh at the heart. it is written 'when i consider the heavens, the work of thy fingers, the moon and stars which thou hast ordained, what is man that thou art mindful of him, or the son of man that thou visiteth him' and couldst thou even attain unto the height of a god upon this earth, how small and insignificant yet wouldst thou be in the presence of god the vast one" second "rise, then, o aspirant of the rose of ruby and the cross of gold. rise, glorified by suffering. rise, purified

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

homably dreadful dangers of the path is that you must trust mercury, and yet that if you trust him you are certain to be deceived. i can only explain this, if at all, by pointing out that, since all truth is relative, all truth is falsehood. in one sense mercury is the great enemy; mercury is mind, and it is the mind that we have set out to conquer. 14. the last of the seven sacred planets is the moon. the moon represents the totality of the female part of us, the passive principle which is yet very different to that of venus, for the moon corresponds to the sun much as venus does to mars. she is more purely passive than venus, and although venus is so universal the moon is also universal in another sense. the moon is the highest and the lowest; the moon is the aspiration, the link of man

right down at the other end of the scale, to be a symbol of the senses themselves, the mere instrument of the registration of phenomena, incapable of discrimination, incapable of choice. the niyama corresponding to her influence, the first of all, is that quality of aspiration, the positive purity which refuses union with anything less than the all. in greek mythology artemis, the goddess of the moon, is virgin; she yielded only to pan. here is one particular lesson: as the yogi advances, magic powers (siddhi the teachers call them) are offered to the aspirant; if he accepts the least of these- or the greatest- he is lost. 15. at the other end of the scale of the niyama of the moon are the fantastic developments of sensibility which harass the yogi. these are all help and encouragement; t

they hit us hardest because they interfere directly with the technique of our work; we are constantly gaining new powers, despite ourselves, and every time this happens we have to invent a new method for bringing their malice to naught. but, as before, the remedy is of the same stuff as the disease; it is the unswerving purity of aspiration that enables us to surmount all these difficulties. the moon is the sheet-anchor of our work. it is the knowledge and conversation of the holy guardian angel that enables us to overcome, at all times and in all manners, as the need of the moment may be. 16. there are two other planets, not counted as among the sacred seven. i will not say that they were known to the ancients and deliberately concealed, though much in their writing suggests that this ma

book of devotion to a particular deity. this book is admirable beyond praise, reviewing the whole subject in every detail with flawless brilliancy of phrase. its practice is enough in itself to bring the devotee to high attainment. this is only for the few. but every student should make a point of saluting the sun (in the manner recommended in liber resh) four times daily, and he shall salute the moon on her appearance with the mantra gayatri. the best way is to say the mantra instantly one sees the moon, to note whether the attention wavers, and to repeat the mantra until it does not waver at all. he should also practise assiduously liber iii. vel jugorum. the essence of this practice is that you select a familiar thought, word or gesture, one which automatically recurs fairly often durin

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

, anise, fennel and hyssop, all holy herbs familiar to all from the treasury of hebrew scripture. and there is even the sacred marjoram which renders man both chaste and passionate; the tender green angelica stalks also infused in this most mystic of concoctions; for like the artemisia absinthium itself it is a plant of diana, and gives the purity and lucidity, with a touch of the madness, of the moon; and above all there is the dittany of crete of which the eastern sages say that one flower hath more puissance in high magic than all the other gifts of all the gardens of the world. it is as if the first diviner of absinthe had been indeed a magician intent upon a combination of sacred drugs which should cleanse, fortify and perfume the human soul. and it is no doubt that in the due employm

ALEISTER CROWLEY ACROSS THE GULF

n it that strange hidden planet that presides over darkness and magic and forbidden love. the sun was united with the planet of amoun, but in the abyss, as page 1 gulf.txt showing that my power and glory should be secret, and in aterechinis the second decanate of the house of mast, so that my passion and pleasure should likewise be unprofance. in the house of travel in the sign of the ram was the moon my sweet lady. and the wise men interpreted this as a token that i should travel afar; it might be to the great temple at the source of mother nile; it might be. foolishness! i have scarce stirred from thebai. yet have i explored strange countries that they knew not of: and of this also will i tell in due course. i remember- as i never could while i lived in khemi-land- all the minute care of

e veil; and this he interprets to the seeker after truth. thus the priest reads wrongly the silence of the goddess, and the seeker understands ill the speech of the priest. then come forth fools, saying "the goddess hath lied- and in their folly they die. while, therefore, they held me beneath the surface of the pool, the high priestess took the vows on my behalf saying: i swear by the orb of the moon; i swear by the circuit of the stars; i swear but the veil, and by the face behind the veil; i swear by the light invisible, and by the visible darkness; on behalf of this virgin that is buried in thy water; to live in purity and service; to love in beauty and truth; to guard the veil from the profane; to die before the veil- and then came the awful penalty of failure. i dare not recall half

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

cult of the yezidis of mesopotamia, knowledge of which led him to declare the lines that open this introduction. for he saw that the yezidis possess a great secret and a great tradition that extends far back into time, beyond the origin of the sun cults of osiris, mithra and christ; even before the formation of the judaic religion, and the hebrew tongue. crowley harkened back to a time before the moon was worshipped, to the "shadow out of time; and in this, whether he realised it as such or not, he had heard the "call of cthulhu. sumeria that a reclusive author of short stories who lived in a quiet neighbourhood in new england, and the manic, infamous master magician who called the world his home, should have somehow met in the sandy wastes of some forgotten civilisation seems incredible

f the middle east, as they appear on the sphinx in egypt, and have become the symbols of the four evangelists of the christian new testament- an ironic and splendid result of the ignorance of the greek religious historians concerning the ancient mysteries! probable the most inconsistent concept the sumerians possesses with reference to the craft is the naming of the goddess as a deity, not of the moon (as the craft would have it, but of the planet venus. the moon was governed by a male divinity, nanna (like inanna but minus the initial 'i, and was considered the father of the gods by the earliest sumerian religion. it should be noted, however, that all of the planetary deities, termed "the zoned ones" or zonei in greek, and indeed all of the sumerian deities, had both male and female manif

ke inanna but minus the initial 'i, and was considered the father of the gods by the earliest sumerian religion. it should be noted, however, that all of the planetary deities, termed "the zoned ones" or zonei in greek, and indeed all of the sumerian deities, had both male and female manifestations, showing that the sumerians definitely recognised a yin-yang composition if the universe (the "male moon" idea is, the editor is given to understand, common to so-called aryan mythologies. there is also evidence to show that every god and goddess also had both a good and an evil nature, and evil gods were banished in the exorcism formulae of that civilisation as well as the lesser forms of demon. the horned moon as mentioned, the god of the moon was called nanna by the sumerians. by the later su

f demon. the horned moon as mentioned, the god of the moon was called nanna by the sumerians. by the later sumerians and assyrians, he was called sin. in both cases, he was the father of the gods (of the planetary realm, the zonei, and was depicted as wearing horns, a symbol familiar to the witches as representative of their god. the horn shaped crown is illustrative of the crescent phases of the moon, and were symbolic of divinity in many cultures around the world, and were also thought to represent certain animals who were horned, and worshipped for their particular qualities, such as the goat and bull. they also represent sexual power. the fact that, in ancient sumeria and egypt, horns were solely representative of evil gods, but of many different deities, was used by the christian chur

eme of many of his magickal writings, and he received he credo, the book of the law, through a woman, his wife rose kelly. the lunar element, as well as the venusian, are certainly accessible in his works. it has even been said in occult circles that he had a hand in putting together the grimoire of one gerald gardner, founder of a contemporary witchcraft movement, called the book of shadows. the moon has an extremely important, indeed indispensable, role in the tantrick sex magick rites that so preoccupied crowley and the o.t.o. there can be no true magick without woman, nor without man, and in the symbolic language of the occult there can be no sun without the moon. in alchemy, ceremonial magick, and witchcraft, the formula is the same, for they all deal with identical properties; whethe

ALEISTER CROWLEY BOOK OF LIES

mind, and of his body; it is the quintessence and the elixir of his being. therein are the forces that made him and his father and his father's father before him. this is the dew of immortality. let this go free, even as it will; thou art not its book of lies get any book for free on: www.abika.com 44 master, but the vehicle of it [46] commentary( iota-eta) the 18th key of the tarot refers to the moon, which was supposed to shed dew. the appropriateness of the chapter title is obvious. the chapter must be read in connection with chapters 1 and 16. i the penultimate paragraph, vindu is identified with amrita, and in the last paragraph the disciple is charged to let it have its own way. it has a will of its own, which is more in accordance with the cosmic will, than that of the man who is it

r 25; 36 being the square of 6, as 25 is of. this chapter gives the real and perfect ritual of the hexagram. it would be improper to comment further upon an official ritual of the a'.a. book of lies get any book for free on: www.abika.com 80 [83] 37 kappa-epsilon-phi-alpha-lambda-eta lambda-zeta dragons thought is the shadow of the eclipse of luna. samadhi is the shadow of the eclipse of sol. the moon and the earth are the non-ego and the ego: the sun is that. both eclipses are darkness; both are exceeding rare; the universe itself is light. book of lies get any book for free on: www.abika.com 81 [84] commentary( lambda-zeta) dragons are in the east supposed to cause eclipses by devouring the luminaries. there may be some significance in the chapter number, which is that of jechidah the hi

e spirits, and explains his own position. their real mission was to rouse him to confidence and action. book of lies get any book for free on: www.abika.com 136 [139] 65 kappa-epsilon-phi-alpha-lambda-eta xi-epsilon sic transeat "at last i lifted up mine eyes, and beheld; and lo! the flames of violet were become as tendrils of smoke, as mist at sunset upon the marsh-lands "and in the midst of the moon-pool of silver was the lily of white and gold. in this lily is all honey, in this lily that flowereth at the midnight. in this lily is all perfume; in this lily is all music. and it enfolded me" thus the disciples that watched found a dead body kneeling at the altar. amen! book of lies get any book for free on: www.abika.com 137 [140] commentary( xi-epsilon) 65 is the number of adonai, the ho

sic. and it enfolded me" thus the disciples that watched found a dead body kneeling at the altar. amen! book of lies get any book for free on: www.abika.com 137 [140] commentary( xi-epsilon) 65 is the number of adonai, the holy guardian angel; see liber 65, liber konx om pax, and other works of reference. the chapter title means "so may he pass away, the blank obviously referring to n e m o. the "moon-pool of silver" is the path of gimel, leading from tiphareth to kether; the "flames of violet" are the ajna-chakkra; the lily itself is kether, the lotus of the sahasrara "lily" is spelt with a capital to connect with laylah. book of lies get any book for free on: www.abika.com 138 [141] 66 kappa-epsilon-phi-alpha-lambda-eta xi-digamma the praying mantis "say: god is one" this i obeyed: for a

s used because the zelator of the a'.a. has to pass an examination in asana before he becomes eligible for the grade of practicus. the ten days allude merely to the tradition about the camel, that he can go ten days without water. paragraph 4 identifies the reward of initiation with death; it is a cessation of all that we call life, in a way in which what we call death is not. 3, silv er, and the moon, are all correspondences of gimel, the letter of the aspiration, since gimel is the path that leads from the microcosm in tiphareth to the macrocosm in kether. the epithets are far too complex to explain in detail, but mem, the hanged man, has a close affinity for gimel, as will be seen by a study of liber 418. unt is not only the hindustani for camel, but the usual termination of the third p

ALEISTER CROWLEY BOOK OF THE LAW

ardours of hadit. the winged globe,the starry blue, are mine, o ankh-af-na-khonsu! i,15: now ye shall know that the chosen priest& apostle of infinite space is the prince-priest the beast; and in his woman called the scarlet woman is all power given. they shall gather my children into their fold: they shall bring the glory of the stars into the hearts of men. i,16: for he is ever a sun, and she a moon. but to him is the winged secret flame, and to her the stooping starlight. i,17: but ye are not so chosen. i,18: burn upon their brows, o splendrous serpent! i,19: o azure-lidded woman, bend upon them! i,20: the key of the rituals is in the secret word which i have given unto him. i,21: with the god& the adorer i am nothing: they do not see me. they are as upon the earth; i am heaven, and the

rshipped, for they shall cluster to exalt me. i am the visible object of worship; the others are secret; for the beast& his bride are they: and for the winners of the ordeal x. what is this? thou shalt know. iii,23: for perfume mix meal& honey& thick leavings of red wine: then oil of abramelin and olive oil, and afterward soften& smooth down with rich fresh blood. iii,24: the best blood is of the moon, monthly: then the fresh blood of a child, or dropping from the host of heaven: then of enemies; then of the priest or of the worshippers: last of some beast, no matter what. iii,25: this burn: of this make cakes& eat unto me. this hath also another use; let it be laid before me, and kept thick with perfumes of your orison: it shall become full of beetles as it were and creeping things sacred

ALEISTER CROWLEY CONCERNING DEATH

orious, as the sun of midnight is ever the son. iii,75: the ending of the words is the word abrahadabra. the book of the law is written and concealed. aum. t concerning death by aleister crowley this issue published for hymenaeus alpha october 18, 14 e.n (1918 e.v) july 12, 81 e.n (1985 e.v) ordo templi orientis p.o box 2303 berkeley, ca 94702 (c) copyright o.t.o. july 14, 1985 e.v. sun in cancer moon in gemini an 81 e.n .pa [from the "international" december 1917] an epistle of baphomet to the illustrious damozel ana wright, companion of the holy graal, shining like the moon. concerning death that she and her sisters may bring comfort to all them that are nigh death, and unto such as love them. beloved daughter and sister, do what thou wilt shall be the whole of the law. it is written in

ter, were they not made to serve thy pleasure? then follow in thy mind the wondrous word of the stele of revealing itself. return if thou wilt from the abode of the stars: dwell with mortality, and feast thereon. for thou art this day made lord of heaven and of earth. the dead man ankh-f-na-khonsu saith with his voice of truth and calm: o thou that hast a single arm! o thou that glitterest in the moon! i weave the in the spinning charm; i lure thee with the billowy tune. the dead man ankh-f-na-khonsu hath joined the dwellers of the light, opening duant, the star abodes, their keys receiving. the dead man ankh-f-na-khonsu hath joined the dwellers of the light, his pleasure on the earth to do among the living. love is the law, love under will. the benidiction of the all-begetter, all-devoure

ALEISTER CROWLEY LIBER 777

he 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 grew more universal; sectarianism has drawn false distinctions between identical gods for polemical purposes. thus, where shall we put isis, favouring nymph of corn as she was? as the type of motherhood? as the moon? as the great goddess earth? as nature? as the cosmic egg from which all nature sprang? for as time and place have changed, so she is all of these! what of jehovah, that testy senior of genesis, that lawgiver of leviticus, that phallus of the depopulated slaves of the egyptians, that jealous king-god of the times of the kings, that more spiritual conception of the captivity, only invented whe

f rubber-cores in our old age. 4. the tree of life is the skeleton on which this body of truth is built. the juxtaposition and proportion of its parts should be fully studied. practice alone will enable the student to determine how far an analogy may be followed out. again, some analogies may escape a superficial study. the beetle is only connected with the sign pisces through the tarot trump the moon. the camel is only connected with the high priestess through the letter gimel. since all things whatsoever (including no thing) may be placed upon the tree of life, the table could never be complete. it is already somewhat unwieldy; we have tried to confine ourselves as far as possible to lists of things generally unknown. it must be remembered that the lesser tables are only divided from the

ren 22 sialul, sabrus, librabis, mizgitari, causub, salilus, jazar 24 nantur, toglas, zalburis, alphun, tukiphat, zizuph, cuniali 25 risnuch, suclagus, kirtabus, schachlil, colopatiron, zeffar 26 sezarbil, azeph, armilus, kataris, razanil, bucaphi, mastho 28 glun, zuphlas, phaldor, rosabis, adjuchas, zophas, halacho 29 tarab, misran, labus, kalab, hahab, marnes, sellen clxxiv. the mansions of the moon [hindu, nakshatra] arab, manazil. 15 a sharatan (ram s head, butayn (ram s belly, and 0 -10 suraya (the pleiads) 16 b 10 -30 suraya. dabaran (alldeboran, and 0 -20 hak ah (three stars in head of orion) 17 c 20 -30 hak ah, han ah (stars in orion s shoulder, and zira a (two stars above c) 18 d nasrah (lion s nose, tarf (lion s eye) and 0 -10 jabhah (lion s forehead) 19 e 10 -30 jabhah, zubrah (

ect design of tarot trumps. 11 the spirit of aiqhr. a bearded ancient seen in profile* 12 the magus of power. a fair youth with winged helment and heels, equipped as a magician, displays his art* 13 the priestess of the silver star. a crowned priestess sits before the veil of isis between the pillars of seth* 14 the daughter of the mighty ones. crowned with stars, a winged goddess stands upon the moon* 15 the son of the morning, chief among the mighty. a flame-clad god bearing equivalent symbols* 16 the magus of the eternal. between the pillars sits an ancient* 17 the children of the voice: the oracle of the mighty gods. a prophet, young, and in the sign of osiris risen* 18 the child of the powers of the waters: the lord of the triumph of light. a young and holy king under the starry canop

the figure of diana huntress* 26 the lord of the gates of matter. the child of the forces of time. the figure of pan or priapus* 27 the lord of the hosts of the mighty. a tower struck by forked lightning* 28 the daughter of the firmament. the dweller between the waters. the figure of a water-nymph disporting herself* 29 the ruler of flux and reflux. the child of the sons of the mighty. the waning moon* 30 the lord of the fire of the world. the sun* 31 the spirit of the primal fire. israfel blowing the last trumpet. the dead arising from their tombs* 32 the great one of the night of time. should contain a demonstration of the quadrature of the circle* 32 bis.table of correspondences 33 clxxxii. the human body. clxxxiii. legendary orders of being. 11 respiratory organs sylphs 12 cerebral and

ALEISTER CROWLEY LIBER CHANOKH

a ipame lu ipamis: das sobolo5 vep zodomeda poamal, od bogipa aai ta piape piamoel od vaoan! 6 zodacare, eca, od zodameranu! odo cicale qaa; zodoreje, lape zodiredo noco mada, hoathahe i a i d a! 86 words in this enochian call [invokes the whole tablet of spirit] i reign over ye, saith the god of justice, in power exalted above the firmament of wrath, in whose hands the sun is as a sword, and the moon as a through thrusting fire: who measureth your garments in the midst of my vestures, and trussed you together as the palms of my hands. whose seats i garnished with the fire of gathering, and beautified your garments with admiration. to whom i made a law to govern the holy ones, and delivered ye a rod, with the ark of knowledge. moreover you lifted up your voices and sware obedience and fait

e hebrew for the sphere of the planet with -el stuck on the end. see agrippa de occulta philosophia tom. iii cap. xxviii, where most of these names appear, the spirit of saturn is called sabathiel; the spirit of jupiter zedekiel; the spirit of mars, madimiel; the spirit of the sun semeliel, or semeschia; the spirit of venus nogahel; the spirit of mercury cochabiah, or cochabiel; the spirit of the moon, jareahel, or levanael. a corabiel is cited as one of the angels of the first heaven ruling monday in the heptameron of pseudo-abano, but there has no particular connection to mercury. crowley omits to mention the names formed from the letters written along the outer heptagon; the seven angels which stand in the presence of god mentioned by agrippa (de occ. phil, tom. ii cap. x. these should

orresponding: thus row column attributions fire a puer h iv the emperor water d populus j vii the chariot air g puella l viii justice fire (cardinal signs) earth j carcer u xv the devil fire e fortuna minor f xi strength water h rubeus n xiii death air k tristesia x xvii the star water (fixed signs) earth b amissio w v the hierophant fire i acquisitio s xiv temperence water l laetitia q xviii the moon air c albus z vi the lovers air (mutable signs) earth f conjunctio y ix the hermit fire b cauda draconis c xx the last judgement water c via m xii the hanged man air d fortuna minor a 0 the fool earth (elements) earth (e) caput draconis t xxi the universe (if using the book of thoth attributions, exchange h and x and change titles of tarot trumps accordingly. the remaining six trumps and hebr

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

o man! my man! come careering out of the night of pan! io pan! io pan! io pan! come over the sea from sicily and from arcady! roaming as bacchus, with fauns and pards and nymphs and satyrs for thy guards, on a milk-white ass, come over the sea to me, to me, come with apollo in bridal dress (shepherdess and pythoness) come with artemis, silken shod, and wash thy white thigh, beautiful god, in the moon of the woods, on the marble mount, the dimpled dawn of the amber fount! dip the purple of passionate prayer in the crimson shrine, the scarlet snare, the soul that startles in eyes of blue v to watch thy wantonness weeping through the tangled grove, the gnarled bole of the living tree that is spirit and soul and body and brain- come over the sea (io pan! io pan) devil or god, to me, to me, my

is 42, the number of sterility; aima, 52, that of fertility, of bn, the son, through the operation of the phallic yod, while alim, the congress of dead elements, only fructifies by the brooding of spirit. this being so, how can we describe alim as containing a magical formula? inquiry discloses the fact that this formula is of a very special kind. the word adds up to 81, which is a number of the moon. it is thus the formula of witchcraft, which is under hecate<crowley "orpheus" for the invocation of this goddess> it is only the romantic mediaeval perversion of science that represents young women as partaking in witchcraft, which is, properly speaking, restricted to the use of such women as are no longer women in the magical sense of the word, because thy are no longer capable of c

l perversion of science that represents young women as partaking in witchcraft, which is, properly speaking, restricted to the use of such women as are no longer women in the magical sense of the word, because thy are no longer capable of corresponding to the formula of the male, and are therefore neuter rather than feminine. it is for this reason that their method has always been referred to the moon, in that sense of the term in which she appears, not as the feminine correlative of the sun, but as the burnt-out, dead, airless satellite of earth. no true magical operation can be performed by the formula of alim. all the works of witchcraft are illusory; and their apparent effects depend on the idea that it is possible to alter things by the mere rearrangement of them. one 26 must not rely

e principal points are these: 31: atu :no: hebrew :no.:correspondence: other :of :of (tarot trump :atu: letters :let: in nature: correspondences :ter: the hiero: v :vau (a nail: 6 :taurus (an :the sun. the son in tephant (osi: english v: earthy sign: tragrammaton (see cap. ris throned: w, or vo: ruled by: iii. the pentagram& crowned: wel between: venus; the: which shows spirit with wand: o and u: moon exalt: master& reconciler of: ma'ajab and: ed therein: the four elements: ma'aruf: but male: four wor: liberty,i.e.:the hexagram which unshippers; the: free will: god and man. the consfour ele: sciousness or ruach. ments :parzival as the child in: his widowed mother's: care: horus, son of: isis and the slain: osiris :parzival as king: priest in montsalvat: performing the mir: acle of redempti

hic character as pertaining to the order of nature. 47 the undulatory formula of putrefaction is represented in the qabalah by the letter n, which refers to scorpio, whose triune nature combines the eagle, snake and scorpion. these hieroglyphs themselves indicate the spiritual formulae of incarnation. he was also anxious to use the letter g, another triune formula expressive of the aspects of the moon, which further declares the nature of human existence in the following manner. the moon is in itself a dark orb; but an appearance of light is communicated to it by the sun; and it is exactly in this way that successive incarnations create the appearance, just as the individual star, which every man is, remains itself, irrespective of whether earth perceives it or not. now it so happens that

ALEISTER CROWLEY MAGICK WITHOUT TEARS

verloading as soon as you get to ideas important enough to be comprehensive; as is mentioned in the article on the qabalah in equinox vol. i, no. 5, it is quite easy to prove 1= 2= 3= 4, etc. on the other hand, you must be careful to avoid taking the correspondences given in the books of reference without thinking out why they are so given. thus, you find a camel in the number which refers to the moon, but the tarot card "the moon" refers not to the letter gimel which means camel, but to the letter qoph, and the sign pisces which means fish, while the letter magic without tears get any book for free on: www.abika.com 21 itself refers to the back of the head; and you also find fish has the meaning of the letter nun. you must not go on from this, and say that the back of your head is like a

ful that the terms shall be precisely opposite and equal (0= n- n. this then they did, and began to diagrammatize the universe as the oe s.b. cap "i- a pair of opposites, the yang or active male, and the yin or passive female, principles. they represented the yang by an unbroken, the yin by a broken, line (the first manifestation in nature of these two is th i yang, the sun, and the th i yin, the moon) this being a little large and loose, they doubled these lines, and obtained the four hsiang. they then took them three at a time, and got the eight kwa. these represent the development from the original oe s.b. cap "i" to the natural order of the elements. i shall call the male principle m, the female f. m.1- khien "heaven-father" f.1- khw n "earth-mother- m.2- loe the sun f.2- kh n the moon

r daily practice of the qabalah will come in useful. you run through in your mind the seven sacred planets. the very first of them seems quite consonant with what you have so far seen. everything suits saturn well enough. to be on the safe side, you go through the others; but this is a very obvious case- saturn is the only planet that agrees with everything. the only other possibility will be the moon; but there is no trace noticeable of any of her more amiable magic without tears get any book for free on: www.abika.com 129 characteristics. you will therefore make up your mind that it is a saturnian god-form that you need. fortunate indeed for you that you have practiced daily the assumption of such forms! very firmly, very steadily, very slowly, very quietly, you transform your normal ast

shall be the whole of the law. from time to time i have exhorted you with mine accustomed matchless eloquence never to neglect the prescribed greetings: but i think it just as well to collect the various considerations connected with their use- and in "greetings" i include "saying will" before set meals, the four daily adorations of the sun (liber cc, vel resh) and the salutation of our lady the moon. i propose to deal with the general object of the combined rituals, not with the special virtues of each separately. 7 the practice of liber iii vel jugorum1 is the complement of these grouped customs. by sharp physical self-chastisement when you think, say, or do whatever it is that you have set yourself to avoid doing, you set a sentry at the gate of your mind ready to challenge all comers

.com 144 the sign of the zodiac which was rising when he first drew air into his lungs. let me add, to strengthen the argument, that on the few occasions where i have erred there has been a good astrological reason for it. e.g. i might plump for pisces rising when it was actually capricornus; but in that case saturn would have been afflicted by being in cancer, with bad aspects from venus and the moon, thus taking away all his rugged, male, laborious qualities, and in the ascendant might have been jupiter, suggesting many of the qualities of pisces: and so forth. 14 now let me start! you want me to explain the system- or no-system- which i use. i do not "move in a mysterious way my wonders to perform" for nothing could be simpler. for its origin i have to thank abramelin the mage, who empt

ALEISTER CROWLEY MEDITATION

ions that may exist. having conquered internal resistance one may conquer external resistance more easily. in a steam boat the engine must first overcome its own inertia before it can attack the resistance of the water. when the will has thus ceased to be intermittent, it becomes necessary to consider its size. gravitation gives an acceleration of thirty-two feet per second on this planet, on the moon very much less. and a will, however single and however constant, may still be of no particular use, because the circumstances which oppose it may be altogether too strong, or because it is for some reason unable to get into touch with them. it is useless to wish for the moon. if one does so, one must consider by what means that will may be made effective. and though a man may have a tremendou

. that which is four square shows the finite fixed into itself; for this reason the altar is foursquare. it is the solid basis from which all the operation proceeds. one form<form. a better is given in the illustration> of the magical cup has a sphere beneath the bowl, and is supported upon a conical base. this cup (crescent, sphere, cone) represents the three principles of the moon, the sun, and fire, the three principles which, according to the hindus, have course in the body<mind. that one which happens to be in course at the moment is the one seen by him. this is so marvellous an experience, even for one who has pushed astral visions to a very high point, that he may mistake th

xpelled "cast forth> this is the cup of purification; as zoroaster says "so therefore first the priest who governeth the works of fire must sprinkle with the lustral water of the loud-resounding sea" it is the sea that purifies the world. and the "great sea" is in the qabalah a name of binah "understanding" it is by the understanding of the magus that his work is purified. binah, moreover, is the moon, and the bowl of this cup is shaped like the moon. this moon is the path of gimel through which the influence from the crown descends upon the sun of tiphereth. and this is based upon the pyramid of fire which symbolizes the aspiration of the student. in hindu symbolism the amrita or "dew of immortality<mortal> drips constantly upon a man, but is b

lower forms of magick, the purely human forms, that the sword has become so important a weapon. a dagger should be sufficient. but the mind of man is normally so important to him that the sword is actually the largest of his weapons; happy is he who can make the dagger suffice! the hilt of the sword should be made of copper. the guard is composed of the two crescents of the waxing and the waning moon- back to back. spheres are placed between them, forming an equilateral triangle with the sphere of the pommel. the blade is straight, pointed, and sharp right up to the guard. it is made of steel, to equilibrate with the hilt, for steel is the metal of mars, as copper is of venus. those two planets are male and female- and thus reflect the wand and the cup, though in a much lower sense. the h

ole in the centre permits the passage of a short leather thong, by which it may be attached to the chain. at the other end of the chain is the striker; which, in tibet, is usually made of human bone. the bell itself is made of electrum magicum, an alloy of the "seven metals" blended together in a special manner. first the gold is melted up with the silver during a favourable aspect of the sun and moon; these are then fused with tin when jupiter is well dignified. lead is added under an auspicious saturn; and so for the quicksilver, copper, and iron, when mercury, venus, and mars are of good augury. the sound of this bell is indescribably commanding, solemn, and majestic. without even the minutest jar, its single notes tinkle fainter and fainter into silence. at the sound of this bell the u

ALEISTER CROWLEY SEPHER SEPHIROTH

taro (cf. 224, 280& 671) wr+ blood of grapes mybn( md dread, fear h)ry profound (ps. 92:5) qmw( anger, wrath zgwr latitude bxwr 217 the air ryw) temple, palace, castle, fortress, citadel hryb food hyrb a bee hrwbd the navel rwb+ strife, controversy [of the lord] hbyr bright, shining ryhb leanness; secret yzr 218 ayre, aethyr )ryw) briah: the creative world h)yrb the benignity of time mlw( dsx the moon (cf. 276; a month (cf. 312) xry multitude ywbr arcana )yzr odour, a smell xyr 219 cleansing; cleansings hrh+ 220 the number of verses in the book of the law. the sephiroth the paths the elect ryxb mistress; queen; demi-goddess hrybg ye shall cleave unto hwhy( gnot h read; cf. 192) hwhyl myqbdx clean; elegant rwh+ a giant qn( giants (fully written only in num. 13:33) mylypn softness kr cups my

at blow hbr hkm the evening; to grow dark; to exchange, pawn; poplar, willow; desert; arabia; sweet, pleasant; raven br( 273 the stone that the builders rejected (ps. 118:22) mynwbh ws)m nb) the hidden light zwng rw) four (br) rebuked r(g took away (rg 274 paths mykrd 275 pleasant abode h)n hryd the river of justice nyd r)y? scripture (perh. lit. gscratched h) w+rs evil h(r 276 a cithara rwnk the moon (cf. 218 )rhys 277 to sow, propagate; seed, semen (rz favour, benevolence )w(r 278 the world of mevetbau: the natural world (referred to netzach- hod-yesod (b+wmh mlw( kerubim: the angelic choir of yesod (the four creatures; gthe wings of the wind h) mybwrk four h(br) wild beasts bwr( passing over rbw( 279 leprosy wrygs 280 7 40: the squares of the walls of the vault (see 5= 6 ritual. the let

10 to trample on, conquer #wd to govern, bind #bx formed rcyy the initials of idra rabba qadisha (each letter is half of each letter of rtk, kether)+b1523 qry is, are; essence, being #y a young lion rypk habitations nyrwdm gift, tribute y# 311 man: a title of tiphareth #y) archangel of binah l)yqpc raphael: archangel of air (lit. ghealing of god h) l)pr rod (ps. 23:4 +b# 312 to renew (hence a new moon, a month #dx west (hence our gmoor h: gperson living in the west h, as from the arabic gmaghrabi h> gk. gmauros h, etc) br(m 314 perfect praise (i.e. religious) rwmg llh metatron: the archangel of kether (cf. 224) nwr++m out of the way, remote qwxr shaddai, the almighty: a name of god yd# acacia wood h# 315 ice, hail; crystal, pearl #ybg gullet+#w formation hrycy a vision of splendour hgwnh h

em (gn. 1:27) wt )rb myhl) mlcb to pollute *pnx pathetic appeals; commiserations; compassion: a title of tiphareth *mymxr 859 a binding or amulet or ornament on the arm (as 515) dy l# hlpt 860 threshold, entrance *ps profundities *myqm(m the spirit of god (gn. l:2 *myhl) xwr 861 gathered, collected *ps) 863 a great cloud *lwdg nn( and god saw *myhl )ryw 864 the woman of whoredom mynwnz t) sun and moon xryw #m# holy of holies my#dq #wdq 866 the end (or extreme) of the north wind nwpc ytkry limit, end; boundless *pws father of mercy *mymxrh b) 867 house of influence (p#h tyb 868 ways, paths twbytn 870 wing, skirt; winged *pnk 871 hyh) spelt in full *hh dwy hh pl) 872 seven days mymy t(b# 876 prince of peace mwl# r# fowl *pw( profound; hidden; the north *nwpc 877 was angry, enraged; anger *p(

ALEISTER CROWLEY TAO TEH KING

these difficulties have been corrected by reference to the diagram crowley made on the blank page preceding the table of content in his copy of the legge yi king. see oto newsletter, v. i, no. 3, p. 15. the tao. the teh, the tao, source of the mother source of the father# heaven# ch'ien# had# water fire# li, this# tui water# is chen# usually is k'an sun# had chen# this is li# air# sun# earth# ken moon# k'an# earth# k'un# 1 chapter ii the energy- source of the self. 1. all men know that beauty and ugliness are correlatives, as are skill and clumsiness; one implies and suggests the other. 2. so also existence and non-existence pose the one the other((i.e, the thought of either implies its opposite) so also is it with ease and difficulty, length and shortness; height and lowness. also musick

ALEISTER CROWLEY THE BANNED LECTURE

eculate. the one thing of which i feel certain is that 800 children is a lot. i don t know over how many years these practices were supposed to have spread. as i think you must all feel sure by now, i know nothing whatever of my subject. but scientific experiment in those days was always a very prolonged operation. they thought nothing of exposing some unknown substance to the rays of the sun and moon for periods of three months at a time, in the hope that in some mysterious way the first stage of some dimly visaged operation might be satisfactorily accomplished. and even if they sacrificed a child every day, it would have taken a matter of two and a half years to dispose of 800 children. besides, it must have taken more than a few minutes to kidnap a child with the secrecy obviously requi

ALEISTER CROWLEY THE HEART OF THE MASTER

is neither perfect nor inspiredfethe heart of the master get any book for free on: www.abika.com 1 the heart of the master by aleister crowley get any book for free on: www.abika.com the heart of the master get any book for free on: www.abika.com 2 the heart of the master by aleister crowley ordo templi orientis p.o box 2303 berkeley, ca 94702 (c) copyright o.t.o. june 21, 1985 e.v. sun in cancer moon in leo an 81 e.n* the heart of the master by khaled khan (aleister crowley) i. the vision penumbra. i am one of a concourse. all, or nigh all, seem fallen into heaviness, not from exhaustion of labour, but from lethargy. the plain is vast beyond eye to mark it's bounds, even were not all dark with blight of fog and thick with marish damp. a few of us are half awake, gaze dumbly on the east. n

ALEISTER CROWLEY THE I CHING

ay; for him to follow is his proper way. hoar-frost! the strong one cometh by and by. straight, square and great, advantage springs to aye. maintain, but boast not virtue's majesty. here is a sack made safe by skillful tie. behold the yellow skirt; ill fortune fly. dragons at war: gold, blood and porphyry (correct and firm the conduct, thou shalt spy good fortune from the sky) 3 the chun hexagram moon of fire- chun; firm, correct; great progress this evinces and vantage from appointing feudal princes. hard mere advance, maintain thy place correct. distress, retreat; fear not, a friend is nigh. lost in the wood, seek not a deer to espy. retreating, seek thy mate; with him, aim high. dispense rich favors as thy friends expect. thine house bolt; bleed tears of agony! 4 the mang hexagram earth

of fire- chun; firm, correct; great progress this evinces and vantage from appointing feudal princes. hard mere advance, maintain thy place correct. distress, retreat; fear not, a friend is nigh. lost in the wood, seek not a deer to espy. retreating, seek thy mate; with him, aim high. dispense rich favors as thy friends expect. thine house bolt; bleed tears of agony! 4 the mang hexagram earth of moon- mang: inexperience; let them see the sage. one gains his smile; twice will excite his rage. correct him once to free; twice? let him go! treat fools and women kindly, they've their uses. wed not loose women, only that they know. chains bind the ignorant, and sorrows flow. yet- the great fool! simplicity's good glow! protect the ignorant from all abuses! 5 the hsu hexagram moon of lingam- hsu

patience; be sincere; success will gleam firmness brings fortune, thou mayest cross the stream. wait, constant, in the border of the land. wait, slandered, by the mountain torrents sand. ah! shun its mud, or mischief is at hand. still wait, midst blood. forth from cavern hie! still wait, at festival- oh firmly stand. three guests come helping; greet them courteously. 6 the sung hexagram lingam of moon- sung: strife: be cautious; seek not the extreme. seek help from friends, and do not cross the stream. perpetuate not strife, though slandered thou. o'ermatched, retire, concealment be thy friend! maintain thy place, but claim no glory now. o'ermatched, the study of heaven's law perpend. now with great fortune on thy side contend! victorious, the fruit's bitter in the end. 7 the sze hexagram

ng: strife: be cautious; seek not the extreme. seek help from friends, and do not cross the stream. perpetuate not strife, though slandered thou. o'ermatched, retire, concealment be thy friend! maintain thy place, but claim no glory now. o'ermatched, the study of heaven's law perpend. now with great fortune on thy side contend! victorious, the fruit's bitter in the end. 7 the sze hexagram yoni of moon- sze: armies; all depends upon the sage, his ripe experience, and his wisdom's age. mark well the rules of martial strategy. chief of the host, thy king confers the post. divided counsel- inefficiency! retreat is not an error if need be. seek and destroy bad faith and mutiny! but find good men for posts of dignity. 8 the pi hexagram moon of yoni- pi: union. first examine, art thou right? then

- ta kwo: a weakened beam is under stress. to move in any manner spells success. place mats for things set down; then faults are few. dead willow shoots; old man young wife well wooing. the beam is weak; fate's busy with the brewing! the beam curves up- loyalty did the glueing. dead willow flowers; old wife young men pursuing! bold wader, thine head's wet- but thou wast true! 29 the khan hexagram moon of moon- khan: defile, cavern, pit: in times of danger make not sincerity of act a stranger. gorge within gorge, then cavern- do not go! involve not deeplier thy dangerous case! peril all round- be still's the luckiest show! instructing king's, most humble caution show! be patient, time brings order with grave pace. bound and beset, bewildered too? what woe! 30 the li hexagram sun of sun- li:

ALEISTER CROWLEY THE LOST CONTINENT

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

eing supposed to be necessary to life. these matters were the subjects of the deepest controversy. some held that these rays themselves were injurious and should be excluded. others considered that the light-screens should be put in position during moonlight, instead of being opened at sunset, as was the custom. this, however, was never attempted, the great mass of the people being devoted to the moon. others wished full sunlight, the aim of atlas being (they thought) to reach the sun. but this theory contradicted the prime axiom of attaining things through their opposites, and was only held by the lower classes, who were not initiated into this doctrine. the 'houses' of atlas were carved from the living rock by the action of zro in its seventh precipitation. enormously solid, the walls we

than those of mars, and they again more than those of great jupiter, gloomy and disastrous saturn and uranus, or neptune lost in star- dreams. again, the powers of each particular planet may, nay, must be wholly diverse. so fundamental a condition of existence as the value of g being vastly various, must not the inhabitants differ equally in body and in mind? what lives on the minute and airless moon can be no inhabitant of what may hide beneath the flaming envelope of the sun, with its fountains of hydrogen flaming an hundred thousand miles into the aether. and surely so wild an ambition as that of atlas would not have been held by beings so wise and powerful for so many centuries had they not either a sure memory of coming from mars, or some earnest of their eventual departure to venus

the pictures of the 'gods' of egypt, these gods being merely the atlanteans whose mission civilized the country. the names of some of the earlier gods confirm this. nu (hebrew noah) is atlantean for arch, zu (egyptian shu) for many ideas connecting with wind, asi means 'cum quasi serpens, obviously the name of an actual high priestess. ra is pure atlantean for sun, and 'mse (egyptian chomse) for moon. the idea in 'mse is that of a strong woman('m) closing the mouth of a serpent (s) or dragon, and from this we have the xith card of the bohemian tarot, and the legend in the apocalypse. in the mystic greek used by the gnostics we find similar traces, sophia being from s ph, giving the idea of 'serpent breath' i.e. wisdom. iao is phallos, kteis, proktos. the word logos means the boy (g) natur

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

are still unaware of the fact, but the mathematical and physical sciences are in no sense concerned with absolute truth, but only with the relations between observed phenomena and the observer. the statement that the acceleration of falling bodies is thirty-two feet per second, is only the roughest of approximation at the best. in the first place, it applies to earth. as most people know, in the moon the rate is only one-sixth as great. but, even on earth, it differs in a marked manner between the poles and the equator, and not only so, but it is affected by so small a matter as the neighborhood of a mountain. it is similarly inaccurate to speak of "repeating" an experiment. the exact conditions never recur. one cannot boil water twice over. the water is not the same, and the observer is

rcury, etc) of this st. s has in the tarot the card numbered xx, which represents the stele of revealing, and is called the judgment; i.e, the ending of an aeon. t has the card numbered xi and is called strength. it is the card of leo and represents babalon and the beast conjoined "their fold; not only a sheepfold, but as if it were written "their embrace. al i,16 "for he is ever a sun, and she a moon. but to him is the winged secret flame, and to her the stooping starlight" the old comment 15. in ii, 16, we find that had is to be taken as 11 (see ii, 16, comment. then hadit= 421, nuit= 466. 421- 3 (the moon= 418 466+ 200 (sun= 666 these are the two great numbers of the qabalistic system that enabled me to interpret the signs leading to this revelation. the winged secret flame is hadit; th

(see ii, 16, comment. then hadit= 421, nuit= 466. 421- 3 (the moon= 418 466+ 200 (sun= 666 these are the two great numbers of the qabalistic system that enabled me to interpret the signs leading to this revelation. the winged secret flame is hadit; the stooping starlight is nuit; these are their true natures, and their functions in the supreme ritual referred to above. the new comment the sun and moon, in their occult sense, are secondary representatives of this original duality which is a phase of the qabalistic zero. other correspondences are yun sic, s.b "yang ?weh and yin, yod and he, etc. but most such dualities have been conceived in very gross and unphilosophical forms. of course, it is impossible to grasp this subject properly by reason; only the understanding developed by meditati

yod and he, etc. but most such dualities have been conceived in very gross and unphilosophical forms. of course, it is impossible to grasp this subject properly by reason; only the understanding developed by meditation and spiritual experience avails. initiation is pantomorphously progressive. note that the secret divine letter sht which is the key of this book is by shape the sun united with the moon c= sh, o= t co= sht. weh note: elsewhere crowley calls this sign "the secret sigil of the beast" and it is depicted by a crescent attached to the left side of a circle. sometimes the circle is dotted. sometimes the greek lower case letters sigma-theta are written connectively for this (vide. liber mcclxiv, value 209, first edition, otonl-6 and note 28. al i,17 "but ye are not so chosen" the o

nces of any particular kind of advantage. he will not admit any standard as adequate to assess the absolute. to him, the pettiest personal whimsy outweighs all wisdom, all philosophy, all private profit and all public prudence. the sexual obol of the meanest is stamped with the signature of his own sovereign soul, lawful and current coin no less than the gold talent of his neighbour. the derelict moon has the same right to drift round earth as regulus to blaze in the heart of the lion. collision is the only crime in the cosmos. the beast refuses therefore to assent to any argument as to the propriety of any fashion of formulating the soul in symbols of sex. a canon is no less deadly in love than in art or literature; its acceptance stifles style, and its enforcement extinguishes sincerity

ALEISTER CROWLEY THE OTO GNOSTIC MASS

that revolve about us without diminution of substance or effulgence for ever. the people: so mote it be. the lord the deacon: lord secret and most holy, source of life, source of love, source of liberty, be thou ever constant and mighty within us, force of energy, fire of motion; with diligence let us ever labour with thee, that we may remain in thine abundant joy. the people: so mote it be. the moon the deacon: lady of night, that turning ever about us art now visible and now invisible in thy season, be thou favourable to hunters, and lovers, and to all men that toil upon the earth, and to all mariners upon the sea. the people: so mote it be. the lady the deacon: giver and receiver of joy, gate of life and love, be thou ever ready, thou and thine handmaiden, in thine office of gladness

ALEISTER CROWLEY THE QABALAH

he unity represented by the central point of the beam. but, again, in the sephiroth there is a triple trinity, the upper, lower and middle. now, these three are represented thus: the supernal, or highest, but the crown, kether; the middle by the king, and the inferior by the queen; which will be the greatest trinity. and the earthly correlatives of these will be the primum mobile, the sun and the moon. here we at once find alchemical symbolism. the sephiroth are further divided into three pillars the right-hand pillar of mercy, consisting of the second, fourth, and seventh emanations; the left-hand pillar of judgement, consisting of the third, fifth, and eighth; and the middle pillar of mildness, consisting of the first, sixths, ninth, and tenth emanations. in their totality and unity the

, eheieh, a glyph of existence. it is capable of twelve transpositions, 23 in the equinox publication this replaced a reference to one of the tables accompanying mathers introduction t.s. 24 samael is various glossed as poison of god or blind god. in some of the gnostic texts found at nag hammadi samael is identified with the demiurge t.s. 25 by gematria, 864, jryw cmc, shemesh va-yerich, sun and moon, and \ycdq cwdq, qadesh qadeshim, holy of holies. draw your own conclusions (possibly along the lines of you can prove anything with gematria if you try hard enough) t.s. liber lviii 15 which all convey the meaning of to be; it is the only word that will bear so many transpositions without its meaning being altered. they are called the twelve banners of the mighty name and are said by some to

alysed, under the figure of the ten numbers and the 22 letters which together compose what the rosicrucians have diagrammatised under the name of minutum mundum. it will be noticed that every number and letter has its correspondence in ideas of every sort; so that any given object can be analysed in terms of the 32. if i see a blue star, i should regard it as a manifestation of chesed, water, the moon, salt the alchemical principle, sagittarius or what not, in respect of its blueness one would have to decide which from other data and refer it to the xviith key of the taro in respect of its starriness. the use of these attributions is lengthy and various: i cannot dwell upon it: but i will give one example. if i wish to visit the sphere of geburah, i use the colours and forces appropriate:

iscuss, there is no doubt the sephiroth are types of evolution as opposed to catastrophe and creation. the great charge against this philosophy is founded on its alleged affinities with scholastic realism. but the charge is not very true. no doubt but they did suppose vast storehouses of things of one kind from which, pure or minggled, all other things did proceed. since g, a camel, refers to the moon, they did say that a camel and the moon were sympathetic, and came, that part of them, from a common principle: and that a camel being yellow brown, it partook of the earth nature, to which that colour is given. they thence said that by taking all the nature involved, and by blending them in the just proportions, one might have a camel. but this is no more than is said by the upholders of the

ks of reference. note especially y+ hy+ why+ hwhy= 72.42 41 67= yz, zayin in full, the first of the paths connecting tiphareth with the supernals t.s. 42 i.e, writing out the tetragrammaton as a tetrakys, or in wing form, gives 72 t.s. liber lviii 29 73. hmkj, wisdom. also lmg, gimel, the path uniting kether and tiphereth. but gimel, the priestess of the silver star, is the female hierophant, the moon; and chokmah is the logos, or male initiator. see liber 418 for more information on these points, though rather from the standpoint of part ii. 78. alzm, the influence from kether. the number of the cards of the tarot, and of the 13 paths of the beard of macroprosopus.43 also sawya, the messenger.44 see part ii. 80. the number of p, the lightning-struck tower of the tarot. 8= intellect, mercu

ALEISTER CROWLEY THE SWORD OF SONG

) but for the moment be denied a metaphysical inspection bring out the antiseptic soap! we ll judge the christ by simple section, 205 and strictly on the moral side. but first; i must insist on taking the ordinary substantial creed your clergy preach from desk and pulpit each sunday; all the bible, shaking 210 its boards with laughter as you read each sunday. ibsen43 to a full pit may play in the moon. if (lunars they) they thought themselves to be the play, it s little the applause he d get. 215 i met a christian clergyman, the nicest man i ever met. we argued of the cosmic plan. i was lord roberts, he de wet.44* scots legal term for defendant. a romany word for woman. the rev. j. bowley. the conversation described actually occurred in mr. gerald kelly s studio in paris. ascension day 11

ace; here earnest of assured release. here is the formless all-pervading spirit of the world, rising, fading 445 into a glory subtler still. here the intense abode of will closes its gates, and in the hall is solemn sleep of festival. peace! peace! silence of peace! 450 o visionless abode! cease! cease! through the dark veil press on! the veil is rent asunder, the stars pale, the suns vanish, the moon drops, the chorus of the spirit stops, 455 but one note swells. mightiest souls of bard and music maker, rolls over your loftiest crowns the wheel of that abiding bliss. life flees down corridors of centuries 460 pillar by pillar, and is lost. life after life in wild appeal cries to the master; he remains and thinks not. the polluting tides 465 of sense roll shoreward. arid plains of wave-swe

to thank me is to be found in act i. sc. ii. ll. 132-149: this is the excellent foppery of the world, that, when we are sick in fortune, often the surfeit of our own behaviour, we make guilty notes to ascension day and pentecost. blind chesterton is sure to err, and scan my work in vain; i am my own interpreter, and i will make it plain. note to introduction notes 47 of our disasters the sun, the moon, and the stars; as if we were villains by necessity, fools by heavenly compulsion, knaves, thieves, and treachers by spherical predominance, drunkards, liars, and adulterers by an enforced obedience of planetary influence; and all that we are evil in, by a divine thrusting on; an admirable evasion of whoremaster man, to lay his goatish disposition to the charge of a star! my father compounded

and be obeyed and those of buddha have gained a far larger share of obedience that those of any other teacher the enlightened one was not only a potential but an actual thief. further, all voluntary action limits in some degree, however minute, the volition of others. if i breathe, i diminish the stock of oxygen available on the planet. in those far distant ages when earth shall be as dead as the moon is to-day, my breathing now will have robbed some being then living of the dearest necessity of life. that the theft is minute, incalculably trifling, is no answer to the moralist, to whom degree is not known; nor to the scientist, who sees the chain of nature miss no link. if, on the other hand, the store of energy in the universe be indeed constant (whether infinite or no, if personality be

its waite, a. e. the real history of the rosicrucians. wolseley, ld. marlborough. the above works and many others of less importance were carefully consulted by the author before passing these lines for the press. their substanital accuracy is further guaranteed by the professors of history at cambridge, oxford, berlin, harvard, paris, moscow, and london. 366. shot his chandra.56 anglic, shot the moon. 388. the subtle devilish omission.87 but what are we to say of christian dialectitians who quote all things work together for good out of its context, and call this verse christian optimism? see caird s hegel. hegel knew how to defend himself, though. as goethe wrote of him: they thought the master too inclined to fuss and finick. the students anger grew to frenzy paganinic* they vowed they

ALEISTER CROWLEY EQ I 1

ombre sacrament, stealthy stepping to the tryst in his gown of amethyst. earlier yet his soul had come to the hill of martyrdom, 37 where the charred and crook d stake like a black envenomed snake by the hangman's hands is thrust through the wet and writhing dust, never black and never dried heart's blood of a suicide. he had plucked the hazel rod from the rude and goatish god, even as the curved moon's waning ray stolen from the king of day. he had learnt the elvish sign; given the token of the nine: once to rave, and once to revel, once to bow before the devil, once to swing the thurible, once to kiss the goat of hell, once to dance the aspen spring, once to croak, and once to sing, once to oil the savoury thighs of the witch with sea-green eyes with the unguents magical. oh the honey an

music out of the pale moonlight! o she is like the river of blood that broke from the lips of the bastard god, when he saw the sacred mother smile on the ibis that flew up the foam of nile bearing the limbs unblessed, unborn, that the lurking beast of nile had torn! 43 so (for the world is weary) i these dreadful souls of sense lay by. i sacrifice these impure shoon to the cold ray of the waning moon. i take the fork d hazel staff, and the rose of no terrene graff, and the lamp of no olive oil with heart's blood that alone may boil. with naked breast and feet unshod i follow the wizard way to god. wherever he leads my foot shall follow; over the height, into the hollow, up to the caves of pure cold breath, down to the deeps of foul hot death, across the seas, through the fires, past the p

lush came to his face; he licked his lips. 108) the magician [translated from eliphaz levi's version of the famous hymn] o lord, deliver me from hell's great fear and gloom! loose thou my spirit from the larvae of the tomb! i seek them in their dread abodes without affright: on them will i impose my will, the law of light. i bid the night conceive the glittering hemisphere. arise, o sun, arise! o moon, shine white and clear! i seek them in their dread abodes without affright: on them will i impose my will, the law of light. their faces and their shapes are terrible and strange. these devils by my might to angels i will change. these nameless horrors i address without affright: on them will i impose my will, the law of light. these are the phantoms pale of mine astonied view, yet none but i

fend off the stars from collision! a mystery of the fulness of things; a mystery of the emptiness of things! yet, as we go, there grows a sense, an instinct, a premonition- what shall i call it- that being is one, and thought is one, and law is one- until we ask what is that one? then again we spin words- words- words. and we have got no single question answered in any ultimate sense. what is the moon made of? science replies "green cheese" for our one moon we have now two ideas "greenness" and "cheese "greenness" depends on the sunlight, and the eye, and a thousand other things "cheese" depends on bacteria and fermentation and the nature of the cow "deeper, even deeper, into the mire of things" shall we cut the gordian knot? shall we say "there is god? what, in the devil's name, is god? i

thout iron, or gold, or silver, and in which no fire burns; whose pillars are as columns of light, whose dome is as a crown of effulgence set betwixt the wings of eternity, and upon whose altar flashes the mystic eucharist of god. 169 the miser "god" what a treasure-house of wealth lies buried in that word! what a mine of precious stones- ptah, father of beginnings, he who created the sun and the moon; nu, blue, starry lady of heaven, mistress and mother of the gods; ea, lord of the deep; istar "o thou who art set in the sky as a jewelled circlet of moonstone; brahma the golden, vishnu the sombre, and siva the crimson, lapped in seas of blood. everywhere do we find thee, o thou one and awful eidolon, who as aormuzd once didst rule the sun-scorched plains of euphrates, and as odin the icy w

ALEISTER CROWLEY EQ I 5

this; that i might see, and still might kiss "the musicians" vain! vain! time is sane. fain! fain! space is plain. time passes once, and is not found. space divides once, not heals the wound. knell! knell! the shattered shell that could not break the word of hell. whirl! whirl! the wanton girl (curve, and coil, and close, and curl) slips the grip as the swallow avoids the leaps of the dog; or the moon, that sails abeam to god's invisible gales, the clumsy caress of the asteroids! love her in memory, love her in dream, 22 love her in hope, or love her in faith; but all these loves are loves that seem; the worst is a ghoul, the best is a wraith; for to birth on the earth there is no power under, within, or above, that can give thee love in truth and love "the prophet" yet will i strive! ther

ing as fire greets firs her whirling worshippers. and all her joy was theirs, and all their madness hers! yea! thou and i that strove for mastery in love, circling the altar stone maze-like, with magic moan, forthwith made that divinest destiny our own. throughout that violent vigil we wove the stormy sigil, our faces ashen-lipped from our heart's blood that dripped on the armed talismans of that moon-vaulted crypt. then came the sombre spectre from the abyss of nectar; yea, from the icy north came the great vision forth, a giant breaking through the weary web of wrath. 61 then, in the midst, behold that blaze of burnished gold imperishable, set with adamant and jet; and by the obscene head we hailed him baphomet. hail to the master, hail! lord of the sabbath! baal! i kiss thy feet, i kiss

eh hb:yod hb:chet 72 dee fire, sight hb:yod 31 hb:nun-final hb:bet assiah, material hb:shin hb:peh hb:nun 52 spirit earth, touch h 32bis hb:heh hb:dalet hb:yod hb:chet hb:yod< spirit, hearing hb:shin 31bis_ xvi. ix. viii. vii. the planets and their numbers printed value of hebrew letters& numbers. on tarot trumps col.vii. english equiv. symbols used in this article_ mercury 8 12 0 1 a hb:aleph 11 moon 9 13 i 2 b hb:bet 12 venus 7 14 ii 3 g hb:gemel 13 jupiter 4 21 iii 4 d hb:dalet 14 mars 5 27 iv 5 h hb:heh 15 sun 6 30 v 6 v hb:vau 16 saturn 3 32 vi 7 z hb:zain 17_ vii 8 ch hb:chet 18 xviii. xvii. xi 9 t hb:tet 19 english of col. parts of ix 10 i hb:yod 20 xvii. the soul x 20, 500 k hb:koph, hb:koph-final 21_ viii 30 l hb:lamed 22 the self hb:heh hb:dalet hb:yod hb:chet hb:yod 1 xii 40, 60

the unity represented by the central point of the beam. but, again, in the sephiroth there is a triple trinity, the upper, lower, and middle. now, these three are represented thus: the supernal, or highest, by the crown, kether; the middle by the king, and the inferior by the queen; which will be the greatest trinity. and the earthy correlatives of these will be the primum mobile, the sun and the moon. here we at once find alchemical symbolism. the sephiroth are futher divided into three pillars- the right-hand pillar of mercy, consisting of the second, fourth, and seventh emanations; the left-hand pillar of judgment, consisting of the third, fifth, and eighth; and the middle pillar of mildness, consisting of the first, sixth, ninth, and tenth emanations. in their totality and unity the te

ysed, under the figure of the ten numbers and the 22 letters which together compose what the rosicrucians have diagrammatised under the name of minutum mundom. it will be noticed that every number and letter has its "correspondence" in ideas of every sort; so that any given object can be analysed in terms of the 32. if i see a blue star, i should regard it as a manifestation of chesed, water, the moon, salt the alchemical principle, sagittarius or what not, in respect of its blueness- one would have to decide which from other data- and refer it to the xviith key of the taro in respect of its starriness. the use of these attributions is lengthy and various: i cannot dwell upon it: but i will give one example. if i wish to visit the sphere of geburah, i use the colours and forces appropriate

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reat bull; white with horns of white and black and gold. his mouth was scarlet and his eyes as sapphire stones. with a great sword he shore the skies asunder, and amid the silver flashes of the steel grew lightnings and deep clouds of indigo. 7 he spake: it is finished! my mother hath unveiled herself! my sister hath violated herself! the life of things hath disclosed its mystery. the work of the moon is done! motion is ended for ever! clipped are the eagle's wings: but my shoulders have not lost their strength. i heard a great voice from above crying: thou liest! for the volatile hath indeed fixed itself; but it hath arisen above thy sight. the world is desert: but the abodes of the house of my father are peopled; and his throne is crusted over with white brilliant stars, a lustre of brig

no light therein, save only the light of the rose and of the cross. aumale, algeria "november" 23, 1909, between 8 and 9 p.m. the cry of the 27th aethyr, which is called zaa there is an angel with rainbow wings, and his dress is green with silver, a green veil over silver armour. flames of many-coloured fire dart from him in all directions. it is a woman of some thirty years old, and she has the moon for a crest, and the moon is blazoned on her heart, and her sandals are curved silver, like the moon. and she cries: lonely am i and cold in the wilderness of the stars. for i am the queen of all them that dwell in heaven, and the queen of all them that are pure upon earth, and the queen of all the sorcerers of hell. i am the daughter of nuit, the lady of the stars. and i am the bride of them

, and fashion therefrom a star. yet must thou blot out the star in the heart of hadit. 26 for the blood of my heart is like a warm bath of myrrh and ambergris; bathe thyself therein. the blood of my heart is all gathered upon my lips if i kiss thee, burns in my fingertips if i caress thee, burns in my womb when thou art caught up into my bed. mighty are the stars; mighty is the sun; mighty is the moon; mighty is the voice of the ever-living one, and the echoes of his whisper are the thunders of the dissolution of the worlds. but my silence is mightier than they. close up the worlds like unto a weary house; close up the book of the recorder, and let the veil swallow up the shrine, for i am arisen, o my fair one, and there is no more need of all these things. if once i put thee apart from me

one cannot see anything any more. now he stops playing and moves with his finger in the air. his finger leaves a trail of fire of every colour, so that the whole aire is become like a web of mingled lights. but through it all drops dew (i can't describe these things at all. dew doesn't represent what i mean in the least. for instance, these drops of dew are enormous globes, shining like the full moon, only perfectly transparent, as well as perfectly luminous) and now he shows the tablet again, and he says: as there are 49 letters in the tablet, so are there 49 kinds of cosmos in every thought of god. and there are 49 interpretations of every cosmos, and each interpretation is manifested in 49 ways. thus also are the calls 49, but to each call there are 49 visions. and each vision is compo

not his hand, but only a hand energized by him. and now it is the dance of shiva. i lie beneath his feet, his saint, his victim. my form is the form of the god phtah, in my essence, but the form of the god seb in my form. and this is the reason of existence, that in this dance which is delight, there must needs be both the god and the adept. also the earth herself is a saint; and the sun and the moon dance upon her, torturing her with delight. this vision is not perfect. i am only in the outer court of the vision, because i have undertaken it in the service of the holy one, and must retain sense and speech. no recorded vision is perfect, of high visions, for the seer must keep either his physical organs or his memory in working order. and neither is capable. there is no bridge. one can on

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em! 49 11.3. rather pity myself, who cannot even make sensible "considerations" for a ritual of adeptus major. the only thing to do in short is to go steadily on, with a little extra courage and energy no harm in that! on the same old lines. the winding of the way must necessarily lead me just where it may happen to go. why deliberately go off to geburah? why not aspire direct by the path of the moon-ray unto the ineffable crown? modesty is misplaced here! very good. then how aspire? who is it that standeth in the moon-ray? the holy guardian angel. aye! o my lord adonai, thou art the beginning and the end of the path. for as thou hb:heh hb:taw hb:aleph thou art also 406 hb:vau hb:taw tau the material world, the omega. and as he hb:aleph hb:vau hb:heh thou art 12, the rays of the ineffabl

rade pur e de marrons, and glace "casserole" with a small bottle of perrier water. i know the new ritual down to the end of the confession. it was hard to stop the mantra the moment my thought wandered, up it popped! 8.3. i shall add caf cognac cigare to this debauch. i continue learning the ritual. 8.40. i will return and humble myself before the lord 94 adonai. it is near the night of the full moon; in my life the full moon hath ever been of great augury. but to-night i am too poor in spirit to hope. lo! i was travelling on the paths of lamed and of mem, of justice and the hanged man, and i fell into both the pitfalls thereof. instead of the great balance firmly held, i found only libra, the house of venus and of the exaltation of saturn; and these evil planets, smiling and frowning, ov

feed his own! 6.52. out, out, to feed! 6.57. trimming his beard in preparation for going out, he reflects that the deplorable tone (as one's dean would say) of the last entry is not the cry of the famished beast, but that of the over-driven slave."adonai, ply thou thy scourge! adonai, load thou the chain! 7.25. what the devil is the matter with the time? the hours flit just like butterflies the moon, dead full, shines down the boulevard. my moon full moon of my desire!(ha, ha, thou beast! are "i and me and mine" not dead yet? yea, lord adonai! but the full moon means much to john st. john; he fears "fears, o lord of the western pylon! lest, of once that full moon pass, he may not win through."the harvest is over, the summer is ended, and we are not saved! yet hath not abramelin lashed t

, is wandering all over the world. since the last entry, very likely, the beast has not thought even once of adonai. 8.35. the reading of the ritual has done much service, though things are still far from calm. yet the mighty flood of the chittam is again rolling its tremendous tide toward the sea the sea of annihilation. amen. 9.0. returning home, with his eyes fixed on the supreme glory of the moon, in his heart and brain invoking adonai, he hath now entered into his little chamber, and will prepare all things for the due performance of the new ritual which he hath got by heart. 9.35. nearly ready. in a state of very intense magical strain anything might happen. 9.48. washed, robed, temple in order. will wait until 10 o'clock and begin upon the stroke. o.m. 7 4 will begin; and then so

od night, through dreamless, so far as memory serves. the rain comes wearily down, not chasing the dryness, but soddening the streets. the rain of autumn, not the rain of spring! so is it in this soul, lord adonai. the thought of thee is heavy and uneasy, flabby and loose, like an old fat woman stupid-drunk in her slum; which was as a young maiden in a field of lilies, arrow-straight, sun-strong, moon-pure, a form all litheness and eagerness, dancing, dancing for her own excess of life. adonai! adonai! 9.17. rose, dressed, etc. reflecting on the path. blinder than ever! the brain is in revolt; it has been compressed too long. yet it is impossible to rest. it is too late. the irresistible god, whose name is destiny, has been invoked, and he hath answered. the matter is in his hands; he must

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as a tiny creek wherein to moor my shallop. nay! he is a mountain, chill with bleak stark winds of innocence astray! the fearful passion sweeps me away. so with a passionate thrill of fear i creep- like shadows across day! like winter on the expended year- from those cold feet, a frozen meer, to those cold knees, a lost lagoon, to that wild woodland, strangely near to the lone tower that tops the moon! 202 verily and amen! unhewn the great grim forest menaces. what gardener may dare to prune those woods to build me palaces? so climb, each ledge an infinite stress, lustful as light, as lechery loth, from the brutality of besz to the plumed perjury of thoth! i held him holy. holier both than aught the bearers of the bier, thoum-aesh-neith and auramoth, saw in the hiding-house of fear. the so

he is shorn of his hours and his years. we will shut him up in the pyramid of cheops, in the great chamber where the sarcophagus is. thence we will lead him out when we give our feasts. he shall ripen our corn for us and do menial work. we will kiss thy painted face, o sphinx, if thou wilt betray to us time. and yet i fear that in his ultimate anguish he may take hold blindly of the world and the moon and slowly pull down upon him the house of man. dunsany. 208 the priestess of panormita hear me, lord of the stars! for thee i have worshipped ever with stains and sorrows and scars, with joyful, joyful endeavour. hear me, o lily-white goat! o crisp as a thicket of thorns, with a collar of gold for thy throat, a scarlet bow for thy horns! here, in the dusty air, i build thee a shrine of yew

ful endeavour. hear me, o lily-white goat! o crisp as a thicket of thorns, with a collar of gold for thy throat, a scarlet bow for thy horns! here, in the dusty air, i build thee a shrine of yew. all green is the garland i wear, but i feed it with blood for dew! after the orange bars that ribbed the green west dying are dead, o lord of the stars, i come to thee, come to thee crying. the ambrosial moon that arose with breasts slow heaving in splendour drops wine from her infinite snows. ineffably, utterly, tender. 209 o moon! ambrosial moon! arise on my desert of sorrow that the magical eyes of me swoon with lust of rain to-morrow! ages and ages ago i stood on the bank of a river holy and holy and holy, i know, for ever and ever and ever! a priest in the mystical shrine, i muttered a redele

infinite snows. ineffably, utterly, tender. 209 o moon! ambrosial moon! arise on my desert of sorrow that the magical eyes of me swoon with lust of rain to-morrow! ages and ages ago i stood on the bank of a river holy and holy and holy, i know, for ever and ever and ever! a priest in the mystical shrine, i muttered a redeless rune, till the waters were redder than wine in the blush of the harlot moon. i and my brother priests worshipped a wonderful woman with a body lithe as a beast's subtly, horribly human. deep in the pit of her eyes i saw the image of death, and i drew the water of sighs from the well of her lullaby breath. she sitteth veiled for ever brooding over the waste. she hath stirred or spoken never. she is fiercely, manly chaste! what madness made me awake from the silence of

ly rent while the eyes rain stones for tears. so i clung to the lips and laughed as the storms of death abated, the storms of the grevious graft by the swing of her soul unsated. wherefore reborn as i am by a stream profane and foul in the reign of a tortured lamb, in the realm of a sexless owl, 211 i am set apart from the rest by meed of the mystic rune that reads in peril and pest the ambrosial moon- the moon! for under the tawny star that shines in the bull above i can rein the riotous car of galloping, galloping love; and straight to the steady ray of the lion-heart lord i career, pointing my flaming way with the spasm of night for a spear! o moon! o secret sweet! chalcedony clouds of caresses about the flame of our feet, the night of our terrible tresses! is it a wonder, then, if the

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this is the story of their departure as it has been pieced together by mr. r. menzies fergusson. once upon a time, many years ago, the trows became dissatisfied with their residence upon pomona. they determined, therefore, to leave the pomona hills and knowes, and take up their dwelling beside the dwarfie stone on the island of hoy. the change was to be effected one evening at midnight, when the moon would be full and everything in favour of their flitting. the fateful night arrived, and the fairy train set out upon their journey. they bade farewell to the grassy hillocks upon which they had danced so often, and to the rocky caverns, the scene of their nightly revels, and all hied to the trysting-place, which was the black craig of stromness, chanting an elfin song as then went. there the

sight and thought of my personal mission, i was not a little perplexed at the duality it presented at first. but i soon found out the truth. cut in the most precious wood of the island, a cover was made of my shape, and prepared to take my place every time my various duties should call me away. acting upon the advice of my wives, i had the coffin hidden from sight; and only once a month, when the moon breaks up with her thinnest crescent, are the natives admitted to the contemplation of its contents. before i take again to the main road of my history, which i shall neither leave again or follow further than necessary, i must give a word of praise to my wives. of course the poor creatures think i am a mere man, but apart from this 382 little error they treat me gently and worship me so much

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7, lines 8 and 23. the pentagrams of air. i' b n\ a v* n name: i h v h o- i (ye-ho-wau. k' s i\ h n\ i g n g the signs of 2 degree= 9 square: stretch both arms upwards and outwards, the elbows bent at right angles, the hands bent back, the palms upwards as if supporting a weight("see" illustration. 21 (the grade of 2 degree= 9 square is particularly attributed to the element air; it refers to the moon; the path of taw is attributed to this degree. for other attributions "see "777" lines 9 and 11. the pentagrams of earth i' b n\ a v\ n o- i name: a d n i (adonai. k' s i\ h n\ i g n g the sign of 1 degree= 10 square: advance the right foot, stretch out the right hand upwards and forwards, the left hand downwards and backwards, the palms open (the grade of 1 degree= 10 square is particularly

8. 10,3# from its left hand- point and complete. 2,11\*2,11. trace the/*1,12.sun 1,12# astrological sigil- of the planet in the 6,7-*4,9.centre of your 3,10. 5,8. hexagram. for the zodiac use-*2 *1 the hexagram of the- planet which/ venus\ rules the 25) sign# you require("777- col. cxxxviii; but 1# 2/ draw the astrological sigil of the sign, 1\ 2# instead of that of the- planet# mercury *2-*1- 1\ moon *1 *2 2# 25 for caput and cauda draconis use the lunar hexagram, with the sigil of caput draconis or cauda draconis. to banish, reverse the hexagram. in all cases use a conjuration first with ararita, and next with the name of the god corresponding to the planet or sign you are dealing with. the hexagrams pertaining to the planets are as in plate on preceding page. 2. these rituals should be

rates and distorts the natural man and his mood of the moment" the whole of 38 ludlow's wonderful introspection seemed to me to fortify this suggestion "well, then, let me see whether by first exalting myself mystically and continuing my invocations while the drug dissolved the matrix of the diamond soul, that diamond might not manifest limpid and sparkling, a radiance 'not of the sun, nor of the moon, nor of the stars" and then, of course, i remembered that this ceremonial intoxication constitutes the supreme ritual of all religions. first, however, it was necessary to determine the normal action of the drug upon my particular organisation. there are various preparations of "cannabis indica" all alike in this, that their action is so uncertain as to be not easily or surely standardised. i

ectual one, though perhaps it may be admitted that few philosophers have been capable of so profound and acute a resolution of phenomena. it has nothing to do with mysticism as such, but its rational truth makes it a suitable basis for our proposed classification of the mystic states which result from the many religious and magical methods in use among men. 59 xii "the vast sun, and the brilliant moon "o ether, sun, and spirit of the moon! ye, ye are the leaders of air "the principles, which have understood the intelligible works of the father, he hath clothed in sensible works and bodies, being intermediate links existing to connect the father with matter, rendering apparent the images of unapparent natures, and inscribing the unapparent in the apparent frame of the world "there are certa

the group. it is not just to suppose that a vision of a divine being of ineffable splendour is necessarily of higher type than this shadowy form-world. mistake on this point has led many a student astray. highest among these things are the three visual and seven auditory phenomena of yoga (we omit consideration of the other senses; the subject requires a volume) these are referred to the sun, the moon, and fire; and their appearance marks the attainment of dhyana. they are dazzling, and accompanied with such intense though passionless bliss that they partake of the nature of vedana and may under certain conditions even rise to touch san n a. of the auditory are sounds heard like bells, elephants, thunder, trumpets, sea-shells "the sweet-souled vina" and so on; they are of less importance a

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us" 170 "considerations" to be performed on the day and in the hour of mercury: the evocation itself commencing in the magical hour of tafrac, under the dominion of the great angel of mercury hb:lamed hb:aleph hb:peh hb:resh. on wednesday, may 13, 1896, this hour tafrac occurs between 8h. 32' p.m. and 9h. 16, when mercury is in 17 gemini on the cusp of seventh house slightly to south of due west. moon going to mars sic should be with mercury 14 gemini mercury to neptune, mercury 150 saturn.1 "of the form of the circle to be employed" illustration on page 171 described "diagram 59. the circle of art" 1 weh note: this data contains typographic errors from the first edition. this is a duodecagram (twelve sided regular figure. it is oriented with a vertex to top and all diagonal chords are dra

name i call thee, thou art still un-named and nameless for eternity! come thou forth, i say, and aid and guard me in this work of art. 177 thou, star of the east that didst conduct the magi. thou art the same, all present in heaven and in hell. thou that vibratest betwixt the light and the darkness rising, descending, changing for ever, yet for ever the same! the sun is thy father! thy mother the moon! the wind hath borne thee in its bosom: and earth hath ever nourished the changeless godhead of thy youth. come thou forth i say, come thou forth, and make all spirits subject unto me! so that every spirit of the firmament, and of the ether of the earth, and under the earth, on dry land, and in the water, of whirling air, and of rushing fire, and every spell and scourge of god, may be obedien

he powers of number and name: by the powers of colour and form: by the powers of sigil and seal: that thou come forth, here, now, in this present day and hour, and appear in visible and material form before us in the great magical triangle without this circle of art. hb:resh i bind and conjure thee anew: by all the magic of light: by the ruby rose on the cross of gold: by the glory of the sun and moon: by the flashing radiance of the magic telesmata: by the names of god that make thee tremble every day! that thou come forth, here, now, in this present day and hour, and appear in visible and material form before us in the great magic triangle without this circle of art! hb:taw but if thou art disobedient and unwilling to come: then will i curse thee by the mighty names of god! and i will ca

this heptagon is point up and side down. within the inner heptagon is a unicursal heptagram, created by drawing lines between alternate vertices. only the uppermost point has any writing, the word "east. the symbols of the planets are placed in the seven triangles formed between the inner angles of the heptagram and the sides of the double heptagon: clockwise from the top right: jupiter, saturn, moon, venus, mercury, sun and mars. dashed lines are used below the lowest face of the heptagon to indicate that that face is a door hinged on the left to open outward into the middle of the rectangular room. these words are written between the dashed lines indicating the open position of the door (vertically down in the diagram) and the dashed arc that indicates the clearance of the door's swing

he drawn diagonals of the resultant square. also in the lower arm, in the half just above this, is a hexagram composed of two clock-wise interlaced equilateral triangles, points to top and bottom. the center of this hexagram contains the symbol of the sun, while the points have just beyond them the symbols of the remaining six ancient planets thusly: clockwise from the top saturn, jupiter, venus, moon, mercury, mars. note that the alchemical and planetary symbols for mercury are 3 weh note: this figure is found in franz hartmann's "cosmology..secret symbols of the rosicrucians of the sixteenth and "seventeenth centuries, occult publishing co, boston, 1888, plate# 1, facing page 16. this was reprinted in facsimile by health research in 1969. the same is to be found in "secret symbols of "th

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wn work, and calls the superstition the "echo of an older faith" 5 the argument that "the animals are our brothers" is merely intended to mislead one who has never been in a buddhist country. the average buddhist would, of course, kill his brother for five rupees, or less. breathe, i diminish the stock of oxygen available on the planet. in those far distant ages when earth shall be as dead as the moon is to-day, my breathing now will have robbed some being then living of the dearest necessity of life. that the theft is minute, incalculably trifling, is no answer to the moralist, to whom degree is not known; nor to the man of science, who sees the chain of nature miss no link. if, on the other hand, the store of energy in the universe be indeed constant (whether infinite or no, if personali

ager 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 advertising columns. 326 the shadowy dill-waters or mr. smudge the medium"'tis like the howling of irish wolves against the moon "as you like it" in our investigation of the trumpery tin pantheon of aunt sallies which our courtesy calls "literary gents" one of the most striking figures is a certain lame duck that suggests a mixed ancestry of brigand manqu and the ghost in the bab ballads. historically, too, the subject has its advantage, for not only does the work of weary willie suggest primal chaos, but himself recal

s also shall be sung in open places, as heaths, mountains, woods, and by streams and upon islands. 6. moreover, ye shall build you fortified places in great cities; caverns and tombs shall be made glad with your praise. 7. amen. 5 the treasure-house of images here beginneth the book of the meditations on the twelvefold adora- tion, and the unity of god. symbol of the the chapter known as crescent moon, the perception of god horns to right that is revealed unto man for a snare i adore thee by the twelvefold snare and by the unity thereof. 000. in the beginning there was naught, and naught spake unto naught saying: let us beget on the nakedness of our nothingness the limitless, eternal, identical, and united: and without will, intention, thought, word, desire, or deed, it was so. 00. then in

orpse beneath the coffin-lid of the mighty sea. 3. o thou incandescent ocean of molten stars, surging above the arch of the firmament; i swear to thee by the mane-pennoned lances of light, to stir the lion of thy darkness from its lair, and lash the sorceress of noontide into fury with serpents of fire. 4. o thou intoxicating vision of beauty, fair as ten jewelled virgins dancing about the hermit moon; i swear to thee by the peridot flagons of spring, to quaff to the dregs thy chalice of glory, and beget a royal race before the dawn flees from awakening day. 5. o thou unalterable measure of all things, in whose lap 16 lie the destinies of unborn worlds; i swear to thee by the balance of light and darkness, to spread out the blue vault as a looking-glass, and flash forth therefrom the intol

as a naked faun crushed to death between millstones of thunder; make me drunk on the rapture of thy song, so that in the corpse-clutch of my passion i may tear the cloud-robe from off thy swooning breast. 5. o thou wanton cup-bearer of madness, whose mouth is as the joy of a thousand thousand masterful kisses; intoxicate me on thy loveliness, so that the silver of thy 28 merriment may revel as a moon-white pearl upon my tongue. 6. o thou midnight vision of whiteness, whose lips are as pouting rosebuds deflowered by the deciduous moon; tend me as a drop of dew in thy breast, so that the dragon of thy gluttonous hate may devour me with its mouth of adamant. 7. o thou effulgence of burning love, who pursueth the dawn as a youth pursueth a rose-lipped maiden; rend me with the fierce kisses of

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ween them. yet in a little while a serpent struck him that he died. 55. but an ibis that meditated upon the bank of nile the beautiful god listened and heard. and he laid aside his ibis ways, and became as a serpent saying peradventure in an hundred millions of millions of generations of my children, they shall attain to a drop of the poison of the fang of the exalted one. 56. and behold! ere the moon waxed thrice he became an uraeus serpent, and the poison of the fang was established in him and his seed even for ever and for ever. liber lxv. cap. v 4 illustration facing page 4 partially described: this is an ornamented diagram of the tree of life, from tipheret downward. at the bottom of the figure is a solid line, below it the words "probationer liber lxi and lxv [in certain cases ritual

sting of the magic cup" extending horizontally to the right from the circle of hod is the path of peh, with these words "ritual& meditation practice to destroy thoughts. this path connects to the circle representing netzach. extending at an angle from the circle of hod to the right is the path of ayin, with these words "talismans evocations. this path is interrupted by the left horn of a crescent moon and then continues on to the circle representing tipheret. extending vertically upward from the circle of hod is part of the path of mem, with these words "leads to grade of (underline bifurcates path lengthwise) adeptus major. the path breaks at top without closure. the ringed circle representing netzach has "no ritual" arched between its rings at the bottom and the following words written i

senting netzach has "no ritual" arched between its rings at the bottom and the following words written inside "devotion to the order bhakti yoga control of action philosophus. liber dcccxiii the cutting of the magic wand" extending at an angle from the circle of netzach to the left is the path of nun, with these words "mahasatipatthana etc" this path is interrupted by the right horn of a crescent moon and then continues on to the circle representing tipheret. extending vertically upward from the circle of netzach is part of the path of koph, with these words "leads to grade of (underline bifurcates path lengthwise) adeptus exemptus. the path breaks at top without closure. a solid line is drawn behind the paths, from the upper arc of the circle of hod to that of the circle of netzach. above

tipheret. extending vertically upward from the circle of netzach is part of the path of koph, with these words "leads to grade of (underline bifurcates path lengthwise) adeptus exemptus. the path breaks at top without closure. a solid line is drawn behind the paths, from the upper arc of the circle of hod to that of the circle of netzach. above it are the words "porta collegii ad s.s" a crescent moon depends from the circle representing tipheret, body centered on the intersection of the "prota col" and the path of samekh, horns touching the outer limit of the circle of tipheret at the terminus of the horizontal diameter of that circle. within the crescent are the words "control of thought. raja yoga harmonizing of the knowledge& powers already acquired. liber mysteriorum the light- dominv

would go therefore to the desert or the mountains_ nay! here and now shall it be accomplished. peace to all beings! 13 aha! olympas. master, ere the ruby dawn gild the dew of leaf and lawn, bidding the petals to unclose of heaven's imperishable rose, brave heralds, banners flung afar of the lone and secret star, i come to greet thee. here i bow to earth this consecrated brow! as a lover woos the moon aching in a silver swoon, i reach my lips towards thy shoon, mendicant of the mystic boon! marsyas. what wilt thou? olympas. let mine angel say "utterly to be rapt away" marsyas. how, whence, and whither? olympas. by my kiss from that abode to this_ to this" my wings? marsyas. thou hast no wings. but see an eagle sweeping from the byss where god stands. let him ravish thee, and bear thee to a

ALEISTER CROWLEY EQUINOX EQ I 4 2

ng abyss of the stars! o virgin in armour, thine arrows unsling in the brilliant resilient first rays of the spring! by the force of the fashion of love, when i broke through the shroud, through the cloud, through the storm, through the smoke, to the mountain of passion volcanic that woke- by the rage of the mage i invoke, i invoke! by the midnight of madness- the lone-lying sea, the swoon of the moon, your swoon into me, the sentinel sadness of cliff-clinging pine, that night of delight you were mine, you were mine! 197 you were mine, o my saint, my maiden, my mate, by the might of the right of the night of our fate. though i fall, though i faint, though i char, though i choke, by the hour of our power i invoke, i invoke! by the mystical union of fairy and faun, unspoken, unbroken- the du

n, flinging down his weapons in a rage, he returned before the face of his master and, trembling with passion, cast himself down in wrath and despair "pah" said the great white spirit with a smile "i might have known better than to employ a low material creature like yourself. send graphiel to me" the angry bartzabel, foaming with horrid rage, went off, and graphiel appeared. all glorious was the moon-like crown of the great intelligence graphiel. his face was like the sun as it appears beyond the veil of this earthly firmament. his warrior body was like a tower of steel, virginal strong. scarlet were his kingly robes, and his limbs were swathed in young leaves of lotus; for those limbs were stronger than any armour ever forged in heaven or hell. winged was he with wings of gold that are t

imself "is clearly a matter for elohim gibor" therefore he summoned that divine power before him. the crown of elohim gibor was space itself; the two halves of his brain were the yea and nay of the universe; his breath was the breath of very life; his being was the mahalingam of the first, beyond life and death the generator from nothingness. his armour was the primal water of chaos. the infinite moon-like curve of his body; the flashing swiftness of his word, that was the word that formulated that which was beyond chaos and cosmos; the might of him, greater than that of the elephant and of the lion and of the tortoise and of the bull fabled in indian legend as the supports of the four letters of the name; the glory of him, that was even as that of the sun which is before all and beyond al

me as a baby! euphemia. come to him mummy, then! carr. you're not my mummy! that's what i complain of; you always treat me as a cheops, ever since that night on the great pyramid! euphemia["hides her head in his bosom] oh shame, shame! carr. not a bit of it! think of the infinite clearness of the night "the magical green of the sunset, the magical blue of the nile" the rising of the great globed moon- the stars starting from their fastnesses like sentries on the alarm- the isolation of our stance upon the summit- the faery distance of cairo and its spear-sharp minarets- and we- and we- euphemia. oh me! oh me! carr. shall i remind you- 221 euphemia. must "i" remind "you" carr. no; my memory is excellent. euphemia. of what you swore? carr. i swore at the granite for not being moss. euphemia

e you, mr. todd. carry me pick-a-back [todd "takes" charley "on his shoulder, and goes dancing from the room, the "boy crowing with delight" curtain. 235 the gnome lantern-light is over the fells when the sun has sunken low; lantern-light and the moorland smells, the rain on the good brown soil. over the moorland we go, we go, through the wet earth we toil. sunken, sunken was the sun ere ever the moon uprose, and the tall dark trees cast shadows dun over the lonely way; over the moorland the long path goes we trod at the close of day. we sped to reach the dark green hill. the hill of the bloody bowl, and the shadows were watching, watching us still as we crept in the shadowless path, over the moor to the mother troll with the heart that was pierced in wrath. 236 stumbling over the fallen l

ALEISTER CROWLEY EQUINOX EQ I 4 3

taur mad with war; he sabres many a million men, and tramples many a million more! before him lies the untravelled land where never a human soul is known, a desert by a wizard banned, a soulless wilderness of stone. nor grass, nor corn, delight the vales; nor beast, nor bird, span space. immense, black rain, grey mist, white wrath of gales, fill the dread armoury of sense. nor shines the sun; nor moon, nor star their subtle light at all display; nor day, nor night, dispute the scaur: all's one intolerable grey. black llyns, grey rocks, white hills of snow! no flower, no colour: life is not. this is no way for men to go from severn-mouth to camelot. despair, the world upon his speed, drive (like a lion from his den whom hunger hunts) the man at need, sir palamede the saracen. 14 v sir palam

? because it is a thing impossible" sir palamede his pulses pause "it is not possible (quod he "that palamede is wroth, and draws his sword, decapitating thee. by parity of argument this deed of blood must surely be" with that he suddenly besprent all scythia with the sage's blood, and laughting in his woe he went unto a further field and flood, aye guided by that wizard's head, that like a windy moon did scud before him, winking eyes of red and snapping jaws of white: but then what cared for living or for dead sir palamede the saracen? 32 xii sir palamede the saracen follows the head to gloomy halls of sterile hate, with icy walls. a woman clucking like a hen answers his lordly bugle-calls. she rees him in ungainly rede of ghosts and virgins, doves and wombs, of roods and prophecies and t

s him master of the fire to draw down lightning, and invoke the gods upon a sandal pyre, and bring up devils in the smoke. sir palamede is all alone, wrapped in his misery like a cloak, despairing now to charm the unknown. so arms and horse he takes again. sir palamede hath overthrown the jesters. now the country men, stupidly staring, see at noon sir palamede the saracen a-riding like an harvest moon in silver arms, with glittering lance, with plum d helm, and wing d shoon, athwart the admiring land of france. 55 xx sir palamede hat reasoned out beyond the shadow of a doubt that this his questing beast is one; for were it beasts, he must suppose an earlier beast to father those. so all the tracks of herds that run into the forest he discards, and only turns his dark regards on single prin

ho chose me, of the table round by miracle acclaimed the chief? here, waterlogged and muscle-bound, marooned upon a coral reef" 68 xxvi sir palamede the saracen hath gotten him a swift canoe, paddled by stalwart south sea men. they cleave the oily breasts of blue, straining toward the westering disk of the tall sun; they battle through those weary days; the wind is brisk; the stars are clear; the moon is high. now, even as a white basilisk that slayeth all men with his eye, stands up before them tapering the cone of speechless sanctity. up, up its slopes the pilgrims swing, chanting their pagan gramarye unto the dread volcano-king "now, then, by goddes reed" quod he "behold the secret of my quest in this far-famed stability! 69 for all these paynim knights may rest in the black bliss they

ALEISTER CROWLEY EQUINOX EQ I 4

by lionel's cottage, she noticed the thin-armed youth whose eyes were big and haloed. their eyes met; she smiled, he trembled. both were pleased. the next day rose and brought them again together. a formal introduction followed. mary the male conquered lionel the female. thereafter, the "cheval hongre" lost his nickname. nor did he give any widow the chance of horse-whipping him again. xviii the moon they were very happy; he learnt the joy of health and the ineffable delectation of surrender; she the thrilling pain-pleasure of possession. here, she, being the heroine of our tale, passes out of it. they are very happy. man and woman. the complete being. may their love last longer than the bee's! 2 alfred de vigny "col re de samson" george raffalovich 35 captain margaret. by john masefield

ast and present- there are no future celebrities; why the omission- historic regalia and charitable institutions. h. k. t. 36 at bordj-an-nus el arabi! el arabi! burn in thy brilliance, mine own! o beautiful! o barbarous! seductive as a serpent is that poises head and hood, and makes his body tremble to the drone of tom-tom and of cymbal wooed by love's assassin sorceries! el arabi! el arabi! the moon is down; we are alone; may not our mouths meet, madden, mix, melt in the starlight of a kiss? el arabi! there by the palms, the desert's edge, i drew thee to my heart and held thy shy slim beauty for a splendid second; and fell moaning back, smitten by love's forked flashing rod- as if the uprooted mandrake yelled! as if i had seen god, and died! i thirst! i writhe upon the rack! el arabi! el

adepts which was destined to bear him far beyond the crimsoning rays of 43 this dying dawn to the mystic land where stood the great tree upon the topmost branches of which hung the golden fleece. long was he destined to travel, past lemnos and samothrace, and through colchis and the city of aeea. there, as a second jason, in the temple of hecate, in the grove of diana, under the cold rays of the moon, was he to seal that fearful pact, that pledge of fidelity to medea, mistress of enchantments. there was he to tame the two bulls, whose feet were of brass, whose horns were as crescent moons in the night, and whose nostrils belched forth mingling columns of flame and of smoke. there was he to harness them to that plough which is made of one great adamantine stone; and with it was he determin

without having known the soul or those true desires, his part in all worlds is a life of constraint; but he who departs from this world after having known the soul and those true desires, his part in all worlds is a life of freedom. in the brihad ranjaka,27 king janaka asks y j avalkhya "what serves man for light" that sage answers: the sun serves him for light. when however the sun has set- the moon. and when he also has set- fire. and when this also is extinguished- the voice. and when this also is silenced? then is he himself his own light.28 this passage occurs again and again in the same form, and in paraphrase, as we read through the upanishads. in k thaka 5. 15 we find: there no sun shines, no moon, nor glimmering star, nor yonder lightning, the fire of earth is quenched; 61 from h

world bursts into splendour at his shining. and again in maitr yana, 6. 24. when the darkness is pierced through, then is reached that which is not affected by darkness; and he who has thus pierced through that which is so affected, he has beheld like a glittering circle of sparks brahman bright as the sun, endowed with all might, beyond the reach of darkness, that shines in yonder sun as in the moon, the fire and the lightning. 27 brihad ranyaka upanishad, 4. 3-4. 28 these refer to the mystic lights in man. compare this with the diagram 2 "the paths and grades" in "the neophyte" after the atman in the aspirant has been awakened by the trumpet of israfel (the angel) he proceeds by the path of hb:shin. the next path the aspirant must travel is that of hb:resh- the sun; the next that of hb:

ALEISTER CROWLEY EQUINOX EQ I 6 2

in those globes of fire there sate some cruel knowledge closely curled like serpents in those halls of hate, palaces of the underworld. but in the hell-glow of those eyes the ashen skull of pharaoh shone white as the moonrays that surprise the invoking druse on lebanon. moreover pylon shouldered round to pylon an unearthly tune, like phantom priests that strike and sound sinister sistrons at the moon. and death's insufferable perfume beat the black air with golden fans as turkis rip a nubian's womb with damascened yataghans. also the taste of dust long dead of ancient queens corrupt and fair struck through the temple, subtly sped by demons dominant of the air. last, on the flesh there came a touch like sucking mouths and stroking hands that laid their foul alluring smutch even to the bloo

dren, how shall ye partake of the banquet of jupiter, or come to the centre of the wheel? for this is the secret of jupiter, that he who created you is in each of you, yet apart from all; before him ye are equal, revolving in time and in space; but he is unmoved and within["a pause" typhon. 1 [typhon "recites" sweet, sweet are may and june, dear, the loves of lambent spring, our lamp the drooping moon, dear, our roof, the stars that sing; the bed, of moss and roses; the night, as long as death! still, breath! life wakens and reposes, love ever quickeneth! sweet, sweet, when lion and maiden, the motley months of gold, swoop down with sunlight laden, and eyes are bright and bold. life-swelling breasts uncover their warm involving deep- love, sleep- and lover lies with lover on air's substant

re scattered; the perpetual hills did bow! 52 1. was the lord displeased against the rivers? was thine anger kindled against the rivers? was thy wrath kindled against the sea? that thou didst ride upon thy horses and thy chariots of salvation? 2. the mountains saw thee and they trembled. the deluge of water rolled by: the deep uttered his voice; and lifted up his hands on high. 3. the sun and the moon stood still in their habitations. at the light of thine arrows they went, at the shaking of thy glittering spear! 4. thou didst march through the land in thine indignation: thou didst thresh the heathen in thine anger. 5. thou didst march through the sea with thine horses: through the depth of the mighty waters [capricornus "starts up wildly and dances the dance of" mars [capricornus "falls o

333-333. leo. 333-333. aries. brother leo, this is of evil omen. leo. brother aries, it is indeed of evil omen. aries. there will be no more sacrifice to-day. leo. there will be no more sacrifice to-day. aries. the sun is already setting. leo. the night birds are already abroad. aries. it grows very dark. leo. the path is too steep and dangerous for any pilgrims to come hither. aries. there is no moon to-night. leo. i think there will be rain. aries. let us close the shrine. leo. the disk of the sun is not yet quite obscured. aries. but no pilgrims can come now. leo. no pilgrims can come now. but it is the rule of the temple that the shrine is open unto the last spark of sunlight. aries. brother leo, i beg that you will close the shrine with me. leo. it cannot be. aries. brother leo, i kno

foam. the sea's flower folded, charioting me risen where dawns rose stole from its pearl-glimmering home, and heaven laughed, and earth: and mine old prison, the seas that lay beneath the mighty dome, shone with my splendour. light did first bedizen earth with its clusters of fiery dew and spray, when i looked forth and cried "it is the day" the stars are dewdrops on my bosom's space; the sun and moon are glances through my lashes, long, tender rays of night; my subtle face burns through the sky-dusk, lightens, fills, and flashes with solemn joy and laughter of love; the grace of all my body swaying stoops and dashes swift to the daisy's dawn of love: and swiftest, o spirit of man, when unto me thou liftest! dawn shakes the molten fire of my delight from the fine flower and fragrance of my

ALEISTER CROWLEY EQUINOX EQ I 6

urricanes howl, howl in her heart; serpents sleep in her smile; i hear horrible happenings long ago, direful deeds, weirds of woe, 43 things beyond history and art in the tresses that tumble over her ear! in what grim gloom did satan get this child on what wood-nymph dishevelled? whence was the wind that swayed the woods on their bestial beatitudes? or what garden of rose and violet lay under the moon wherein they revelled? she is like a poppy-petal. all the seas of sleep are hidden under the languorous eyelids, whose lashes are long and strong to bruise my heart where her lusts like hornets settle on sacred leaves, on flowers forbidden. she is like a drug of wonder. all the limits of sense dissolve when we fall like snows from the precipice sun-kissed to the black ravines of ice. i am dro

cruses. doth not the world's great alchemist corrupt his oysters to make pearls? shall not these lips praise him? they kissed no cold reluctant girl's. jaja' hath woven the web of god from threads of lust and laughter spun. in heaven the rose is worth the rod; and love as water, one. 47 iii jeanne a pastoral "to raymond radclyffe "hey diddle diddle! the cat and the fiddle! the cow jumped over the moon" i laid mine ear against your heart, jeanne! a masterpiece of nature turned a masterpiece of art, with your blanched egyptian beauty foiled by the hungry eyes, and the red mouth soiled by the honey of mine that your greed has spoiled, jeanne! the body a corpse and the soul inurned! against your heart i laid mine ear, jeanne! and the clock went ticking, ticking. how could i choose but hear, je

r honour, and our right against the recreant east. 70 we have left our ladies, you and i, my brothers! to keep our castles, and to sigh! oh! could some holy hermit give one short day's dalliance fugitive! speed hither through the enchanted air our ladies, for our faith's reward! would it not sharpen every sword and perfume every prayer? love sharp as holly and pure as snow, and kisses beneath the moon for mistletoe! sir raymond. something ill sung, jocelyn, and too sadly, forsooth! here the hermits are foul and malicious. i would clear the land of them. sir james. spies, every one. and enchanters to boot. sir eustache. the maids are worse, to my mind. think of the gallant florimond, as tall a knight of his hands as ever swung sword or couched lance. sir raymond. netted like a fish! sir jam

t. their leader, the" emir said omar, rushes forward to the well" said omar. victory! we have chased the infidels three days, and the vultures of the desert are gorged, and the jackals burst with fatness. my gazelle, didst thou languish for me? my rose, my tulip, my anemone, slim palm of the oasis, sweet water of the well! we shall feast to-night, 81 little one, star of the night, beautiful young moon over the sand-dunes["he clasps her in his arms" laylah["tonelessly. victory! ay, victory is sweet. we shall feast to-night["she shudders" said omar["seeing that all is not well. what is it? what is it? laylah. i have had evil dreams. said omar["to his men. on to the houses! we must feast; we must sleep["he takes" laylah "on his saddlebow] you must sleep, whisper of the west wind! laylah. i sh

rinaldo de la chapelle" messengers the populace 83 act ii "twenty years later. an oriental palace in a city near jerusalem; the hall of audience. in the throne is" laylah "veiled. around her are waiting- women and her old nurse" fatma "at the door an eunuch on guard with drawn scimitar" ledmiya["a young girl with a stringed instrument. as the flower waits for the rain, as the lover waits for the moon, we wait, we wait, an hungry pain, for tidings from the battle plain- if those we love are hurt or slain, or if the lord hath smitten again the legions of the cross, and hewn a path of blood where glory flares. the sabre strikes, the trumpet blares, the war horse neighs- oh let us see the crescent borne to victory! laylah. is there no news? fatma. it is rumoured that the battle has begun. led

ALEX SANDERS THE KING OF THE WITCHES

uralness ofthe relationship between the witch and his god; it is one of love and understanding. without artifice or hypocrisy, the witches i met were truly pious. when i consider their ways of worship, in particular the nude rites that appear to be so ludicrously out of place in religion, i find i must rethink my attitude towards more familiar religions. to an agnostic, is the cailing down of the moon any more absurd than the act of genuflecting? is the lighting of a candle to a long-dead saint more credible than tying cords round a wax image? is the immaculate conception more easily believed than a vision in a bowl of water? i have drawn no conclusions beyond this: for those like me who prefer their spirits mixed with soda, witchcraft affords a fascinating glimpse into another world; but

y' she told him 'later i'll teach you how to use it, but you've had enough for one day. now come and get your tea' it would be years before he discovered that he was the last of a line of witches dating back to the fifteenth century; that the initiation from which he was still smarting was a pale replica of those once carried out in sparta when males were emasculated so as to become priests ofthe moon goddess. ages would pass before he tried turning his powers to evil to gain himself a fortune; before his misuse of them lost him the person he loved. this was 1933 and alex sanders was just a bewildered child who believed he and his grandmother were the last two witches left unburnt. 14 2 :jff(agic ctcbilbboob left to himself, alex might have ended his foray into witchcraft there and then, b

fmd the white-haired man of his vision bending over him. he was a. doctor and he was stitching the cut. alex's 'growing belief in witchcraft, reinforced by 'each experience of clairvoyance, did not conflict with his regular attendance at sunday school. his gran had explained .that there was only one god but that he was known by many names. it was easy, too, to accept that the virgin mary was the moon goddess in disguise. alex's childhood heroes took on new aspects when gran re-told their stories. there was robin hood, previously just the leader of the merry men, but now revealed in his real role as a witch who used his powers to direct money where it was most needed, and to escape his pursuers. and joan of are, who was really the witch queen of france and unashamedly declared it by her dr

apel-goers-in bethesda anyone who missed a service without good reason was ostracized by the other residents. at night the coven used to climb part-way up the mountain to a small lake reputed to have belonged to witches since the middle ages. stepping-stones led to the small island in the centre which was the circle where they performed their rituals, and in the inky black waters they studied the moon's reflections and conjured up the future. when he was nine, alex was allowed to take part in his first full-moon ceremony. gran had no difficulty in persuading his mother to part with him for the night, for she was delighted with the progress he had made in welsh and grateful to her mother for having taught him. as the moon rose, gran opened the kitchen curtains and let its light flood the ki

s going to consecrate it. the boy had to lie flat on his back, the dagger on his bare chest; then shelowered herselfon to him, muttering incantations he had never heard before. he felt peculiar, his bare body pressed close to hers, but she was deadly serious and already he firmly believed in her magic. when they rose, she led him outside into the yard where she told him to raise his athame to the moon and repeat the words of the ritual. it was his first 'calling down the moon' ceremony. although magic, witchcraft and the ever-increasing affinity he formed with his grandmother filled most of his childhood, alex was usually able to lead an entirely separate life at home. he was very close to his sisterjoan, two years his junior, but though he often longed to tell her his secrets, there was s

ALEXANDRIAN BOOK OF SHADOWS OCCULT

ion of sword or athame consecrating other working tools initiations charge to new initiates first degree initiation ritual second degree initiation ritual legend of the descent of the goddess third degree initiation ritual/great rite verse version of priest's declamation in great rite esbats esbat sequence witches' rune charge of the goddess verse version of charge of the goddess drawing down the moon ancient call great god cernunnos invocation esbat cone of power wine blessing cake blessing ritual elements invocation to the horned god besom chant welcome to the public domain version of the alexandrian book of shadows compiled by sekhet sophia. layout& html by atho sabbats yule candlemas vernal equinox beltane midsummer lammas michaelmas (fall equinox) hallowmass various notes notes on ear

alex sanders mis-correct the 'engained' error? l the wiccan redes bide the wiccan redes ye must, in perfect love and perfect trust; live ye must and let to live, fairly take and fairly give; form the circle thrice about, to keep unwelcome spirits out; bind fast the spell every time, let the words be spoke in rhyme. soft of eye and light of touch, speak ye little, listen much; deosil go by waxing moon, sing and dance the witches' rune; widdershins go by waning moon, chant ye then a baleful tune; when the lady's moon is new, kiss hand to her times two; when the moon rides at peak, heart's desire then ye seek. heed the north wind's mighty gale, lock the door& trim the sail; when the wind comes from the south, love will kiss them on the mouth; when the wind blows from the west, departed souls

& hold a need, hearken not to others' greed; with a fool no seasons spend, or be counted as his friend. merry meet and merry part bright the cheeks, warm the heart; mind the threefold law ye should, three times bad and three times good; whene'er misfortune is enow, wear the star upon your brow; true in troth ever ye be lest thy love prove false to thee 'tis by the sun that life be won, and by the moon that change be done; if ye would clear the path to will, make certain the mind be still; what good be tools without inner light? what good be magic without wisdom-sight? eight words the wiccan rede fulfill- an it harm none, do what ye will. notes very well known (public domain. wcc has it. published in rhuddlwm gawr's the way. published in an pamphlet called ottawa pagan resources; the pamphl

n thinketh, so is he. if you think small, you become small. remember the passwords: perfect love and perfect trust, so trust the universe and be at home everywhere. if you imagine and fear 'i will get trapped, of course you will get trapped. fear not, and you won't. you are never less alone than when you think you are alone. fear not, for fear is failure and the forerunner of failure. pray to the moon when she is round luck with you shall then abound what you seek for shall be found in sea or sky or solid ground. notes l these come from various sources there's no reason to believe that any list of aphorisms is part of the "standard" gardnerian or alexandrian bos. l sources of this list are known to include: m the witches' almanac m the grimoire of lady sheba m wicca the ancient way m paul

olded and bound by members of the opposite gender. wrists are bound together in back by middle of a 9 foot red cord, knotted in front at throat with ends hanging down front as cable-tow. a short white cord is fastened to the right ankle with ends tucked in so as not to trip c up, saying: feet neither bound nor free hps casts circle. opening ritual is followed to the end of the drawing down of the moon, but the charge is not yet declaimed. summoner fetches sword (or athame) from the altar, and opens a gate in ne. s, h, and p face c and s issues the challenge: s: o thou who standest on the threshold between the pleasant world of men and the dread domains of the lords of the outer spaces, hast thou the courage to make the assay? placing point of blade against c's heart, s continues: s: for i

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

ment of our mentality, if we realise that we are the energising factors within our bodies, and that when we withdraw from those bodies they disintegrate and fall to pieces; then perhaps we have the clue to what the informing life of the planet may be doing, as he works through forms of every kind (continents, civilisations, religions, and organisations) upon this earth; to what has gone on in the moon, which is now a disintegrating form, to what is going on in the solar system, and to what will happen in the solar system when the logos withdraws from that which is, for him, but a temporary manifestation. let us now make practical application of these thoughts. we are living at this time in a period in which all the forms of thought seem breaking up, in which the religious life of the peopl

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

of planetary force for the helping of the great plan for the self-conscious unfoldment of all life. their places have gradually been filled by the sons of men as they qualify, though this includes very few, until lately, from our immediate earth humanity. those who are now the inner group around the lord of the world have been primarily recruited from the ranks of those who were initiates on the moon chain (the cycle of evolution preceding ours) or who have come in on certain streams of solar energy, astrologically determined, from other planetary schemes, yet those who have triumphed in our own humanity are rapidly increasing in number, and hold all the minor offices beneath the central esoteric group of six, who, with the lord of the world, form the heart of hierarchial effort. the imme

-races. he is the sumtotal of the intelligence aspect. the present mahachohan is not the original one who held the office at the founding of the hierarchy in lemurian days it was then held by one of the kumaras, or lords of the flame, who came into incarnation with sanat kumara but he took hold of his position during the second sub-race of the atlantean root-race. he had achieved adeptship on the moon-chain, and it was through his instrumentality that a large number of the present more advanced human beings came into incarnation in the middle of the atlantean root-race. karmic affiliation with him was one of the predisposing causes, thus making this eventuality possible. his work concerns itself with the fostering and strengthening of that relation between spirit and matter, life and form

astery of matter in the three higher sub-planes is not yet perfect; these yet remain to be dominated. at the third initiation, termed sometimes the transfiguration, the entire personality is flooded with light from above. it is only after this initiation that the monad is definitely guiding the ego, pouring his divine life ever more into the prepared and cleansed channel, just as in the third, or moon chain, the ego individualised the personality through direct contact, a method different to the individualisation as shown in this fourth chain. the law of correspondences, if applied here, might prove very revealing, and might demonstrate an interesting analogy between the methods of individualising in the various chains, and the expansions of consciousness that occur at the different initia

lded during the course of evolution. this triad forms the individualised or separated self, or ego. viveka. the sanskrit "discrimination" the very first step in the path of occultism..is the discrimination between the real and the unreal, between substance and phenomenon, between the self and the not-self, between spirit and matter. wesak. a festival which takes place in the himalayas at the full moon of may. it is said that at this festival, at which all the members of the hierarchy are present, the buddha, for a brief period, renews his touch and association with the work of our planet. yoga. 1. one of the six schools of india, said to be founded by patanjali, but really of much earlier origin. 2. the practice of meditation as a means of leading to spiritual liberation. note: this glossa

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ry. the point to be grasped in all these aspects is that one and all have to do with matter or substance, and not with mind or spirit. b. the planet. deep in the heart of the planet such a planet as the earth, for instance are the internal fires that occupy the central sphere, or the caverns which filled with incandescent burning make life upon the globe possible at all. the internal fires of the moon are practically burnt out, and, therefore, she does not shine save through reflection, having no inner fire to blend and merge with light external. these inner fires of the earth can be seen functioning, as in the sun, through three main channels: 1. productive substance, or the matter of the planet vitalised by heat. this heat and matter together act as the mother of all that germinates, and

r the analogy will persist on all planes during manifestation. when more scientific knowledge has been gained it will be found that the same procedure on a larger scale, takes place in planetary manifestation. a planet is but the body of a planetary logos, that body being etheric, and the logos expressing himself through it and building upon the etheric scaffolding a vehicle of manifestation. the moon once was the body of expression for one of the logoi; the earth now is, and the cycles change continuously. the centre of escape for the etheric body is found likewise in a physical planet, and the planetary silver cord is loosed at the time appointed; but the times and cycles, their commencement and termination are hid in the mysteries of initiation, and do not concern us. again in the solar

lied to man's etheric body, and who transmit earth's prana, or the prana of whichever planet man may be functioning upon during a physical incarnation- 52- a treatise on cosmic fire copyright 1998 lucis trust a very pertinent question might here be asked, and though we may not fully explain the mystery, a few suggestive hints may be possible. we might ask: what causes the apparent deadness of the moon? is there deva life upon it? does solar prana have no effect there? what constitutes the difference between the apparently dead moon, and a live planet, such as the earth?40(36) here we touch upon a hidden mystery, of which the solution lies revealed for those who seek, in the fact that human beings and certain groups of devas are no longer found upon the moon. man has not ceased to exist upo

is there deva life upon it? does solar prana have no effect there? what constitutes the difference between the apparently dead moon, and a live planet, such as the earth?40(36) here we touch upon a hidden mystery, of which the solution lies revealed for those who seek, in the fact that human beings and certain groups of devas are no longer found upon the moon. man has not ceased to exist upon the moon because it is dead and cannot therefore support his life, but the moon is dead because man and these deva groups have been removed from off its surface and from its sphere of influence.41(37) man and the devas act on every planet as intermediaries, or as transmitting agencies. where they are not found, then certain great activities become impossible, and disintegration sets in. the reason for

sphere of influence.41(37) man and the devas act on every planet as intermediaries, or as transmitting agencies. where they are not found, then certain great activities become impossible, and disintegration sets in. the reason for this removal lies in the cosmic law of cause and effect, or cosmic karma, and in the composite, yet individual, history of that one of the heavenly men whose body, the moon or any other dead planet at any time happened to be. 3. the prana of forms. it must first be pointed out that forms are necessarily of two kinds, each having a different place in the scheme: forms that are the result of the work of the third and the second logos, and their united life. such forms are the units in the vegetable, animal and mineral kingdoms. forms that are the result of the uni

ALICE A BAILEY05 THE LIGHT OF THE SOUL

n the power of the elephant, will awaken that force or light. 25. perfectly concentrated meditation upon the awakened light will produce the consciousness of that which is subtle, hidden or remote. 26. through meditation, one-pointedly fixed upon the sun, will come a consciousness (or knowledge) of the seven worlds. 27. a knowledge of all lunar forms arises through one-pointed meditation upon the moon. 28. concentration upon the pole-star will give knowledge of the orbits of the planets and the stars. 29. by concentrated attention upon the centre called the solar plexus, comes perfected knowledge as to the condition of the body. 30. by fixing the attention upon the throat centre, the cessation of hunger and thirst will ensue. 31. by fixing the attention upon the tube or nerve below the thr

. the heart of the sun .s oul. love. 3. the central spiritual sun. spirit. life or power. in man, the microcosm, the correspondences are: 1. the personal physical man. body .i ntelligent form. 2. the ego or christ. soul. love. 3. the monad. spirit. life or power- 166- the light of the soul copyright 1998 lucis trust 27. a knowledge of all lunar forms arises through one-pointed meditation upon the moon. there are two translations permissible here, the above and the following "a knowledge of the astral world comes to him who can meditate upon the moon" either is correct and probably a true understanding of the sanskrit is only arrived at through combining the two. it might suffice here to give a simple english paraphrase which will give the essence of the significance of this sutra "one-poin

e, the above and the following "a knowledge of the astral world comes to him who can meditate upon the moon" either is correct and probably a true understanding of the sanskrit is only arrived at through combining the two. it might suffice here to give a simple english paraphrase which will give the essence of the significance of this sutra "one-pointed concentration upon the mother of forms (the moon) will reveal to the aspirant the nature and purpose of form" if the student will remember that the moon is the symbol of matter, whereas the sun in its aspect of light is the symbol of the soul, he will have no difficulty in ascertaining the meaning of the two sutras we have just considered. one deals with the soul and the various states of consciousness; the other deals with the body, the ve

ed. one deals with the soul and the various states of consciousness; the other deals with the body, the vehicle of consciousness. one concerns the body incorruptible, not made with hands, eternal in the heavens. the other deals with the "lunar mansions (as one translator calls it) and with the home of the soul in the three worlds of human endeavour. we must be careful however to remember that the moon aspect is the governing one in all the kingdoms below the human, whilst the sun aspect should dominate in the human. a knowledge of the lunar mansions or of forms would give an understanding of the physical body, of the astral or desire vehicle and of the mental sheath. 28. concentration upon the pole-star will give knowledge of the orbits of the planets and the stars. this sutra is of small

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

r logos in relation to his (if one may use a pronoun in speaking of a life which is an existence and yet is an extended concept) karma a point oft overlooked. this karma of his must be worked out through the method of incarnation and the subsequent result of the incarnated energy upon the substance of the form. this is symbolised for us, if we could but grasp it, in the relation of the sun to the moon "the solar lord with his warmth and light galvanises the moribund lunar lords into a spurious life. this is the great deception; and the maya of his presence" so runs the old commentary oft quoted by me in earlier books. the above concept has in it truth for the individual soul likewise. this middle principle is in process of revelation now. the lower aspect is functioning. the higher remains

ecome guilty of the sin of separateness the one real sin. an appreciation of the above thoughts should build in the aspirant a realisation of the value of his meditation work, whilst the idea of a cyclic response to soul impulse lies back of the activities of a morning meditation, a noonday recollection, and an evening review. a larger ebb and flow is also indicated in the two aspects of the full moon and the new moon. let this be borne in mind. may there be a full and steady play of cyclic force from the kingdom of spirit upon each one of us calling us forth into the realm of light, love and service and producing a cyclic response from each one! may there be a constant interchange between those who teach and the disciple who seeks instruction! much preliminary work will have to be done. t

d yet unlike. they are phases of the law of gravitation. the earth is itself an entity which, by the force of will, holds all things to itself. this is an obscure matter, little has been learned about it as yet. the inbreathing and outbreathing of the entity of the earth affects vibration potently, that is the vibration of the physical plane matter. there is a connection also between this and the moon. those members of humanity who are specially under lunar influence respond to this attraction more than any others, and they are difficult to use as transmitters. the silence that comes from the inner calm is the one to cultivate. aspirants are urged to remember that the time will come when they too will form part of the group of teachers on the inner side of the veil. if then they have not l

e him to use his energy in order to safeguard the work from error and the disciple perhaps from harm. the aim of every high disciple is to carry out his work and be en rapport with the spiritual force centre which is his group, and thus in steady touch with the master, without interviews and phenomenal contacts. many only expect to contact their master once a year, usually at the time of the full moon in may. f. he finds also that the relationship between master and disciple is governed by law and that there are definite stages of contact and grades in the desired rapport. these can be enumerated, but cannot be enlarged upon. 1. the stage wherein a disciple is contacted by the master through another chela on the physical plane. this is the stage of "little chelaship- 101- a treatise on whi

lane as a whole. d. the universal mind. 5. personality energy. emanating from: a. the coordinated form of man. b. advanced human beings who are dominant personalities. c. groups, i.e. 1. the hierarchy of the planet. subjective. 2. the integrating group of mystics. objective. 6. planetary energy. emanating from: a. the seven planets. this is the basis of astrological practice. b. the earth. c. the moon- 168- a treatise on white magic copyright 1998 lucis trust 7. solar energy. emanating from: a. the physical sun. b. the sun, acting as a transmitter of cosmic rays. astral energy and fear the subject now to be considered is of most practical application for it concerns the astral body the body in which a man is pre-eminently polarised and of which he is more potently conscious than of any oth

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

ed activity of every ray qualifies every form found within its body of manifestation. we come now to a technical statement which must be accepted for the sake of argument, being incapable of proof. all the lords of the rays create a body of expression, and thus the seven planets have come into being. these are their major expressions. the sun (veiling vulcan) jupiter saturn mercury venus mars the moon the energies of these seven lives however are not confined to their planetary expressions, but- 43- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust sweep around the confines of the solar system just as the life impulses of a human being his vital forces, his desire impulses, and his mental energies sweep throughout his body, bringing the various organs

aja yoga .m ercury .y ellow. rose. iii. higher mind .e xactitude in thought .v enus. indigo- 104- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust higher mathematics. blue. philosophy. bronze. iv. conflict .i ntensity of struggle. saturn. green. birth of horus hatha yoga, the most dangerous method of psychic growth. v .l ower mind. exactitude in action. the moon. violet practical science. vi. devotion .b hakti yoga. mars. rose. necessity for an blue. object. vii. ceremonial order. ceremonial observances. jupiter. bright. control over clear. forces of nature. blue. it will be clear that each of the kingdoms elemental, mineral, vegetable, and animal as well as the human is divided into seven primary types or rays, and as individualisation (i.e. the tra

d as "sacred planets" and some are not. i am here using the words "planetary influence" in the same sense as the astrologer uses them, for he is not dealing, either, with the basic planetary rays. it might be stated therefore that the planetary relations in this cycle are as follows: 1. the mineral kingdom. pluto and vulcan. 2. the vegetable kingdom .v enus and jupiter. 3. the animal kingdom. the moon and mars. 4. the human kingdom. mercury and saturn. 5. the kingdom of souls. neptune and uranus. 6. synthesising these five. the sun. there are other planetary influences to be felt, and hidden forces likewise play upon our planetary life, but these are the major influences bringing about the desired results in the kingdoms of nature under the plan. it must be remembered that these are the cy

luences with venus and jupiter contending for control. the link with the vegetable kingdom is then strong, and hence the frequent recognition of "astral perfumes" which the disciple can note. before the first initiation, the static mineral world within him has been broken up- 155- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust at the third initiation, the moon and mars struggle to assume ascendancy, and there is his battle-ground. hence at the great transfiguration, the body is "transfigured" as the indication of triumph. at the fourth initiation, mercury and saturn act as the great translators, and bring the disciple to the door of realisation. when the final initiation is taken, it is the activity of uranus and the in-pouring force of jupiter tha

a unit of life in form. a son of god, a lord of dedicated and directed will, is born, and the third divine principle of purposive energy is fused with the other two and brings about an entire reorganisation within the animal form. as esotericists have long pointed out, individualisation is a great planetary experiment, and when it was instituted it superseded the earlier method, employed upon the moon, wherein the urge to reach out and on (called aspiration where man is concerned) was the method employed. this really means that, when the evolving life within the form had reached a certain stage of growth in sentiency and awareness, and the inner urge was adequately strong, the life forced itself into contact with another stream of divine expression, with another major ray manifestation. th

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ohn, dating from some time not earlier than a.d. 100. the book of revelation, written between a.d. 69 and 93, is silent on the subject, though had the- 38- from bethlehem to calvary copyright 1998 lucis trust virgin birth then been an important tenet of the faith it would undoubtedly have figured in the mystical symbolism of that composition."36 isis was often represented standing on the crescent moon, with twelve stars surrounding her head. in almost every roman catholic church on the continent of europe may be seen pictures and statues of mary, the "queen of heaven" standing on the crescent moon, her head surrounded with twelve stars "it would seem more than a chance that so many of the virgin mothers and goddesses of antiquity should have the same name. the mother of bacchus was myrrha;

lingness to sacrifice themselves which all these sons of god manifest. it is therefore wise and timely to remember that "these events are reproduced in the lives of the various solar gods, and antiquity teems with illustrations of them. isis of egypt, like mary of bethlehem, was our immaculate lady, star of the sea, queen of heaven, mother of god. we see her, in pictures, standing on the crescent moon, star-crowned, she nurses her child horus, and the cross appears on the back of the seat in which he sits on his mother's knee. the virgo of the zodiac is represented in ancient drawings as a woman suckling a child the type of all future madonnas with their divine babes, showing the origin of the symbol. devaki is likewise figured with the divine krishna in her arms, as is mylitta, or istar

abideth alone, but if it die, it bringeth forth much fruit."53 this was the destiny awaiting him when he came to the birth in bethlehem. then he entered upon the career which eventually "bruised" him and led him to his death. according to the concordance, the name mary means "the exalted of the lord" as one says these words, the famous picture, by mulillo, of the virgin, standing on the crescent moon and being gathered up into the clouds of heaven, comes to mind. such is the assumption of the virgin into glory. there is another interesting point in connection with the constellation virgo, upon which we might touch. mary, the virgin, in the symbolism of the ancient wisdom, stands for virgin matter, for the substance which nurtures and nourishes and hides within itself the christ child, the

the former form; lord of gods, be gracious, upholder of worlds."33 chapter five the fourth initiation. the crucifixion key thought a fire-mist and a planet, a crystal and a cell, a jelly-fish and a saurian, and caves where the cave-men dwell; then a sense of law and beauty, and a face turned from the clod some call it evolution, and others call it god. like tides on a crescent sea-beach when the moon is new and thin, into our hearts high yearnings come welling and surging in: come from the mystic ocean- 107- from bethlehem to calvary copyright 1998 lucis trust whose rim no foot has trod some of us call it longing, and others call it god. a picket frozen on duty, a mother starved for her brood, socrates drinking the hemlock, and jesus on the rood; and millions who, humble and nameless, the

ement of the human situation. he outlined to them the noble eightfold path governing right conduct, and gave in reality the rules which should control one upon the path of discipleship. then, having himself achieved illumination, he entered into the "secret place of the most high" to come forth once a year, so legend tells us, in order to bless the world. that day of blessing (the day of the full moon of may) is preserved in the east as a general holiday, and in the west many hundreds also keep it as a day of spiritual remembrance. then christ came, and presented to the world, and made public in his life and through its critical points, the great processes of initiation (five in number) which lie ahead of all who keep the rules which his great brother laid down. he carried the teaching for

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

are still atlantean, still purely emotional in their reactions and in their approach to life. they are still governed predominantly by selfish desires and by the calls of the instinctual life. our earth humanity is still in the atlantean stage, whereas the intelligentsia of the world, and the disciples and aspirants, are passing rapidly out of this stage, for they reached individualisation on the moon chain, and were the atlanteans of past history. workers in the world today should have these facts and sequences most carefully in mind, if they are rightly to appreciate the world problem, and correctly guide and teach the people. they should realise that, speaking generally, there is little true mentality with which to work when dealing with the submerged masses; that they need to be orient

d life. they are, and then are not. all is and all is not. but the blessed ones at any time can sweep forth into manifested light. they carry then the potencies of spirit to meet the need expressed. light holds them not; their purpose is not imprisoned; their will is not subdued. they appear and disappear at will (an expression of the truth of this can be seen demonstrating in the world each full moon of may, when the buddha flashes forth into manifestation, for the fulfillment of the plan and at the urgent behest of his own spiritual will "naught holds the blessed ones. neither the deities nor form; neither desire nor mind; nor any quality of life. pure life they are; pure being and pure will; pure love and pure intent; this is all that unenlightened man can grasp, and only that in part

nt, or this transition, never takes place before the first fine strand of energy (like the first steel cable on a physical bridge) has anchored itself on the further shore; thus a delicate and (at first) almost nebulous channel of communication is established between the higher nature and the lower, between the world of the soul and the worlds of human affairs. each month, at the time of the full moon, the masters are intensifying their efforts, and men and women are being prepared for the process of initiation with as much rapidity as is safely possible. remember that understanding must always parallel the intellectual grasp of a subject, and it is this that holds back some disciples from this great step forward. in the performance of the next duty, in the establishing of the dedicated li

hy are attempting to carry forward and in which all true disciples and aspirants can have a part. they are brought to our attention in order to evoke our lasting cooperation. d. astrology and the new groups this law of group progress embodies one of the energies which have gradually been released over the past two centuries. a fuller tide was swept into activity at the time of the may, 1936, full moon and now the growth of the group idea, both in its good and bad aspects, can be imminently expected. as has several times been pointed out to students, this law is connected with a certain realised impulse in the minds of men, and this is, in its turn, the effect of various types of energy, which are playing upon the earth. the name "law of group progress" is the phrase given by human beings t

is worked out in every nation and in every group as a marked tendency to good will. in 1942, there will come another planetary inflow of which we all are begged to avail ourselves, and for which we are urged to make due preparation. this "week of group impact" occurring every seven years, will run from december 21st till december 28th, and if this should at any time fall at the period of the full moon, the opportunity will be most significant. this possibility must be watched. this week should be regarded as pre-eminently the "festival week" of the new group of world servers, and after 1942 advantage must be taken of this period, and special preparation made. this fact invites the attention of all of us. these new groups are appearing everywhere all over the world. the groups upon the oute

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ts may be sensed by me alone on my side, or they may work out in certain specific realisations and even phenomena on your side. i indicate not the results of such an activity for the power of suggestion and the response of the creative imagination is a fruitful source of glamour. i would, therefore, ask all of you who are my disciples to endeavour to make a contact with me at the time of the full moon each month. make sacrifice in order to establish this monthly relation as i will make my adjustments to contact you. may i emphasise the necessity for holding the thought of that contact for three whole days prior to the full moon itself, with aspiration and with confidence and then for three days afterwards with expectancy. may i point out the prime importance of making this a group activity

r contact with me is intended to be a group contact and, as a group, you will seek to strengthen the tie between us. this, therefore, is an act of group service to be rendered selflessly and with no personal expectancy. owing to the pressure of time and of urgency in service, i am one of several teachers who have pledged themselves for the next few years to keep the twelve hours prior to the full moon of each month open for contacts with their disciples, so that at any time during that twelve hours, the world servers and disciples can make an attempt to reach us. this will somewhat facilitate your work for you need not, therefore, keep the exact hour of the full moon, unless this is easily possible. service in the world these days requires constant pressure and attention and the work is st

ours, the world servers and disciples can make an attempt to reach us. this will somewhat facilitate your work for you need not, therefore, keep the exact hour of the full moon, unless this is easily possible. service in the world these days requires constant pressure and attention and the work is strenuous. it may not always be possible for you to make your approach at the exact hour of the full moon, though you can at that hour always silently and interiorly lift up your heart and eyes to the eternal. but at some hour during the preceding twelve hours, you can make your approach. when you do so rightly, you will find me waiting. go to your work with clear vision, a loving heart and an understanding love. much can then be accomplished. part iv- 26- discipleship in the new age- volume i co

oul, which must be developed in all of you if you are to do your share in meeting world need, and work for the hierarchy in the field of world service. let us briefly enumerate them: 1. intuitional response to ideas. 2. sensitiveness to the impression which some member of the hierarchy may seek to make upon the mind of the disciple. it is for this reason that i am training you to utilise the full moon contact. 3. quick response to real need. you had not regarded this as one of the psychic powers, my brother, had you? i refer not here to a solar plexus reaction but to heart knowledge. ponder on this distinction. 4. right observation of reality upon the soul plane. this leads to right mental perception, to freedom from illusion and glamour and to the illumination of the brain. 5. correct man

ard) and then drop the use of the seed thought. listen and aspire. close each meditation by pouring out love to all beings. this outflowing thought is a great releaser and each of you in the group of disciples whom i am seeking to train needs release from something. for you, it is release from form in your work of service. you will know to what i am referring. secondly, until the time of the full moon of may, cease from all breathing exercises. you have followed them for years and need a respite. nature grows and progresses through cyclic activity and cyclic rest, and, before i can carry you forward to the next unfoldment, i seek to have you rest from mental pressure and e'en from that devotion which has governed much of your life experience. till may, centre your thought, your meditation

ALICE A BAILEY13 PROBLEMS OF HUMANITY

of the kingdom of god and the expression of the love of god. on this day, the spiritual hierarchy which he guides and directs will be universally recognized, man's relation to it emphasized and the nature of god's love registered. men everywhere will invoke that love, with its power to produce resurrection and spiritual livingness. this festival is determined always by the date of the first full moon of spring. the eyes and thoughts of men will be fixed on life, not death; good friday will no longer be a factor in the life of the churches. easter will be the great western festival. ii. the festival of wesak or vaisakha. this is the festival of the buddha, that great spiritual intermediary between the centre where the will of god is known and the spiritual hierarchy. the buddha is the expr

the buddha, that great spiritual intermediary between the centre where the will of god is known and the spiritual hierarchy. the buddha is the expression of the will of god, the embodiment of light and the indicator of the divine purpose. men everywhere will evoke wisdom and understanding and the inflow of light into the minds of men everywhere. this festival is determined in relation to the full moon of taurus. it is the great eastern festival and is already meeting with western recognition; thousands of christians today keep the festival of the buddha. iii. the festival of humanity. this will be the festival of the spirit of humanity aspiring to approach nearer to god, seeking conformity to the divine will to which the buddha called attention, dedicated to the expression of goodwill whic

the hierarchy as the god-man, the leader of his people and "the eldest in a great family of brothers. this will, therefore, be a festival of deep invocation and appeal; it will express a basic aspiration towards fellowship and for human and spiritual unity; it will represent the effect in the human consciousness of the work of the buddha and of the christ. it will be held at the time of the full moon of gemini. if in these early days of restoration and of the inauguration of the new civilization and of the new world, men of all faiths and all religions, of every cult and all esoteric groups were to keep these three great festivals of invocation, simultaneously and with understanding of the far-reaching implications, a great spiritual unity would be achieved; if they unitedly invoked the s

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

ical contact with humanity, if they would bring about the initial stages of establishing right human relations; secondly, he gave to the world (for the use of the "man in the street) one of the oldest prayers ever known, but one which hitherto had 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 di

ible for hierarchical tension and for the eventual appearance or the emergence of the christ, lies behind the christ; it is in the field of long past experience. the consequent point of tension is now controlling the affairs of the spiritual hierarchy and its many groups of workers. the "point of decision" as it is called in all hierarchical circles, was reached during the period between the full moon of june, 1936, and the full moon of june, 1945. the point of decision covered, therefore, nine years (a- 36- the reappearance of the christ copyright 1998 lucis trust relatively brief time; it resulted in the decision arrived at by the christ to re-appear or return to visible presence on earth as soon as possible, and considerably earlier than had been planned. this decision was necessarily m

necessarily a statement hard to understand. a point of tension is, symbolically, a storehouse of power. today the energies which will be uniquely distinctive of the kingdom of god are gathering momentum and assuming direction through the agency of the masters of the wisdom, in cooperation with the will of christ. whilst this energy has been accumulating or mounting in potency ever since the full moon of june 1945, three events of great moment in the living experience of christ (and, therefore, of the hierarchy) have taken place and their effects are in process of consolidation. i can only make reference to them, for it is not possible to prove the factual nature of what is here said; only possibility, probability and the law of correspondences can indicate the rightness of these events. t

ergoing a true initiation as it enters into the new age of aquarius; it will then be subjected to those energies and forces which will break down the barriers of separation, and which will blend and fuse the consciousness of all men into that unity which is distinctive of the christ consciousness- 43- the reappearance of the christ copyright 1998 lucis trust in june, 1945, at the time of the full moon (so significant a day in the spiritual experience of the christ, he definitely and consciously took over his duties and responsibilities as the teacher and leader during the aquarian solar cycle. he is the first of the great world teachers to cover two zodiacal cycles the piscean and the aquarian. this is a statement easily made and written down, but again it involves the three modes or techn

lack skill in action and have too great a love for destruction. the new group of world servers holds steadily to the "noble middle way (as the buddha called it) and seeks the decent burial of old forms, the implementation of that which is new and the restoration of that which has, in the past, proved useful and good and which could form the living germ of the new creation. at the time of the full moon of april 1945, during the easter season of that year and covering approximately a period of five weeks, the forces of restoration began their work, emerging first upon the subtler planes of human experience. this type of energy is peculiarly creative in nature and carries the "life which produces the birth of forms" it poured into the hierarchy, via certain of the masters and their groups of

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

n roman times, were called "sibyls" these mediums (for such they were) will be trained by the workers upon the seventh ray to speak under inspiration from the hierarchy whose foreknowledge extends far ahead into the future, but does not extend beyond two thousand years. these mediums will, however, only be used under direction, after careful training and only twice a year at the may and june full moon rituals. as to the prevision with which i shall deal, unorthodox as it may appear to be to some of you, it will be based upon two factors: first of all, the logical indications to be gathered from the past and present events which condition the immediate future and which must inevitably lead to definite and tangible happenings. any deep student of human affairs could follow the same line of r

oul of france is to find expression. therefore, the following signs (cosmic energy) and planets transmitting solar and cosmic energies, are the conditioning factors of france in incarnation at the present time- 39- the destiny of the nations copyright 1998 lucis trust france 1. pisces with its rulers: jupiter and pluto> the nation 2. leo with its ruler: the sun. 3. virgo with its rulers: mercury, moon, jupiter> paris. 4. capricorn with its rulers: saturn and venus. 5. ray influences of an indirect nature, coming via the planetary rulers: a. ray 2. love-wisdom, via jupiter and the sun. these are the most powerful. b. ray 1. power or will, via pluto. this is also the destroyer ray and can bring the death of the leo influence. c. ray 3. active intelligence, via saturn. this cooperates with th

of power now to be found in paris. d. ray 4. harmony through conflict, via mercury. can france work for world harmony in the post-war period? e. ray 5. concrete science or knowledge, via venus. in this a realised cooperation with the soul ray, which is also the fifth ray, can bring about, through the french nation, a consummation of the piscean influence or genius. f. ray 4. this time through the moon, thus aiding the work of mercury and producing that needed internal conflict which will release france from leo and from the control of her self-centred personality. i would here call your attention to the fact that the astrology which i am emphasising is that which is concerned with the effective energies what they are and from whence they come. i would repeat here as i have often done befor

rt lies more in the east than in the west, provided she follows the indicated lines. her two ruling signs are aquarius and leo and her real function in the comity of nations lies far ahead when the aquarian age is flourishing and the leo control of the russian personality has been offset. the planets which primarily influence russia are the sun (2nd ray, uranus (7th ray, jupiter (2nd ray) and the moon (4th ray. this makes a most interesting, a most humanitarian and in the long run a non-destructive combination. at present, the intensely individualistic leo force in its worst aspects is dominating, but this will not last as history will eventually prove. the noisy, cruel child can turn into a controlled humanitarian in adult life and the influences potent in the russian horoscope indicate t

pposite of capricorn, one of the rulers of paris. it is for this reason that such a small percentage, relatively speaking, of french people migrate to the states; there is a closer link with italy than with france, and hence the large italian population, for sagittarius rules both italy and washington. the influences are, therefore, as follows: 1. aquarius with its rulers, uranus, jupiter and the moon> nation. 2. gemini with its rulers, mercury, venus and the earth. 3. cancer with its rulers, the moon and neptune> capital- 48- the destiny of the nations copyright 1998 lucis trust 4. sagittarius with its rulers, jupiter, the earth and mars. 5. the soul ray love-wisdom. 2nd. 6. personality ray idealism devotion. 6th. 7. indirect influences via the planetary rulers are many, and the rays cond

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

s, my brothers) you can help in time to do two things: 1. clarify the group mind on this subject. i refer not here to your particular group, but to the world consciousness. 2. help shatter the great illusion which has held, and still holds, the sons of men in thrall. i ask, therefore, for your service along these lines, and i request also that you give increased attention at the time of your full moon contact with myself. this group should have a special aptitude for work along the line of dispelling glamour at the period of the full moon. contact is made on the different planes according to the focus of the subtle bodies of the personnel of the group, and this group makes its contact with me on the higher levels of the astral plane. hence the clarity of their reactions and the wealth of t

however, aptitude in dispelling it in the personal life of each one of you. another group makes its contact with me on mental levels and therein will lie their field of service. still other groups are only as yet in an embryonic stage. their personnel is incomplete and the group integration only in process of being set up. i will, therefore, ask you to intensify your effort each month at the full moon period, and seek to strengthen your tie with myself and with your fellow group members. one word of warning only will i give. success along this line will bring both its rewards and also its difficulties. you will have to watch with care for the undue stimulation of your astral or emotional nature, with consequent and subsequent glamour. you will have to exercise the deepest watchfulness in t

ty is increased, see to it that you are not deflected from your main group objective, which is to study and understand the significance of glamour and the laws for its dissipation. record and note all telepathic activity and phenomena and learn to work this way, but regard it as a secondary issue for you at this time. one of the outstanding characteristics of the work done at the time of the full moon will be the mass of phenomena noted. this is to be expected as this service calls you to work on the astral plane. but it will provide you with a field for the wise use of the faculty of discrimination. it is too early as yet for you to work at the problem of separating the real from the unreal; your task at first will be recording. keep detailed records. preserve the scientific attitude of d

n be divided as follows: a. invocation to the solar lord. b. seven sentences, embodying seven keys for the dissipation of illusion. c. a final affirmation of divinity. use your intuition and apply these all to the subject of glamour and see at what knowledge you will arrive. then write it down in the form of an interpretation or article and we may arrive at much value. 3. keep a copy of your full moon record and, at the close of six months, subject it to a careful analysis and see what is the sum total of gain. divide your analysis into the following heads and express your understanding of the phenomena: a. as to any real contact. b. as to any colour contact or phenomena. c. as to any other phenomena sensed, or seen or heard. that we may all go forward into greater light and understanding

nation dispel glamour, and how can it be brought about? 3. define maya and give your understanding of inspiration as a factor in dispelling it. i have purposely not elucidated this technique as i sought to draw out your own ideas. i would urge you to follow the group meditation with care. it is of deep importance to the group in the interest of integration and real spiritual cooperation. the full moon work will likewise increase in importance. later will come facility in recognising and recording the nature of the glamour to be dissipated and aptitude in seeing the process of light distribution- 56- glamour: a world problem copyright 1998 lucis trust section two the causes of glamour 1. the racial and individual growth of glamour. we shall now employ the word "glamour" to cover all the asp

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

e medium of groups within the great council; these step down the impression which they register so that the hierarchy as a whole may cooperate with the purposes intended by those who are forming the needed plan. b. certain great lives who, at specific times and according to cyclic rhythm, or in times of emergency, are swung into this type of activity. for instance, one such time would be the full moon period, which is a time of reception by the hierarchy as well as by humanity; an instance of the second type of activity would be the wesak festival, or those acute crises when intervention is required from sources far higher than those with which the recipient is usually en rapport. such a crisis is fast approaching. the first type of impression is rhythmic, recurrent and therefore cumulativ

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

ergies as they beat upon and play through our little planet, but they have omitted to take into adequate consideration the emanating qualities and forces which are the contribution of our earth's etheric body to the larger whole. this we will consider later, but i felt the necessity of calling your attention to it at this time. another point which should here be noted is that the influence of the moon is purely symbolic in- 8- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust nature and in effect and is simply the result of ancient thought and teaching (descended to us from lemurian times) and is not based upon any true radiation or influence. in those far off times, antedating even lemuria and constituting in lemurian days simply an ancient tradition

is purely symbolic in- 8- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust nature and in effect and is simply the result of ancient thought and teaching (descended to us from lemurian times) and is not based upon any true radiation or influence. in those far off times, antedating even lemuria and constituting in lemurian days simply an ancient tradition, the moon appeared to be a living vital entity. but i would have you bear definitely in mind that today the moon is nothing more than a dead form. it has no emanation and no radiation of any kind and, therefore, has no effect of any kind. the moon, from the angle of the esoteric knower, is simply an obstruction in space an undesirable form which must some day disappear. in esoteric astrology, the effec

ared to be a living vital entity. but i would have you bear definitely in mind that today the moon is nothing more than a dead form. it has no emanation and no radiation of any kind and, therefore, has no effect of any kind. the moon, from the angle of the esoteric knower, is simply an obstruction in space an undesirable form which must some day disappear. in esoteric astrology, the effect of the moon is noted as a thought effect and as the result of a powerful and most ancient thoughtform; nevertheless, the moon has no quality of her own and can transmit nothing to the earth. let me reiterate: the moon is a dead form; it has no emanation at all. that is why the moon is spoken of in the ancient teaching as "veiling either vulcan or uranus" this hint or inference has always been here and as

t thoughtform; nevertheless, the moon has no quality of her own and can transmit nothing to the earth. let me reiterate: the moon is a dead form; it has no emanation at all. that is why the moon is spoken of in the ancient teaching as "veiling either vulcan or uranus" this hint or inference has always been here and astrologers would do well to experiment with this suggestion i have made anent the moon and (instead of working with the moon) let them work with vulcan when dealing with the undeveloped or average man and with uranus when considering the highly developed man. they would find some interesting and convincing results eventuate. students would also do well to remember that the twelve constellations which constitute our particular zodiac are themselves the recipients of many streams

ile. astrologers- 11- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust might discover some most interesting and arresting problems and perhaps arrive at an accuracy which is at present unknown. it might be of some service if i enlarged somewhat upon this point: in connection with the sun sign, the rising sign and the effect of the thoughtform relating to the moon, the position of esoteric astrology is as follows: 1. the sun sign. this sign indicates the present problem of the man; it sets the pace or the established tempo of his personality life; it is related to quality, temperament and the life tendencies which are seeking expression during this particular incarnation, and it is suggestive of the rajasic or the activity aspect of the innate man. fun

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

cultured stock but none of the people attained any famous or infamous notoriety. the family crest is, however, a very interesting one and, from the angle of esoteric symbolism, extraordinarily significant. i know nothing of heraldry or the correct terms in which to describe it. it consists of a rod with a wing at each end and between the wings are to be seen the five-pointed star and the crescent moon. the latter harks back, of course, to the crusades in which some of my forebears must have apparently participated but i like to think of the whole symbol as typifying the wings of aspiration, the rod of initiation and as portraying the goal and the means, the objective of evolution and the incentive which drives us all on towards perfection a perfection which eventually receives the accolade

of the whole symbol as typifying the wings of aspiration, the rod of initiation and as portraying the goal and the means, the objective of evolution and the incentive which drives us all on towards perfection a perfection which eventually receives the accolade of recognition by means of the rod. in the language of symbolism the five-pointed star has always signified perfected man and the crescent moon is supposed to rule the lower or form nature. this is the a.b.c. of occult symbolism but it interests me to find it all brought together in our family crest. my grandfather was john frederic la trobe-bateman. he was a very well known engineer, consultant to the british government and responsible in his day for several of the municipal water systems of great britain. he had a large family. his

ing. there was no opportunity for auto-suggestion, wishful thinking or an over-vivid imagination. i twice (whilst living and working in great britain) took part in an extraordinary ceremony and it was nearly two decades after my participation that i discovered what it was all about. the ceremony in which i took part, i eventually found out, actually takes place every year at the time of the "full moon of may" it is the full moon of the hindu calendar month of vaisakha (taurus) under its ancient name. this month is of vital importance to all buddhists and the first- 24- the unfinished autobiography copyright 1998 lucis trust day of this month is the national holiday known as the hindu new year's day. this tremendous event takes place each year in the himalayas. it is held in a valley and is

d the occident nearer to god. it is this theme that the tibetan elaborates in his pamphlet, the new world religion. he indicates that the work of the buddha prepared people for the path of discipleship, whilst the work of the christ prepared people for initiation. he indicated a ritual in this pamphlet in which the great day of the buddha, the wesak festival (the vaisakha festival at the may full moon- 135- the unfinished autobiography copyright 1998 lucis trust and easter sunday, fixed by the april full moon, stood for the illuminated buddha and the risen christ, whilst the full moon of june was the festival of humanity making its major annual approach to god under the guidance of christ. the other full moons in each month constitute lesser festivals in which certain spiritual qualities n

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

artistic types, homosexuality is very prevalent. i say "so-called" for the truly creative artist is not the victim of these ancient evil predisposing habits. it might be pointed out here that homosexuality is of three kinds: 1. that which is the result of ancient evil habits. this is the major cause today and indicates: a. individualisation upon this planet; for those who individualised upon the moon chain are not susceptible to these dangerous characteristics. b. a relatively advanced stage upon the evolutionary path which was achieved by the lemurian egos who succumbed to this desire-satisfaction. c. a consequent study of sex magic, plus a constant insatiable physical and sexual urge- 39- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust 2. imitative h

errelated systems are viewed as one integrated whole and as the four aspects of one vital circulatory system will the truth emerge. only as they are acknowledged to be the four major distributing agents of the combined rays of the individual man will the true nature of material phenomena be grasped. it might be added here that: 1. the etheric vehicle from the circulatory angle, is governed by the moon, as it veils vulcan. 2. the nervous system is ruled by venus. 3. the endocrine system is governed by saturn. 4. the blood stream is governed by neptune. these four systems are in reality the manifestation of the four aspects of matter in its lowest or purely physical expression. there are other aspects of expression of the fundamental substance, but these are the four of greatest importance

ound or unsound lines; we are dealing with the world body in which a human being lives. owing to this, we come up against another great natural law which can be expressed simply as follows: law vi when the building energies of the soul are active in the body, then there is health, clean interplay and right activity. when the builders are the lunar lords and those who work under the control of the moon and at the behest of the lower personal self, then you have disease, ill health and death. this is a profoundly simple rule, but it gives the clue to the causes of disease and to the reason for an established immortality; it will be understood with great clarity and comprehension in a few years' time and will then supersede those idealistic but factually unsound and untrue systems to which we

to do with him, but being sensitive, he identifies himself with those who are suffering from acute melancholia. 9. melancholia, as a symptom of disease (not of brain disease) is also fairly frequent and will disappear when the disease is under proper treatment. a person may be suffering from a combination of such causes, as for instance a combination, let us say of the causes in 1, 2, 6. on full moon and psychoses. one of the departments of esoteric medicine in the future will concern itself with the law of cycles, lunar and solar. it will then be demonstrated as a fact, what has always been suspected and is now generally recognised, that the period of the full moon has a definite effect upon unbalanced people, upon the dreaming state and frequently conditions quite drastically, the neuro

es, will exact its toll from the race until the human mechanism has adjusted itself to light. remember that this general use of light is less than one hundred years old and is an occult effect with far reaching results. i mention these three things because they are responsible for much of the predisposition to sensitivity of an abnormal kind. occult students well know that at the time of the full moon certain high contacts are easier than at other times, but it is right here, my brother, that the difficulty lies. at the time of the full moon (over a period of five days) the moon and the planet are the recipients of more reflected light from the sun than at any other time. for this there is a subjective cause. i can only explain it to you by a symbol which may convey truth to you or which m

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ocative power of the personality is nonexistent speaking from the angle of the group personalities which make up the personality aspect of the ashram. this is a factor which can only become potent if certain personality relations are adjusted and inertia is overcome. then, and only then, can the "group stand" i propose to give you personality instructions only once a year, at the time of the full moon of may. i shall then indicate to you any needed changes in your individual meditation or in the group meditation. at this time i will give to this new seed group a meditation intended to produce coherent relations and a conscious group interplay. i will give each member also a meditation which will serve to integrate his personality more completely but will also serve, above all else, to fuse

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

blue disk. whilst doing this, hold the mind positive and attentive, using simultaneously the faculties of imagination and of visualisation. this triple activity will test and tax your powers but will be good training in active esoteric work. regard this always as a united group effort and remember that in doing it you aid each other, and may facilitate the work to be done at the time of the wesak moon. i would like to add that the results of this work will not become apparent to you until the full moon of may, and even then you will only (through the synthesis of the two years' work) begin to comprehend the fusing and blending and awakening that your own souls are bringing about. i would ask you also to make a careful record every full moon from two days before until two days after the ful

on. i would like to add that the results of this work will not become apparent to you until the full moon of may, and even then you will only (through the synthesis of the two years' work) begin to comprehend the fusing and blending and awakening that your own souls are bringing about. i would ask you also to make a careful record every full moon from two days before until two days after the full moon of all experiences and visions. then in june turn in your full moon records along with your other work, for the helping and informing of the group members. turn them in, my brother, even if there is naught to relate but failure to register anything. i think that there is a certain vagueness in your minds as to the processes which i shall follow in dealing with this group of disciples and in t

th it only briefly and tentatively, as the majority of aspirants and disciples are not yet ready for this particular study. vi. i shall, once a year, give to each of you a measure of individual help, personal instruction and individual meditation. the clue to your next step towards the door of initiation and towards the presence will also be indicated by me. this i will do at the time of the full moon of may (taurus) each year. this may involve at times an analysis of your group relation, of the effect that your national and racial thoughtforms have upon you, and also the assets and the liabilities of your personality and egoic rays. i shall endeavour to bring to your attention your personal point in evolution. i would remind you at this point that these seven rays are sharply different as

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

meet in a spirit of cooperation. may forgiveness on the part of all men be the keynote at this time. let power attend the efforts of the great ones. so let it be, and help us to do our part. these words sound simple, but the "forces of light" is the name for certain new powers which are being invoked by the hierarchy at this time, whose potencies can be brought into great activity at the may full moon if due effort is made. the spirit of peace which is invoked is an inter-planetary agent of great power whose cooperation has been promised if all aspirants and disciples can cooperate to break through the shell of separation and hatred which holds our planet in thrall. may i therefore close with these simple words: please give us your aid, my brothers. seed groups in the new age july 1937 ear

or a more rapid understanding of the "deeper being" evokes an immediate response and reaction. there is consequently much need for caution and considered action- 37- the externalisation of the hierarchy copyright 1998 lucis trust i have already indicated to you the form that the religion of the new age will take (see the reappearance of the christ. it will be built around the periods of the full moon, wherein certain great approaches will be made to the world of reality, also around two periods of massed approaches to be made at the time of the major eclipse of the moon and of the sun during the year. the two major full moon approaches will be those of the wesak full moon and the full moon of june one hitherto consecrated to the buddha who embodied the wisdom of god, and the other to the

en them. the buddha, through his achievement of illumination, established the first major link with the forces of light. the christ, through his ability to express the will of god in love and as world salvage, established the first major link with the spirit of peace. if you will study the above information with care, you will find that the importance of the wesak festival at the time of the full moon of may will assume increasing importance in your minds. it is the festival at which three factors of importance to humanity are brought into relation: 1. the buddha, the embodiment or agent of the forces of light can then be contacted and that which they seek to transmit to humanity can be consciously appropriated. 2. the christ, the embodiment of the love and the will of god and the agent of

will not open unless the act of invocation is backed by the focussed will. the directed determination of the man or the group who is using the suggested formula, prayer or invocation is essential. i would ask you to call as many people as you can reach through the medium of every available channel to a definite activity upon the coming christmas day, if possible, and again at the time of the full moon of january, thus making two great appeals to the forces of peace and light, so that they may help humanity. i would ask you to get in touch with leaders and workers important and unimportant in every land, asking them to associate themselves in their own way and with their own people, and to do this on as large a scale as possible as large, at least, as that of your effort in may, 1936. the t

r been employed. it can, today, save the world. the world crisis from hierarchical viewpoint april-may 1940 another wesak festival will be close at hand when you receive this communication. its urgency, imminence and finality prompt me again to attempt to awaken those of you who receive it to the present opportunity and to the spiritual urgency of this high moment in human affairs. the three full moon periods of april, may and june are most significant and determining, and upon what happens during the next few weeks, whilst the sun is still moving northwards, much will depend. in this communication i would like to do two things: first of all, give you a better idea as to how the spiritual hierarchy of our planet regards the present world crisis, and secondly, indicate to you certain major

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

f an enlightened public opinion, which is- 57- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust (speaking esoterically) right response to the sound which conveys the will of god to the ears of the attentive. then humanity will indeed move outward from the desert, leave the seas behind, and know that god is fire. rule four at the time of the june full moon, each year, the love of god, the spiritual essence of solar fire, reaches its highest point of expression. this it achieves through the instrumentality of the hierarchy, that great group of souls which has ever been the custodian of the principle of light, of enlightened love, and which always down the ages focusses its attention upon the race of men when the spiritual influence is at its hei

fire, reaches its highest point of expression. this it achieves through the instrumentality of the hierarchy, that great group of souls which has ever been the custodian of the principle of light, of enlightened love, and which always down the ages focusses its attention upon the race of men when the spiritual influence is at its height. this it does through one of the great sons of god. the full moon of june of 1943 saw this outpouring of divine love reach its highest expression for all time, and at the point of attainment which is, for that particular son of god, his highest also. such is the law. when an embodied christ in time and space reaches his goal of achievement, recognition of this comes to him at the time of the june full moon, for in that sign of gemini the complete victory of

n the earth, as is the case today of both the buddha and the christ. this is the first cycle in the history of humanity when this has been the case. one or the other has been present down the ages, but not the two simultaneously. the reason for this is that the time has now been reached when shamballa can be contacted and its energy evoked. hence we have the activity of the buddha at the may full moon and that of the christ at the following june full moon. their united activity serves to bring about a much closer approach between the lord of the world and the hierarchy, via his four representatives: the buddha, the christ, the manu, and the mahachohan the five points of energy which are creating the five-pointed star of humanity at this time. an ancient rule rule iv for applicants gives us

ation of the fire of the will was initiated symbolically in the garden of gethsemane. he has twice symbolically shown his individual response to the shamballa energy: once in the temple of jerusalem as a child, and again in the garden as a full grown man at the close of his earthly career. his third and final response (which climaxes his work from our human angle) covers nine years, from the full moon of june, 1936, to the full moon of june, 1945. this period, in reality, constitutes one event to him who lives now free in his own world and free from the limitations of time and space. having related humanity to the hierarchy (which in the case of individual man means relating the personality to the soul, he now seeks to relate more closely, with the aid of the buddha, the hierarchy to shamb

all. his divine nature is all that he has. the form through which he works (if he is working through and living in a physical vehicle) is a created image, the product of a focussed will and the creative imagination; it is not the product of desire, as in the case of a human being. this is an important distinction and one which warrants careful thinking. the lesser lives (which are governed by the moon) have been dispersed. they no longer respond to the ancient call of the reincarnating soul, which again and again has gathered to itself the lives which it has touched and coloured by its quality in the past. the soul and the causal body no longer exist by the time the fourth initiation is undergone. what is left is the monad and the thread, the antahkarana which it has spun out of its own li

ALICE BAILEY THE LABOURS OF HERCULES

nfluences to recall that the bull's-eye lantern can be traced back to the bull's eve in taurus, and the pontifical bull, or the papal- 29- the labours of hercules enunciations which were regarded [45] as interpreters of god's voice, is a term in common usage today. it might well be asked here, in what way does taurus, the bull, become the bringer of illumination? we are told that in this sign the moon is exalted and venus is the ruler. the moon has always, from the standpoint of the esotericist, and among primitive agricultural peoples, been regarded as the form-building aspect. the moon is the symbol, therefore, of matter and is seen in many of our churches, closely connected with the virgin mary. the consummation of the work that is undertaken in taurus, and the result of the taurian inf

nfluence, is the glorification of matter and subsequent illumination through its medium. all that at present prevents the glory, which is the soul, and the radiance which emanates from the god within the form, from shining forth in its full power, is the matter or form aspect. when that has been consecrated, purified and spiritualized, then the glory and the light can indeed shine through and the moon aspect can, therefore, be exalted in taurus. this is done through the influence of venus, the symbol of earthly and of heavenly love, of both spiritual aspiration and of carnal desire, and is fittingly, therefore, the ruler of this sign. she is, above everything else, love, the creator of beauty and rhythm and unity. the bull and the cow together represent creation, and so taurus and venus ar

word or made a sound. beyond the gate the landscape stretched in contours fair and on the far horizon stood the temple of the lord, the shrine of the sun-god, the gleaming battlements. upon a hill nearby there stood a slender fawn. and hercules, who is a son of man and yet a son of god, both watched and listened and, listening, heard a voice. the voice [78] came out from that bright circle of the moon which is the home of artemis. and artemis, the fair, spoke words of warning to the son of man "the doe is mine, so touch it not" she said "for ages long i nurtured it and tended it when young. the doe is mine and mine it must remain" then into view diana sprang, the huntress of the heavens, the daughter of the sun. leaping on sandalled feet towards the doe, she likewise claimed possession "no

the shrine, and leave it there. a simple thing to do, o son of man, yet (and ponder well my words) being a son of god, you thus can seek and hold the doe. go forth" through the fourth gate sprang hercules, leaving behind the many gifts received and cumbered not himself in the swift chase which lay ahead. and from a distance the quarrelling maidens watched. artemis, the fair, bending from out the moon and diana, beauteous huntress of the woods of god, followed the movements of the doe and, when due cause arose, they each deluded hercules, seeking to foil his efforts. he chased the doe from point to point and each with subtlety deceived him. and this they did, time and again. thus for the length of a full year, the son of man who is a son of god followed the doe from place to place, catchin

ality which is the high prerogative and potent factor in the life of a liberated son of god. meaning of the story eurystheus, therefore, sent hercules to capture the golden horned keryneian doe or hind. the word "hind" comes from an old gothic word, meaning "that which must be seized, in other words, that which is elusive and difficult to secure. this doe was sacred to artemis, the goddess of the moon; but diana, the huntress of the heavens, the daughter of the sun, also claimed it and there was a quarrel as to ownership. hercules accepted the charge of eurystheus and set out to capture the gentle hind. he was a whole year hunting it, going from one forest to another, just catching sight of it and then again losing [84] it. month after month went by, and he never could catch and hold it. s

ANALYSIS OF THE 5 6 INITIATION

o his/her neschamah and touches the light and life of the bornless within. he is beyond hell and beyond death. the door is opened wide, and a full influx of light can now be seen by the new adept. now he/she sees the cross again, not the cross of suffering, but the rose and cross of light and life. he/she hears "i am amoun, the concealed one" now osiris, the new adept, says before the sun and the moon and the heavens "before i was blind. now i see" the great light of the infinite brilliance is flashing, and the powerful and everlasting spirit of god descends! the chief adept is again the revealer of the mysteries as isis. he instructs the new adept. first, hyha is formulated, as well as trapt, and the light is brought down and cemented into the new adept via the analysis of the keyword. mi

APOCALYPSE MOSES

ts face and all the holy angels are praying on his behalf and saying 'pardon him, father of all, for he is thine image 'pray, my child seth, what shall this mean? 3 and will he one day be delivered into the hands of the invisible father, even our god? 4 but who are the two negroes who stand by at the prayers for thy father adam' chapter 36. 1 and seth telleth his mother, that they are the sun and moon and themselves fall down and pray on behalf of my father adam. 2 eve saith to him 'and where is their light and why have they taken on such a black appearance' 3 and seth answereth her 'the light hath not left them, but they cannot shine before the light of the universe, the father of light; and on this account their light hath been hidden from them. chapter 37. 1 now while seth was saying th

ARADIA GOSPEL OF THE WITCHES

lock of hair. this is specially described in thiodolf the islander, a romance by lamotte fouqu. the exchange of locks by lovers is possibly connected with magic. 19 marroni d india. a strong charm against evil, hence frequently carried against rheumatism &c.the three should come from one shell. 20 the reader will find them described in my etrusco-romanremains. 21 the sun set and uprose the yellow moon:the devils in the moon for mischief; theywho called her chaste, methinks, began too soontheir nomenclature; there is not a daythe longest, not the twenty-first of june,sees half the business in a wicked wayon which three single hours of moonshine smile. don juan, cxiii.chapter x no footnotes) page 77 n r r r r r footnotes.preface. 1 march, 1897: neapolitan witchcraft. 2 thus we may imagine wh

eans of witchcraft.chapter ii. 4 there is an evident association here of the body of the firefly (which must resemble a grain ofwheat) with the latter. 5 the six lines following are often heard as a nursery rhyme. 6 probably a mistake for luna. 7 this implies keeping himself warm, and is proof possitive that moonshould here be read for sun.according to another legend cain suffers from cold in the moon. 8 this is a formula which is to be slowly recited, emphasising the repetitions.chapter iii. no footnotes)chapter iv. 9 properly, the stone with a hole in it. but such a stone is called holy on shipboard, 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 n

, fatta,fatta mezza luna,la tua barca rilucente,barca e luna crescente;fai sempre velo in cielo,e in terra sulla sera,e anche navigareriflettata a sulla mare,preghiamo di dare a questo,questo buon melambo.qualunque parlaredi qualunque animali!the invocation of the serpents mother to diana.diana! diana! diana!queen of all enchantressesand of the dark night,and of all nature,of the stars and of the moon,and of all fate or fortune!thou who rulest the tide,who shinest by night on the sea,casting light upon the waters;thou who art mistress of the oceanin thy boat made like a crescent,crescent moon-bark brightly gleaming,ever smiling high in heaven,sailing too on earth, reflectedin the ocean, on its water; page 71 n r r r r r come lappetito viene mangiando,e viene il guadagno lavorando e risparm

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

it had not yet come to pass.and his mother replied: patience, my son, for it is by waiting and watching ourselves that we learn how to be taught. andthou hast within thee the teachers who can impart the most, if thou wilt seek to hear them; yes, theprofessors who can teach thee more in a few minutes than others learn in a life. page 70 alta marea, luna piena, sai,grande uomo sicuro tu sarei.full moon, high sea,great man shalt thou be!then the young man, who had only a paolo 35 in his purse, touched it, saying: luna mia, bella luna,mia sempre bella luna!moon, moon, beautiful moon,ever be my lovely moon!and so the young man, wishing to make money, bought and sold and made money, which he dou-bled every month.but it came to pass that after a time, during one month he could sell nothing, so m

BAPHOMANTIS LUCIFERIAN SATANIC MASS

be color coded represenitive of the 4 elements, wafer\bread on the altar two candles, one on the left (black, one on right (white. the paten/with host on it(host can be made of bread or flour, or cracker. to the left place the chailice full of wine(or other spirit, to the right place the daggar (knife,sword (pitcher of water, bowl and aspergian optional) hold mass on the night of perferably a new moon (or on any satanic holiday. dress all in black, or black robe and be barefoot. begin by walking around the altar (3x's perfered, while chanting the sanctus satanas chant "sanctus satanas sanctus, dominus diabolus saboath, satanas-venire!,satanas-venire, ave satanas,ave satanas, tui sunt caeli,tua est terra,ave satanas! after which repeat the following three times in each direction, starting i

BASIL VALENTINE TWELVE KEYS

se wherein to abide. fixed salt has imparted to warlike mars a hard, firm, and durable body, which is evidence of the generosity of his soul; nor can fire be said to have twelve keys of basil valentine 15 of 95 much power over it. and if its strength be united to the beauty of venus, i do not say but that a precious and harmonious result may be obtained. for the phlegmatic or humid quality of the moon may be heated with the ardent blood of venus, and the blackness of venus removed with the strong salt of mars. you need not look for our metallic seed among the elements. it need not be sought so far back. if you can only rectify the mercury, sulphur, and salt (understand, those of the sages) until the metallic spirit and body are inseparably joined together by means of the metallic soul, you

wn v v a sword that shone with many colours, and gave out a beautiful and unwonted splendour. this sword he gave to the warder vulcan, and bade him slay mercury, and burn him, together with his bones, to ashes. this vulcan consented to do. while he was executing his office, there appeared a beautiful lady in a long, silver robe, intertissued with many waters, who was immediately recognised as the moon, the wife of the sun. she fell on her knees, and with outspread hands, and flowing tears, besought them to liberate her husband v v the sun v v from the prison in which, through the crafty wiles of mercury, he was being detained by the planets. but vulcan refused to listen to her request; nor was he softened by the moving prayers of lady venus, who appeared in a crimson robe, intertissued wit

on it may be observed the figure of temperance in a many coloured robe. the sun is vice vregent, and is preceded by grammar, bearing a yellow banner, on which justice is represented in a golden robe though venus seems to cast him into the shade by the gorgeous magnificence twelve keys of basil valentine 62 of 95 of her appearance, he really possesses more power in the kingdom than she. before the moon, dialectic bears a shining silver banner, with the figure of prudence wrought into it in sky vblue, and because the husband of the moon is dead, he has transferred to her his task of resisting the domination of queen venus. for among all these there is enmity, and they are all striving to supplant each other. indeed, the tendency of events is to give the highest place to the most excellent an

from the left side of thy spouse. for this blood is the heart s blood of your parents, and though it may seem to be of two kinds, vet, in reality, it is only one. mix the two kinds of blood, and keep the mixture tightly enclosed in the globe of the seven wise masters there that which is generated will be nourished with its own flesh and blood, and will complete its course of development when the moon has changed for the eighth time if thou repeat this process again and again, thou shalt see children s children, and the offspring of thy body shall fill the world. when phoebus had thus spoken, he winged his flight heavenward. in the morning the knight arose and did the bidding of the celestial messenger, and god gave to him and to his wife many children, who twelve keys of basil valentine 6

in producing fixation than volatility. this i also say, that if the spirit of common salt be joined to the spirit of wine, and distilled together with it, it becomes sweet, and loses its acidity. this prepared spirit does not dissolve gold bodily, but if it be poured on prepared calx of gold, it extracts the essence of its colour and redness. if this be rightly done, it reduces the white and pure moon to the colour of that body from which it was itself extracted. the old body may also receive back its former colour through the love of alluring venus, from whose blood it, in the first instance, derived its origin. but observe, likewise, that the spirit of salt also destroys the moon, and reduces it to a spiritual essence, according to my teaching, out of which the potable moon may be prepar

BEHOLDERS OF NIGHT

e consciousness. this is the primal gnosis of sorcery itself, which is the dark well of the elixir of the adept, the one who drinks of the dual ecstasies of the sun and the moon[4. the arcanum of the luciferian path is a resounding voice of the king and queen of witchblood, being samael and lilith[5. the key to the gnosis of the fallen angels is within their very essence, being of the sun and the moon. the sorcerer may seek the sexual union of both within his or her self, allowing the pleasure of the waking and waning moon to be brought forth through the sun, which is the gateway for demons and angels in copulation. if one seeks not the sexual genii, the antinomianian path is brought forth by a solitary and capable mind, which is beheld by the sethian psyche, or kingdom of shadows. the luc

, the guardians and angels of our temple, the arcana of self as revealed in essence. each individual is a model of lucifer, whom is the imagination, or self. that we must shadow forth the adversary to rebel against the natural order, to awaken the black flame of self-knowledge. we are thus iblis, the children of the fire djinn whom shall taste from the skulls of the sleeping. ii) the adversary oh moon nourished haunters of dreams, who have tasted the souls blood of life, from the graves of corpse-sleep from which ye emerge, from the pools of blood beneath the fountains of red sea, that emerge from the dreaming sleep of azrail, move now through the manes of the dead, they seek the commune of those in the warm flesh of the living. my shadow, as i build, calls forth the famulus whose spirit i

ves of corpse-sleep from which ye emerge, from the pools of blood beneath the fountains of red sea, that emerge from the dreaming sleep of azrail, move now through the manes of the dead, they seek the commune of those in the warm flesh of the living. my shadow, as i build, calls forth the famulus whose spirit is the djinn of the noon tide sun, the fire of spirit later withdrawn in midnight honor. moon hungering shade of the tomb, i summon thee! from beneath the city of chorazin have your rested, yet though i go forth to the city of shadows, i embrace the darkness within and beyond! from nox umbra by michael ford the essence of perpetual revolution, or rebellion from the natural order, is the very concept of the opposer. to oppose one must seek to free the self from the limits set within so

he very essence of chaos is disruption and the opening of possibility, that we may destroy that which hinders ourselves and thus creating a new form of order. order exists until the self grows into stasis, thus chaos then grows into a positive self-liberation process. the opposer/adversary thus holds the black flame of being within chaos, that we are both the red and black dragon, the sun and the moon respectively. evolution itself is possible when the mind reaches back to the primal well of darkness, which holds the secrets of our origins and luciferic divinity, from then liberation is an available process of the divine gift. iii) saturn, the watchers and luciferian spirits the saturnian mysteries[7] is only one avenue of magical exploration which may be explored within a sabbatic context

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

with a golden dome, gates of conch shell, copper locks, and stairs of lapis lazuli. here, due to his maliciousness and arrogance, chorwa was reborn in a red egg of blood. his parents were the savage demon lord lekpa (legs pa "excellent" and the violence demoness dongmarma (gdong dmar ma "red-faced woman" the latter is the daughter of the might demon lord dawa t kar (zla ba thod dkar "white skull moon" forefather of all might demons. when the egg burst open, the malicious violence demon tsiu marpo was born. due to his great maliciousness and hatred, six might demons emanated from tsiu marpo s body. from his head the black obstructive might demon arose. from his white bones the divine might demon arose. from his body heat and radiance the rock might demon arose. from his blood the defiling

tsiu marpo was born to the savage protector deities have even stronger connections to historical periods that are not clouded in legendary time. for instance, the origins of the deity dorj shukden (rdo rje shugs ldan) are deeply tied to political intrigues in the seventeenth-century involving the fifth dalai lama. this figure will be mentioned further below. 75 a sanskrit name meaning "beautiful moon" 76 misspellings within tibetan texts are not at all uncommon. 77 "holding mountain, copper lake" 78 "leaping mountain, multi-leveled lake" 39 demon lord lekpa and the violence demoness dongmarma, daughter of the might demon lord dawa t kar.79 this is important because tsiu marpo s root tantra agrees with the latter account. this suggests that either an oral tradition surrounding tsiu marpo e

300 which has past (tib. rdzogs ldan; skt. k.tayuga. this is the first of four eras in the indo-tibetan cosmological timeline. the three that follow are the gnyis ldan, sum ldan, rtsod ldan (ages possessing half virtue, a third virtue, and strife, respectively. 301 in li yul lcang ra smug po "khotan, the dark willow grove" 302 king of khotan. 303 he thought he would practice the dharma. 304 "good moon" 305 called glory of the dharma. 306 she was endowed with a beautiful form. 307 in order to bathe. 308 having come forth from the thick of the forest. 309 for fear of it spreading. 310 saying "a rough degenerate who is a jealous monk is engaging in sexual intercourse with the princess" 311 soldiers. 312 [this she told] to her father, which was that a poisonous snake emerged [and the monk] app

the power of his previous connection with 321 poisoned. 322 the khotan prince thought "i am ashamed" and fled. 323 the mountains were stripped by many. 324 by many weapons. 325 a fierce rage arose at the moment of death. 326 which is only that of the teachings of..kyamuni. 327 of the lords and ministers of the king. 328 "holding mountain, copper lake" 329 tormented by attachment. 330 "white skull moon" 331 in the internal power of the teeming ocean of flesh-eating demons. 332 grandfather of all mighty demons. 333 the powerful lord. 334 due to his sincere angered prayer. note: perhaps drang po "sincere" is a misspelling of drag po "intense, fierce" 335 of the black-headed heron. 336 of the face and body. 337 of the red highlands. 338 unhindered. here ma thog is being read as thogs med. 339

pa spu gri i gnad gcod. ra. ra. shag rbad. ya. ya. n.i srog bring bring m.ra ya rbad [308] when one inhales inward, one s own life force is interrupted [when] one expels outward, they harm all beings. therefore, offer this as the basis of the effigy. this is the fourth chapter, which is the mantra from the tantra of the great king of the violence demons, the red-razored one. translation "o. lotus moon,373 great wrathful tamdrin alas alas h. pha. o. on the hearts374 of the man-eating demons h. h. the hard single spear of .uyagr.va375 ja. ja. o. impure meat.376 ja slay the heart. slay those gathered to kill themselves. the heart s blood dun dun.377 might demons ja laya. cut the flesh and life-energy laya. cut the flesh and life-breath laya [say] three times quickly bhyo! bhyo! where378 you r

BLACK WITCHCRAFT

oror lilitu azhdeha) may be found in the book of cain and represents the black lord of the sabbat as a form of the adversary. a representation of this path may be found in my publications, luciferian witchcraft: a book of the serpent which contains the grimoires book of cain, goetic sorcery, yatuk dinoih, nox umbra, the paitisha, azothoz, vox sabbatum and much more. the infamous book of the witch moon also has presented a foundation for the darker aspects of sorcery and vampirism, which aleister crowley alludes to in de arte magica. the reader who holds interest in the provenance of the witches sabbat in consideration of the luciferic gnosis referred to in this article may have recourse material to seek in the aforementioned titles as well as works by kenneth grant who continued the initia

ritual are merely self-empowered tools to aide in the process of becoming 'skir-hand' witchcraft within has been inspired from the family lines of nathaniel harris and family 'skir' meaning "left hand" or "sinister. the circle within luciferian witchcraft represents the very binding space of the sorcerers body, both of spirit/celestial and flesh/infernal. it is the symbol of both the sun and the moon, the sphere which begets strength and the very focus of the magician. adamu forbidden sexual magick by michael w. ford the ritual tools within the black tradition are as various as the witches themselves. some create fetish servitors, embodied and often created demonic familiars bound to objects, created from animal remains, blood or sexual fluids to form a visualized shade which holds signif

riman) after the fall, when he would not be roused by his fellow fallen ones and demons, only the words of az (lilith) could rouse him. he then kissed her form and caused menstruation, which was passed on to all women as lilith is directly connected with their fiery and dark sides. the goddess of luciferian witchcraft is lilith or babalon, as described previously. she is also hecate, the darkened moon goddess of the cunning circle, whose blessing is both youth, imagination and death. the son is within you and that is cain, the baphometic daemon whose magick is the core essence of the religion of sorcery. the very circle casting rite as written by gerald gardner presents the mother of witchcraft, mother, darksome and divine, mine the scourge and mine the kiss, the five-point star of love an

at dedication requires more than curiosity and the results and benefits are known to those who are willing to 11 instinctually dedicate themselves. the current of luciferian sorcery is a powerful and multicultural gnosis; it speaks to those who may hear it and uplifts those who dare practice it. further reading: luciferian witchcraft: a grimoire of the serpent by michael w. ford book of the witch moon by michael w. ford liber hvhi: a grimoire of the qlippoth and infernal sorcery by michael w. ford liber satangelica by nathaniel j. harris (privately circulated) witcha: a book of cunning by nathaniel j. harris (mandrake of oxford 2004) ecstasies: deciphering the witches sabbath by carlo ginzburg the sufis by idries shah secret societies by idries shah the book of shadows by gerald gardner mi

the 72 spirits of the shemhamforasche, yatuk dinoih and other works focused on the darksome rites of the path of shadow sorcery and so-called skir-hand witchcraft, introduced by nathaniel j. harris, a hereditary witch from the uk. known as akhtya seker arimanius, ford also is the author of liber hvhi, an explaination of the luciferian 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 reas

BLAVATSKY H P ANTHROPOGENESIS

ame. the fires with the sparks; the night fires and the day fires. they dried out the turbid dark waters. with their heat they quenched them. the lhas of the high, the lhamayin of below, came. they slew the forms which were two- and four-faced. they fought the goat-men, and the dog-headed men, and the men with fishes' bodies. 9. mother-water, the great sea, wept. she arose, she disappeared in the moon which had lifted her, which had given her birth. 10. when they were destroyed, mother-earth remained bare. she asked to be dried- iii. 11. the lord of the lords came. from her body he separated the waters, and that was heaven above, the first heaven. 12. the great chohans called the lords of the moon, of the airy bodies "bring forth men, men of your nature. give them their forms within. she w

with the fresher waters. when its drops became turbid, they vanished and disappeared in the new stream, in the hot stream of life. the outer of the first became the inner of the second. the old wing became the new shadow, and the shadow of the wing- vi. 22. then the second evolved the egg-born, the third. the sweat grew, its drops grew, and the drops became hard and round. the sun warmed it; the moon cooled and shaped it; the wind fed it until its ripeness. the white swan from the starry vault overshadowed the big drop. the egg of the future race, the man-swan of the later third. first male-female, then man and woman. 23. the self-born were the chhayas: the shadows from the bodies of the sons of twilight- vii. 24. the sons of wisdom, the sons of night, ready for rebirth, came down, they s

ndowed with manas. they saw the sin of the mindless. 36. the fourth race developed speech. 37. the one became two; also all the living and creeping things that were still one, giant fish-birds and serpents with shell-heads- x. 38. thus two by two on the seven zones, the third race gave birth to the fourth-race men; the gods became no-gods; the sura became a-sura. 39. the first, on every zone, was moon-coloured; the second yellow like gold; the third red; the fourth brown, which became black with sin. the first seven human shoots were all of one complexion. the next seven began mixing. 40. then the fourth became tall with pride. we are the kings, it was said; we are the gods. 41. they took wives fair to look upon. wives from the mindless, the narrow-headed. they bred monsters. wicked demons

n to every symbol and allegory, that which may not fit a meaning, say from the psychological or astronomical aspect, will be found quite correct from the physical or metaphysical[[vol. 2, page] 23 the action of the great breath. reckoned according to the enumeration devised later by people who had forgotten, or who had an inadequate notion of, the real mysteries, and included neither the sun, the moon, nor the earth. the sun was the chief, exoterically, of the twelve great gods, or zodiacal constellations; and, esoterically, the messiah, the christos (the subject anointed by the great breath, or the one) surrounded by his twelve subordinate powers, also subordinate, in turn, to each of the seven "mystery-gods" of the planets "the seven higher make the seven lhas create the world" states a

e" whether the fact was known in antiquity may be inferred from the prayer of the "earth spirit" to the sun as given in the text* the sun however, refuses to people the globe, as it is not ready to receive life as yet. mercury is, as an astrological planet, still more occult and mysterious than venus. it is identical with the mazdean mithra, the genius, or god "established between the sun and the moon, the perpetual companion of 'sun' of wisdom" pausanias shows him as having an altar in common with jupiter (book v. he had wings to express his attendance upon the sun in its course; and he was called the nuntis, or sun-wolf "solaris luminis particeps" he was the leader of and the evocator of souls, the "great magician" and the hierophant. virgil depicts him as taking "his wand to evoke from

BLAVATSKY H P COSMOGENESIS

29 the ring "pass not. 130 the sidereal book of life. 131 the soul's pilgrimage and its "rest. 134- stanza vi- our world, its growth and development. 136 the logos. 136 mystery of the female logos. 137[[vol. 1, page] xi contents. page. the seven layu centres. 138 the "elementary germs. 139 the evolution of the elements. 140 the building of the worlds. 145 a neutral centre. 147 "dead" planets- the moon. 149- theosophical misconceptions. 152 the planetary divisions and the human principles. 153 the moon. 155 transmigrations of the ego. 159 the septenary chain. 161 relation of the other planets to the earth. 163- explanations concerning the globes and the monads. 170 the lunar chain and the earth chain. 172 the earth, the child of the moon. 173 classification of the monads. 175 the monad defi

. page. vi. the mundane egg. 359 egg-born logoi. 363 the winged globe. 365- vii. the days and nights of brahma. 368 human gods and divine men. 369 the rebirth of gods. 371 the puranic prophecy. 377- viii. the lotus as a universal symbol. 379 exoteric and esoteric. 381 the purity of early phallicism. 383 the egyptian lotus. 385- ix. deus lunus. 386 a glance at the lunar myth. 387 a key-note to the moon. 389 copies and originals. 393 the moon bi-sexual. 397- x. tree and serpent and crocodile worship. 403 degeneration of the symbol. 405 the seven-headed dragons. 407 dragon and crocodile. 409- xi. demon est deus inversus. 411 death is life. 413 the fall of the angels. 418 transformation of the legend. 421- xii. the theogony of the creative gods. 424 the point within the circle. 426 the logos o

0 human beings represent the relics of about a hundred extinct nations and races- the very names of which are now unknown to our ethnologists. an anthropologist would feel more than embarrassed to class, divide and subdivide them; the more so, as the respective descendants of all these antediluvian races and tribes know as little of their own forefathers themselves, as if they had fallen from the moon. when questioned about their origin, they reply that they know not whence their fathers had come, but had heard that their first (or earliest) men were ruled by the great genii of these deserts. this may be put down to ignorance and superstition, yet in view of the teachings of the secret doctrine, the answer may be based upon primeval tradition. alone, the tribe of khoorassan claims to have

previous page] from within outwardly, every atom being said to contain in itself creative energy of the divine breath. hence, whereas after an absolute pralaya, or when the pre-existing material consists but of one element, and breath "is everywhere" the latter acts from without inwardly: after a minor pralaya, everything having remained in statu quo- in a refrigerated state, so to say, like the moon- at the first flutter of manvantara, the planet or planets begin their resurrection to life from within outwardly* it is curious to notice how, in the evolutionary cycles of ideas, ancient thought seems to be reflected in modern speculation. had mr. herbert spencer read and studied ancient hindu philosophers when he wrote a certain passage in his "first principles (p. 482, or is it an indepen

one, like a thread through many jewels. 3. when the one becomes two, the threefold appears, and the three are one; and it is our thread, oh lanoo, the heart of the man-plant called saptasarma. 4. it is the root that never dies; the three-tongued flame of the four wicks. the wicks are the sparks, that draw from the three-tongued flame shot out by the seven- their flame- the beams and sparks of one moon reflected in the running waves of all the rivers of earth. 5. the spark hangs from the flame by the finest thread of fohat. it journeys through the seven worlds of maya. it stops in the first, and is a metal and a stone; it passes into the second and behold- a plant; the plant whirls through seven changes and becomes a sacred animal. from the combined attributes of these, manu, the thinker is

BLUE EQUINOX

o man! my man! come careering out of the night of pan! io pan! io pan! io pan! come over the sea from sicily and from arcady! roaming as bacchus, with fauns and pards and nymphs and satyrs for thy guards, on a milk-white ass, come over the sea to me, to me, come with apollo in bridal dress (shepherdess and pythoness) come with artemis, silken shod, and wash thy white thigh, beautiful god, in the moon of the woods, on the marble mount, the dimpled dawn of the amber fount! dip the purple of passionate prayer in the crimson shrine, the scarlet snare, the soul that startles in eyes of blue to watch thy wantonness weeping through the tangled grove, the gnarled bole the equinox 6 of the living tree that is spirit and soul and body and brain- come over the sea (io pan! io pan) devil or god, to m

lapis-lazuli, and of turquoise, and of alexandrite. 5. another writeth the words of topaz, and of deep amethyst, and of gray sapphire, and of deep sapphire with a tinge as of blood. 6. therefore do ye fret yourselves because of this. 7. be not contented with the image. 8. i who am the image of an image say this. 9. debate not of the image, saying beyond! beyond! one mounteth unto the crown by the moon and by the sun, and by the arrow, and by the foundation, and by the dark home of the stars from the black earth. 10. not otherwise may ye reach unto the smooth point. 11. nor is it fitting for the cobbler to prate of the royal matter. o cobbler! mend me this shoe, that i may walk. o king! if i be thy son, let us speak of the embassy to the king thy brother. 12. then was there silence. speech

e and byway of the great city. the men of the city have lusted after thee to abuse thee and to beat thee. they have mouthed the golden spangles of fine dust wherewith thou didst bedeck thine hair; they have scourged the painted flesh of thee with their whips; thou hast suffered unspeakable things. 9. but i have burnt within thee as a pure flame without oil. in the midnight i was brighter than the moon; in the daytime i exceeded utterly the sun; in the byways of thy being i flamed, and dispelled the illusion. 10. therefore thou art wholly pure before me; therefore thou art my virgin unto eternity. 11. therefore i love thee with surpassing love; therefore they that despise thee shall adore thee. 12. thou shalt be lovely and pitiful toward them; thou shalt heal them of the unutterable evil. 1

r unto the neophyte, nor unto the zelator, nor unto the practicus, nor unto the philosophus, nor unto the lesser adept, nor unto the greater adept. 18. but unto the exempt adept thou shalt disclose thyself if thou have need of him for the lesser operations of thine art. 19. accept the worship of the foolish people, whom thou hatest. the fire is not defiled by the altars of the ghebers, nor is the moon contaminated by the incense of them that adore the queen of night. 20. thou shalt dwell among the people as a precious diamond among cloudy diamonds, and crystals, and pieces of glass. only the eye of the just merchant shall behold thee, and plunging in his hand shall single thee out and glorify thee before all men. 21. but thou shalt heed none of this. thou shalt be ever the heart, and i the

een them. yet in a little while a serpent struck him that he died. 55. but an ibis that meditated upon the bank of nile the beautiful god listened and heard. and he laid aside his ibis ways, and became as a serpent, saying peradventure in an hundred millions of millions of generations of my children, they shall attain to a drop of the poison of the fang of the exalted one. 56. and behold! ere the moon waxed thrice he became an liber lxv 97 ur us serpent, and the poison of the fang was established in him and his seed even for ever and for ever. 57. o thou serpent apep, my lord adonai, it is a speck of minutest time, this travelling through eternity, and in thy sight the landmarks are of fair white marble untouched by the tool of the graver. therefore thou art mine, even now and for ever and

BOOK OF ENOCH

most precious stones, and all kinds of coloured dyes. and the world was changed. 8.2] and there was great impiety, and much fornication, and they went astray, and all their ways became corrupt. 8.3] amezarak taught all those who cast spells and cut roots, armaros the release of spells, and baraqiel astrologers, and kokabiel portents, and tamiel taught astrology, and asradel taught the path of the moon. 8.4] and at the destruction of men they cried out; and their voices reached heaven. 9.1] and then michael, gabriel, suriel and uriel, looked down from heaven and saw the mass of blood that was being shed on the earth and all the iniquity that was being done on the earth. 9.2] and they said to one another "let the devastated earth cry out with the sound of their cries, up to the gate of heave

i saw from where they go out, in that place. and how, from there, the dust of the earth is saturated. 41.4] and there i saw closed storehouses from which the winds are distributed, and the storehouse of the hail, and the storehouse of the mist, and the storehouse of the clouds; and its cloud remained over the earth, from the beginning of the world. 41.5] and i saw the chambers of the sun and the moon, where they go out, and where they return. and their glorious return; and how one is more honoured than the other is. and their magnificent course, and how they do not leave their course, neither adding nor subtracting from their course. and how they keep faith in one another, observing their oath. 41.6] and the sun goes out first, and completes its journey at the command of the lord of spiri

than the other is. and their magnificent course, and how they do not leave their course, neither adding nor subtracting from their course. and how they keep faith in one another, observing their oath. 41.6] and the sun goes out first, and completes its journey at the command of the lord of spirits- and his name endures forever and ever. 41.7] and after this is the hidden, and visible, path of the moon, and it travels the course of its journey, in that place, by day and by night. one stands opposite the other, in front of the lord of spirits, and they give thanks, and sing praise, and do not rest, because their thanksgiving is like rest to them. 41.8] for the shining sun makes many revolutions; for a blessing and for a curse. and the path of the journey of the moon is for the righteous ligh

BOOK OF JASHAR

tree. then god said "see now what i can do with a spark" and thus fire was given into the hand of eve. she nourished the spark with dry leaves, and human brought her sticks, and they felt the warmth of their fire. faben and flo awoke to a vision of angels with flaming swords, and they fled into the wilderness. so human and eve sat alone by their fire, and its light shone up into heaven, past the moon and the stars, but there was no one else watching. then human delved and eve spanned, and they followed the river to the sea, where eve gave birth to cain "look" she said "i have made another human" then god smiled on their family. and eve gave birth to abel, and later to seth. 2. cain gathered the fruits of all seed-bearing plants. but abel made spears for hunting and brought meat to eve and

noahites. for nimrod knew that a united people could do great deeds before god. but when nimrod grew old, he heard young men grumbling, and he felt evil eyes from the children of those whom he had slain. so he spoke to the people "you cannot see the peace that i have given you, so let us build a tower for god. you have forgotten the warfare that i ended, so let us make blood sacrifices at the new moon. then you will see and remember, and you will know that god still inhabits our kingdom" thus nimrod reigned until his death, and he was entombed in the high tower, and everyone mourned how the mighty had fallen. the people were afraid of being divided, so nimrod was succeeded by other kings. but each king was driven to exalt his own name, and the tower of each generation was built higher than

n before. in time, the royal engineers learned how to reach up to heaven. monitors were appointed in every village, so that those who did not make bricks for the tower should be sacrificed into its mortar. and isaac was arrested, because he left his work gang when his sons were born. 6. when isaac was brought before the crowd, his mother sarah blew a ram's horn, and she called out to stop the new moon. then god withdrew from the tower and saw them breaking humans into red earth "all the people are united in one kingdom, and they have no one else to set them straight, like a man alone in the wilderness. they can go wrong forever if they are not divided. so each father today will become the patriarch of a separate nation, with its own language for laws and prayers. and henceforth, any nation

f many nations. commentary on the jashar apocryphon at the dedication of the first temple, a supreme watershed moment in the history of the jewish religion, king solomon is said to have justified the proceedings by a scriptural quote from the "book of jashar (1 kings 8.13, from the greek septuagint sources. other citations of jashar in the hebrew bible include joshua 10.13, where joshua stops the moon and the sun, and 2 samuel 1.18, where david mourns jonathan and saul. we cannot help wondering what could have been in this "straight book (in hebrew, jashar means straight) which the bible itself cites for authority. the jashar apocryphon is obviously a pseudepigraphic forgery of a much later date. the cultural roots of the text are eclectic, although linguistic analysis suggests that the au

1 and 1492. the passages cited by the bible appear only muted and transformed in this text. one might try to interpret solomon's speech as a reference to nimrod's justification for his tower. only a few elements of david's lamentation appear in nimrod's epitaph. it is hard to fit joshua's quote with this text, except as a hyperbole derived from the story of sarah stopping the sacrifice at the new moon. the best that can be said for a connection between this text and the original israelite "book of jashar" is that the author might have drawn on some ancient manuscripts and traditions; but he also mixed in many other cultural strands from the rich and complex world in which he lived. whatever its sources may be, the jashar apocryphon offers us an alternative and strangely contemporary view o

BOOK T

ce of the chariot of earth" 20. the knave of pentacles is "the princess of the echoing hills: the rose of the palace of earth" no. card lord of decan in 21 5 of wands strife saturn leo 22 6 of wands victory jupiter leo 23 7 of wands valour mars leo 24 8 of pentacles prudence sun virgo 25 9 of pentacles material gain venus virgo 26 10 of pentacles wealth mercury virgo 27 2 of swords peace restored moon libra 28 3 of swords sorrow saturn libra 29 4 of swords rest from strife jupiter libra 30 5 of cups loss in pleasure mars scorpio 31 6 of cups pleasure sun scorpio 32 7 of cups illusionary success venus scorpio 33 8 of wands swiftness mercury sagittarius 34 9 of wands great strength moon sagittarius 35 10 of wands oppression saturn sagittarius 36 2 of pentacles harmonious change jupiter capri

o 33 8 of wands swiftness mercury sagittarius 34 9 of wands great strength moon sagittarius 35 10 of wands oppression saturn sagittarius 36 2 of pentacles harmonious change jupiter capricorn 37 3 of pentacles material works mars capricorn 38 4 of pentacles earthly power sun capricorn 39 5 of swords defeat venus aquarius 40 6 of swords earned success mercury aquarius 41 7 of swords unstable effort moon aquarius 42 8 of cups abandoned success saturn pisces 43 9 of cups material happiness jupiter pisces 44 10 of cups perfected success mars pisces 45 2 of wands dominion mars aries 46 3 of wands established strength sun aries 47 4 of wands perfected work venus aries 48 5 of pentacles material trouble mercury taurus 49 6 of pentacles material success moon taurus 50 7 of pentacles success unfulfi

perfected work venus aries 48 5 of pentacles material trouble mercury taurus 49 6 of pentacles material success moon taurus 50 7 of pentacles success unfulfilled saturn taurus 51 8 of swords shortened force jupiter gemini 52 9 of swords despair and cruelty mars gemini 53 10 of swords ruin sun gemini 54 2 of cups love venus cancer 55 3 of cups abundance mercury cancer 56 4 of cups blended pleasure moon cancer no. card the twenty-two keys of the book letter attribution 57 the foolish man the spirit of gr:alpha-iota-theta-eta-rho aleph air 58 the magician the magus of power bet mercury book t page 2 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 such are the titles of the abodes or atouts of thooth; of the mansions of the house of my father. the descriptions of the seventy-eight sym

right-and left-hand branches end respectively in three flames, and the centre one in four flames: thus yielding ten: the number of the sephiroth. two-and-twenty leaping flames, or yodh, surround it, answering to the paths; of these, three fall below the right branch for aleph, men, and shin, seven above the central branch for the double 59 the high priestess the priestess of the silver star gimel moon 60 the empress the daughter of the mighty ones dalet venus 61 the emperor sun of the morning, chief among the mighty heh aries 62 the hierophant the magus of the eternal vau taurus 63 the lovers the children of the voice; the oracles of the mighty gods zain gemini 64 the chariot the child of the powers of the waters; the lord of the triumph of light chet cancer 65 fortitude the daughter of th

formers: the lord of the gates of death nun scorpio 71 temperance the daughter of the reconcilers: the bringer-forth of life samekh sagittarius 72 the devil the lord of the gates of matter: the child of the forces of time ayin capricorn 73 the blasted tower the lord of the hosts of the mighty peh mars 74 the star the daughter of the firmament, the dweller between the waters tzaddi aquarius 75 the moon the ruler of flux and reflux: the child of the sons of the mighty qof pisces 76 the sun the lord of the fire of the world resh sun 77 the judgment the spirit of the primal fire shin spirit and fire 78 the universe the great one of the night of time taw earth and saturn book t page 3 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 letters; and between it and that of the right twelve:

BOOK OF BLACK SERPENT

le, a chief and leader and a swift scribe. his body is like that of an eagle and he wears a crown. he is accompanied by satan, samael and dubbiel. these are the accusers. it is through the spirit samael in which the absolution of the seven deadly sins is accomplished, through the bidding of god. the ofannim the ofannim is four in number and is ruled by offanniel; he is a prince and rules over the moon. he is an ancient and great prince. he has sixteen faces, four on each side and 8466 eyes. he is beset with two hundred wings, one hundred on each side. the cherubim cherubiel is the prince of the cherubim and it is these angels who, by their wings, make the four winds blow. the wind goeth toward the south and turneth about unto the north; it turneth anout continually in its course and return

BOOK OF PLEASURE

on takes place between himself (the mystic union of the ego and absolute. the nectar emitted, let him drink slowly, again and again*(1. after this astonishing experience his passion is incomparable, there is nothing in the world he will desire: unless he wills. that is why people do not understand me. the ecstasy in its emotion is omnigenous. know it as the nectar of life, the syllubub of sun and moon. verily he steals the fire from heaven: the greatest act of bravery in the world. deliberation egotized, except in the refraction*(2) of the ecstasy, is exposure and death, becoming a presiding obsession, control having been given to a prior experience and is over-conscious of that through it momentarily finding freedom from its native law; thus generating double personality (insanity*(1) if

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

al; sword; other tools; dress; jewelry; horned helmet. inscriptions. your witch name. lesson four 41 getting started rites of passage. circles. self-dedication. coven initiation. lesson five 53 covens and rituals *i covens and degrees. hierarchy and priesthood. covensteads and covendoms. the book of rituals. consecration of tools. rituals erecting the temple; clearing the temple; esbat rite; full moon rite; new/dark moon rite; cakes and ale. lesson six sabbats samhain; beltane; imbolc; lughnasadh. 79 lesson seven meditation, dreams and the minor sabbats meditation how meditation works; technique; posture; area; time of day: method. dreams the source; dream interpretation and symbology; remembering dreams; personal symbols; the repetitive dream; group dreams; dreams vs out-of-body experienc

ck to promote fertility and increase the crops; the church claimed that they made women and cattle barren and blighted the crops! no one apparently stopped to think that if the witches really did what they were accused of, they would suffer equally themselves. after all, they too had to eat to live. an old ritual act for fertility was for the villagers to go to the fields in the light of the full moon and to dance around the field astride pitchforks, poles and broomsticks; riding them like hobby-horses. they would leap high in the air as they danced, to show the crops how high to grow. a harmless enough form of sympathetic magick. but the church claimed not only that they were working against the crops, but that they actually flew through the air on their poles. surely the work of the devi

one, do what thou wilt" do what you will. but don't do anything that will harm another. it's as simple as that. in april, 1974, the council of american witches adopted a set of principles of wiccan belief. i, personally, subscribe to those principles and list them here. read them carefully. 1. we practice rites to attune ourselves with the natural rhythm of life forces marked by the phases of the moon and the seasonal quarters and cross quarters. 2. we recognize that our intelligence gives us a unique responsibility toward our environment. we seek to live in harmony with nature, in ecological balance offering fulfillment to life and consciousness within an evolutionary concept. 3. we acknowledge a depth of power far greater than that apparent to the average person. because it is far greate

dded to the water and cleaning agent. it is not necessary to do any elaborate cleansing ceremony at this point, since the circle will be consecrated before each and every ritual you perform in it. however, once any decoration of your room is finished (other than the actual marking of the circle itself) you should do an initial purification, as follows- this should be done on the night of the' new moon< fill a dish (a saucer will do) with water and, kneeling, place it on the floor in front of you. place your right forefinger (left, if you are left-handed) into the water. imagine a bright white light streaming down from above, into the crown of your head. feel it surge through your entire body and then direct it down your arm. concentrate all your energies to send it down your arm, down the

alent, of course, there is no reason why you shouldn't sculpt or draw your own figures. magick an introduction magick will be dealt with in detail later, in lesson eleven. there you will learn all the many and varied forms of magick and their workings. however, here i would like to take a quick look at some of the rudiments of magick; the basics. first among these is timing. you may know that the moon is frequently associated with witchcraft, but you may not know why. one of the reasons is that the phases of the moon are important to the proper working of magick. taking the two main phases: the time from the new moon, through the first quarter, to the full moon is known as the waxing moon. from the full, through the last quarter, to the new is known as the waning moon. when the moon is gro

BUDGE E

in front of the boat of af the way is led by a procession of four boats, which are moved, presumably, by the same power which moves the boat of ra. the first boat has ends which terminate in bearded human heads, and its celestial and solar character is attested by the sign for "heaven" and the utchat, with which its sides are ornamented. the object of this boat is to support the disk of the full moon, which rests within a crescent upon a support divided into thirteen sections, each typifying a day; thus the full moon as it appears on the fourteenth day of the month is here represented. by the disk kneels a god who is "supporting maat" which is symbolized by a feather, and is described by the word maat written between it and the support of the moon's disk. in the mutilated text above the p

ing maat" which is symbolized by a feather, and is described by the word maat written between it and the support of the moon's disk. in the mutilated text above the p. 23 boat it is said that "this great god approacheth this region, and he is conveyed along in the boats of the earth, by means of their, and he paddleth along through this field and uttereth words" click to view the boat of the full moon. the name of the fore part of the boat appears to be urer, and in front of the boat is written "chief of the gods of the tuat" p. 24 the hieroglyphics above the full moon read, and those above the stern of the boat read "field of him that beareth up urnes" the ends of the second boat likewise terminate in click to view the boat of the goddess hathor. bearded human heads, but each is surmounte

CALLING TO THE FIRST OF WITCH BLOOD

alone did i first summon forth my father of whom i knew by dream did that dragon come and ignite within, my soul, my initiator by giving to the daemon did my eyes open anew. i conjure thee, o wanderer who bears a black thorn stick i adjure thee, who the blood of abel did ignite your senses who lifted thee up into the flames of your father in iblis shadow did you awaken in the arms of lilith, the moon. i summon thee, cain of old, whose words open the gates of hell i invoke thee, cain of the serpent skin, who is the first of witch blood i conjure thee, cain who is the earthly devil, who is the master of spirits encircle and awaken within my flesh, my blood, my mind. by thy depths of which i walk herein shall i become reborn in the name and mark of the devil, whom i swear my spirit unto i am

bounds nor mortal strain, yet my desires shall be filled by the eye within the blackened triangle of cain and the children of rebellion, rise up with me of cain and those going forth by night unto the infernal sabbat let the devil bless my name hearken and remain, satan be thy name adversary opposer fornicator deceiver all of which is my name body of shadow, body of light align in the noon and by moon lit night so it just begins, life to never end by flesh or spirit way, shall my mind remain. this project represents a work of love. all texts so far gathered, as well as all future gatherings aim at exposing interested students to occult information. future releases will include submissions from users like you. for some of us, the time has come to mobilize. if you have an interest in assisti

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

sandra eason contents [insert pic p005- book cover (front (back) scan/ edit notes introduction- the power of white witchcraft 1- the origins and practice of witchcraft 2- creating spells and rituals 3- beginning magick 4- gods and goddesses 5- candles, colours and the zodiac 6- herbs in magick 7- oils and incenses in magick 8- crystals and protective magick 9- healing magick 10- ritual magick 11- moon magick 12- planets and angels 13- seasons and festivals 14- magick for you spell template glossary further reading (removed) useful contacts (removed) index of spells (removed) index (removed) scan/ edit notes versions available and duly posted: format: v1.0 (text) format: v1.0 (pdb- open format) format: v1.5 (html) format: v1.5 (pdf- no security) format: v1.5 (prc- for mobipocket reader- pic

out enough oxygen for a family of four and absorbs the carbon dioxide that we exhale, transforming it again to life-giving oxygen. and this sacred spark of a common source of divinity is contained not only by trees, but also the stones, the animals, the people and everything else on the earth and in the waters and the sky. our higher selves, our souls, are influenced by the cycles of the sun, the moon, the stars and the natural world on a deep spiritual level. we can draw down their energies into ourselves to amplify and replenish our own, like tapping into a cosmic energy supply rather than having to recharge our powers from our own, separate dynamos. through them and through us courses the universal life force, known as ch'i to the chinese, and prana in hindu philosophy. it is a source u

ning 'wise' and the wicca were the wise ones. witchcraft is said to be the oldest religion in the world. it is the indigenous shamanistic religion of europe that has, in spite of ferocious persecution from the fifteenth to the seventeenth centuries, survived in the folk tradition of many lands and through families who seite 2 wicca01.txt kept alive the old beliefs and worship of the earth and the moon mother. not so many centuries ago, our ancestors burned yule logs at christmas as 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 a

al or use certain crystals without consciously knowing their significance, only to find out that our invented spell closely resembles one from another time or culture; we know how to heal without being taught. gaining such knowledge has been described as 'inner-plane' teaching and if you can trust your own deep intuitions, you need very little formal teaching about magick. if you scry at the full moon or during one of the ancient festivals, by looking into water and letting images form, this deep wisdom will offer solutions to seemingly impossible dilemmas. the practice of witchcraft demands great responsibility, for you are handling very potent material when you deal with magick. the benefit is that by focusing and directing your own inner powers and natural energies you can give form to

f agriculture, and the god evolved into the son-consort of the earth mother. he was the god of vegetation, corn, winter and death, who offered himself as a sacrifice each year with the cutting down of the corn, and was reborn at the mid-winter solstice, as the sun god. the neolithic period also saw the development of shrines to the triple goddess who became associated with the three phases of the moon: waxing, full and waning. the moon provided one of the earliest ways by which people calculated time. since its cycles coincided with the female menstrual cycle, which ceased for nine moons if a women was pregnant, the moon became linked with the mysteries first of birth, then of death as it waned, and finally with new life on the crescent. because the moon was reborn each month or, as it was

CASTING THE CIRCLE

es are joined, that we shall emerge knowing both good and evil! this circle is hereby sacred, blessed by the light of shaitan the double headed one! perform the witches rune "bagabi lacha bachabe lamac cahi achababe to that which is, unto that which was. a burning cycle is upon us, fear shan t ascend in its ugliness, failure is null, nothing is true. cast my earth and rise unto the shadow shining moon and velvet night i raise the witches' blade and give thee life come unto us this dark night! 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

CHAOS MAGICK AND LUCIFERISM

er manipulations with images drawn, painted or drafted with the idea they are seeking to make manifest. one of the specific suggestions is art such as paintings of a particular god or goddess. this image, while focused upon brings the mind to an alliance with the images, creating the gods or goddesses within the sorcerers own mind. make reference to peter carroll s comment in my book of the witch moon: create your gods with care, for they will reform you in their own image. carroll himself, while not distinctly left hand path or luciferian, is an adept of quite colorful work. the staunch and focused liber null (weiser) addresses the nature of evocation as: the art of dealing with magical beings or entities by various acts which create or contact them and allow one to conjure and command th

ipulate this power, which the morning star has done successfully. the watchers and the nephilim understood this fact clearly and so did their will in the same fashion. the sabbatic bloodline of those descended from fallen angels is present clearly in this age, equaled with those who were spiritual heirs as well. the craft taught by the fallen angels is further outlined in my the book of the witch moon, which further introduces what can be considered disciplined chaos sorcery. the methods of chaos magick are based within the theories of the universe being subject to those who may open and use the mind on numerous levels. the effects of the earth are reactions to theories and ideas enfleshed. magick is nothing but a science of the mind. it is our psychic connection between the universe surro

four horsemen of sex, being that these are four elements of building, focusing and releasing this powerful force of promethean fire-the mind and will united by dissolution of opposites. kia itself seeks the necessary manifestation by the act of love, considering it seems to incarnate or flow backwards. this can be viewed as an initiation resembling what has been described in my book of the witch moon as the osculum infame, or kiss of shame. the devil itself, resembling the o can achieve autoerotic intercourse with the combination of z, meaning inverse intercourse with the devil the very act of creation. the rite of thanatos vel babalon, as developed by michael dewitt is one of the most powerful descriptions of the essence of babalon that could be described. the ritual itself is opened wit

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ngs" a practitioner's ability to heal was often associated with his or her spiritual power.[14] many healers were believed to possess supernatural insight and knowledge "they say root-doctors have power over spirits, who will tell them who does the conjuring" declared braziel robinson, a slave in nineteenth-century columbia county, georgia "they ginerally uses yerbs gathered on the changes of the moon, and must be got at night" healers such as aunt darkas, a blind root worker in mcdonough, georgia, maintained that she was blessed by god with healing knowledge "she always said the lord told her what root to get" explained one of her patients "old aunt darkas said the lord gave her power and wisdom, and she used to fast for a week at a time"[15] some african americans acknowledged the supern

CHRONOLOGIA RORISPERGIUS

oldest paleolithic sculptures? oldest known portrayals of women? 100 small statuettes have been found. 6500 bc catal huyuk, neolithic site in turkey (central anatolia) flourished..at catul huyuk the goddess images were shown with the bull horns emerging from her womb (june campbell pg 41) 4242 bce earliest recorded date in history (in ancient egypt. egyptian calendar which is regulated by sun and moon has 360 days with 12 months of 30 days. 4000 bce astrology begins in mesopotamia. sumerians build ziggurats, the first astrological observatories. the sun, moon and 5 visible planets are used. astrological knowledge is recorded in cuneiform on clay tablets. 3761 bc first day of jewish calendar (according to jewish sources. 3760 bc the assyrian calendar begins with the first recorded year of t

s: on nicomachus's introduction to arithmetic- first mention of casting out nines. ca.340-420 jerome studied hebrew with jewish instructors in bethlehem. 346 st. pachomius dies. 350-407 john chrysostom 350? abbaye jewish babylonian teacher expounds on the decans. 363 last pagan emperor julian stopped at harran at the beginning of his persian campaign. he consulted the oracles at the temple of the moon. 380 hephaestio of thebes. compendium, delineations of the decans and contains a very long excerpt from nechepso/petosiris on detailed eclipse delineation. preserves an ancient egyptian method of prediction using the dog-star alone. c.380 sepher ha-razim (the book of the mysteries) a jewish mystical and magical grimoire from egypt. related to the sepher raziel. 385 d. st. gregory of nyssa 386

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

lden cup, we were once again to follow the virgin into the hall, and there put on new apparel, which was all of cloth of gold gloriously set out with flowers. there was also given to everyone another golden fleece, which was set about with precious stones, and various workmanship according to the utmost skill of each artificer. on it hung a weighty medal of gold, on which were figured the sun and moon in opposition; but on the other side stood this saying, the light of the moon shall be as the light of the sun, and the light of the sun shall be seven i page 46 times lighter than at present. but our former jewels were laid in a little casket, and committed to one of the waiters. after this the virgin led us out in our order, where the musicians waited ready at the door, all appareled in red

led on in a particular order, and each ship the moor lay. in this were twelve musicians, who played excellently well, and its device was a pyramid. next followed three abreast, b, c, and d, in which we were. i sat in c. in the middle behind these came the two fairest and stateliest ships, e and f, stuck about with many branches of laurel, having no passengers in them; their flags were the sun and moon. but in the rear was only one ship, g; in this were forty virgins. now having passed over this lake in this way, we first went through a narrow arm, into the right seas, where all the sirens, nymphs, and sea-goddesses were waiting for us; wherefore they immediately dispatched a seanymph to us to deliver their present and offering of honour to the wedding. it was a costly, great, set, round an

him, with which we were to content ourselves. for my part i was not very much bothered about sleeping, and therefore walked out into the garden, and at length came as far as the wall; and because the heaven was at that time very clear, i could well drive away the time in contemplating the stars. by chance i came to a great pair of stone stairs, which led up to the top of the wall. and because the moon shone very bright, i was so much the more confident, and went up, and looked a little upon the sea too, which was now exceedingly calm. and thus having good opportunity to consider more about astronomy, i found that this present night there would occur a conjunction of the planets, the like of which was not otherwise usually to be observed. now having looked a good while at the sea, and it be

ved. now having looked a good while at the sea, and it being just about midnight, as page 66 soon as it had struck twelve i saw from afar the seven flames passing over the sea towards here, and taking themselves towards the top of the spire of the tower. this made me somewhat afraid, for as soon as the flames had settled themselves, the winds arose, and began to make the sea very tempestuous. the moon also was covered with clouds, and my joy ended with such fear that i scarcely had enough time to find the stairs ended with such fear that i scarcely had enough time to find the stairs again, and take myself to the tower again. now whether the flames tarried any longer, or passed away again, i cannot say, for in this obscurity i did not dare venture abroad more. so i lay down on my mattress

COLLIER IRENE CHINESE MYTHOLOGY

inciple of chaos, and divides her enormous corpse: from one half marduk constructs the vault of heaven, from the other the solid earth .2 the story of panku also introduces one of the most important concepts in chinese thought: yin and yang. authors martin palmer and zhao xiaomin of the international consultancy on religion, education, and culture (icorec) explain: yin is female, moist, cold, the moon, the autumn and winter, the shadow and the waters. yang is male, dry, hot, the sun, the spring and summer, the bright and the dry land. they struggle with each other for supremacy. from their struggle comes the dynamic which drives the whole of life. for they are found locked together in every being, every situation. as one seems to be gaining the ascendancy, the other arises for they each ca

of the phoenix, the bird of peace. she taught the people to blow through the flute to create clear, soothing notes, and she told the people to have heart, for music from a bamboo flute can vanquish all fears. because of the carelessness of the gods, the unquiet earth still suffers and occasionally rumbles and breaks. forever after, heaven and earth are tilted toward the northwest. that is why the moon and stars move in that direction and why the rivers of china plunge downward across the country to spill into the eastern sea. chinese mythology 48 questions and answers q: why did zurong the fire god decide to fight with gong the water god? a: zurong felt that gong was too destructive, and he disagreed with gong s plan to change the earth s balance of water and land. q: who helped the water

he salvaged the legs of a dead warrior-turtle to prop up the sky. q: what did nuwa give the people and why? a: she gave them a bamboo flute in the shape of a phoenix s tail. playing it would make them forget about the horrible things they saw. q: what happened to the geography of china as a result of gong s actions? a: china is tilted so that it is high at the northwest corner where the stars and moon pass through, and low at the southeast corner where the rivers run into the sea. 49 expert commentary the five sacred colors mentioned in the story are connected to five important earth elements: green=wood, red=fire, yellow=soil, white=metal, black=water. in their study of chinese festivals, authors carol stepanchuck and charles wong write: the elements, which are five natural forces, work t

yi.3 the sun god dijun plays only a small role in chinese mythology. professor anne birrell surmises [t]he myth of the flood and its control was more nearly relevant to the lives of the people than the less real myth of the unnatural phenomenon of solar disaster.4 dijun s wife shiho plays a more prominent part in her position as mother of the suns. scholar anthony christie clarifies: both sun and moon are in fact suns and moons, ten and twelve in number respectively. each of these heavenly bodies is in the care of a mother who is in some sense responsible for their proper functioning.5 professor birrell explains further: ti chun [dijun] is one of the supreme gods, but in the evolution of myths he became a faded deity .6 71 jan and yvonne walls explain the fate of the balls of fire which fe

feet in length. under ideal conditions [in hong kong, annual yields of the plant are up to 40 tons per acre.9 it is known by many names: water spinach, swamp morning glory, water convolvulus (united states; ung choy (chinese; kankoong (java; balangoog (philippines; rau muong (vietnam; phakbong (laos; tra kuon (cambodia; nali (india; batillia acuatica (latin america).10 chinese mythology 72 7 the moon goddess introduction the moon goddess is a popular folk tale that dates from the tang dynasty (a.d. 618 906).1 each province in china has its own version of her story. she is connected to the mid-autumn festival, a harvest celebration that occurs in mid-september. when the archer yi shot down the nine suns, the sun god dijun banished him. dijun had expected yi merely to discipline, not to kil

COSIMANO CHARLES ELEMENTARY PSIONICS

ly days of the nineteenth century when railroads were just being invented, someone predicted that people would travel at the enormous speed of 40 miles per hour. now remember that the fastest land travel was by horse and they average eight miles per hour. this was so shocking that a london magazine ridiculed it by saying it was as likely as putting a man on top of a rocket and shooting him at the moon. there is no arguing with british logic, presupposing of course that you can find it. now, for those of you who have never read anything by me before--shame on you! sorry about that, i just couldn't resist it. anyway, if you're not familiar with me or my work i'm going to tell you a few basic things about myself. i was not born psychic. i cannot say that when i was three i saw the end of the

et. so i am just going to give you the basics in this chapter in case you have not come across this stuff before and use it to get you started because in its humble way the pendulum is an essential part of psionics, even though it has no funny dials or moving parts, except for itself, that is. the pendulum is a very easy thing to make. you do not need to find the right variety of crystal on a new moon, buy it without haggling and then drill a hole in it with a bit blessed by the same rabbi who cuts off foreskins. all you need is a weight, any weight will do, and a convenient length of string. for my personal taste, i like pendulums that end in a point. that way i know what they are pointing at when they are used with a chart like the ones later in this chapter. totally round pendulums tend

COVENANT OF SAMYAZA

weapons, the workmanship of jewellery, the use of precious stones, of paint, cosmetics and dyes, so that the world became altered beyond recognition. amazarak taught sorcery and botany. armers taught sorcery. gadrel taught the methods of warfare and weaponry. yekun taught arts of seduction. barkayal taught astrology. akibeel taught signs. tamiel taught astronomy. asaradel taught the motion of the moon. penemue gave unto man the secrets of writing and the use of ink and paper, which so enraged demiurge, and every secret of your wisdom- vi- by our means did man reach civilization, and come to appreciate all that is noble and beautiful on earth and in kosmos. and our daimon seed within his daughters did breed great chiefs and warriors. demiurge grew in anger, as man spoke less of him, and fea

CULTUS SABBATI

sabbath. from an esoteric perspective it is considered that the sabbath is the astral or dream convocation of magical ritualists' souls, animal selves, and 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 establi

DANCE OF THE WITCHES

a tree stump, covered with greenery, dried and green leaves, bones and bits of antler, candles, with a centerpiece of some two-horned animal's skull, such as a buck or a goat. the ideal altar for this operation has the word "dhulkarnen" painted in red on it's front. i find it just as easy to visualize as to improvise. my personal favorite time for this rite is in the woods at night, under a large moon, with flour used to mark out the circle and triangle, because of how ghostly it glows. in these traditional circle-and-triangle workings devoted to the secret lord of the witchfaith, the altar would typically be inside the center of the triangle. not so with this rite. to start the rite, you go to the west a ways from your circle and altar, and close your eyes, to calm yourself. at this point

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

ning frequency. any consciousness and knowledge held on higher frequencies outside this vibratory prison would be denied to us. we would become delinked from the higher levels of our own consciousness. we would be, in the words of the ancient books 'lost souls' delinked from 'the father. i have used the following analogy many times, but i think it sums it up pretty well: you are a spaceman on the moon. you are receiving information through your eyes and ears from the world immediately around you. you are also receiving information about the wider picture and a greater understanding of your task from what we call 'mission control. when you, the spaceman, are getting a balance of information through your eyes and ears and from the greater perspective of mission control, everything is fine an

nti sadam, london, 1976) vol. ii, p95 3 jesus is a greek translation of a judean name, probably y'shua, the hebrew for joshua. the full name would have been y'shua ben yosef (joshua, the son of joseph) 4 george c. andrews, extra-terrestrials among us (llewellyn publications, usa, 1986) p63 5 extra-terrestrials among us, p54-55 6 ibid p73-74 7 ibid p72-73 8 ibid p63 9 preston b. nichols with peter moon, the montauk project (sky books, new york, 1992) 20..and the truth shall set you free 10 extra-terrestrials among us, p54 11 ibid p59 12 christian o'brien, the genius of the fen (turnstone press ltd, wellingborough, northamptonshire, 1985. his views were also quoted in richard l. thompson's alien identities (govardhan hill publishing, san diego, 1993) pl97-198 13 zecharia sitchin, the 12th pl

of sion, the inner core of the knights templar. he was an inspiration behind the founding of the royal society. researchers into the background of the lunar society have shown that it mirrored (with remarkable accuracy) a group called the invisible college, described in the francis bacon work, the new atlantis. it was known as the lunar society because it met once a month at the time of the full moon. among its members were benjamin franklin, one of the founders of the united states and close associate of french revolutionaries, and .erasmus darwin, the grandfather of charles darwin, the man who would later be the frontman for this-world-is-all-there-is. what a coincidence! another member of the lunar society was the unitarian, josiah wedgwood, founder of the famous pottery, and his daugh

iting us at the present time "gordon cooper, one of our very best astronauts, lost his chance to go on the apollo flights because he dared to speak out about ufos in a letter to the united nations. during the past few years, there has been a steep increase in the number of missing persons. it is estimated that there are about ten million of the grays [an alleged et race] in bases on the earth and moon, but it is not known whether they are able to return to their home base. they enter and exit their underground bases through interdimensional transference, a hyperspace manoeuvre which accounts for the apparently nonsensical stories of ufo witnesses who report having seen ufos going in or out of mountains. those witnesses are truthfully describing a manoeuvre that is at present incomprehensib

7th-13th 1995)p21 9 "murdoch takes five days to win news group for 800m, daily telegraph (february 4th 1986) 10 three part series, january 30th, february 6th, february 13th 1984 11 'subliminal' refers to messages which bypass our conscious level of awareness and program our subconscious, the level which creates our reality. 12 exposure magazine (june/july 1993) pl2 13 preston b. nichols and peter moon, the montauk project and montauk revisited (sky books, new york, 1992,1994) 14 casebook on alternative 3, p32 15 j.m. delgado, physical control of the mind: toward a psychocivilised society (1969) 16 quoted in when the state rapes: the mind control papers, part ii, p2, 6. this study is distributed by mediaecco and contact network international, po box 66, 8400 ab gorredijk, the netherlands. 1

DAVID ICKE CHILDREN OF THE MATRIX

ve past to the technological "cutting edge" of today. many thousands of years ago, as detailed in streams of ancient accounts across the world, there was great technological knowledge on this planet and a global society controlled by races of beings, which humans came to know as "gods. it is a minefield to decipher which of these gods were flesh and blood real, and which were symbolic of the sun, moon, planets, natural cycles, and so on. most were the latter, but there is substantial evidence to confirm that some of them, particularly the further back you go, were walking, talking, entities, who had, by human standards at the time, amazing knowledge of the solar system, the stars, the universal cycles, the effect of the sun, moon and other planets and star systems on the earth and its peop

d we have today would fade, ever more rapidly, and only be preserved in stories and myths which would, more and more, be seen as wild tales and figments of the imagination. most people would deny such a world ever existed because it would be so at odds with their daily experience. we would have the same we-can't-do-it-so-it-can't-be-done mentality that laughed at the very idea we could fly to the moon. the history in that post-cataclysmic society would only begin with the records left by humanity once they had re-advanced to a certain designer history 15 level. only then would they write or symbolise accounts of their history and this would be based on stories passed verbally through the earlier generations. such a point could take hundreds, even thousands, of years after the global geolog

0bc. the geological and biological evidence is overwhelming in support of the countless stories and traditions that describe such events. they come from europe, scandinavia, russia, africa, throughout the americas, australia, new zealand, asia, china, japan, and the middle east. everywhere. some speak of great heat that boiled the sea; of mountains breathing fire; the disappearance of the sun and moon and the darkness that followed; the raining down of blood, ice, and rock; the earth flipping over; the sky falling; the rising and sinking of land; the loss of great continents; the coming of the ice; and virtually all of them describe a fantastic flood, a wall of water, which swept across the earth. the tidal wave caused by the comet in the movie, deep impact, gives you an idea of what it wo

sky falling; the rising and sinking of land; the loss of great continents; the coming of the ice; and virtually all of them describe a fantastic flood, a wall of water, which swept across the earth. the tidal wave caused by the comet in the movie, deep impact, gives you an idea of what it would have been like. old chinese texts describe how the pillars supporting the sky crumbled; of how the sun, moon, and stars poured down in the north-west, where the sky became low; rivers, seas, and oceans, rushed to the south-east where the earth sank and a great conflagration was quenched by a raging flood. in america, the pawnee indians tell the same story of a time when the north and south polar stars changed places and "went to visit each other. north american traditions refer to great clouds appea

inois, 1996, p 8 43 ibid, p 9 44 ibid 45 ibid 46 ibid, pp 22 and 23 47 see richard hoagland's book, monuments on mars (north atlantic books, california, usa, 1996) 48 brian desborough, the great pyramid mystery, tomb, occult initiation ceremony or what, a document supplied to the author in 1998 and also published in the california sun newspaper, los angeles 49 ibid 50 preston b. nichols and peter moon, pyramids of montauk (sky books, new york, 1995, p 129 51 our haunted planet, pp 19 and 20 52 see immanuel velikovsky's books, ages in chaos (doubleday& co, new york, 1952, worlds in collision (pocket books simon& shuster, new york, 1950, earth in upheaval (dell publishing co. new york, 1955. these are available through the david icke website 53 quoted in our haunted planet, p 80, from the bo

DAVID ICKE THE BIGGEST SECRET

eory, though his main themes about the anunnaki arecorrect. the sumerian tablets, from sitchins translations, describe how, during theearly formation of the solar system, nibiru caused the near destruction of a planet thatonce existed between jupiter and mars. the sumerians called it tiamat, a planet theynicknamed the watery monster. they say that it was debris from tiamats collisionwith a nibiru moon which created the great band bracelet- the asteroid belt which isfound between mars and jupiter. what remained of tiamat was thrown into anotherorbit, the texts say, and 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

logical and biologicalevidence is overwhelming in its support of the countless stories and traditions whichdescribe such events. they come from europe, scandinavia, russia, africa, throughoutthe american continent, australia, new zealand, asia, china, japan and the middle east.10everywhere. some speak of great heat which boiled the sea; of mountains breathingfire; the disappearance of the sun and moon and the darkness that followed; the rainingdown of blood, ice and rock; the earth flipping over; the sky falling; the rising andsinking of land; the loss of a great continent; the coming of the ice; and virtually all ofthem describe a fantastic flood, a wall of water, which swept across the earth. the tidalwave caused by the comet in the film, deep impact, gives you an idea of what it wouldha

the sky falling; the rising andsinking of land; the loss of a great continent; the coming of the ice; and virtually all ofthem describe a fantastic flood, a wall of water, which swept across the earth. the tidalwave caused by the comet in the film, deep impact, gives you an idea of what it wouldhave been like. old chinese texts describe how the pillars supporting the sky crumbled;of how the sun, moon and stars poured down in the north-west, where the sky becamelow; rivers, seas and oceans rushed to the south-east where the earth sank and a greatconflagration was quenched by a raging flood. in america, the pawnee indians tell thesame story of a time when the north and south polar stars changed places and went tovisit each other. north american traditions refer to great clouds appearing and

olar system. these waves from the sun interact with other cosmic waves,so forming a series of standing waves which, in turn, form concentric circles orvibrational fields orbiting the sun. the heaviest bodies, the planets, are caught in thesecircles and thus orbit the sun. the planets also create less powerful wave circles aroundthemselves and these can attract lighter bodies which orbit them. the moon orbiting theearth is an example of this. so anything that would disturb this harmony of vibrationalinteraction would affect these concentric circles of energy and, if this was powerfulenough, change the orbit of planets. what the physicists say happened with jupiter andv enus would certainly be powerful enough to do this. these circles of standing wavesexist around the sun in relation to the

ey suggest very different periods for majorupheavals when in truth there were almost certainly a number of cataclysms in thatwindow of 11,000 to 1,500 bc, and even more recently. the study by the physicistsalso said that mars was devastated by these events involving v enus. they felt marswas thrown out of orbit and followed a highly unstable elliptical orbit which took itbetween the earth and the moon every 56 years.27 the last of these passes appears tohave been about 1,500 bc when the great volcano exploded on the greek island ofsantorini and the minoan civilisation on crete passed into history. in this same periodof 1,600-1,500 bc, ocean levels dropped about 20 per cent, glacial lakes formed incalifornia, and this was most likely the time when the vast lake in the fertile saharawas empt

DAVIDSON DAN SHAPE POWER

nown grid is the hartmann net1, shown in figure 3.3-2, which runs north-south/east-west. it is believed to be of cosmic origin and is not as stable as the curry net. according to dowsers the hartmann net has a phase change four times a day: at sunrise, noon, sunset, and midnight. during these phase changes, the grid disappears. it seems to be influenced by cosmic or astrophysical activity such as moon phases, sunspot activity, and weather conditions. the east-west grid lines intersect the north-south grid lines and form vortices. depending on location and size of the grid line, the vortex can be either an ascending or descending flow of aetheric energy. dowsers believe that these vortex points of the grids can be either harmful or helpful to a person's health. the cathie grid is supposedly

1 used a pico amplifier attached to electrodes to amplify the signal. then the voltage/current changes across the dielectric are easily measured directly by a voltmeter. figure 7.1.1-1 depicts the output of the gravity detector circuit as a graph of local gravitational stress (i.e, aetheric stress. the graph readily shows the daily swing of aetheric flow on the dielectric material as the sun and moon affects the earth's gravity field and gravity flows into the earth. the data was taken during a solar eclipse and shows the effect of local aetheric field stress dropping during the period of the eclipse. the solar eclipse started about 11:35 a.m. and ended about 12:45 p.m. figure 7.1.1-1 piezoelectric gravity wave sensor during solar eclipse (time is in decimal fractions of an hour) the circ

wn and perhaps he was unaware of them. hodowanec used an ordinary capacitor as a detector and an operational amplifier to boost the change in capacitance occurring in the capacitor. at this time there is controversy as to whether hodowanec's data correlates with any known phenomena. hodowanec's detector should at least have tracked daily aetheric changes due to the effects produced by the sun and moon, but none of his data showed this. my experiments with his detector showed it is highly susceptible to temperature changes and it is quite possible the data he published were temperature effects. 7.1.2 the do nothing coil in discussing my results of gravitational energies (i.e, aether stress flows) with a fellow gravity researcher, joe parr, he mentioned he had similar results with dielectric

the local aetheric stress flow changes. resistance changes in the coil because the atomic lattice's electronic charge in the metal in the wire changes as more or less aether is flowing in the nuclei of the coils atoms, thus changing the wire's conductivity because there are more or less electrons created in the wire by the changing aetheric stress. during the course of a 24-hour period, the sun, moon, planets, as well as the stars, put differing stress levels on the earth's aetheric field, which directly affects the flow rate of aether into the nucleus. 7.1.3 the physics of aetheric stress (i.e, gravity flow) detectors the physics behind the use of materials such as dielectrics and metals as sensors for detecting the stress changes in the local aetheric field are based on the keely vortex

to find another method of continuing the research, the reasoning was that a moving sensor could possibly continue providing data. joe built an elaborate experimental figure 7.2.2-1 joe parr's pyramid centrifuge extensive experiments with the centrifuge provided additional data on the pyramid energy bubble. positive ions in the centrifuge would cause the pyramid to be drawn to the polarity of the moon. negative ions in the centrifuge would cause the pyramid to be repelled away from the moon. at certain times of the year (around december 8th-15th and may 8th-15th) the energy bubble around the pyramids in the centrifuge would become totally opaque to all local gravitation, electromagnetic, and inertial forces. when this happened, the little, one-inch-base pyramids would rip off the end of th

DEITUS

demonic bible is a diagram entitled the map of the spheres. the spheres illustrated are essentially archetypal. they have been described countless times in grimoires and magical treatises. in the physical world there are four elemental spheres: earth, air, fire, and water. there are also the four great watchtowers: north, east, south, and west. above the earth are the seven planetary spheres: the moon, mercury, venus, the sun, mars, jupiter, and saturn. beyond the planetary spheres are the fixed stars and the primum mobil, the twelve signs of the zodiac, and the heavenly spheres. beneath the earth lies the land of the dead (hades, the tartaran abode (hell, and the realm of the abominations of chaos. all spirits, demons, angels, and other beings of an archetypal nature are said to reside in

as the time of the mystery schools and the philosophers of greece. this was the time of the great empires of babylon and rome. this was the time when men discovered astronomy, mathematics, and science. the aeon of isis was not a single aeon but a succession of aeons in a cycle of expansion. the religions which rose during this time involved the worship of fire or of planetary bodies: the sun, the moon, and the stars. 2100 years ago, the previous cycle of expansion ended and the cycle of restriction, which crowley calls the aeon of osirus, began. like the aeon of isis, the aeon of osirus was not a single aeon but a succession of aeons in a cycle of restriction. the fact that the aeon of osirus was not a single aeon with one law is evidenced by the fact that there were many religions establi

DEMONIC BIBLE

lowing night. this is not a simple ritual which is performed within a ritual chamber for a determined length of time, but rather a magical operation which will take months, even years, to complete. you may, therefore, choose to begin these rites on a night of special magical significance such as walpergisnaught (april 30) or halloween (october 31. or you may simply choose to begin around the full moon or the new moon. the rituals can take any form you choose. it is not essential to shut out all outside light sources unless you are prone to distraction. you may adapt the rituals to your liking but they must be committed to memory. for this reason, i have left the invocations simple and repetitive. you will have no problem memorizing the invocations and can easily add your own embellishments

he invocations and can easily add your own embellishments when you enter the ritual chamber. the following is an example ritual working which a novice practitioner may wish to employ* set myself apart to the dark lord* become celibate, abstain from drugs and alcohol, eat less* study the occult every day, perform ritual every night [beginning a few nights before the full moon] 3 nights before full moon: shave head, take bath of purification in salt water, recite "renunciation& proclamation" nine times. 2 nights before full moon: recite "lord's prayer" backwards nine times. 1 night before full moon: burn pact giving body, mind, and soul to lucifer, chant i give my body to lucifer, i give my mind to lucifer, etc. night of full moon: consecrate body as a temple to the dark lord [beginning imme

g water from a far place to your feet. possesses a most subtle geometry of the earth and knowledge of all lands where water might be found in abundance. his word is eyunginakanpa and his seal is this: the twenty-sixth name is enbilulugugal the power that presides over all growth, and all that grows. gives knowledge of cultivation, and can supply a starving city with food for thirteen moons in one moon. a most noble power. his word is aggha and his seal: the twenty-seventh name is hegal as the power above, a master of the arts of farming and agriculture. bestows rich harvests. possesses the knowledge of the metals of the earth, and of the plough. his word is burdishu and his seal thus: the twenty-eighth name is sirsir the destroyer of tiamat, hated of the ancient ones, master over the serpe

ilahe farezodem zodenurezoda adana gono iadapiel das home-tohe: soba ipame lu ipamis: das sobolo vepe zodomeda poamal, od bogira aai ta piape piamoel od vaoan! zodacare, eca, od zodameranu! odo cicale qaa; zodoreje, lape zodiredo noco mada, hoathahe saitan (dee) i reign over you sayeth the god of justice in power exalted above the firmaments of wrath; in whose hands the sun is as a sword, and the moon as a through-thrusting fire, which measureth your garments in the midst of my vestures, and trussed you together as the palms of my hands; whose seats i garnished with the fire of gathering and beautified your garments with admiration, to whom i made a law to govern the holy ones, and delivered you a rod with the ark of knowledge. moreover you lifted up your voices and swore obedience and fai

of your palace and rayngneth amonst you as the balance of righteousness, and truth: move therefore, and show yourselves. open the mysteries of your creation. be friendly unto me for i am the servant of the same, your god; the true worshipper of the highest (lavey) i reign over thee, saith the lord of the earth, in power exalted above and below, in whose hands the sun is a glittering sword and the moon a through-thrusting fire, who measureth your garments in the midst of my vestures, and trusseth you up as the palms of my hands, and brighten your vestments with infernal light. i made ye a law to govern the holy ones, and delivered a rod with wisdom supreme. you lifted your voices and swore your allegiance to him that liveth triumphant, whose beginning is not, nor end cannot be, which shinet

DIABOLUS

yphon plotted with seventy-two comrades, and with aso, the queen of ethiopia, to slay him -the egyptian book of the dead, e.a. wallis budge set is primarily regarded the same as the greek typhon, a serpent like daemon-god who is a patron spirit of sorcery and magick. plutarch explained that in egyptian astronomy seth or typhon was connected to the solar world, while osiris was associated with the moon. the sun was considered very hostile as it dried up and made lands inhabitable, while the moon nourished and brought moisture. plutarch writes the seth means compelling and overmastering, being a powerful force of chaos and order. typhon was collectively later known and associated to the earth s shadow, which they bring into the lunar cycle and the eclipse. in such an aspect, seth is highly s

sorcerer god, throwing filth and then thunder clouds, he controlled the elements of earth and the air. set although being injured, arose in might again after the battle, and later reached into obscurity to appear again in other cults outside of egypt under different names, all the while possessing the essence of which he created the adversary. set opened the paths of the two eyes (the sun and the moon- from the papyrus of ani the formula mentioned in the book of the dead refers to a magical formula which held associations to set s hostility against horus, but also their connection therein. within the luciferian witch cults set represents the magician which beheld and brought forth the possibilities within, by the unknown and darkened places does he grow strong and reside. 7 the opposing go

pear, a war and fiery daeva. the hebrew ashmedai is one who gained a very high rank among the original angels, asmodeus was according to lore a seraphim, one of the highest ranks of angels. it is suggested in other hebrew lore that asmodeus was born from the demoness naamah and the fallen angel shamdon. asmodeus and samael were said to have had strife over one spirit of lilith. this is the waning moon, the moon of witchcraft and abominable deeds. she is the poisoned darkness which is the condition for the rebirth of light the book of thoth, aleister crowley here we are able to understand that lilith has many forms, yet her nature is clear to those who work with her. allow her entry into yourself, and know the ecstasy of man and woman, union with the blood of the moon. crowley refers to her

with his scarlet woman, one of which brought to excite his kundalini or magick fire. this serpent is controlled starting at the base of the spine and moving upward, thus allowing for ecstasy and power. in the magical record of the beast 666 crowley described his working involving shtn, or the fire serpent (satan/set/shaitan) with the scarlet woman, thus what crowley referred to as the sun and the moon conjoined. a fascinating description of his rite describes the ecstasy of magick- the tortured-ecstasy of the contorted face, the writhing of the hag body that ground down it s beast. the storm of lust and pain and madness. it was night s hollow wretching at her captive dragon, whose blood was seed of the blind and furious stars. she was like hecate in a death-dance, satan-possessed, convulsi

t cochrane, a practitioner of witchcraft in the 60 s wrote- in the north lies the castle of weeping, the ruler thereof is named tettens, our hermes or woden. he is the second twin, the waning sun, lord over mysticism, magic, power and death, the baleful destroyer. the god of war, of justice, king of kings, since all pay their homage to him. ruler of the winds, the windyat. cain imprisioned in the moon, ever desiring earth. he is visualized as a tall dark man, shadowy, cold and deadly. letters from robert cochrane here we see that cain, the son of samael and lilith, is the devil manifest on the earth the son of shaitan. he is above the flesh, yet his essence is found within it. the lord of magick is dual he is nightside and dayside, sun and the moon, life and death. cain is here the body of

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

q.v) angels (q.v) dictated to john dee through his seer, the alchemist and rouge, edward kelley. the calls were used extensively in the magick of the hermetic order of the golden dawn [g.d (q.v, aleister crowley (q.v, and anton lavey. cancer "the crab" in astrology (q.v, the fourth sign of the zodiac (q.v) having the qualities of cardinal (q.v) and water (q.v) and is ruled by the planet luna (the moon (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color orange-yellow. keywords include: home, indistinct, protectively, sensitive, caring, maternally, domestically, gaspingly, moodily. capricorn "the goat" in astrology (q.v, the tenth sign of the zodiac (q.v) having the qualities of cardinal (q.v) and earth (q.v) and is ruled by the planet saturn (q.v. on the

sm: a word of greek origin, which initially meant "inspiration or possession by a god" in our context, an emotional interest which can lead to total absorption of attention in a subject and hence to some degree of "altered states of consciousness (q.v. esbat: a lesser gathering of witches for the purposes of celebration and works of magick. an esbat usually occurs on the nights of the full or new moon. esoteric: greek for "secret" a term used to imply a type of knowledge or wisdom that is reserved only for the few. e.s.p: see extra sensory perception. evil eye: the projection of malefic occult force through the glance. persons, beasts, and growing things "overlooked" by the evil eye are believed to wither and die. a form of intentional psychic attack (q.v. evocation: 1) to evoke (q.v. 2) t

gician in magickal operations. wand, rainbow: the modified "lotus wand" of the g.d. by donald michael kraig. the "shaft" of a lotus wand (q.v. the central tool for use by a magician, used to represent no single element, but is of a planetary nature; and the magician's higher and true will. in the astral star, the primary elemental weapon of one who is a lord/lady of the portal (of adepts. waning (moon: the moon phase from just after full moon until it disappears, and becomes the new moon. watchtower: an invisible station in the universe on the astral plane (q.v, set at the quarters (east, south, west, and north. a celestial garrison of angels (q.v, under the command of an archangel (q.v. some traditions hold that there are watchtowers at the cross quarters as well as at the quarters. note:

rcle in the tradition of the hermetic order of the golden dawn [g.d (q.v. this ritual is used by adepts to consecrate and cleanse a hall (room) as a preparation for any magickal ritual, especially operations of gray magick (q.v. water: one of the five magickal elements. it has the properties of being cool and moist. the element of the west. the elemental weapon/tool is the cup or chalice. waxing (moon: the moon from when the new moon can just be seen to the time of the full moon. western occultism: the magick of europe and english speaking nations around the world that has descended from the magick of sumeria, babylonia, egypt, greece, rome, the arabs and the jews, as well as from the indigenous european magick of ancient times. it's range is roughly coequal with that of christianity. the

inded devotion to simple physical actions, or by verbal paradoxes that cannot be solved in logical terms. in zen, the intellect is looked upon as an obstruction to truth that must be circumvented on philosophical analysis. zodiac: from the old french from the latin "zodiakos" meaning "circle of animals. an imaginary belt in the heavens extending on either side of the apparent path of the sun, the moon, and the planets along the ecliptic divided into twelve sections of thirty degrees each. used in astrology (q.v. zohar: a huge, mystical commentary on the torah (q.v) first written down in the fourteenth (14th) century by the rebbe and kabbalist moses de leon *finis- the encceremonial magic unveiled by dion fortune this article first appeared in the occult gazette in january i933 and has not

DION FORTUNE MYSTICAL QABALA

here is more to be got out of the qabalistic symbols to-day than there was in the time of the old dispensation because our mental content is richer in ideas. how much more, for instance, does the sephirah yesod, wherein work the forces of growth and reproduction, mean to the biologist than to the ancient rabbi? everything that has to do with growth and reproduction is resumed in the sphere of the moon. but this sphere, as represented upon the tree of life, is set about with paths leading to other sephiroth; therefore the biological qabalist knows that there must be certain definite relationships between the forces subsumed in yesod and those represented by the symbols assigned to these paths. brooding over these symbols, he gets glimpses of relationships that do not reveal themselves when

the head which is not. the magical symbol of kether, according to crowley, is an ancient bearded king seen in profile. macgregor mathers says "the symbolism of the vast countenance is that of a profile in which one side only of the countenance is seen; or as it is said in the qabalab 'in him is all right side' the left side, being turned towards the unmanifest, is for us like the dark side of the moon. 7. but kether is primarily the crown. now the crown is not the head, but rests upon it and above it. therefore kether cannot be consciousness, but the raw material of conscious-ness when considered microcosmically, and the raw material of existence when considered macrocosmically. for there is this twofold way of considering the tree, as we have already noted; it can be regarded as the unive

equilibrium, in direct alignment with kether and tiphareth. thus the third triangle is an exact replica of the second triangle upon a lower arc. 26. the meaning of netzach is victory, and to it is assigned the sphere of the planet venus; the meaning of hod is glory, and to it is assigned the sphere of the planet mercury; the meaning of yesod is foundation, and to it is assigned the sphere of the moon. 27.while the second triangle might not inaptly be termed the ethical triangle, the third may well be called the magical triangle; and if we assign to kether the sphere of the three in one, the undivided unity, and to tiphareth the sphere of the redeemer or son, we may be justified in referring to yesod the sphere of the holy spirit, the enlightener; mystical qabala page 35 this is an attribu

ith the venus sphere of netzach; and intellectual mysticism of the occult type, which equates with hod, the sphere of thoth, lord of magic. tiphareth, as will be seen by reference to the diagram of the tree, belongs to a higher plane than any member of the third triangle; yesod, on the other hand, is drawing very near to the sphere of earth. 30. to yesod are assigned all the deities that have the moon in their symbolism: luna herself; hecate, with her dominion over evil magic; and diana, with her presidency over child-birth. the physical moon, yesod in assiah, as the qabalists would say, with its twenty-eight day cycle, correlates with the reproductive cycle of the human female. jf the symbolism of the luna crescent be traced through the various pantheons it will be found that the deities

ead of this pillar is kether, the crown, the root of all being. consciousness, theri, reaches from the spiritual essence of kether, through the realisation of daath, which carries it across the abyss, into the translated consciousness of tiphareth, whither it is brought by the sacrifice of the christ which rends the veil paroketh; then on into the psychic consciousness of yesod, the sphere of the moon, and thence to the sensory brain consciousness of malkuth. 14. thus does consciousness descend in the course of involution, which is the term applied to that phase of evolution which leads down from the first manifest through the subtle planes of existence to dense matter; the esotericist should, strictly speaking, only use the term evolution when describing [page 58] the ascent frorn matter

DION FORTUNE PSYCHIC SELF DEFENSE

s ever known, and borne my share in it; taken part in psychic feuds, and stood my watch on the roster of the occult police force which, under the masters of the great white lodge, keeps guard over the nations, each according to its race; kept the occult vigil when one dare not sleep while the sun is below the horizon; and hung on desperately, matching my staying-power against the attack until the moon-tides changed and the force of the onslaught blew itself out. and through all these experiences i was learning to interpret occultism in the light of psychology and psychology in the light of occultism, the one counterchecking and explaining the other. because of my specialised knowledge people came to me when an occult attack was suspected, and their experience reinforces and supplements my

es showed a certain cyclic regularity, occurring about once a month. in the case of a woman this would 15 of 103 naturally be referred to the twenty-eight day cycle of her nature, but in the case of a man, no such explanation was forthcoming, and we therefore had to look for another twenty-eight day cycle to explain his periodicity. the only other cycle of this period is that of the phases of the moon. we were then confronted by a correlation of epileptiform attacks, which had no organic basis, the nightmares of a second person, and the phases of the moon. some theory had to be found which would resume these three and explain their inter-relationship. a dream is commonly the first way in which psychic manifestations make themselves known, the subconscious perceptions being reflected into c

ld by many occultists that congenital epilepsy, as distinguished from that due to tumours of the brain, has its roots in the operations of black magic or witchcraft in which the sufferer participated in a past life, whether as practitioner or victim, the fit being an astral struggle with a discarnate entity, reflected on the physical body by means of the well-known phenomenon of repercussion. the moon plays a very important part in all occult operations, different tides being available at different phases of her cycle. persephone, diana and hecate, all aspects of luna, are three very different persons. it therefore appeared probable that as the physical investigation had drawn blank, a psychic investigation might yield fruits. one was performed. and with the following results. nothing at a

his benefit. the younger of the two women had been for a short time his mistress. mother and daughter had paid the penalty for their crimes, but their male partner had escaped. the diagnosis was as follows: it is the younger witch that is at the bottom of the trouble. it is her astral visits which cause the seizures of mr. c. and the nightmares of mrs. c, and they correlate with the phases of the moon because certain phases are favourable for the operation she performs and she therefore takes advantage of them. the question now remains, is this woman in incarnation or not? that is to say, is the midnight visit paid in an astral body projected from a living human being, or by an earth-bound spirit which has succeeded in evading the second death? mrs. c. had by now been taken into the confid

. c. at night, during sleep. in the absence of details it is impossible to decide definitely whether the "fit" of mr. c. was a struggle or an embrace. it might be either, or it might be both, an initial struggle ending in an embrace. the dreams of mrs. c. obviously related to the same astral visitant who caused the seizures of mr. c. there is, unfortunately, no record to show at what phase of the moon these attacks took place, but presumably at the hecate phase, which is the period of evil witchcraft. the condition of miss xs fiance and aunt and the death of her first lover point markedly towards vampirism. it is difficult to believe that a consumptive would continue for so many years without his disease either being checked or making definite progress. it is difficult to say what the conn

DONALDTYSON UFO

fiable, or they are obvious frauds. most legitimate ufo photos consist of nothing more than a fuzzy dot or blob of light in the sky. in film records, this fuzzy blob is usually moving, or has the false appearance of motion due to movements applied to the camera during filming. sometimes it can be identified conjecturally as a natural object, such as light reflected from a cloud, or the orb of the moon reflected in a body of water or from a refraction layer in the atmosphere, or as the planet venus (an ever-popular ufo. these things give a convincing illusion of motion when filmed from a moving car or plane. when the fuzzy blob cannot be identified, it survives as a visual record of a ufo, in the literal sense of the term. ufo "fuzzies" may also be generated by light artifacts or defects wi

DONALDTYSON WEREWOLF

eldom 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 feet and hands. usually it cannot speak, although more recent werewolf films have talking werewolves. as the night of the full moon approaches, persons in

ot speak, although more recent werewolf films have talking werewolves. as the night of the full moon approaches, persons infected by the werewolf's bite becomes increasingly restless and savage. under the pale light of the full lunar orb they transform into the same kind of hairy monster that previously bit them, and go loping off into the night in search of human prey. once the night of the full moon 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. mor

he 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 disease of rabies was added. a person bitten by a mad dog or other animal over time becomes mad, and begins to behave like a beast. traditionally, all madness falls under the domain of the moon. in movies, the bite of a werewolf acts in a very similar way to the bite of a mad dog. it is a kind of infection. moonlight triggers it. but enough of the more ancient myth of a god's curse survived to cause some films to hint that the person bitten in some way deserved his or her fate- that it was more than simple chance that led them to that particular spot in the woods on that specific ni

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

nce of the great company of the gods. vignette: the deceased adoring ra, seated in a boat. chapter cxxxiv. the chapter of entering into the boat of ra, and of being among those who are in his train. vignette: the deceased adoring shu, tefnut, seb, nut, osiris, isis, horus, hathor. p. xlii theban version: list of chapters. chapter cxxxv* another chapter, which is to be recited at the waxing of the moon [each] month. this chapter has no vignette. chapter cxxxvia. the chapter of sailing in the boat of ra. vignette: the deceased standing with hands raised in adoration. chapter cxxxvib. the chapter of sailing in the great boat of ra, to pass round the fiery orbit of the sun. this chapter has no vignette. chapter cxxxviia. the chapter of kindling the fire which is to be made in the underworld. t

from 2 kings xxiii, 7. see also tylor, primitive culture, vol. ii, p. 150; and fraser, golden bough, vol. i, p. 304 ff] p. li plutarch's version. chest by ship to egypt, where she opened it and embraced the body of her husband, weeping bitterly. then she sought her son horus in buto, in lower egypt, first having hidden the chest in a secret place. but typhon, one night hunting by the light of the moon, found the chest, and, recognizing the body, tore it into fourteen pieces, which he scattered up and down throughout the land. when isis heard of this she took a boat made of papyrus[1--a plant abhorred by crocodiles--and sailing about she gathered the fragments of osiris's body.[2] wherever she found one, there she built a tomb. but now horus had grown up, and being encouraged to the use of

ven it to pepi, and that the odour of pepi's body is the odour of the eye of horus.[5] throughout the pyramid texts the osiris of the deceased is the son of tmu, or tmu-ra, shu, tefnut, seb, and nut, the brother of isis, nephthys, set, and thoth, and the father of horus;[6] his hands, arms, belly, back, hips and thighs, and legs are the god tmu, and his face is anubis.[7] he is the brother of the moon,[8] he is the child of the star sothis,[9] he revolves in heaven like orion and sothis,[10] and he rises in his place like a star.[11] the gods, male and [1. recueil de travaux, t. iv, p. 44 (l. 391. 10. ibid, t. iii, p. 205 (l. 221. 10. ibid, t. iv, p. 44 (l. 391] p. lxxiv female, pay homage to him,[1] every being in heaven adores him; and in one interesting passage it is said of pepi i. tha

d the majesty of the god said "i consent that isis shall search into me, and that my name shall pass from me into her" then the god hid himself from the gods, and his place in the boat of millions of years was empty. and when the time arrived for the heart of ra to come forth, isis spake unto her son horus, saying "the god hath bound himself by an oath to deliver up his two eyes (i.e, the sun and moon. thus was the name of the great god taken from him, and isis, the lady of enchantments, said "depart, poison, go forth from ra. o eye of horus, go forth from the god, and shine outside his mouth. it is i who work, it is i who make to fall down upon the earth the vanquished poison; for the name of the great god hath been taken away from him. may ra live! and may the poison die, may the poison

terrible one of the two lion-gods,[2] the aged one, the form of khepera which existeth in all the gods, the lion of fearsome glance, the governor terrible by reason of his two eyes,[3] the lord who shooteth forth flame [therefrom] against his enemies. he is the primeval water which floweth forth in its season to make to live all that cometh forth upon his potter's wheel.[4] he is the disk of the moon, the beauties whereof pervade heaven and earth, the untiring and beneficent king, whose will germinateth from rising to setting, from whose divine eyes men and women come forth, and from whose mouth the gods do come, and [by whom] food and meat and drink are made and provided, and [by whom] the things which exist are created. he is the lord of time and he traverseth eternity; he is the aged o

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

the eloim (gods or angels, gabriel (power of god, raphael (wisdom of god, and uriel (light of god, for ages and ages. amen. 7. let there be a firmament in the midst of the waters, and let it separate the waters from the watersthat which is above as that which is below, and that which is below as that which is above, to the accomplishing of the wonders of the one thing. the sun is its father; the moon its mother, and the wind carried it in its womb; it ascendeth from earth to the sky, and returneth again from the sky to the earth. i exorcise thee, creature of water, that thou mayest be to me the mirror of the living god in his works, the fountain of life, and the cleansing of sinners. amen. 8. dregs of matter, the lord commandeth thee by the living and devoted serpent. cherub, the lord com

ELLIS LOW TWELVE 1907

y, but it was before he saved my life" with his keen eyes still fixed on my face, smith added "do you believe he is honest in saying geronimo will stay where he is until to-morrow "i do "so do i, and i shall act upon that view. we'll follow the ridge to the north, keeping it between us and the hostiles, and then enter the mountains above where the old devil will be looking for us. we shall have a moon to-night, but there will be plenty of clouds "what of rain" the lieutenant looked about and up into the sky. there had been deluges of dishwater five nights out of seven for the last month. this was well enough in its way, for we were able to keep our canteens filled, but it was anything but comfortable for us. we kindled no fires, for it was too dangerous, and despite the terrific heat of th

ay, where it was our plan to turn to the westward, with a view of getting among the hills, in which we figured that geronimo and his band were on the alert against surprise. by this time it was certain we should have no rain. the night proved what lieutenant smith had anticipated. the sky contained many tumbling clouds slowly moving across, and showing the twinkling stars in the clear spaces. the moon was nearly full, but would not rise until well toward midnight, or "low twelve" this was in our favor, for we counted upon the absence of clear light to screen our advance. as before, the scouts held well in front, while we with our horses on a walk moved as silently as possible. debouching from the rugged region, we entered upon the plain, where the ponies' hoofs sank into the spongy sand wi

hate to have you run the risk "i'll do it" i slipped off my sword for fear it would betray me and grasped my revolver. i was likely to need it with the suddenness of lightning, and did not mean to be taken unawares. smith would have been glad to whisper a word of counsel or at least to say good-by, but it was not necessary or worth the risk. as i emerged from behind the rock, i perceived that the moon had risen and was rapidly climbing the sky. just then it was obscured by a heavy cloud, but observing that it would soon pass, i improved the chance to creep forward for several rods. then the flood of light was such that i lay flat awaiting another opportunity, which i perceived would soon come. ahead of me and slightly to the left towered another boulder, not so large as the one that screen

vy cloud, but observing that it would soon pass, i improved the chance to creep forward for several rods. then the flood of light was such that i lay flat awaiting another opportunity, which i perceived would soon come. ahead of me and slightly to the left towered another boulder, not so large as the one that screened lieutenant smith. i crawled behind this and then awaited the obscuration of the moon, to advance farther into the open. i was in the act of creeping forward, when, without the slightest sound or warning, the figure of an indian warrior rose to view beside the boulder. one glance at it was enough. i was too familiar with the fellow to be mistaken. it was geronimo himself. iv the first look was enough. geronimo, the ferocious leader of the warm spring band, was standing within

his, danger. i expected every moment that the scout would lower his blanket and show his face. i could think of no reason why he should wish to shroud his features when the countenance of geronimo was as clearly revealed as if the sun were shinlow twelve 55 ing. but he remained muffled, and i did not see so much as the tip of his nose. suddenly a denser cloud than usual swept over the face of the moon. that which had been illuminated was quickly hidden in gloom. the two forms dissolved and faded from sight. glancing at the orb in the sky, i saw that it would soon emerge from behind the mists. i decided that the second it did so, and my aim was clear, i should let fly at the couple in instant succession. but that obscuring cloud played the mischief with this plan. when the light began incre

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

chi ch an, and yoga from elementary to advanced study. they were first located in west los angeles and then in santa monica. acupuncture an ancient chinese medical system over five thousand years old, recently revived in china and demonstrated to western doctors. it is based on the belief that subtle energy flows in the body related to the cosmic principles of yin and yang. yin relates to shadow, moon, passivity, softness, femininity; yang denotes sunlight, activity, masculinity, hardness. the balance of these energies in the human body affects health and disease. acupuncture therapy alters these energy flows by inserting needles at key points for varying periods of time. anesthesia for surgical operations can also be effected by acupuncture. both ancient chinese and hindu medical systems

latest position, with national public radio. living in new york in the early 1970s, she encountered witchcraft through a study group founded by the new york coven of welsh traditional witches. in 1973 she became associated with gardnerian witchcraft. in 1976 she became the priestess of iargalon, a gardnerian coven. during her years as an active priestess, she researched and wrote drawing down the moon, a sympathetic history and survey of the modern wiccan and pagan community. over the years since, the book, now in its second edition, has introduced many people to witchcraft. since 1982 adler has practiced as a solitary, but remains one of the most visible leaders of the pagan community in north america. in 1988 her handfasting to john gliedman was the first pagan marriage covered in the ne

community. over the years since, the book, now in its second edition, has introduced many people to witchcraft. since 1982 adler has practiced as a solitary, but remains one of the most visible leaders of the pagan community in north america. in 1988 her handfasting to john gliedman was the first pagan marriage covered in the new york times society pages. sources: adler, margot. drawing down the moon. new york: viking press, 1979. rev. ed. boston: beacon press, 1986. heretic s heart: a journey through spirit and revolution. boston: beacon press, 1997. adonai a hebrew word signifying the lord and used by jews when speaking or writing of yhwh, or yahweh, the ineffable name of god. the jews entertained the deepest awe for this incommunicable and mysterious name, and this feeling led them to

initiation. he founded washington saucer intelligence and began to tell anyone who would listen of his knowledge of the flying saucer inhabitants. numerous articles of his lectures appeared in newspapers and ufo periodicals. in 1958 aho became associated with otis t. carr, a man involved in selling shares in a free energy company. aho believed that carr could create a saucer that could fly to the moon, and joined him on the lecture circuit. the association proved disastrous when carr was indicted and convicted of fraud. charges were dropped against aho when it was determined that he had also been hoaxed in by carr. in 1961 aho was committed to a mental hospital, an event he later attributed to communist agents opposed to his flying saucer message. after his brief hospitalization, aho retur

egain a lost kingdom and acquire a foreign one. alectromancy (or alectryomancy) an ancient method of divination with a cock. in practicing it, a circle must be made and divided equally into as many parts as there are letters in the alphabet. then a wheat-corn must be placed on every letter, beginning with a, during which the depositor must repeat a certain verse. this must be done when the sun or moon is in aries or leo. a young cock, all white, should then be taken, his claws cut off and the cock forced to swallow them together with a little scroll of parchment made of lambskin upon which has been written certain words. then the diviner holding the cock should repeat a form of incantation. next, on placing the cock within the circle, he must repeat two verses of the psalms, which are exac

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ed to make truth the great object of their study, for that alone, they said, can make man like god whose body resembles light, as his soul or spirit resembles truth. they condemned all images and those who said that the gods were male and female; they had neither temples nor altars, but worshiped the sky, as a representative of the deity, on the tops of mountains; they also sacrificed to the sun, moon, earth, fire, water, and winds, said herodotus, meaning no doubt that they adored the heavenly bodies and the elements. this was probably before the time of zoroaster, when the religion of persia seems to have resembled that of ancient india. their hymns in praise of the most high exceeded (according to dio chrysostom) the sublimity of anything in homer or hesiod. they exposed their dead bodi

ht be found. magical blend magazine encyclopedia of occultism& parapsychology. 5th ed. 960 to the pythagoreans, one represented unity, therefore god; two was duality, the devil; four was sacred and holy, the number on which they swore their most solemn oaths; five was their symbol of marriage. they also attributed certain numbers to the gods, planets and elements; one represented the sun, two the moon; while five was fire, six the earth, eight the air, and twelve water (see also magic square) cornelius agrippa, in his work occult philosophy first published in latin (1531.33, discourses upon numbers as those characters by whose proportion all things are formed. he enumerates the virtues of numerals as displayed in nature, instancing the herb cinquefoil, which by the power of the number five

vestment should be of purple and the tiara, bracelets, and ring of gold, the latter set with chrysolith or ruby. laurel, heliotrope, and sunflowers are the symbolic flowers, while other details include a carpet of lionskins and fans of sparrow-hawk feathers. the appropriate perfumes were incense, saffron, cinnamon, and red sandal. if, however, the ceremonial took place on a monday, the day of the moon, then the robe must be of white embroidered with silver and the tiara of yellow silk emblazoned with silver characters, while the wreaths were to be woven of moonwort and yellow ranunculi. the jewels appropriate to the occasion were pearls, crystals, and selenite; the perfumes, camphor, amber, aloes, white sandalwood, and seed of cucumber. in evocations concerning transcendent knowledge, gree

ne and death on a person, the vestment must be black and the neck encircled with lead. the ring must be set with an onyx and the garlands twined of cypress, ash, and hellebore; the perfumes to be used were sulfur, scammony, alum, and assafoetida. for purposes of black magic, a seamless and sleeveless robe of black was donned, while on the head was worn a leaden cap inscribed with the signs of the moon, venus, and saturn. the wreaths were of vervain and cypress, and the perfumes burned were aloes, camphor, and storax (see also ceremonial magic; magic; magical diagrams; magical instruments and accessories) sources: knight, gareth. the practice of ritual magic. toddington, england: helios book service, 1969. reprint, new york: samuel weiser, 1976. levi, eliphas. transcendental magic. london:

mon. he also acted as a medium and divined through trance. to become a magician, you must meet the ghost of a murdered man. take the midrib of a leaf of the ivory cocoa-nut palm (pelepah niyor gading, which is to be laid on the grave, and two midribs, which are intended to represent canoe-paddles, and carry them with the help of a companion to the grave of the murdered man at the time of the full moon (the 15th day of the lunar month) when it falls upon a tuesday. then take a cent s worth of incense, with glowing embers in a censer, and carry them to the head-post of the grave of the deceased. fumigate the grave, going three times round it, and call upon the murdered man by name: hearken, so-and-so, and assist me; i am taking (this boat) to the saints of god, and i desire to ask for a litt

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

lying saucer from mars (1954, englishman and author cedric allingham witnessed the landing of an extraterrestrial spacecraft while vacationing in scotland in february 1954. a tall man, human in all ways except for an unusually broad forehead, stepped out of the vehicle. the occupant, who indicated that he was from mars, spoke in a friendly fashion, saying that he had earlier visited venus and the moon. he asked if earthlings would soon visit the latter world, and when allingham replied yes, the martian acted concerned. he wanted to know if a war would soon erupt on earth. after this conversation, which occurred mostly by gestures, the martian reentered his craft and flew away, though not before allingham had photographed him (from the back) and his ship. the book asserted that a man named

rally a golden civilization in which gold was so plentiful that it was as common as steel is today in construction and infrastructure. the atlanteans traveled around the globe in fantastic flying ships. these same ships took them to other planets, including mars, where they left evidence of their presence in a gigantic structure (the mars face) and a number of pyramids on the martian surface. the moon was also a colony of atlantis. modern-day astronauts found ruins of walls and roads there but were silenced by a government determined to keep the truth about atlantis from the public. the department of interplanetary affairs describes atlanteans as living lives of leisure and prosperity, while a national work force of robots, androids, and humanoids from genetic engineering did the empire s

ked the secret of mind contro l and tried to dominate the world and even the solar system. in due course the abuse of both p s ychic and material technology led to the geophysical cataclysms that destroyed the c o n t i n e n t. but that was not all. according to the department of interplanetary affairs, atlantis s problems generated a world war that spread into space. atomic blasts decimated the moon colony. antimatter rays vaporized nearly all of atlantis s buildings and cities. it is said, the department reports, that one of these antimatter rays is still operating in the bermuda triangle and has been causing planes and ships to disappear. today that ray is out of control (omar, 1996. for all the allure of the atlantis legend, nothing of substance has come to light in the nearly twenty

es, volume i. http//www.nii.net/ obie/historygold. htm spence, lewis, 1924. the problem of atlantis. london: rider. steiner, rudolf, 1968. cosmic memory: prehistory of earth and man. west nyack, ny: paperback li- brary. aura rhanes heavy-equipment operator truman bethurum encountered the beautiful aura rhanes, captain of a scow (spaceship) from the idyllic planet clarion, on the other side of the moon, in the early morning hours of july 28, 1952, in the nevada desert. when male crew members ushered him inside the craft, parked in an area known locally as mormon mesa, bethurum saw aura rhanes for the first time. she was small, had an olive complexion, and wore a black and red beret. the two engaged in an extended conversation, during which they asked each other about their respective worlds

um was one of the stars of the 1950s contactee movement. in a 1953 issue of saucers magazine, bethurum reported that in the early morning hours of july 28, 1952, he met eight little men of latin appearance and was led to a nearby flying saucer. there he met the captain, a beautiful woman named aura rhanes from clarion, a planet never visible to humans because it is always on the other side of the moon. clarion, bethurum was informed, is a peaceful, utopian world; fear of nuclear war on earth had led the clarionites to visit and observe earthlings at first hand. bethurum claimed further contacts. in the mid-1950s, bethurum established a communelike sanctuary of thought in prescott, arizona. he was a regular at the giant rock interplanetary spacecraft convention and other contactee venues. h

FAUST

dog could live thus any more! so i have turned to magic lore, to see if through the spirit s power and speech perchance full many a secret i may reach, so that no more with bitter sweat i need to talk of what i don t know yet, so that i may perceive whatever holds the world together in its inmost folds, see all its seeds, its working power, and cease word-threshing from this hour. oh, that, full moon, thou didst but glow now for the last time on my woe, whom i beside this desk so oft have watched at midnight climb aloft. then over books and paper here to me, sad friend, thou didst appear! ah! could i but on mountain height go onward in thy lovely light, with spirits hover round mountain caves, weave over meadows thy twilight laves, discharged of all of learning s fumes, anew bathe me to h

n of the earth-spirit. how differently upon me works this sign! thou, spirit of the earth, i feel, art nigher. i feel my powers already higher, i glow already as from some new wine. i feel the courage, forth into the world to dare; the woe of earth, the bliss of earth to bear; with storms to battle, brave the lightning s glare; and in the shipwreck s crash not to despair! clouds gather over methe moon conceals her lightthe lamp fades out! mists rise- red beams dart forth around my head- there floats a horror downward from the vault and seizes me! spirit invoked! near me, i feel, thou art! unveil thyself! ha! how it rends my heart! to unknown feeling all my senses burst forth, reeling! i feel my heart is thine and to the uttermost! thou must! thou must! though my life be the cost! he clutch

first ones were not much to see. mephistopheles oh yes, milord thinks all is mere child s-play! faust make haste and do things as i like them done. into her neighbour s graces win your way! devil, don t be like mush and move so slow. fetch some new ornaments- up, now, and run! mephistopheles yes, gracious sir, with all my heart i ll go. exit faust. such an enamoured fool would puff and blow sun, moon, and stars into thin air just as a pastime for his lady fair. exit. the neighbour s house martha [alone. god pardon my dear husband! he has truly not done well by me! off in the world to go and roam and leave me on the straw at home! sure, i did naught to vex him, truly, and, god knows, always loved him duly. she weeps. perhaps he s even dead- oh, cruel fate! if i but had a death-certificate!

silent covert and in air and water. and when the storm roars screeching through the forest, when giant fir tree plunges, sweeping down and crushing neighbouring branches, neighbouring trunks, and at its fall the hills, dull, hollow, thunder: then leadest thou me to the cavern safe, show st me myself, and my own heart becomes aware of deep mysterious miracles. and when before my gaze the stainless moon soothing ascends on high: from rocky walls and from damp covert float and soar about me the silvery forms of a departed world and temper contemplation s austere joy. oh, that for man naught perfect ever is, i now do feel. together with this rapture that brings me near and nearer to the gods, thou gav st the comrade whom i now no more can do without, though, cold and insolent, he lowers me in

sallies the ever bubbling, leaping spring, that is the spice that makes such paths worth wandering! already springtime in the birches stirs, it s even felt already by the firs; should not our members also feel effect? mephistopheles forsooth, no trace of that can i detect! i m feeling wintry in my every limb; upon my path i should like frost and snow. how sadly rises, red and incomplete, the dim moon s disc with its belated glow lighting so ill that at each step or so one runs against a rock, against a tree! let s ask a will-o -the-wisp to lend his flicker! i see one there just flaming merrily. hey, friend! may i bid you to help us get on quicker? why will you blaze away so uselessly? do be so good and light us up the hill! will-o -the-wisp. out of respect for you i hope i ll find a way t

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

the left side of her body is dressed in rags' 8: h" 2: 2 2:e 8 (corresponding to the state of dualistic exile) and the right half in royal vestments (corresponding to shabat. her hands are in her lap, palms upward, and she has a crown on her head around which is the twenty-two atziluthic letters. to her immediate right and left are trees representing the side columns of the tree of life. the full moon shines above the trees in the night sky above her. the flaming letters of the name hvhy shimmer in her heart center, cradled just above her hands. brilliant gold light shines forth in all directions from her body, her face veiled by the light. the shema is the best known and most revered root mantra in the jewish religion. according to the zohar, it should be pronounced shem ayn yisroel yod h

of dawn. the prize of the yoga of knowledge/realization of the ayn(]ya) is called nirvikalpa samadhi (lit. union with godwithout- qualities) in sanskrit. nirvikalpa samadhi is the complete extinction of individuated consciousness in union with the mysterious unknown. swami vivekananda, a great disciple of sri ramakrishna, wrote the following hymn of samadhi: 24 lo! the sun is not, nor the comely moon, all light extinct; in the great void of space floats shadow-like the image universe. in the void of mind-involute there floats the fleeting universe, rises and floats, sinks again ceaseless, in the current i. slowly, slowly, the shadow multitude enters the primal womb, and flows ceaseless the only current. i am, i am. lo! tis stopped, even the current flows no more, void merged into void- be

the reflection, through them, of the divine. it is to that divine source that we should ultimately cling and offer our unconditional devotion. thus, there is the injunction to get off your gatekeeper s back, because that guide is only the one who is pointing you to the open gate and urging you to go through it. this is wonderfully framed in zen buddhism by the story of the roshi who points to the moon with his finger, and admonishes the aspirant not to confuse the finger with the moon. in regard to a simple routine of meditation practice, having calmed the mind with a short period of breathing as described above, the meditator would then commence the repetition (zakhor, remembrance) of the root mantra that appeals to their mind. earlier, a number of the root mantra found in the torah were

nately see everyone (including yourself) as living yoshers (upright forms of the name hvhy, or as living trees of life. if you live near the shore of an ocean or a large body of water, you could walk along and dwell upon the idea of a vast face ocean of endless light. sitting quietly before it, you could focus upon the sound and rhythm of the waves. going to that body of water on a cloudless full moon night, you could meditate upon the reflection of the moon in the water. the practices of the mystical qabalah are fluid and flexible, and provide fertile opportunity for us to use our imaginations in a creative and personally meaningful way,-8, most faiths, and many sects within each faith, often find much to disagree about. but, all of them teach that helping people is good. masters and sain

FLY THE LIGHT

the averse or black tree of life known as black eden or the qlippoth. songs such as chaos unveiled and fleshstretcher with their violent patterns and machine like rhythms are attributed to the qlippothic sphere of geburah averse, the demon of the sphere is asmoday who origins are ancient persian as aeshma (demon of the wounding spear. the song angel of prostitution ii is connected with yesod- the moon and the averse sphere of lilith, the bride of satan who is represented of the instinctual, dark side of humanity. she was originally called az and had taught the fallen angels how to take form and copulate to produce dragon children in some gnostic and manichaean text. her divinity is sexual perversion, the original priestess of fuck and whore of the shadowed ones (the fallen angels. alone an

FOCUS OF LIFE

ench my thirsted tongue on thy goat's milk; to battle with thy cataleptic kisses, to swoon in thy consuming subtilty. o my mistress, i am unutterably drunk striving thy depths. i am the great cypher of love and hate knotted. the sphinx surviving, never sufficiently imagined. i am the grotesque refractions of form and self. the bitter purgative, called death. a violence that out-lasts the morning. moon turbulent waters am i: the frightening black albatross of unashamed women-where men are. i am the over mature breasts of a child: the virgin womb, hidden by nightmares. constant in metamorphosis, permeating creation without compassion. the unexcelled impulse that has never failed. yea, i am all these-yet never known. my kiss is a sword thrust! for whom, am i, this insatiable fountain in the h

h-like rage he cast aside his lover and wandered into marriage of every kind, without satisfaction. then the evil voice died. for years aaos wandered restlessly seeking, but never finding his lost love: thinking they were both in hell. then in his utmost weariness and despair, he thought much more deeply; and at last realized that the dream was the time for magic. and then he willed. with the new moon his wish was materialized and again he met his first and only love. their hearts being still virgin, aaos spoke unto her "out of chaos have i awaked and found thee, o beloved. death itself shall not part us; for by thee alone will i have children" and they married and were ecstatic thereafter: for in their ecstasy he noticed death smile. aaos then awoke still living their ecstasy, and breathi

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

lated into greek to reveal to the greeks the egyptian mysteries. the argumentum ends on a note of ecstasy which reflects those gnostic initiations with which the hermetica are concerned. in this work, so ficino believes, there shines a light of divine illumination. it teaches us how, rising above the deceptions of sense and the clouds of fantasy, we are to turn our mind to the divine mind, as the moon turns to the sun, so that pimander, that is the divine mind, may flow into our mind and we may contemplate the order of all things as they exist in god. in the introduction to his edition of the hermetica, scott outlined ficino's attitude to these works as follows: ficino's theory of the relation between hermes trismegistus and the greek philosophers was based partly on data supplied by early

world, and consider its beauty. see the hierarchy of the seven heavens and their order. see that all things are full of fight. see the earth, settled in the midst of the all, the great nurse who nourishes all terrestrial creatures. all is full of soul, and all beings are in movement. who has created these things? the one god, for god is one. you see that the world is always one, the sun, one, the moon, one, the divine activity, one; god too, is one. and since all is living, and life is also one, god is certainly one. it is by the 1 st. john, i, iv, xii. 2 c.h, i, pp. 147-57; ficino, pp. 1850-52. 31 ficino's "pimander"and the "asclepius" action of god that all things come into being. death is not the destruction of the assembled elements in a body, but the breaking of their union. the chang

ular one very striking passage in the fourth book of picatrix in which hermes is stated to have been the first to use magic images and is credited with having founded a marvellous city in egypt. there are among the chaldeans very perfect masters in this art and they affirm that hermes was the first who constructed images by means of which he knew how to regulate the nile against the motion of the moon. this man also built a temple to the sun, and he knew how to hide himself from all so that no one could see him, although he was within it. it was he, too, who in the east of egypt constructed a city twelve miles miliaria) long within which he constructed a castle which had four gates in each of its four parts. on the eastern gate he placed the form of an eagle; on the western gate, the form

osophy done with revolving alphabets mentioned in the conclusion on speculative cabala. and he now says that this art is like "that which is called amongst us the ars raymundi (that is the art of ramon lull) though its procedures are not quite the same. and the second of the two sciences to be honoured with the name of cabala is concerned with the powers of those higher things which are above the moon, and it is "the supreme part of natural magic. he then repeats the two definitions "the first of these two sciences is the ars combinandi which i called in my conclusions a revolving alphabet; the second is about one way of capturing the powers of superior things, another way of doing which is by natural magic" he adds that cabala in its original meaning does perhaps not quite apply to both t

talisman gives long life; the sol image gives success in all undertakings and is good against fevers; the venus image gives strength and beauty. the images of the thirty-six decans of the zodiac begin,7 with the alarming first decan of aries "a black man, standing and dressed in a white robe, very huge and strong, with red eyes, and seeming angry" agrippa also gives images for the mansions of the moon and for fixed stars other than those in the zodiac.8 he thus provided a whole repertoire of images for talismans to be used in celestial magic. he also describes how images may be made, not to resemble any celestial figure, but to represent the wish and intention of the operator, for example, to procure love we might make an image of people embracing.9 this opens up a wide field for original

FRATER ELIJAH ANGELS OF CHAOS

(sigil omitted call [1) whose number is 76, it sort of looks like a 7& 6 combined. upon being in an 'in-between' sleep/ awake state on samhain night, a voice came to me. it sounded like a multitude of robot-like voices in unison. it said something to the effect of "you were given the first of three. you must plan. you must do this again" i find this all highly unusual (yeah, as if yelling at the moon is normal. it also seemed as if before i heard the voice, when i closed my eyes, a picture, a formulation of some sort was 'mutating. i also noticed i placed a strong emphasis on the setian part of the rite, and the calling of the southern watchtower was very strong. ketamine was used as an intoxicant during the rite, and some pot later that night in celebration at a local rave. no personal s

was very strong. ketamine was used as an intoxicant during the rite, and some pot later that night in celebration at a local rave. no personal sigils were fired and again a somber self-reflective feeling saturates me. this being(s) whose voice(s) i heard, if it is a being at all, frightens me and excites me. more to follow. it feel as if the next part of the rite should be undertaken at the full moon (in a few days. for this part the moon was about 65% full and was performed on 10/30/98 between 6pm and 8pm (members of the autonomatrix sent energies my way to be utilized during the right, from across the usa. today is 11/4/98 i performed the ritual again last night under the full moon, this vision did not seem as powerful as the first vision, but i was granted another sigil. this one resem

n full equal's 67 (reverse 76) which symbolizes the womb of the mother (binah=67. in reversal, the dark) mother, inverse birth (destruction--the phoenix again. there is also some relation to sekmet. on the gateway sigil (i do not know why i name it like this [2: unity in chaos, very similar to the mage as a uniter of worlds. the third ritual is to follow this upcoming tuesday, on my birthday, the moon is now waning. today is 11/8/98 [2] is connected with eris somehow (i think) as it seems to fluctuate between the "hand of eris" and [2, i do not see any relation with the first sigil yet. sekhet the fierce lion headed goddess of the south. her ferocious qualities typify sexual heat and the fire of fermented drink (counterpart bast, sekhet is solar. from sekhet derives the indian word shakti

to steal my corruption and purify me. harakhan: to bring me knowledge and wisdom of self. babalon: for her ecstasy and love. teckno: to transport me to babalon in his medium. tiyet: to purify my dreams& submind, and give me the gift of her silence. set: as the dark sun, to show me the majesty and power of self. lucifer-christ (as luciferouschristos) to bring love& unity. the triple goddess of the moon and dyonysis and others (see appendix vii for commentaries on god-forms) all along (months) i have been offering prayers to my "guardian angel" to meet (myself of god. the sigils were received after each ritual of the rog. each rite was performed as instructed by a (this was written of previously, but i did not know it's name. the first two rituals were formalized, but the third was done (ast

accept no truth (but infinite variation. now this is all fine and dandy but what have we just presented here( the bus driver just now intones last stop in the ride free zone. how appropriate) horizon is a paradigm of unity in extension. an artistic creation, a re-creation. we now have the glittering stars, let us coalesce to become as a blazing sun. the horizon is also the birth and death of the moon. this is the cup of our lady (yet to be seen. the scarlet brotherhood is the army of babalon. she does not accept membership on a cosmic scale, but is a coordinator and filter. it is through her that we advance (up to a point. we may choose whatever initiation scheme we desire, but thee angel guides us (so it is you shall have attained knowledge& conversation of the holy guardian angel as a m

FRATER U D PRACTICAL SIGIL MAGIC

able of mercury numbers hebrew letters constructing sigils with planetary cameas/ 117 seals or characters of mercury his intelligence his demons divine names in accord with the numbers of mercury numbers divine names in hebrew 8. asboga, prolonged number eight. 64. din. 64. dani. 260. tiriel, intelligence of mercury. 2080. taphthartharath, demon or mercury. 118/ practical sigil magic table of the moon numbers hebrew letters constructing sigils with planetary cameas/ 119 of the moon her demons seals or characters her supreme demon her supreme intelligence divine names in accord with the numbers of the moon numbers divine names in hebrew 9. hod. 81. elim. 369. chasmodai, demon of the moon. 3321. shed barshemath sharthathan, supreme demon of the moon. 3321. malka be-tarshishim ad be-ruah sheh

ucting sigils with planetary cameas/ 119 of the moon her demons seals or characters her supreme demon her supreme intelligence divine names in accord with the numbers of the moon numbers divine names in hebrew 9. hod. 81. elim. 369. chasmodai, demon of the moon. 3321. shed barshemath sharthathan, supreme demon of the moon. 3321. malka be-tarshishim ad be-ruah shehaqim, supreme intelligence of the moon. 120/ practical sigil magic individual s your first name) may be formed by using t, defined the numerical value of the name, the sigil is made by going over the chosen planetary camea. obviously, the same name will have a completely different design in the seven different cameas. now if we, for example, assign the purpose of a special sigil operation to a specific planetary sphere, we an, wit

s of the universe. ally pronounced gwee-cha, h it is the source for the more common word witch. many witches prefer the term wicca as it does not have all of t th word gwitch. h comments th the ame er member of the iot n a si eiser, inc, 1975. 129 1. one has only to think of the unfortunate development which occurred to a name like astarte (ishtar) in the course of centuries.an erstwhile chaldean moon goddess developed in the middle ages via the addition of the plural ending goth h into a male) demon wi n astaroth. today fs evocatory magicians might be in for quite a surprise or two, if, for example, a supposedly male demon like kedemel from the venusian sphere suddenly appears before them as a female entity (quite obvious, actually, but who would have thought of it beforehand) 2. ray sher

FREEMASON BLUEBOOK

commendable virtue. such is the nature of your engagements as a fellowcraft, and to these duties you are bound by the most sacred of ties. chapter v. the third, or master mason's degree. first section* lesson. remember now thy creator in the days of thy youth, while the evil days come not, nor the years draw nigh when thou shalt say, i have no pleasure in them; while the sun, or the light, or the moon, or the stars, be not darkened, nor the clouds return after the rain; in the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows be darkened; and the doors shall be shut in the streets, when the sound of the grinding is low, and he shall rise up at the voice of the bird, a

r the pitcher be broken at the fountain, or the wheel broken at the cistern. then shall the dust return to the earth as it was; and the spirit shall return unto god who gave it. the following hymn may be used instead of the lesson: musicsinai, or windham. i. let us remember in our youth, before the evil days draw nigh, our great creator, and his truth! ere memory fail and pleasure fly; or sun, or moon, or planet's light grow dark, or clouds return in gloom; ere vital spark no more incite; when strength shall bow, and years consume. ii. let us in youth remember him who formed our frame, and spirits gave, ere windows of the mind grow dim, or door of speech obstructed wave; when voice of bird fresh terrors wake, and music's daughters charm no more; or fear maine masonic text book file//c /gra

bearing in remembrance those truly masonic virtues, silence.and circumspection. the sword pointing maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (33 of 76 [11/22/1999 11:51:55 am] to a naked heart demonstrates that justice will sooner or later overtake us; and although our thoughts, words, and actions may be hidden from the eyes of man, yet that allseeing eye, whom the sun, moon, and stars obey, and under whose watchful care even comets perform their stupendous revolutions, pervades the inmost recesses of the human heart, and will reward us according to our merits. the anchor and ark are emblems of a wellgrounded hope and a wellspent life. they are emblematical of that divine ark which safely wafts us over this tempestuous sea of troubles, and that anchor which shall

m the lord, which made heaven and earth. he will not suffer thy foot to be moved; he that keepeth thee will not slumber. behold, he that keepeth israel shall neither slumber nor sleep. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (61 of 76 [11/22/1999 11:51:56 am] the lord is thy keeper; the lord is thy shade upon thy right hand. the sun shall not smite thee by day, nor the moon by night. the lord shall preserve thee from all evil; he will keep thy soul. the lord shall preserve thy going out and thy coming in, from this time forth and even forevermore. master:death and the dead are with us again, my brethren, teaching us the brevity and uncertainty of human life, the instability of human fortune, and demanding of us the last sad offices of charity and brotherhood. ag

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

e intermediate position between the plant and the god. at the time when one half of the human sex force was diverted for the purpose of building a brain, men were helpless and lacking in knowledge of how to overcome conditions. they did not even have the consciousness to know that there was a difficulty, and had no outside help been given the race must have died out. therefore the angels from the moon, who were the guardians of mankind, herded the sexes together in great temples at times when the interplanetary lines of force were propitious to propagation and thus they perpetuated the race. it was also proposed that when the brain had been completed, the lords of mercury, elder brothers of our present humanity who excelled in intelligence, should teach us how to use the mind and make it t

se the mind and make it truly creative so that we would no longer be dependent upon the separate sexual process of generation now in vogue. thus by the work of these two great hierarchies, we were raised from unconsciousness to the first stage of creative intelligence, from plant to god. we have also learned that this plan was frustrated by the lucifer spirits, stragglers from the humanity of the moon period, who lived upon the planet mars. they needed a physical field of action, but were unable to create one for themselves, hence for selfish reasons they taught humanity how by cooperation of the sexes a new body may be created at any time; and in order to give an incentive they instilled into mankind the animalistic passionate nature which we now possess. thus to the ancient alchemists, t

ved upon the planet mars. they needed a physical field of action, but were unable to create one for themselves, hence for selfish reasons they taught humanity how by cooperation of the sexes a new body may be created at any time; and in order to give an incentive they instilled into mankind the animalistic passionate nature which we now possess. thus to the ancient alchemists, the angels from the moon which rules the saline tides of the sea were designated by the term "salt" they had found that a certain amount of salt in the blood is necessary to the mental processes, also that excess salt in the blood produces insanity, as best proven by the experiences of shipwrecked sailors who become lunatics when they drink water containing the lunar element salt. thus also they established a connect

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

s species without assistance from anyone else. but one-half of the creative force has been temporarily diverted upwards to build a brain and larynx in order to enable him sometime to create by his own mind, to form thoughts and speak the word of power that shall make his thoughts flesh. three great creative hierarchies were particularly concerned in bringing about this change: the angels from the moon, the mercurians, and the lucifer spirits from mars. the alchemists connected the angels from the moon, which rules the saline tides, with the element salt, the lucifer spirits from mars with the element sulphur, and the mercurians with the metal mercury. they used this symbolic presentation partly because of the religious intolerance which made it unsafe to promulgate any other teaching than

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

n that the unity which prevailed in the saturn period continued in the sun period. the ordinary humanity of that time has now evolved to the glory of archangels; some were more advanced than others, but there was no antagonism among them. our present humanity had advanced to a plantlike stage, and was slightly above the new lifewave started in the sun period, and unity also here prevailed. in the moon period contact of the heated sphere with cold space generated moisture, and the battle of the elements commenced in all its fierceness. the heated ball of fire endeavored to evaporate the moisture, force it outwards and create a vacuum wherein to maintain its integrity and burn undisturbed; but there is and can be no void in nature, hence the outrushing steam condensed at a certain distance f

t at expenditure of latent power as dynamic energy required in the evolution of a solar system. water is the agent it used to quench the fire of active spirits. the zone between the heated center of the separate spirit sphere, and the point where its individual atmosphere meets cosmic space, is a battleground of evolving spirits at various stages of evolution. the present angels were human in the moon period, and the highest initiate is the holy spirit (jehovah. as our humanity and the other kingdoms of life on earth are variously affected by the present elements, so that some like heat, others prefer cold, some thrive on moisture and others require dryness, so also in the moon period among the angels, some had affinity for water, others abhorred it and loved fire. the continued cycles of

inox is said to be at the first point of aries, no matter where in the constellations it falls by precession, so the point where the human seed-atom comes from the invisible world and is taken in hand by the lunar god of generation, jehovah, through his ambassador, the angel gabriel, is esoterically the first point of cancer. this is the cardinal sign of the watery triplicity, and is ruled by the moon. there conception takes place; but were the form built of water and its concretions alone, it could never come to birth, so four months later when the fetus has reached the stage of development corresponding to the second sign of the watery triplicity, scorpio, the eighth sign, which corresponds to the house of death, samael, the dauntless ambassador of the lucifer spirits, invades the watery

er-u-salem abraham ecclesiastical powers which means melchisedec is there shall be peace called king of division into races--nations- salem [peace] sects and peace hence there is war--oppression- prevailed slavery- saturn period unity and diversity vulcan period polarian epoch love and hate kingdom of god [1] heat [7- sun period venus period hyperborean epoch new galilee [2] fire [6] brotherhood- moon period [3] fire--male sex--state [5] jupiter period lemurian epoch water--female sex--church aryan epoch- earth period fire/male--air/nations atlantean epoch end of involution water/female--earth/races beginning of evolution [4- and the division of the rulership into state and church caused war and strife. the state espouses the cause of fatherhood and man and upholds the male ideal of arts

FREEMASONS SATANISM AND SYMBOLISM

uised pentagram with both the "good" and "evil" stars represented. thoth "the first hermes was the intelligence or word of god. moved with compassion for a race living without law. god sent to man osiris and isis, accompanied by thoth, the incarnation or terrestrial repetition of the first hermes; who taught men the arts, science, and the ceremonies of religion; and then ascended to heaven or the moon [pike, morals and dogma, p. 255, 17th degree, knights of the east and west; emphasis was in the original. helena petrovna blavatsky was founder of the house of theosophy. her books were all written by her demonic guiding spirits in a form that is called automatic writing. these writings tie thoth together nicely. hermes, the god of wisdom, called also thoth, tat, set, and sat-an; and that he

astern star goatshead (above right, the star itself is a goatshead, and the star in the middle is a plain goatshead, which is within an inverted pentacle. in one symbol there are three instances of inverted pentagrams. so, just how important is the pentagram to the satanist? listen to the witch of salem, massachusetts, laura cabot, on this question. in her book, power of the witch: the earth, the moon, and the magical path to enlightenment, 1989, p. 90, cabot says "it really isn't that difficult to distinguish the craft from satanism. witches wear the pentacle with the point up. satanists reverse it with the point down" once we examine the two symbols above, both masonic, we can only conclude that freemasonry admittedly serves both the "good lucifer" and the "evil satan" cabot has more to

represented usually by a column, was was surrounded by a circle at the base [mackey, a manual of the lodge, 1870, p. 56. mackey also stated this in the symbolism of freemasonry, p. 60] sex in the point within a circle the point and the circle carries a sexual connotation. another masonic author states that this symbol is used in sun worship, and then says "the female principle, symbolized by the moon, assumed the form of a lunette [small circular opening, or crescent, while the male principle, symbolized by the sun, assumed the form of the lingam [phallus] and placed himself erect in the center of the lunette, like the mast of a ship["point within a circle" short talk bulletin, august, 1931, masonic bulletin designed to read within the lodges, p. 4] sex within a circle the circle is commo

ies "yin and yang are considered to be opposites. yin represents eternity, dark, feminine, left side of the body, etc. yang is its opposite, and represents history, light, masculine, right side of the body, etc [philip g. zimbardo and floyd l. ruch, psychology and life, 1977, ninth edition, p. 317 "yang is male, positive, and represented by the sun. yin is female, negative, and represented by the moon" paul e. desautels, the gem kingdom, p. 237] the symbol itself dates back at least to the fourth century, b.c, and has he eastern philosophical been identified with t religions of confucianism, buddhim, and taoism. in the western world, it has long been adopted into th e symbolism of myth, magic, astrology and witchcraft [claire chambers, the siecus circle: a humanist revolution, 1977, p. v "

FULL MOON RITUALS

ess added] freemasonry is a mysteries religion. mystery religions in all of past history have had several things in common: 1) they serve lord satan, most of them openly 2) they reject the one true god of the holy bible. 3) god has brought every one of these mystery religions into physical judgment. freemasonry will be no differen but will t,get its judgment in conjunction with antichri tfaq full moon rituals full moon faq this is the full moon ritual (hereafter referred to as fmr) faq sheet. this will let you know what it is and how it works, hopefully, and if it doesn't then please feel free to ask questions on the list. who can "be in" fmr? the fmr is not a coven or any kind of formal group; it's a community event, open to all who care to participate. by participate, we mean lead, invok

on? also, many of us (not all, not every time) do some version of our fmr petition in real-time. it may not be as elaborate as what you do in cyberspace, which has fewer rules, but some personal working appears to help. third, believe it. one time someone asked how many people had gotten what they asked for, and the results were pretty astonishing. so how do i get in on this? some time around new moon, the leader for the next fmr posts an announcement of timelines, probably a call for volunteers, maybe a preliminary mention of place, maybe a format note if something special is planned. as replies to that note, people sign up to invoke and/or petition, ask questions, etc. watch for there appearance of full moon roll call, which is where this sort of thing takes place. it's also the place fo

ample: cloud stops typing for a moment and scratches her head. she almost wonders what she was about to say, but remembering what it was, she speaks "hey! now i remember" that's it from me, for now. a thousand thank-you to cloud (one of the original fmr moms) for this information! a note on the determination of moons the moons here a determined by the following list, beginning with the first full moon after yule. many different moon names exist, and i've tried to provide a few alternates as well. wolf moon chaste, cold, disting, little winter, quiet, wolf horning moon big winter, hunger, ice, storm, wild storm moon crow, plow, sap, seed, wind, worm seed moon growing, hare, planter's hare moon bright, dyad, flower, frog, merry meade moon honey, horse, dyad, lovers, rose, strawberry, strong

yule. many different moon names exist, and i've tried to provide a few alternates as well. wolf moon chaste, cold, disting, little winter, quiet, wolf horning moon big winter, hunger, ice, storm, wild storm moon crow, plow, sap, seed, wind, worm seed moon growing, hare, planter's hare moon bright, dyad, flower, 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

od 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 the real world into the old castle environs. now, on the night of the full moon, he lay again on the central altar amid the circle and spiral of standing stones, only a few miles out in the

FULLER J F C SECRET WISDOM OF THE QABALAH

ngels or the mysteries connected with the tetragrammaton and the other names of god and the angels, comprised in the theosophy as well as with the cosmogony which also played so important a part among the jewish mystics and the kabbalists. 11 but long before the essenes existed lived the qabalah. aryan and chaldean esoteric doctrines percolated into it. in egypt, the mysteries of the sun god, the moon goddess, of osiris and isis, impinged upon it. assyria and babylon gave it much, and not a little may be traced to the vedas, the upanishads, the bhagavad-gita, and the vedantas, and much of the practical qabalah to the tantras more especially. historically, the main point of interest is that the qabalist is an inveterate plagiarist; he never hesitates to absorb knowledge from outside. his do

no-thingness of the ayin. as we have shown, the first fall is from the ain soph to adam qadmon, the second from adam qadmon to metatron, the third from metatron to sammael, and the fourth from the angelic sammael to his demoniacal counterpart; for we are told that glife in the present dispensation is cut short through the influence of the evil serpent, whose dominion is symbolized by the darkened moon h. 11 the mention of the gevil serpent h presupposes the existence of a ggood serpent h- the serpent of yetzirah. to simplify this problem it is necessary to enter more deeply into the idea of the fall. sammael of necessity revolts against deity, as symbolized by metatron, and of necessity he is cast out of heaven- that is out of the yetziratic world. in the assiatic world, the world of matte

ded the creation of the world of matter. though as spiritual fire, or glory, it is the symbol of the shekinah, the sepher yetzirah hints that it also represents transmutation and the devil.23 usually the thirty-first path of the tree of life is referred to it, and according to the 32 paths of wisdom, this path gis called the perpetual intelligence. because it rules the movement of the sun and the moon according to their constitution, and causes each to gravitate in its respective orb h. 24 in other words, it is the equilibrating force in the world of action, kether 'hokmah, and binah, christ and the two thieves on their crosses, the caduceus of hermes, the solar disc and dual serpents of egypt, and, according to eliphas levi, the astral light between the horns of the baphomet of mendes- th

ight of the world and his coming meant the conquest of the world, a quite different interpretation was frequently adopted. it was founded upon jacob's wrestling with tetragrammaton and it reads as follows: and he said: let me go, for the day breaketh. and he said: i will not let thee go except thou bless me. r. judah discoursed on this verse: who is she that looketh forth as the dawn, fair as the moon, clear as the sun, terrible as an army with banners [s.s. vi, 10] gthis verse h, he said, grefers to israel, at the time when the holy one, blessed be he, will raise them up and bring them out of captivity. at that time he will first open for them a tiny aperture of light, then another somewhat larger, and so on until he will throw open for them the supernal gates which face on the four quart

ated. israel fs light, on the other hand, will come little by little, until they will become strong. god will illumine them for ever. h 5 in short, the chosen people are the light of the world, a light which at present is mixed with darkness (the gentiles or children of esau. this darkness will vanish little by little; first israel will glook forth as the dawn h, next she will gbecome fair as the moon h, then gas clear as the sun h, and lastly gterrible as an army with banners h. such is the reformulation of yhvh. when this is accomplished, not a gentile will be left to pollute the earth; for israel will have become its messianic shin which will untie the tongue of god, and on the utterance of his name will the entire universe vanish into absolute light. such is the inner meaning of illumi

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

n, although connected with the figure appears the male emblem to indicate that within her are contained both elements, or that the universe is embodied within the female [32] anacalypsis, book v, ch. iv. higgins thinks there is no subject on which more mistakes have been made than on that of the goddess isis, both by ancients and moderns. he calls attention to the inconsistency of calling her the moon when in many countries the moon is masculine. he is quite positive that if isis is the moon, ceres, proserpine, venus, and all the other female gods were the same, which in view of the facts everywhere at hand cannot be true. it is true, however, that "the planet called the moon was dedicated to her in judicial astrology, the same as a planet was dedicated to venus or mars. but venus and mars

astrology, the same as a planet was dedicated to venus or mars. but venus and mars were not these planets themselves, though these planets were sacred to them"[33] higgins then calls attention to her temple at sais in egypt, and to the inscription which declares that "she comprehends all that is and was and is to be" that she is "parent of the sun" and he justly concludes that isis can not be the moon [33] anacalypsis, book vi, ch. ii. apuleius makes isis say "i am the parent of all things, the sovereign of the elements, the primary progeny of time, the most exalted of the deities, the first of the heavenly gods and goddesses, whose single deity the whole world venerates in many forms, with various rites and various names. the egyptians worship me with proper ceremonies and call me by my t

men, and as the productive cause both of corn and trees. she is celebrated in the same manner by lucretius, who ascribes to her that identical attribute of universality which the hindoos give to their goddess isi or devi"[35 [35] ibid. it seems to be the general belief of all writers whose object is to disclose rather than conceal the ancient mysteries, that until a comparatively recent time the moon was never worshipped as isis. until the origin and meaning of the ancient religion had been forgotten, and the ideas underlying the worship of nature had been lost, the moon was never regarded as representing the female principle. when man began to regard himself as the only important factor in procreation, and when the sun became masculine and heat or passion constituted the god-idea, the mo

d as isis. until the origin and meaning of the ancient religion had been forgotten, and the ideas underlying the worship of nature had been lost, the moon was never regarded as representing the female principle. when man began to regard himself as the only important factor in procreation, and when the sun became masculine and heat or passion constituted the god-idea, the moon was called isis. the moon represented the absence of heat, it therefore contained little of the recognized god-element. it was, perhaps, under the circumstances, a fitting emblem for woman. in the sacred writings of the hindoos there is an account of the moon, soma, having been changed into a female called chandra "the white or silvery one" while speaking of the moon, kalisch says "the whole ritual of the phoenician g

phoenician goddess astarte with whom that queen of heaven is identical, and who was the goddess of fertility seems to have been transferred to her"[36 [36] historical and critical commentary of the old testament. to such an extent, in the earlier ages of the world had the female been regarded as the creator, that in many countries where her worship subsequently became identified with that of the moon, luna was adored as the producer of the sun. according to the babylonian creation tablets, the moon was the most important heavenly body. in later ages, the gender of the sun and the moon seems to be exceedingly variable. the achts of vancouver's island worship sun and moon--the sun as female, the moon as male.[37] in some of the countries of africa the moon is adored as female and sun-worshi

GILBERT THE MAGICAL MASON

volume calledthe count de gabalis,in theundine,of la motte fouque, and pope'srapeofthe lock.the fraternity has, however, instructed its pledged mem255 bers in the doctrine of human reincarnation, has declared that the law of cause and effect acts in the spiritual, as well asinthe physical world, that man has around him unseen beings related to elemental forces, that man is influenced by the sun, moon and planets, and that special training and the use of certain personal processes will in some students lead to supra-normal spiritual functions and a high form of clairvoyant faculty in the present life; provided that the body be duly cared for, the mind well cultured, and the highest morality be preserved. in 1865 the societas rosicruciana in anglia was designed by robert wentworth little (w

he jewish philosophers also relied on the collection of treatises which demonstrate the kabalah, a system of philosophy which taught in a special manner the relations which they considered to exist betweengod-ihvh-jehovah,and the universe, which has sprung from his creative word. these books disclose a vast and complex system of angels both good and bad. some are related by the rabbis to the sun, moon and stars, others to the earth, heaven and hell, and others again to man and to the hebrew race. many of the rabbis have also taught the presence of angelic guardians to each individual man.itis a very curious fact thatthejews who are bound by the old testament to respect it asthecomplete statement of the relations of god to man, andboundin a more dogmatic manner than are the worshippers of a

th meant a dust-cloud,butwas also translated as an owl, and as a screeching bird of night. naamah, the female demon, is the mother of many devils, her name means pleasure. she is said to have led astray uzza and azael, two of the beni elohim angels. asimon, the un-named one, is another devil of some repute, and no sex is apparent, in this case.thedevils are also said to have a special home in the moon; for evil spirits, night apparitions, and devils abide there. while on the other planets are the dead souls of the seventy nations, while the souls of the jews gotoparadise.inanother place the seventy princes before mentioned are said to be also the rulers over planets and great stars of the firmament, for every nation and city is relatedtothe prince of some star in the firmament. a further a

ah, the hebrew 'law, and taro the mystical keys of the paths of yetzirah, and 22 trumps of the tarot cards, the lost book of the secrets of hermes trismegistus, as levi names it. but one book of hermes is with us still, the words of the 'emerald tablet' are still in our possession; it speaks of the great magical agent, or wonder-working creative god power 'its father is the sun, its mother is the moon, and the wind carried it in its belly, and its nurse was the earth' this is a grand arcanum for those who can read it. read also 'that which is above is like that which is below, and 'that which is below is like that which is above in the formation of the one power; as in heaven above, so on earth below, there exists an analogy between the sublime personalities of god-head in the realms above

tory of astrologythe nations of the ancient world were all more or lessof opinion that the movements of the heavenly bodies, the occurrence of eclipses, and the appearance of comets exercised an influence over the fate of the human race, and the destinies of men. they feared the extraordinary manifestations of the sky, and saw portents destined for their instruction in the eclipses of the sun and moon, and in notable conjunctions of the planets. eclipses of the sun especially, which caused a temporary darkness, seemed to them to be warnings of the anger of their gods, and signs of coming punishment. the greeks and the earlier romans do not appear, so far as greeks and roman literature can show, to have practised studied, or taught any original system, of which the astronomic observations w

GILBERT THE SORCERER AND HIS APPRENTICE

f my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of joseph, and on the crown of the head ofhimwho was separate from his brethren' moses says 'blessed of the lord be his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath, and for the precious fruits brought forth by the sun, and fortheprecious thingsputforth by the moon, and for the chief thingsof[the ancient mountains, and for the precious thingsof"t]the lasting hills. and for the precious things of the earth, and the fullness thereof, and for the good will of him that dwells in the bush: let the blessing come upon the head of joseph, and uponthetop of the head of him that was separate from his brethren. his glory is like the firstling of a bullock, and his

brew letterayin.)sparks and debris are falling.itshowsruin, disruption.60 the sorcererand his apprentice 17. the star.a nude female figure pours water upon the earth. fromtwovases. in the heavens above her shines the blazing star of the magi (surrounded by seven others, trees. and plants grow beneath her magic influence (and on one thet butterfly of psyche alights. she is the star ofhope. 18. the moon.the moon shining in the heavens, drops of dew falling, a wolf and a dog howling at the moon, and halted at the foot of two towers, a path which loses itself in the. horizon (and is sprinkled with drops of blood, a crayfish emblematic of the sign cancer, ruled over by the moon, crawls through water in the foreground towards the land).itsymbolisestwilight, deception,anderror. 19. the sun.the su

on, conformation, uniting; r. ill-advised combinations, disunion, clashing interests, etc. is.the devil.fatality for good; r. fatality for evil.16."the lightning-struck tower.ruin, disruption, over: throw, loss, bankruptcy; r. these in a more or less partial degree.17. the star.hope, expectation, bright promises;r.hopes not fulfilled, expectations disappointed orfulfilled-ina minor degree.18. the moon.twilight, deception, error; r. fluctuation:'light deceptions, trifling mistakes.19. the sun.happiness, content, joy;r. these in a minor degree.20. the lastjudgrnent.renewal, result, determinationofamatter; r. postponement of result, delay, matterre-opened later.the tarot 63o.thef(j()lishman.folly, expiation, wavering;r.hesita255 tion, instability, trouble arisingherefrom :21. the universe.com

ot were thus restored by eliphas levi.7. the chariot.a cubical chariot with four columns, surmounted by an azure and star-decked canopy. within the chariot and between the four columns stands a conqueror crowned with a circlet, from which rise and shine three pentagrams of gold. on his cuirass are three right angles; and on his shoulders the urim and thummim symbolised by the two crescents of the moon in increase and decrease. in his hand is a sceptre surmounted by a globe, a square, and a triangle. his attitude is proud and tranquil. to the chariot is attached a double sphinx, or rather two sphinxes joined together; one of them turns its head, and they both look in the same direction. the sphinx which turns its head towards the78thesorcerer and his apprenticeother is black and menacing, t

caduceus, the latter a trident; both figures are bound to the wheel. above them is a sphinx at the balance-point of the wheel, holding a drawn sword between its lion's claws.12. the devil.throned on a cube above the universe is a goat-headed, satyr-like figure, bearing on its brow the pentagram, apex upward, so as to make it a symbol of light. with one hand it points upwards to the symbol of the moon in increase, with the other downwards to that of the moon in decrease, thus symbolising the eternal equilibrium of mercy and justice; the first two fingers and thumb of each hand are extended as in giving the sign of benediction. one arm is feminine, the other masculine. the torch of intelligence is placed between its horns, as the magical light of the universal equilibrium. the caduceus whic

GLOBAL FREEMASONRY

st masons of all time. in his book morals and dogma, albert pike wrote the following about the compass and square: the square. is a natural and appropriate symbol of this earth. the hermaphroditic figure is the symbol of the double nature anciently assigned to the deity, as generator and producer, as brahm and maya among the arians, osiris and isis among the egyptians. as the sun was male, so the moon was female.78 this means that the compass and square, the most well known symbol of masonry, is a symbol of arian paganism and which dates back to ancient egypt or before the advent of christianity. the moon and the sun, in the passage quoted from pike, are important symbols in masonic lodges, and are none other than a reflection of the false beliefs of those ancient pagan societies that wors

male.78 this means that the compass and square, the most well known symbol of masonry, is a symbol of arian paganism and which dates back to ancient egypt or before the advent of christianity. the moon and the sun, in the passage quoted from pike, are important symbols in masonic lodges, and are none other than a reflection of the false beliefs of those ancient pagan societies that worshipped the moon and the sun. dcd materialism revisited masonry's pagan philosophy so far, we have learned that masonry's origins lie in a pagan doctrine that stretches back to ancient egypt, and that it is there that the true meaning of its concepts and symbols are hidden. for this reason, masonry is in conflict with the monotheistic religions. it is humanist, materialist and evolutionist. the american histo

GNOSTIC HANDBOOK

retreat back to the shadows. but only for a while. he would need, then, to grow accustomed before he could see things in that upper world. at first it would be easiest to make out shadows, and then the images of men and things reflected in water, and later on the things themselves. after that, it would be easier to watch the heavenly bodies and the sky itself by night, looking at the light of the moon and stars rather than the sun and the suns light in the day time..last of all, he would be able to look at the sun and contemplate its nature, not as it appears when reflected in water or any alien medium, but as it is in itself the gnostic handbook page 10 in its own domain..and now he would begin to draw the conclusion that it is the sun that produces the seasons and the course of the year

is comprised of any number of planes, worlds or locales. these can be described in semi-analytic terms as planes or dimensions or in more organic terms as worlds, halls or localities. the fourth is the earth or the physical world. the fifth is the underworld, the realm of the dead. in most organic models this is seen inside or below the earth, in the emanation models it is usually related to the moon and seen above or around the earth. the third, fourth and fifth characteristics are more noticeable in organic models, in emanation models they tend to be included within a gradient of states or worlds. these can be any number, but in the gnostic theosophic approach tends to be seven. to fully appreciate these characteristics we shall take some case studies of specific cultural "maps" which o

liberately chosen gnostic names here to prepare you for there use in our gnostic model of the universe as presented in the next chapter. chokmah and binah also form the polarity of male and female principles which give birth to the rest of the tree of life (they could also be easily related to the fire and ice of yggdrasil. geburah mars chesed jupiter tiphareth sun hod mercury netzach venus yesod moon malkuth earth these planes or world, which can be related to planets and realities bring together the remaining the gnostic handbook page 21 characteristics with the astral plane at the moon and the earth at the base. there are many attributions related to the kabbalah and as a system of classification it is extremely useful. again we must avoid the tendency towards reductionism and see the c

iate the power of these principles beyond simple mental speculation. however care must be taken for it is too easy to reduce the gods to images which fit our preconceptions and by using a gender based polarity we can easily end up with both misogynist and homophobic models. the gnostic handbook page 33 that which is not divine will daughter mother crone three phases of the goddess (sophia: earth, moon and saturn (daughter, mother and crone) two horns of the g r e a t g o d (logos, neptune (chokmah& the sun. the gnostic handbook page 34 this ability to show the origins of the symbols of many systems is a unique characteristic of gnosticism. rather than there being conflicts between pagan and so called christian, theism and non theism and related contradictions, we find that all alternatives

th and the underworld on a critical examine of our models one will notice an anomaly, in the organic models (yggdrasil etc, the underworld is beneath the earth, indeed in medieval mysticism hell (the christian underworld) is even within the earth, being at its centre. while in the emanation model the underworld is called the astral plane (even the spirit world) and is above the earth, rule by the moon. the first thing to note is that the underworld is not hell. there is no heaven and hell in the gnostic system, the underworld is the realm of the dead and where we experience the afterlife. some people create their own heavens and hells there but that is another story. the models we are outlining cannot be reduce to scientific charts, while there are seven planes they intermingle and meld. t

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

dows. but only for a while. gnostic theurgy page 8 he would need, then, to grow accustomed before he could see things in that upper world. at first it would be easiest to make out shadows, and then the images of men and things reflected in water, and later on the things themselves. after that, it would be easier to watch the heavenly bodies and the sky itself by night, looking at the light of the moon and stars rather than the sun and the suns light in the day time..last of all, he would be able to look at the sun and contemplate its nature, not as it appears when reflected in water or any alien medium, but as it is in itself in its own domain..and now he would begin to draw the conclusion that it is the sun that produces the seasons and the course of the year and controls everything in th

e of the transfiguration, not the fall of man. the seven days of creation basic church correlations of colour, consciousness and creative principles church. colour. consciousness. day of creation. ephesus. red. action, sensation. coming of light. smyrna. orange. social consciousness. waters above, below. pergamus yellow. intellect. grass, herbs& trees. thyatira. green. security and devotion. sun, moon& stars. sardis. blue. idealism. fish and birds. philadelphia. indigo. intuition. animals,pre-adamites and man. laodicea. violet. imagination. day of rest. fig 22 gnostic theurgy page 85 the first day of regeneration the recreation of new man is the coming of light. from the perspective of the chakra s this day is the time when the great light of gnosis purifies and transcends the base chakra

that seeds and vegetation represent the spiritual wisdom, while the fruits represent the blossoming of these truths within us. from the chakric perspective the solar plexus is where the focus of our lives lie. here we must have a firm hold on the mysteries and be centred on the static world. the colour here is yellow, that of the trained intellect. gnostic theurgy page 86 the fourth day the sun, moon and stars appear. according to the most ancient arcana the sun represents divine love (agape, the moon divine faith and the stars represent gnosis or divine wisdom. after the great luminaries have been kindled and place in the internal man, and the external receives light from them, then the man first begins to live. arcana celestia, emanuel swedenborg (ac 39. from the chakric perspective thi

hira. planet. angel. intelligence. spirit. kether. primum mobile. chokmah. the zodiac. binah. saturn (shabbathai. cassial agiel. zazel. chesed. jupiter (tzedek. sachiel. iophiel. hismeal. geburah. mars (madim. zamael. graphiel. bartzabel. tiphareth. sun (shemesh. michael. nakhiel. sorath. netzach. venus (nogah. hanael. hagiel. kedemel. hod. mercury (kokab. raphael. tiriel. taphthartharath. yesod. moon (levanah. gabriel. malkah be schad barschemoth ha-shartathan tarshisim ve-ad ruachoth schechalim. malkuth. earth. fig 25 gnostic theurgy page 99 to conclude to conclude this introduction to kabbalah, i wish to share with you a more poetic outline of the tree of life. this was originally published in the book of lies, a paradoxical outline of mystical doctrine written by aleister crowley in 19

ermediary between the treasury of light and mankind. anti sophic forces sophia anti-logic forces logos fig 33 treasury of light world of the archons gnostic theurgy page 119 mithra is a fascinating case as there is a certain mythos which explains the nature of the solar sphere extremely well. while mithra is seen as a solar god, at times he is also seen as a saturnian lord ruling over the sun and moon. this is because saturn was related to zurvan, the supreme god of time (equivalent to the lord of wisdom, with the logos being related to the sun and sophia to the moon. whilst mithra was a sun being, the saturnian imagery indicated to the faithful that the solar sphere was simply zurvan's presence in the lower world- this is an important truth. this mystery is even more complicated when we r

GOETIA LUCIFERIAN

is edition was created. it is a partial map and record 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 no

which is necessary with working with exterior forces which often relate in an interior context. this is the key to the goetic sorcery path which is for this reason considered dangerous. the path of magick is that godform of lucifer, the angel perfected. the luciferian spirit is fire born, alive, vigorous and strong in will and pride. lucifer ascends in the sun, and falls with the darkening of the moon. this is the path of magick itself as above, so below. the luciferian model is presented strongly in this book, as this is a gateway or key to the mind expanding and developing. no longer shall the horrid sickness of christianity be brought down in the goetic work no longer shall the weak of mind approach this tome without duress. the walls are torn down yet they are at the same time built hi

te me, immolate me in your presence, as your child on the path of shadow unto light. samael great dragon transformed, i summon thee as fulmino-lucifer, the morning star of the east, the serpent-angel of the emerald crown who fell to earth awaken now and open forth the gates of the imagination by air and dream. mahazael father of the witch spirit, who blesses and curses under the hidden and bright moon, i do summon thee forth unto me, initiator of flame and iron, come thou forth unto this circle. horned beast and angel perfected, awaken to my northern calls of the earth! in hearth and forest shall you walk with me; in shadowed valley shall you walk as me; in desert and mountain shall you carry my body in thy circle of being! mahazael, incarnate within! azael as the candle burns out and as t

m of shades and the ghost roads open the gates unto me! guardian of flaming sword and corpse-king of the scepter open forth the leviathanic way to me! i behold the center of the eight rayed black sun my essence unto seth! azal ucel! i invoke the baphometic spirit of fire! 19 invocation of the adversary the following is a ritual which may be conducted when the sun is at its full light, or when the moon is full or dark, as the essence of iblis be finally revealed. the purpose of the ritual is invoking the spirit of the adversary, known as shaitan/iblis, satan, lucifer, set, azazel. the sorcerer shall seek the fire-spirit of change, rebellion and progression. the symbol of set the adversary shall take the earthen form of the devil, the solar creative (and destructive) force of change and self

ng of set-heh, adversary of the nine gates! i go now between and beyond, within and without! upon the hour of midnight ya! zat-i-shaitan! by the gate of the black light, when i name the words against the sun o fire djinn azazel, set-heh, i summon thee forth with serpent s tongue, that my oath before this blackened flame, ignited within. in the dreaming aethyr shall i be known in the wisdom of the moon al zabbat, hekas hekau, serpent soul do i summon raise now from thy black light, that i see what has been never known akharakek sabaiz i call forth the shadow of which i am and have always been, the darkness which i nourish in between the light 21 eclipse now the face of god that i become in this darkend image- by this circle i do become by the flame i do emerge i am by form the peacock angel

GOLDEN DAWN RITUALS A

butions are used to maintain both the golden dawn and the r.r. et a.c. as well as to provide an income for the g.h. chief of the order; thus allowing him to act as a full time viceroy for the order. when writing to a fellow member, please use the r.r. et a.c. letterhead. a stamp on the letterhead is not necessary. 5 regulations index and requirements for advancement from z.a.m. to th.a.m. 1. full moon rite 2. send back ritual 3. spiritual initiation body of light 4. second order eucharist 5. ritual i 6. ritual 5 7. the bornless ritual 8. bornless middle pillar 9. invocation of thoth 10. invocation of isis 11. jupiter talisman ritual 12. ritual of spiritual alchemy 13. equinox ceremony 14. requiem ceremony 15. sol talisman ritual 1. admission index (general orders [a] 2. obligation (to be c

(sigils by g.h. frater d.d.c.f. comentary and addition by g.h. frater p.c.a) 2. concerning the ceremony of consecrating the vault of the adepti 3. analysis of the 5=6 initation by g.h. frater p.c.a. 4. symbology of the banners 5. telesmata and flashing tablets 6. the canopic gods symbolism of the four genii of the hall of the neophyte 7. evil and unclean spirits- by g.h. frater d.d.c.f. 18. full moon healing vigil (to be performed monthly on the full moon) 19. ritual of spiritual alchemy (astral projection, ritual magick and alchemy by francis king) the adept must now pass an examination on the above. 20. z.a.m. second stage lectures 1. rosary of the r.r.et.a.c. 2. archangels on the paths 3. practical workings with the schemhamphoresch 4. telesmatic figures 5. 6. 7. 8. 21. the advanced me

GOLDEN DAWN RITUALS C C1

nishing 5 is the same with some important considerations. luna changes, so let the adept be certain to invoke or banish the correct aspect of luna. in most cases, the symbol of 5 should be traced thus: y. it symbolizes luna in her increase and is thus favorable. when traced thus: 2, it symbolizes luna in her decrease. this means limitation and restriction, which is not favorable. luna at the full moon is traced thus. at the new moon, it is a dark circle: 3. these last two forms are seldom employed and are not good in most cases. should the adept desire to invoke the head of the dragon, the north node of the moon, caput draconis, let him/her trace it thus: p. the tail, cauda draconis, is traced thus: q. these forces are most easily invoked when the sun or moon is within them in the zodiac o

s benevolent, and q is malefic, except in very few cases. when invoking either of these two forces, thou shall vibrate the names and letters as given with a standard 5 hexagram (caution: it is of great concern and care that the z.a.m. observes with due caution that p and q are invoked during an eclipse, for they are the powers of the eclipse. in order for an eclipse to occur, both the sun and the moon must be in conjunction with them in the zodiac. the sun and the moon, thus, being at the same time either in conjunction or in opposition with each other. 9 when performing the hexagram rituals, it is important to complete the circle in the temple or working area. do not trace a circle around each hexagram unless you wish to confine its force to one place as in the charging of telesmata. supe

is. it is a good investment for the adept to purchase an ephemeris. let the adept, therefore, erect an astrological figure of the positions of the planets in the heaven at the actual time of working. the time when the planet rises above the horizon on its day of working is the most potent. in any event, the correct day and planetary hour must be employed for maximum effect. in general, the waxing moon is the time best suited for invoking the planets to use their force to attract, and the waning moon is best to repel planetary force. 11 l k y f b c l k y f b c l k y f b c l k y f b c l k y f b c l k y f b c l l k k f f \yhla hwhy atyrara a la atyrara r rwbg \yhla atyrara a 12 l k y f b c l k y f b c l k y f b c l k y f b c l k y f b c l k y f b c c c b b y y twabx hwhy atyrara y twabx \yhla

GOLDEN DAWN RITUALS ENOCHALL

: saying. goholor: lift up/ raise. goholore: lift up/ raise (cf. farzm. gohon: have spoken/ said/ spoken. gohulim: it is said. gohus: i say. gomg: subservient angel of water angle of earth tablet. gomziam: govenor of the third division of the aethyr rii (87. gon: name of the enochian letter representing i. gono: faith. gonsag (meaning unknown) go o al: qaal, creator. gosaa/ gosao: stranger. graa: moon/ and the moon/ moon. gran: elder/ elders. also uran. graph: name of the enochian letter representing e. grosb: sting/ bitter sting. grsam: admiration. gru: deed/ fact. gsdx: kerubic angel of fire angle of air tablet. gvas: subservient angel of air angle of fire tablet. gzdx: angel, companion of xgzd. ha (meaning unknown) haath: works (n. habioro: senior of mars on the air tablet. hagone: name

GOLDEN DAWN RITUALS SAPPENDA

magician b- s.c. hnyb g h. priestess y- s.c. dsj d empress c- y y h emperor a puer h h w hierophant b amissio w w z lovers c albus h y j chariot d populus y h f strength e fort. maj. h w y hermit f conjunctio s.c. rtk k wheel/fort. k- w y l justice g puella h h m h. man c via h h n death h rubeus y w s temperance i acquisitio h y u devil j carcer s.c. hrwbg p tower f- w h x star k tristitia h w q moon l laetitia s.c. trapt r sun a- y h c l. judgem. d cauda drac. h h t universe l (b) caput drac. s.c. stands for sephirotic cross. appendix b: 31 the enochian alphabet the following is the enochian alphabet (this sometimes, though wrongly, was called theban, together with the english equivalents of its letters and the enochian titles. enochian title english b pe b c veh c or k g ged g d gal d f

GOLDEN DAWN RITUALS T

stand that the hebrew names are more general as representing offices; while those of the angelic tablets are more particular as representing natures. 6 the first key ol sonf vorsag goho iad balt lonsh i reign over you saith the god of justice in power exalted above calz vonpho sobra z-ol ror i ta nazps the firmament of wrath: in whose hands the sun is as a sword od graa ta malprg ds hol-q and the moon as a thorough-thrusting fire: who measureth qaa nothoa zimz od commah your garments in the midst of my vestures and trussed you together ta nobloh zien soba thil gnonp prge as the palms of my hands: whose seat i garnished with the fire aldi ds vrbs oboleh g rsam of gathering: who beautified your garments with admiration: casarm ohorela taba pir ds zonrensg to whom i made a law to govern the h

GOLDEN DAWN RITUALS T3

stand that the hebrew names are more general as representing offices; while those of the angelic tablets are more particular as representing natures. the first key ol sonf vorsag goho iad balt lonsh 6 i reign over you saith the god of justice in power exalted above calz vonpho sobra z-ol ror i ta nazps the firmament of wrath: in whose hands the sun is as a sword od graa ta malprg ds hol-q and the moon as a thorough-thrusting fire: who measureth qaa nothoa zimz od commah your garments in the midst of my vestures and trussed you together ta nobloh zien soba thil gnonp prge as the palms of my hands: whose seat i garnished with the fire aldi ds vrbs oboleh g rsam of gathering: who beautified your garments with admiration: casarm ohorela taba pir ds zonrensg to whom i made a law to govern the h

GOLDEN DAWN RITUALS U1

xagram, and it is like the soul of the microprosopus or the \yhla of the human tetragrammaton. therefore, in the head, which is the natural and chief seat, are formed the seven apertures of the head. this is the spiritual consciousness as distinct from the human consciousness. it is manifested in seven, as just stated, or in eight if tud be included. the father is the sun, hmkj. the mother is the moon, hnyb. the wind beareth it in its bosom, the ruach. its nurse is the earth, the nephesch. the power is manifested when it can be vibrated through the earth. the following is the true attributions of the seven appetures of the head: right ear- l; right eye- a; mouth- b; right nostril- f; left ear- k; left eye- 5; left nostril- c. these latter represent here the sonofirerous sense. the right an

uach. its nurse is the earth, the nephesch. the power is manifested when it can be vibrated through the earth. the following is the true attributions of the seven appetures of the head: right ear- l; right eye- a; mouth- b; right nostril- f; left ear- k; left eye- 5; left nostril- c. these latter represent here the sonofirerous sense. the right and left eye, the luminous sense, as the sun and the moon are the illuminaries of the macrocosm. the right and left nostrils through which the breath passes, giving strength to the physical body are under f and c. the mouth is under b, the messenger and the speaker. the spiritual consciousness is a focus of the action of the neschamah. the lower will power should control the descent of the spiritual consciousness into the ruach, and then into the ne

GOLDEN DAWN RITUALS U7

tarius g# blue j capricorn a indigo (blue violet) k aquarius a# violet l pisces b magenta (violet-red) the mother letters (with the new planets) letter planet scale color sounds flash on c shin. pluto c red f# green a aleph uranus e yellow a# violet m mem n neptune g blue d orange fundamental notes of the planets planet scale color planet sounds flash on f mars c red venus f# green a sun d orange moon g# blue b mercury e yellow jupiter a# violet c venus f# green mars c red 12 y moon g# blue sun d orange k jupiter a# violet venus e yellow l saturn a indigo f green-yelatconsecration ceremony for a venus talisman r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the magus should be garbed in the regalia of the hierophant, and should in addition, wear a seal of k in the appropriate color

GOLDEN DAWN RITUALS ZAM21

, mercury, odin, by whatever name i call thee, thou art still nameless to eternity. come thou forth i say, and aid and guard me in this work of art. thou star of the east that didst conduct the magi, thou art the same all present in heaven and in hell. thou that vibratest between the light and the darkness, rising, descending, changing ever yet ever the same. the sun is thy father; thy mother the moon. the wind hath borne thee in its bosom, and the earth hath ever nourished the changeless godhead of thy youth. come thou forth i say, come thou forth and make every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of god, the vast one, obedient unto me" 7 magus of fire (

GOLDEN DAWN RITUALS ZAM3

tablets. i now release any spirits that may have been imprisoned by this ceremony. go back to thine own abodes and habitation with the blessings of yehashua yehovashah, for i now declare this rite in the hall of the neophyte duly closed" hierophant "khabs" hiereus "am" hegemon "pekht" hiereus "konx" hegemon "om" hierophant "pax" hegemon "light" hierophant "in" hiereus "extension" bell/ 13.f full moon healing vigil of the r.r. et a.c. r.r. et a.c. zelator adeptus minor 2 the full moon healing vigil is one of the sacred responsibilities of all fraters and sorors of our rosicrucian fraternity. it is a sacred vigil that links each of us who are sworn to the trust of human spiritual evolution and to the masters, our more ancient fraters and sorors who went before us. many of them have chosen n

fraternity. it is a sacred vigil that links each of us who are sworn to the trust of human spiritual evolution and to the masters, our more ancient fraters and sorors who went before us. many of them have chosen not to move on to other worlds, stars, or the clear, scintillating light, but rather in self-sacrifice chose to remain in service to humankind. it is on this night at the hour of the full moon that the fraters and sorors of the second order link with the fraters and sorors of the third order in a sacred bond of healing upon those who are deserving of its reward. we must emphasize that this vigil will have a profound illuminating effect on the adept who has sworn to persistently pursue it, month in and month out, year in and year out. we must also recognize that to abstain from the

founder g.h. frater c.r.c. we can only be certain of one thing, the axiom "physician, heal thyself" is a deep, subtle truth. for as we project healing to the world, we heal the deepest part of our infected self, thus, gradually rising and becoming more than human. preparation for the vigil this vigil is one of the few of our order, that if possible, can be performed outdoors. but knowing that the moon is full in one's sphere of sensation makes it possible to perform it indoors under the inner light of the full moon, if conditions don't permit to work outdoors. full regalia is not necessary for this vigil. however, if the adept does have the ability to work outdoors in regalia undisturbed, then it is more than permissible. it is only required that the adept wear his or her consecrated rose

from the profane and outside influences. let the adept take caution not to continue on in mundane activity with the rose cross lamen. the adept may wish to also take a ritual cleansing bath or perform whatever other activity he or she may find appropriate to preparing oneself for the approaching work. let the adept take caution to be frugal with time. begin no later than twenty minutes before the moon is full. it is also appropriate, but not mandatory, that the adept wear consecrated oil of rose and amber over his heart center during the vigil (rose and amber are the mystical oils of sacredness relating to life. amber- j- d- chariot- lord of the triumph of light. rose is the sacred symbol of life, regeneration 3 and perfection. the lotus wand may be utilized. however, all sephirotic invoca

sephirotic invocations should be performed astrally. if one is confined to working in a non-private space, it should not be exposed before the profane. the vigil step 1 let the adept be purified with the l.b.r.p. and b.r.h (if needed. step 2 say the invocation of the lord of the universe" holy art thou" step 3 perform the s.i.r.h. of luna. step 4 let the adept now begin, using the fullness of the moon as a sigil to rise in the planes unto the sephira of dwsy. the adept should take full caution not to allow any illusion or form to distract him or her from the work and should quickly banish astral distractions should they appear. step 5 the adept should now, using the formula of the middle pillar, infuse the sphere of sensation with the briatic color of dwsy (purple) until the adept feels fu

GOLDEN DAWN RITUALS ZAM6

s true, no lie, certain, and to be depended upon, the superior agrees with the inferior, and the inferior with the superior, to effect that one truly wonderful work. as all things owe their existence to the will of the only one, so all things owe their origin to the one only thing, the most hidden, by the arrangement of the only god. the father of that one only thing is the sun, its mother is the moon, the wind carries it in its belly; but its nourse is a spirituous earth. that one only thing is the father of all things in the universe. its power is perfect, after it has been united to a spirituous earth. separate that spirituous earth from the dense or crude by means of a gentle heat, with much attention. in great measure it ascends from the earth up to heaven, and descends again, newborn

GOLDEN DAWN RITUALS ZAM7

mercury, odin, by whatever name i call thee, thou art still nameless to eternity. come thou forth i say, and aid and guard me in this work of art. thou star of the east that didst conduct the magi, thou art the same, all present in heaven and in hell. thou that vibratest between the light and the darkness, rising, descending, changing ever, yet ever the same. the sun is thy father; thy mother the moon. the wind hath borne thee in its bosom, and the earth hath ever nourished the changeless god head of thy youth. come thou forth i say, come thou forth, and make every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of god, the vast one, obedient unto mtolineal figures r

GOLDEN DAWN RITUALS ZAM8

ve and negative forces of nature and of the elements, under the name of yahdnhy we must always remember that ynda is the key of hwhy. 11 the enneangle is referred to the ninth sephira of dwsy. it is representative of the power of the ennead and the enneagon. it also shows the operating power of nature by the dispersal of the rays of the seven planets, and of the head and tail of the dragon of the moon, otherwise known as cauda and caput draconis. when we reflect on the enneagram from every third point, we find that we arrive at the triple ternary operating both in the seven planets with the cauda and caput draconis of 5 and also with the alchemical principles counterchanged and interwoven. it is not akin much to the nature of 5 as it is to the sphere of dwsy. it is only when the enneagram

GOLDEN CHAIN AND THE LONELY ROAD

the mysteries. and yet we may say that we are alone in the flesh and in this sense call the processes of self-induction the 'rites of one' or solitary initiations. aside from solitary rites which manifest by way of unique transmission, there are certain craft rites which have strict prescribed formulae and which must, of necessity, be performed alone. the toadsman's rite called 'the waters of the moon' is a well-known example. this requires a man to find himself a toad, to impale it upon a blackthorn and thereafter to let its body be flensed by ants. then, taking its bones to a stream on a clear full moon night, the would-be toadsman should cast the bones into the water. all the world will howl and clamour, a-seeking to distract the attention from the one bone that will move against the cu

of gnosis between adepts via their own sexual fluids. a fully empowered consort is a vehicle for the magical current, his or her blood and bodily fluids are media for the powers of the arte and its patron deities. in rites performed by higher adepts of the sabbatic mysteries the witches' supper is literally of 'flesh and blood- of semen and vaginal elixirs. for it is known that the seasons of the moon are refracted through the vessel of the priestess and that the issue of her sexual mouth contains the secrets (secret-ions) of the gnosis in a fluidic hypostasis. likewise the seed of a priest is the numinous medium for the powers of the godhead and for the concealed radiances of the sun. in rites employing a seeress as the so-called 'ophidian oracle, a trance-state is actuated by cunnilingus

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

here say that they were not the work of men, but of demigods, the viracochas,1 who also left their fingerprints elsewhere in the andean region many thousands of years ago. the riddle of the lines the nazca plateau in southern peru is a desolate place, sere and unwelcoming, barren and profitless. human populations have never concentrated here, nor will they do so in the future: the surface of the moon seems hardly less hospitable. if you happen to be an artist with grand designs, however, these high 1 tony morrison with professor gerald s. hawkins, pathways to the gods, book club associates, london, 1979, p. 21. see also the atlas of mysterious places (ed. jennifer westwood, guild publishing, london, 1987, p. 100. graham hancock fingerprints of the gods 44 and daunting plains look like a v

mankind to multiply..1 making a mental note to find out more about lake titicaca, and the mysterious tiahuanaco, i read the following passage summarizing a legend from the cuzco area: for some crime unstated the people who lived in the most ancient times were destroyed by the creator. in a deluge. after the deluge the creator appeared in human form from lake titicaca. he then created the sun and moon and stars. after that he renewed the human population of the earth..2 in another myth the great creator god, viracocha, decided to make a world for men to live in. first he made the earth and sky. then he began to make people to live in it, carving great stone figures of giants which he brought to life. at first all went well but after a time the giants began to fight among themselves and ref

ock fingerprints of the gods 158 chapter 21 a computer for calculating the end of the world the maya knew where their advanced learning originated. it was handed down to them, they said, from the first men, the creatures of quetzalcoatl, whose names had been balam-quitze (jaguar with the sweet smile, balam-acab (jaguar of the night, mahucutah (the distinguished name) and iqui-balam (jaguar of the moon).1 according to the popol vuh, these forefathers: were endowed with intelligence; they saw and instantly they could see far; they succeeded in seeing; they succeeded in knowing all that there is in the world. the things hidden in the distance they saw without first having to move. great was their wisdom; their sight reached to the forests, the rocks, the lakes, the seas, the mountains, and th

ns are wrapped in the mists of antiquity far deeper than the sixteenth century, the mayan calendar achieved even greater accuracy. it calculated the solar year at 365.2420 9 j. eric thompson, the rise and fall of maya civilization, pimlico, london, 1993, p. 13. graham hancock fingerprints of the gods 161 days, a minus error of only 0.0002 of a day.10 similarly, the maya knew the time taken by the moon to orbit the earth. their estimate of this period was 29.528395 days extremely close to the true figure of 29.530588 days computed by the finest modern methods.11 the mayan priests also had in their possession very accurate tables for the prediction of solar and lunar eclipses and were aware that these could occur only within plus or minus eighteen days of the node (when the moon s path cross

ime-life international, 1970, p. 45; aztecs: reign of blood and splendour, p. 54; pre-hispanic gods of mexico, p. 24. graham hancock fingerprints of the gods 166 teotihuacan. the citadel, the temple and the map of heaven teotihuacan, 50 kilometres north-east of mexico city i stood in the airy enclosure of the citadel and looked north across the morning haze towards the pyramids of the sun and the moon. set amid grey-green scrub country, and ringed by distant mountains, these two great monuments played their parts in a symphony of ruins strung out along the axis of the so-called street of the dead. the citadel lay at the approximate mid point of this wide avenue which ran perfectly straight for more than four kilometres. the pyramid of the moon was at its northern extreme, the pyramid of th

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

fire, yod, red cups= water, he, blue swords= air, vau, yellow pantacles= earth, he, black the colors of the lesser watchtower squares are determined from the astrological and planetary signs as follows: red= firey= sun, jupiter, aries, cancer, libra, capricom blue= watery= mars, taurus, leo, scorpio, aquarius yellow= airy= saturas, mercury, gemini, virgo, sagittarius, pisces black= earthy= venus, moon, fire, air, water, saturn as a general role, complementary colors should be used when coloring the sides of truncated pyramids as follows: blue squares/pyramid sides have orange lettering yellow squares/pyramid sides have purple lettering black squares/pyramid sides have white lettering red squares/pyramid sides have green lettering 51 names of archangels, angels, and demons behold, isis assu

f a "planetary spirit" according to esoteric teaching. h.p. blavatsky, glossary to the voice of the silence the planetary influences in the four great crosses are shown in figures 1 to 4, appendix d. how these forces influence the calvary crosses is shown in figures 16 to 31, appendix a. the primary meanings of these signs are given below. sun: will power, vitality, creativity. it rules over leo. moon: instinct, habit, personality, feeling, memory, imagination, receptivity. it rules cancer. mercury: power of communicat ion, intel l igence, reason, mobility, self-expression. it rules gemini and virgo. venus: love, beauty, harmony. it roles taurus and libra. mars: passion, desire, energy, courage, initiative. it rules aries and scorpio. j piter: higher xni.nd, wisdom, optimism, spon74 taneit

thing else, a karmic force will also seep iinto the object and link iit with iits creator. with proper use, your magical weapons will automatically become ppowerfultalismans. they will become charged with your own emotional and psychic energies. additional talismans can be made for specific ppurposesbut all should come under the following general headings: earth: taurus, virgo, capricorn, venus, moon, pentacle, black, north. water: cancer, scorpio, pisces, mars, cup, blue, west. air: gemini, libra, aquarius, saturn, mercury, sword, yellow, east. fire: aries, leo, sagittarius, sun, jupiter, wand, red, south. 94 when you practice the exercise to gain the knowledge and conversation of your holy guardian angel, you will need to design and make your own talisman of iliatai. figure 5 shows an e

d and bestow the energy of mars upon my wand (see creative energy entering into your wand. adaeoet (ah-dah-eh-oh-eteh, i invoke y o u from the watchtower of fire to come forward and bestow the enthusiasm of jupiter upon my wand (see energized enthusiasm entering finto your wand. alnkvod (ah-len-keh-voh-deh, i invoke you from the watchtower of fire to come forward and bestow the imagination of the moon upon my wand (see the power of imagination entering finto your wand. aapdoke (ah-ah-ped-oh-keh, 1 invoke you from the watchtower of fire to come forward and bestow the beauty of venus upon my wand (see beauty enter-mg finto your wand. anodoin (ah-noh-doh-ee-neh, 1 invoke you from the watchtower of fire to come forward and bestow the mobility of mercury upon my wand (see the power of motion en

and bestow the courage of mars upon my sword (see courage entering into your sword. aaozaif (ah-ah-oh-zodah-ee-feh, i invoke you from the watchtower of ah. to come forward and bestow the wisdom of jupiter upon my sword (see the discerning power of wisdom entering finto your sword. htnorda (heh-teh-noh-rah-dah),1 invoke you from the watchtower of air to come forward and bestow the instinct of the moon upon my sword (see the discerning power of the instinct entering finto your sword. ahaozpi (aha-oh-zod-pee, i invoke you from the watchtower of air to come forward and bestow the harmony of venus upon my sword (see the harmony of right discrimination entering into your sword. avtotar (ah-veh-toh-tah-rah, 1 invoke you from the watchtower of air to come forward and bestow the intelligence of me

GREY W G CONDENSATION OF KABBALAH

re 6. below the abyss colours appear and the visible spectrum is shown by the lowest (red) being on the left, the highest (blue) on the right, and the centre (yellow) being in the middle. sphere 4, mercy is blue, sphere 5 red, and the central sixth sphere bright yellow, or sun coloured. sphere 7 is green (mixture of 4 and 6) while sphere 8 is orange (mixture of 6 and 5. the ninth sphere is a pale moon-coloured semi-yellow, with a very faint touch of orange and green mixed. at the tenth sphere comes a complete change to the tree-colours of the four seasons. light green for leaves at spring, dark green for summer, russet at autumn, and black for the bare branches of winter as a complementary balance in the brilliance of keter. this also brings in the time-element. the colours tell their own

omes a complete change to the tree-colours of the four seasons. light green for leaves at spring, dark green for summer, russet at autumn, and black for the bare branches of winter as a complementary balance in the brilliance of keter. this also brings in the time-element. the colours tell their own story with the middle pillar of light shining first from space into our sun, which reflects to the moon and thence to our earth for the enlightenment of man and our fellow creatures. so we see the direct line of light from god itself with which we should try and align ourselves if everything is really going to mean anything worthwhile for us during our earth lives- and afterwards. altogether the study of kabbalah is a mento-spiritual discipline which brings order and system into what could othe

cy- beauty mercy- victory severity- beauty severity- glory beauty- victory beauty- glory beauty- foundation victory- glory victory- foundation victory- kingdom glory- foundation glory- kingdom foundation- kingdom hierophant hermit star judgment emperor temperance death hanged man justice strength empress blasted tower devil lovers chariot sun wheel of fortune priestess the world magician the fool moon kabbalists were not content to drift towards divinity like most of mankind. they wanted an organised and arranged scheme of doing so, and moreover a scheme of which they were intentionally aware.whatever god may have planned for them, they wanted not only to know about it, but to participate in its calculations and co-operate in the action. 13 the mental manoeuvres of the kabbalists sharpened

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

or letter the same; but one thing that must not be 'overlooked is, that the same myth of man's creation out of eight materials (pp. 564 7) which has already turned up five times, appears in a portion of the vedas, the aitareya aranya, from which an excerpt is given in colebrooke's misc. essays, lend. 1837, vol. 1, p. 47 seq; here also eight ingredients are enumerated: fire, air, sun, space, herb, moon, death, and water. naturally the details vary again, though even the five european accounts are not without a certain indian colouring. still more interesting perhaps is an echo that reaches the very heart of our hero-legend. putraka (in somadeva i. 19) comes upon two men who are fighting for some magic gifts, a cup, a staff, and a pair of shoes; he cheats them into running a race, steps into

ained the same. wuotan, douar, zio, phol put on the nature of malignant diabolic beings, and the story of their solemn yearly visitation shaped itself into that of a wild rabble rout, which the people now shunned with horror, as formerly they had thronged to those processions. veiled under the biblical names of cain, ehas, enoch, antichrist, herodias, there come into view the same old myths about moon-spots, giants' buildings, a god of thunder and of storm, the preface. xxxvll gracious (holde) night-dame and the buruing of the world. and what arrests our attention still more is, that to the virgin mary we apply a whole host of charming legends about holda and frouwa, uorns and valkyrs, as the romans did those about venus, juno and the parcae; nay, in the fairy-tale, dame holle and mary can

ibus, retibus, clamoribus raucis tamen, aliisque instrumentis venaticis iustituere, praeferentia formas hominum longe ante defunctorum. 2 ildef. v. arx, buchsgau p. 230. staid. 1, 208" furious host: hackelbernd. 921 hackelharend, haclcejhernd, hackelherg, hackelhlocl: this eachelhdrend was a huntsman who went a hunting even on sundays, for which desecration he was after death (like the man in the moon, p. 717) banished into the air, and there with his hound he must hunt night and day, and never rest. some say, he only imnts in the twelve nights from christmas to twelfth-day; others, whenever the storm-wind howls, and therefore he is called by some the jol-jager (from yawling, or tule^ once, in a ride, hachelberg left one of his howids behind in fehrmann's barn at isenstadt (bpric. minden

reasure blossoms (as fortune blossoms, p. 866 'it gets ripe; then 'it fades (simpl. 2, 191, has to sink again. this may refer to the hlowing of a flower above or beside it. in mhg. they spoke of the treasure coming forth' wenne hiimt hervilr der hort, der mich so ricle mohte machen' ms. 1, 163. it ripens in most cases every seven years, in some only every hundred, and that especially under a full moon, or during the hoard lifted: vvunder-blume. 971 twelves. another phrase is 'the treasure suns itself: on the fridays in march it is said to rise out of the ground to sun itself (mone's anz. 8, 313, and that spreading-out of the wheat and the flax-pods (p. 962-4) was this kind of sunning; the treasure heaves itself up in cauldrons, and then indicates its presence by a clear hlaze shining on it

daz' refer to it, not to the whole sentence) has power given him over all men; the wishing-rod not only made treasures come, it intensified and continually increased their value. here the wishing-rod is called golden. it was commonly picked off a hazel-hush; according to vintler it is 'that year's shoot (sumer-late) of a wild hazel-tree' to have it, one must cut by right-hand moonlight (crescent moon) a bough with a zivisele, zwispel (furca, and twist it three times round itself^ others demand a white shoot of hazel or holy-thorn, one that has a twiele or fork, has shot up in one year, and has not a speck of old wood in it; it must stand so that the sun from east and west shines through the fork, else it is no good. he that would gather it walks in silence to the shoot, between 3 and 4 in

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

giantpillars near miltenberg the common folk still see the handmarks of the giants who intended therewith to build a bridge over the main (deut. sag. no. 19. the most notable instance occurs in the edda itself. a iotunn had come to the ases, professing to be a smrcsr, and had pledged himself to build them a strong castle within a year and a half, if they would let him have freyja with the sun and moon into the bargain. the gods took counsel, and decided to accept his offer, if he would undertake to finish the building by himself without the aid of man, in one winter; if on the first day of summer anything in the castle was left undone, he should forfeit all his claims. how the smith/ with no help but that of his strong horse sva&ilfari, had nearly accomplished the task, but was hindered by

e had it in his heart to build a church, the like of which was nowhere to be seen, but the cost of it would grievously impoverish his kingdom. in this perplexity he met a man of strange appearance, who asked him why he was so pensive. olaf declared to him his purpose, and the giant (troll) offered to complete the building by his single self within a certain time; for wages he demanded the sun and moon, or st. olaf himself. to this the king agreed, but projected such a plan for the church, as he thought impossible of execution: it was to be so large, that seven priests could preach in it at once without disturbing each other; pillar and ornament, within and without, must be wrought of hard flint, and so on. erelong such a structure stood completed, all but the roof and spire. perplexed anew

nd without, must be wrought of hard flint, and so on. erelong such a structure stood completed, all but the roof and spire. perplexed anew at the stipulated terms, olaf wandered over hill and dale; suddenly inside a mountain he heard a child cry, and a giant-woman (jiitteqvinna) hush it with these words: tyst, tyst (hush! 2 to-morrow comes thy father wind- and- weather home, bringing both sun and moon, or saintly olafs self/ overjoyed at this discovery, 3 for to name an evil spirit brings his power to nought, olaf turned home: all was finished, the spire was just fixed on, when olaf cried: vind och veder! du har satt spiran sneder (hast set the spire askew/ instantly the giant, with a fearful crash, fell off the ridge of the church s roof, and burst into a thousand pieces, which were nothi

though the word ginnungagap has no exact parallel in ohg. or as, it may for all that be the thing described in the follow ing verses of the wessobrunn prayer: dat gafregin ih mit firahim firiwizzo rneista (wisest men, dat ero ni was noh ufhimil (earth was not, nor sky, noh paum (tree) nohheinig noh pereg (mountain) ni was, noh sunna ni scein [noh sterno ni cleiz (glistened, 564 ceeation. no mano (moon) ni liuhta noh der mareoseo (sea. do dar niwiht ni was enteo ni wenteo, enti do was der eino almahtico cot (almighty god alone. the last line may sound completely christian, and the preceding ones may have nothing directly opposed to christian doctrine; yet the juxtaposition of earth and heaven, tree and mountain, sun [and star, moon and sea, also the archaic forms ero (terra, ufhimil (ccelum

e brooding one, and the grimnismal 45b applies to the clouds the epithet harsmfrsagr, hard of mood. it was quite in the spirit of the edda to make the skull do for the sky, and the eyebrows for a castle; but how could sky or castle have furnished materials for the human frame? that the striking correspondence of the sun to the eye should be wanting in the edda, is the more surprising, as the sun, moon and stars are so commonly spoken of as eyes (superst. 614, and antiquity appears even to have seen tongues in them, both of which points fall to be discussed in chap. xxii; meanwhile, if these enu merations are found incomplete, it may be that there were plenty more of such correspondences passing current. if thorr flung a toe into the sky as a constellation, there may also have been tongues

GRIMOIRE OF TURIEL

its who are ready to obey the power of the great tetragrammaton, come and assist me in the operation that i am making under the auspices of the grand light of day whicb the eternal creator hath formed for the use of universal nature. i invoke you for these purposes. be favourable and auspicious to what i shali ask in the name of amioram, adonai, sabaoth. the secret grimoire invocation for monday (moon) haste ye sublime and intelligent genil who are obedient to the sovereigu arcana, come and assist me in the operation that i undertake under the auspices of the grand lumiriary of the night. i invoke you to this end and implore you to be favourable and hear my entreaties in the name of him who commands the spirits of the four quarters of the universal mansions: inhabit, bileth, mizabu, abinza

es, the elder and the pine. add to it a grain of musk, and consecrate the whole, pulverized and mixed together in a paste. the secret grimoire chabacter of praleg lord of mars. perfumes the head of a frog, the bovine blood, a grain of white poppy, fiowers of camomile, and camphor, pulverized into a paste by the mixing of the blood of a virgin kid. the secret grimoire character of phul lord of the moon. perfumes: leaves of the mandrake, sal ammonia, roots of gentian, valerian herbs finely cut, a little sulphur, made into a paste with the blood of a black cat. the secret grimoire character of j3ethor lord of jupiter. perfumes sandalwood of the east, leaves of agrimony, choves, powder of henbane. beat all into a powder. make thereof a paste with foxes blood and the brains of a magpie. the sec

thy mighty power. amen. amoruli, tametia, latisten, rabur, tanetia, latisten, escha, aloelin, alpha et omega, leytse, oraston, adonay. amen. names and offices of the spirits. messengers. and intelligences of the seven planets spirits of the sun. gabriel. vianathraba. corat. messengers of the sun. burchat. suceratos. capabile. intelligences of the sun. haludiel machasiel. chassiel. spirits of the moon. gabriel. gabraei. madios. the secret grimoire messengers of the moon. anael. pabael. ustael. intefligences of the moori. uriel. naromiel. abuori. spirits of saturn. samael. bachiel. astel. messengers of saturn. sachieh. zoniel. hubaril. intefligences of saturu. mael. orael. valnum. spirits of jupiter. setchiel. chedusitanieh. corael messengers of jupiter. tunel (see secret grimoire of turiel

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

on the right of the pentagram, with the point downward, symbolizes water; the lower small triangle on the right, with the point upward, represents fire. on the lower arm of the figure, below the large rose, is a hexagram. symbol of the macrocosm.composed of two interlaced triangles. at its points are inscribed the six planets, according to the ancient astrological tradition: at the bottom is the moon, at its right is venus, followed in turn by jupiter, saturn, mars, and mercury. at the center of the hexagram is the sun. the order of arrangement of these symbols conforms to certain kabalistic rituals. the lower end of the longest arm is divided into four sections by two diagonal lines. these sections are colored according to the four colors of malkuth of the kabalistic "tree of life" the f

HAMIL THE ROSICRUCIAN SEER

, being at cairo last autumn, on their return from abyssinia, where they picked up much of that information which has been worked up so well by captain bond head, in his life of bruce, found the town in a state of extraordinary excitement, in consequence of the recent arrival in those parts of a celebrated magician, from the centre of africa, somewhere in the neighbourhood of the mountains of the moon. it was universallysaid, and generally believed, that this character possessed and exercised the power of shewing to any visitor who chose to comply with histerms,anyperson, dead orliving,whom the same visitor pleased to name.theenglish travellers, after abundant enquiries and some scruples, repaired to his residence, paid their fees, and were admitted to hissanctum.they found themselves in t

.theother figure is altogether darker' i then requested that the characters on the tide page might be deciphered, when she remarked 'now the leaf is turningover-thetide is blank. at the back there is a formal pattern for the border of the next leaf, and reading in the middle. those letters are all beautifully done in colours, but no gold. thus, in amber, green and red (in capital):spiritsofthesun,moon,andstars:theirtalismansandpowers.tecimonow that leaf has turned over on this side.there'sthe radiant spirit standing full face in a circle.thebottom of the circle hides the lower part of the figure, and underneath the circle is an oval. now there's a round ball under the oval, divided into four parts; now there is a rod on one side, and three bright lines ofcolour-purple,green, andyellow-ando

but on my own accord and free will especially oblige myself by these presents firmly& faithfully and without deceit to t.w.>icrystal stone or glass and to fulfil his commands truly in all things wherein i can by the virtue of all the names of god and by virtue wherewith the sun and moon were darkened and my planet and the celestial characters thereof and principally by this seal binding most solidly. in witness of which guilty person he commanding i have signed this present obligation with mine own seal to which ialwaysstick close."thename of the person who wishes to obtain the spirit in the crystal.ro6therosicrucianseertheoperator must have the seal and character of the spi

invocant must repeat the ceremonies &c while placing his hands upon the different articles with his face turned towards the east, having done that, he may then place before the circle the table with the crystal thereon together with a candlestick containing a wax-candle on each side. all being ready the invocant and his companions (if any) may enter the circle in the day and hour of mercury (the moon increasing) and commence operations by earnestly invocating the spiritvassago,as an experiment in the following manner.invocation &c.i exorcise, call upon and command the spiritvassagoby and in the name of the immense and everlasting god,jehuvah,adont1:y,elohim,agla;el,on,tetragrammaton,and by and in the name ofourlord and saviour jesus christ, the only son of the eternal andtruegod, creator

bsence of the above mentioned articles, sprinkle the floor with fine sand and then draw the circle &c. with the magic sword, but the first mentioned method is by far the best, and being the most durable may be so carefully used as to serve in several operations.theroom when not in use must be locked up.theinvocant must be reminded. that every operation belonging to the art must be made during the moon's increase-;sfabojray ojh'tetra&iiam"j'ton7crystaliomancy, or the art of invocating.spiritsbythecrystal[transcribed fromhockley'soriginalmanuscript,acquiredby f. g.irwinand presented to thelibraryat freemasons' hall as part of hismasoniccollection.]theart of invocating spirits by the crystal was known and practised by the ancients which all those who read sacred and profane history may discov

HANDBOOK OF EGYPTIAN MYTHOLOGY

nes 65 a god whose nature linked him with chaos, so the birthday of seth was said to be the day on which disorder and strife first entered the world. osiris, seth, isis, and nephthys, together with geb and nut, shu and tefnut, and ra-atum, made up the four-generational group of deities known as the ennead of heliopolis or the great ennead. horus, the sky falcon whose two eyes were the sun and the moon, was probably left out of the nine because he was usually thought of as a manifestation of the creator sun god. the number nine was sometimes used by the egyptians to indicate many, so the establishment of the ennead can stand for the creation of the whole pantheon of deities. other deities were said to come into existence through words spoken by the creator or from substances exuded from his

covers that the creator has grown a new eye in her absence. the creator s blindness implies a temporary loss of his power of creative insight or perception (sia. humanity is the imperfect product of rage and misery: a genesis suited to the rebellious role humanity plays in mythical history. one hymn to the creator states that humanity came forth from the two divine eyes, which are the sun and the moon.16 in the account of creation in the bremner-rhind papyrus, people originate in the tears wept by the creator on the return of shu and tefnut. it is not clear whether these are tears of joy at the reunion with his children or tears of sorrow at the angry reaction of the solar eye. in the cosmogony of neith, the sun god ra is said to weep when he is first born because he finds himself alone an

odies. he creates the fields of paradise for the spirits of the dead. nut began to tremble because of the height, so ra creates the heh gods who live in twilight. shu and the heh gods support the body of nut. then ra tells geb to warn the powerful serpents that live under the earth not to abuse their magic because he will still look down on them. ra puts osiris in charge of humanity and calls the moon of thoth into being, so that thoth can rule the night sky as his deputy. this begins the era when the world was ruled by a series of lesser gods. mythical time lines 75 period of rule by other gods summary: after the creator had withdrawn, the earth was ruled by a series of gods. violent struggles sometimes accompanied the transfer of power from one generation to the next. osiris, son of geb

es pregnant by horus and gives birth to a radiant disk through the top of his head. thoth takes the disk and places it on the brow of horus as a sign that he is the true heir of the creator sun god.40 a cluster of myths deal with the mutilation of the eye or eyes of horus (see eyes of horus in deities, themes, and concepts. in horus s sky falcon form, his eyes could be regarded as the sun and the moon or as the morning and evening stars. references in the pyramid texts to the eye of horus being made small by the finger of seth may relate to lunar phenomena (see the egyptian year under cyclical time later in this chapter. later texts, such as book of the dead spell 17, imply that the eye was torn out and swallowed or broken into pieces by seth. in some versions, both eyes of horus are blind

festivals in which corn mummies miniature figures of osiris filled with mud and seeds were planted in sacred areas and watered till they sprouted.51 these ceremonies were not just a remembrance of long-ago events; the death and renewal of osiris were seen as archetypal acts that maintained the cosmos. the mutilation and dismemberment of osiris could also be linked to the lunar calendar (see under moon in deities, themes, and concepts. the full moon could represent both the complete body of osiris and the complete eye of his son, horus. each month as the moon waned, the body of osiris and the eye of horus were divided. evil seemed to triumph, until the waxing of the moon completed these two symbols of beneficent power again. periodic eclipses of the moon were explained by myths such as that

HEAVEN HELL

to the effect that the tuat was the place comprised between the arms of the god shu and the body of the sky-goddess nut, whom, according to the old legend, he raised up from the embrace of her husband the earth-god seb, so forming the earth and the sky, thus appears to be untenable. 1 now as the tuat was situated on the other side of the mountains which separated it from egypt, and from the sun, moon, and stars which lighted the skies of that country, it follows that it must have been a region which was shrouded in the gloom and darkness of night, p. 90 and a place of fear and horror. at each end of the tuat was a space which was neither wholly darkness nor wholly light, the western end being partially lighted by the setting sun, and the eastern end by the rising sun. from the pictures in

i, the great god of abydos, and it, no doubt, formed a section of the sekhet-hetepet according to the old theology of egypt. the boat of afu-ra is now under the direction of the goddess of the second hour of the night, shesat-maket-neb-s, and the uraei of isis and nephthys have been added to its crew. immediately in front of it are four boats, which move by themselves; the first contains the full moon, of which osiris was a form, the second the emblem of a deity of harvest, the third the symbols of another agricultural deity, and the fourth the grain-god personified. all four boats contain either forms or symbols of osiris, in his different aspects, as the god of ploughing, sowing, and reaping, and of the p. 112 grain from the time when it germinates to the season of harvest. when afu-ra h

HEKAS

on further study find that certain applications and methods of circle-craft stem from specific cultural regions, this does not exclude the likelihood of primitive circle-craft existing prior to the syncretism of techniques via migration of peoples or individuals. i make this point for a simple reason, when man observes the seasons around him, the wheel of the agricultural year, the circle of the moon in her seasons and the great cycle of the polar circumcession, he will base his spiritual expression, his magic, upon these perceptions and consequently the circle will arise as a central motif. this is a point to be taken into account and distinguished from the transmigration of techniques demonstrating very specific applications of the motif. we may also add a further interesting etymologic

sted in the form heka or hekau meaning 'the power of magick; it is believed to derive from the sound of the frog and thus supplies us with a totemic association with the batrachia employed by the witch and the horse-whisperer 'hekas' also gave us hekate- the greek name of the goddess who keeps the gateway of the triple cross-roads, hexe- the spell, mark or charm, hag- the black goddess of the old moon, who in khem was represented as hekt the frog-headed mother of incantation. it was in egypt that the role of stellar worship was at an apotheosis in recorded history; as man looked to the heavens there turned the great dragon about the zenith, marking out the year and tracing the ancient circle in the firmament of nu. from thence recall the dracontiae,-the circles of stone which mark the cros

HELENA BLAVATSKY NIGHTMARE TALES

e roused. what's this" pushing with her foot a bundle ofherbs the botanizing mesmerizer had laid near on the grass. she bent over the collection and anxiouslyexamined the contents of the bundle, after which she flung the whole into the water "it must not be left here" she firmly added "these are the st. john's plants, and they might attract thewandering ones" meanwhile the night had come, and the moon illuminated the landscape with a pale, ghostly light. the nightsin the banat are nearly as beautiful as in the east, and the frenchman had to go on with his experiments in theopen air, as the priest of the church had prohibited such in the tower, which was used as the parsonage, forfear of filling the holy precincts with the heretical devils of the mesmerizer, which, the priest remarked, hewo

rizer, which, the priest remarked, hewould be unable to exorcise on account of their being foreigners. the old gentleman had thrown off his travelling blouse, rolled up his shirt sleeves, and now, striking atheatrical attitude, began a regular process of mesmerization. under his quivering fingers the odile fluid actually seemed to flash in the twilight. frosya was placed withher figure facing the moon, and every motion of the entranced girl was discernible as in daylight. in a fewminutes large drops of perspiration appeared on her brow, and slowly rolled down her pale face, glittering inthe moonbeams. then she moved uneasily about and began chanting a low melody, to the words of which thegospoja, anxiously bent over the unconscious girl, was listening with avidity and trying to catch every

e form startled its soul-ego with a too-violent shock, orotherwise disturbed the calm placidity of its tenant. two score of years glide by like one short pilgrimage; a long walk through the sun-lit paths of life, hedgedby ever-blooming roses with no thorns. the rare sorrows that befall the twin pair, form and soul, appear to nightmare talesii12 them rather like the pale light of the cold northern moon, whose beams throw into a deeper shadow all aroundthe moon-lit objects, than as the blackness of the night, the night of hopeless sorrow and despair. son of a prince, born to rule himself one day his father's kingdom; surrounded from his cradle by reverenceand honours; deserving of the universal respect and sure of the love of all- what could the soul-ego desiremore for the form it dwelt in

htmare talesthe blue lotus21 "alas" he wailed, every morning while performing his puja to the lesser gods "alas! what avails it to be thegreatest king on earth when god denies me an heir of my blood. when i am dead and placed on the funeralpyre, who will fulfil the pious duties of a son, and shatter my lifeless skull to liberate my soul from its earthlytrammels? what strange hand will at the full moon-tide place the rice of the shraddha ceremony to doreverence to my shade? will not the very birds of death [rooks and ravens] themselves turn from the funeralfeast? for, surely, my shade earthbound in its great despair will not permit them to partake of it* the shradda is a ceremony observed by the nearest relatives of the deceased for the ninedays following the death. once upon a time it was

lotus bleu has been established. if any of our readers should allow themselves to doubt the historical truth of this adventure of our ancestor;rohita, and of the transformation of the white lotus into the blue lotus, they are invited to make a journey toajmeer. once there, they need only to go to the shores of the lake thrice blessed, named pushkara, where everypilgrim who bathes during the full moon time of the month of krhktika (october-november) attains to thehighest sanctity, without other effort. there the sceptics would see with their own eyes the site where wasbuilt the pyre of rohita, and also the waters visited by lakshmi in days of yore. they might even have seen the blue lotuses, if most of these had not since been changed, thanks to a newtransformation decreed by the gods, int

HELENA BLAVATSKY THE KEY TO THEOSOPHY

xceeds the soul, as the soul is better and diviner than the body. now this composition of the soul( psuche) with the understanding (nous) makes reason; and with the body (or thumos, the animal soul) passion; of which the one is the beginning or principle of pleasure and pain, and the other of virtue and vice. of these three parts conjoined and compacted together, the earth has given the body, the moon the soul, and the sun the understanding to the generation of man. this last sentence is purely allegorical, and will be comprehended only by those who are versed in the esoteric science of correspondences and know which planet is related to every principle. plutarch divides the latter into three groups, and makes of the body a compound of physical frame, astral shadow, and breath, or the trip

is related to every principle. plutarch divides the latter into three groups, and makes of the body a compound of physical frame, astral shadow, and breath, or the triple lower part, which "from earth was taken and to earth returns; of the middle principle and the instinctual soul, the page 48 the key to theosophy- hp blavatsky.txt second part, derived from and through and ever influenced by the moon; and only of the higher part or the spiritual soul, with the tmic and manasic elements in it does he make a direct emanation of the sun, who stands here for agathon the supreme deity. this is proven by what he says further as follows: now of the deaths we die, the one makes man two of three and the other one of (out of) two. the former is in the region and jurisdiction of demeter, whence the

ity. this is proven by what he says further as follows: now of the deaths we die, the one makes man two of three and the other one of (out of) two. the former is in the region and jurisdiction of demeter, whence the name given to the mysteries, telein, resembled that given to death, teleutan. the athenians also heretofore called the deceased sacred to demeter. as for the other death, it is in the moon or region of persephone. here you have our doctrine, which shows man a septenary during life; a quintile just after death, in kamaloka; and a threefold ego, spirit-soul, and consciousness in devachan. this separation, first in "the meadows of hades" as plutarch calls the kamaloka, then in devachan, was part and parcel of the performances during the sacred mysteries, when the candidates for in

gotten, or rather begetting one alone; for the better part of man becomes alone when it is separated by her. now both the one and the other happens thus according to nature. it is ordained by fate (fatum or karma) that every soul, whether with or without understanding (mind, when gone out of the body, should wander for a time, though not all for the same, in the region lying between the earth and moon (kamaloka. for those that have been unjust and dissolute suffer then the punishment due to their offenses; but the good and virtuous are there detained till they are purified, and have, by expiation, purged out of them all the infections they might have contracted from the contagion of the body, as if from foul health, living in the mildest part of the air, called the meadows of hades, where

g of the assertions of almost all the ancient philosophers, when they said that "the rational part of man's soul" never entered wholly into the man, but only overshadowed him more or less through the irrational spiritual soul or buddhi. buddhi is irrational in the sense that as a pure emanation of the universal mind it can have no individual reason of its own on this plane of matter, but like the moon, who borrows her light from the sun and her life from the earth, so buddhi, receiving its light of wisdom from atma, gets its rational qualities from manas. per se, as something homogeneous, it is devoid of attributes. q. i labored under the impression that the "animal soul" alone was irrational, not the divine. a. you have to learn the difference between that which is negatively, or passivel

HEPTAMERON

in the fifth place, the name of the present time. sixthly, the name of the spirits ruling in that part of time, and their presidents. seventhly, the name of the head of the signe ruling in that part of time wherein you work. eighthly, the name of the earth, according to that part of time wherein you work. ninthly, and for the compleating of the middle circle, write the name of the sun and of the moon, according to the said rule of time; for as the time is changed, so the names are to be altered. and in the outermost circle, let there be drawn in the four angles, the names of the presidential angels of the air, that day wherein you would do this work; to wit, the name of the king and his three ministers. without the circle, in four angles, let penheptameron 2 tagones be made. in the inner

ourer. 7. netos. 8. thamic. 8. tafrac. 9. neron. 9. sassur. 10. jayon. 10. aglo. 11. abai. 11. calerna. 12. natalon. 12. salam. the spring. talvi. the summer. casmaran. autumne. ardarael. winter. farlas. heptameron 3 the angels of the spring. caratasa. core. amatiel. commissoros. the head of the signe of the spring. spugliguel. the name of the earth in the spring. amadai. the names of the sun and moon in the spring. the angels of the summer. gargatel. tariel. gaviel. the head of the signe of the summer. tubiel. the name of the earth in summer. festativi. the names of the sun and moon in summer. the angels of autumne. tarquam. guabarel. the head of the signe of autumne. tarquaret. the name of the earth in autumne. rabianara. the sun. the moon. abraym. agusita. the sun. the moon. athemay. ar

gargatel. tariel. gaviel. the head of the signe of the summer. tubiel. the name of the earth in summer. festativi. the names of the sun and moon in summer. the angels of autumne. tarquam. guabarel. the head of the signe of autumne. tarquaret. the name of the earth in autumne. rabianara. the sun. the moon. abraym. agusita. the sun. the moon. athemay. armatus. heptameron 4 the names of the sun and moon in autumne. the angels of winter. amabael. ctarari. the head of the signe of winter. altarib. the name of the earth in winter. geremiah. the names of the sun and moon in winter. the consecrations and benedictions: and first of the benediction of the circle. when the circle is ritely perfected, sprinkle the same with holy or purging water, and say, thou shalt purge me with hysop (o lord) and i

creature of fire, by him by whom all things are made, that forthwith thou cast away every phantasme from thee, that it shall not be able to do any hurt in any thing. then say, bless, o lord, this creature of fire, and sanctifie it, that it may be blessed to set forth the praise of thy holy name, that no hurt may come to the exorcisers or spectators: through our lord jesus christ &c. the sun. the moon. abragini. matasignais. the sun. the moon. commutaff. affaterim. heptameron 5 of the garment and pentacle. let it be a priests garment, if it can be had, let it be of linen, and clean. then take this pentacle made in the day and hour of mercury, the moon increasing, written in parchment made of a kids skin. but first let there be said over it the mass of the holy ghost, and let it be sprinkle

the holy ghost, and let it be sprinkled with water of baptism. an oration to be said, when the vesture is put on. ancor, amacor, amides, theodonias, anitor, by the merits of thy angel, o lord, i will put on the garments of salvation, that this which i desire i may bring to effect: through thee the most holy adonay, whose kingdom endureth for ever and ever. amen. of the manner of working. let the moon be increasing and equal, if it may then be done, and let her not be combust. the operator ought to be clean and purified by the space of nine daies before the beginning of the work, and to be confessed, and receive the holy communion. let him have ready the perfume appropriated to the day wherein he would perform the work. he ought also to have holy water from a priest, and a new earthen vess

HINE PHIL ASPECTS OF EVOCATION

. in order to refine the .program. which forms the basis for your servitor further, you could embellish the sigil by adding other symbols. 4. is there a time factor to consider? here, you should consider the duration of the servitor.s operation. in other words, do you want the servitor to be .working. continuously, or only at specific periods? here, you may wish to take into account phases of the moon, astrological conjunctions or planetary hours, for example, which could be added into the servitor.s symbolic instructions. the healing servitor above for example, was instructed to be active for a period of seven days, affecting it.s target recipient for seven minutes, at seven hour intervals. this instruction serves to reinforce the number symbolism& association with harmony. it is also at

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

t lend it to anyone else, or he would never lend me another. i will write to l.a [percy bullock] and tell him so. it may perhaps answer your purpose to go to the harz mountains to get fresh ore. of course it spoils by keeping, i.e. the essential part evaporates. in a ms i have it says that paracelsus knew about this, and it intimates that he went, when the sun goes into cancer and exactly at full moon when the same entrance takes place which happens every year close upon the middle of june, go into a silver mine, as in hungary, or freyberg, clausthal, hallerfeld and fichteburg, and you will find a brown earth between the passages, which will change in the above named hour, and, n.b. become as yellow as gold, such as i have found in the mountains of kipphausen. take this and immediately put

HP LOVECRAFT A DARK LORE

maniac by his side. he did not try to navigate after the first bold flight, for the reaction had taken something out of his soul. then came the storm of april 2nd, and a gathering of the clouds about his consciousness. there is a sense of spectral whirling through liquid gulfs of infinity, of dizzying rides through reeling universes on a comets tail, and of hysterical plunges from the pit to the moon and from the moon back again to the pit, all livened by a cachinnating chorus of the distorted, hilarious elder gods and the green, bat-winged mocking imps of tartarus. out of that dream came rescue-the vigilant, the vice-admiralty court, the streets of dunedin, and the long voyage back home to the old house by the egeberg. he could not tell- they would think him mad. he would write of what h

then came a halt in the gasping, and the dog raised its head in a long, lugubrious howl. a change came over the yellow, goatish face of the prostrate thing, and the great black eyes fell in appallingly. outside the window the shrilling of the whippoorwills had suddenly ceased, and above the murmurs of the gathering crowd there came the sound of a panic-struck whirring and fluttering. against the moon vast clouds of feathery watchers rose and raced from sight, frantic at that which they had sought for prey. all at once the dog started up abruptly, gave a frightened bark, and leaped nervously out of the window by which it had entered. a cry rose from the crowd, and dr armitage shouted to the men outside that no one must be admitted till the police or medical examiner came. he was thankful t

had not lied. this place had once been the seat of an evil older than mankind and wider than the known universe. in the ruined desk was a small leatherbound record-book filled with entries in some odd cryptographic medium. the manuscript writing consisted of the common traditional symbols used today in astronomy and anciently in alchemy, astrology, and other dubious arts- the devices of the sun, moon, planets, aspects, and zodiacal signs- here massed in solid pages of text, with divisions and paragraphings suggesting that each symbol answered to some alphabetical letter. in the hope of later solving the cryptogram, blake bore off this volume in his coat pocket. many of the great tomes on the shelves fascinated him unutterably, and he felt tempted to borrow them at some later time. he wond

with the slopes of cone mountain and maple hill where they overlook the unfortunate hamlet, and i gave particular attention to the loose earth of the landslide region on the latter eminence. the afternoon of my search brought nothing to light, and dusk came as i stood on maple hill looking down at the hamlet and across the valley to tempest mountain. there had been a gorgeous sunset, and now the moon came up, nearly full and shedding a silver flood over the plain, the distant mountainside, and the curious low mounds that rose here and there. it was a peaceful arcadian scene, but knowing what it hid i hated it. i hated the mocking moon, the hypocritical plain, the festering mountain, and those sinister mounds. everything seemed to me tainted with a loathsome contagion, and inspired by a no

ng any exact knowledge of geology, i had from the first been interested in the odd mounds and hummocks of the region. i had noticed that they were pretty widely distributed around tempest mountain, though less numerous on the plain than near the hilltop itself, where prehistoric glaciation had doubtless found feebler opposition to its striking and fantastic caprices. now, in the light of that low moon which cast long weird shadows, it struck me forcibly that the various points and lines of the mound system had a peculiar relation to the summit of tempest mountain. that summit was undeniably a centre from which the lines or rows of points radiated indefinitely and irregularly, as if the unwholesome martense mansion had thrown visible tentacles of terror. the idea of such tentacles gave me a

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

logic changes and convulsions of the earth s crust was little short of miraculous. though few or none of their first cities seem to have remained beyond the archaean age, there was no interruption in their civilization or in the transmission of their records. their original place of advent to the planet was the antarctic ocean, and it is likely that they came not long after the matter forming the moon was wrenched from the neighboring south pacific. according to one of the sculptured maps the whole globe was then under water, with stone cities scattered farther and farther from the antarctic as aeons passed. another map shows a vast bulk of dry land around the south pole, where it is evident that some of the beings made experimental settlements, though their main centers were transferred t

than the himalayas, but the sculptures forbid me to say that they are earth s highest. that grim honor is beyond doubt reserved for something which half the sculptures hesitated to record at all, whilst others approached it with obvious repugnance and trepidation. it seems that there was one part of the ancient land- the first part that ever rose from the waters after the earth had flung off the moon and the old ones had seeped down, from the stars- which had come to be shunned as vaguely and namelessly evil. cities built there had crumbled before their time, and had been found suddenly deserted. then when the first great earth buckling had convulsed the region in the comanchian age, a frightful line of peaks had shot suddenly up amidst the most appalling din and chaos- and earth had rece

ke s camp the day before; but it was so real to danforth that he suffers from it still. he has on rare occasions whispered disjointed and irresponsible things about "the black pit "the carven rim "the protoshoggoths "the windowless solids with five dimensions "the nameless cylinder "the elder pharos "yog-sothoth "the primal white jelly "the color out of space "the wings "the eyes in darkness "the moon-ladder "the original, the eternal, the undying" and other bizarre conceptions; but when he is fully himself he repudiates all this and attributes it to his curious and macabre reading of earlier years. danforth, indeed, is known to be among the few who have ever dared go completely through that worm-riddled copy of the necronomicon kept under lock and key in the college library. the higher sk

HP LOVECRAFT BEYOND THE WALL OF SLEEP

earth-self of your real self, but we are all roamers of vast spaces and travelers in many ages. next year i may be dwelling in the egypt which you call ancient, or in the cruel empire of tsan chan which is to come three thousand years hence. you and i have drifted to the worlds that reel about the red arcturus, and dwelt in the bodies of the insect-philosophers that crawl proudly over the fourth moon of jupiter. how little does the earth self know life and its extent! how little, indeed, ought it to know for its own tranquility "of the oppressor i cannot speak. you on earth have unwittingly felt its distant presence- you who without knowing idly gave the blinking beacon the name of algol, the demon-star it is to meet and conquer the oppressor that i have vainly striven for eons, held back

HP LOVECRAFT CELEPHAIS

ere he had been born; the great stone house covered with ivy, where thirteen generations of his ancestors had lived, and where he had hoped to die. it was moonlight, and he had stolen out into the fragrant summer night, through the gardens, down the terraces, past the great oaks of the park, and along the long white road to the village. the village seemed very old, eaten away at the edge like the moon which had commenced to wane, and kuranes wondered whether the peaked roofs of the small houses hid sleep or death. in the streets were spears of long grass, and the window-panes on either side broken or ifimily staring. kuranes had not lingered, but had plodded on as though summoned toward some goal. he dared not disobey the summons for fear it might prove an illusion like the urges and aspir

e the urges and aspirations of waking life, which do not lead to any goal. then he had been drawn down a lane that led off from the village street toward the channel cliffs, and had come to the end of things to the precipice and the abyss where all the village and all the world fell abruptly into the unechoing emptiness of infinity, and where even the sky ahead was empty and unit by the crumbling moon and the peering stars. faith had urged him on, over the precipice and into the gulf, where he had floated down, down, down; past dark, shapeless, undreamed dreams, faintly glowing spheres that may have been partly dreamed dreams, and laughing winged things that seemed to mock the dreamers of all the worlds. then a rift seemed to open in the darkness before him, and he saw the city of the vall

ight. but he remembered it again when he walked down a white path toward a red-roofed pagoda, and would have questioned the people of this land about it, had he not found that there were no people there, but only birds and bees and butterflies. on another night kuranes walked up a damp stone spiral stairway endlessly, and came to a tower window overlooking a mighty plain and river lit by the full moon; and in the silent city that spread away from the river bank he thought he beheld some feature or arrangement which he had known before. he would have descended and asked the way to oothnargai had not a fearsome aurora sputtered up from some remote place beyond the horizon, showing the ruin and antiquity of the city, and the stagnation of the reedy river, and the death lying upon that land, a

HP LOVECRAFT DAGON

earer than when i had first espied it. by the fourth evening i attained the base of the mound, which turned out to be much higher than it had appeared from a distance, an intervening valley setting it out in sharper relief from the general surface. too weary to ascend, i slept in the shadow of the hill. i know not why my dreams were so wild that night; but ere the waning and fantastically gibbous moon had risen far above the eastern plain, i was awake in a cold perspiration, determined to sleep no more. such visions as i had experienced were too much for me to endure again. and in the glow of the moon i saw how unwise i had been to travel by day. without the glare of the parching sun, my journey would have cost me less energy; indeed, i now felt quite able to perform the ascent which had d

, i now felt quite able to perform the ascent which had deterred me at sunset. picking up my pack, i started for the crest of the eminence. i have said that the unbroken monotony of the rolling plain was a source of vague horror to me; but i think my horror was greater when i gained the summit of the mound and looked down the other side into an immeasurable pit or canyon, whose black recesses the moon had not yet soared high enough to illumine. i felt myself on the edge of the world, peering over the rim into a fathomless chaos of eternal night. through my terror ran curious reminiscences of paradise lost, and satan's hideous climb through the unfashioned realms of darkness. as the moon climbed higher in the sky, i began to see that the slopes of the valley were not quite so perpendicular

ch i cannot definitely analyse, i scrambled with difficulty down the rocks and stood on the gentler slope beneath, gazing into the stygian deeps where no light had yet penetrated. all at once my attention was captured by a vast and singular object on the opposite slope, which rose steeply about a hundred yards ahead of me; an object that gleamed whitely in the newly bestowed rays of the ascending moon. that it was merely a gigantic piece of stone, i soon assured myself; but i was conscious of a distinct impression that its contour and position were not altogether the work of nature. a closer scrutiny filled me with sensations i cannot express; for despite its enormous magnitude, and its position in an abyss which had yawned at the bottom of the sea since the world was young, i perceived be

ss which had yawned at the bottom of the sea since the world was young, i perceived beyond a doubt that the strange object was a well-shaped monolith whose massive bulk had known the workmanship and perhaps the worship of living and thinking creatures. dazed and frightened, yet not without a certain thrill of the scientist's or archaeologist's delight, i examined my surroundings more closely. the moon, now near the zenith, shone weirdly and vividly above the towering steeps that hemmed in the chasm, and revealed the fact that a far-flung body of water flowed at the bottom, winding out of sight in both directions, and almost lapping my feet as i stood on the slope. across the chasm, the wavelets washed the base of the cyclopean monolith, on whose surface i could now trace both inscriptions

ir grotesqueness and strange size; but in a moment decided that they were merely the imaginary gods of some primitive fishing or seafaring tribe; some tribe whose last descendant had perished eras before the first ancestor of the piltdown or neanderthal man was born. awestruck at this unexpected glimpse into a past beyond the conception of the most daring anthropologist, i stood musing whilst the moon cast queer reflections on the silent channel before me. then suddenly i saw it. with only a slight churning to mark its rise to the surface, the thing slid into view above the dark waters. vast, polyphemus-like, and loathsome, it darted like a stupendous monster of nightmares to the monolith, about which it flung its gigantic scaly arms, the while it bowed its hideous head and gave vent to ce

HP LOVECRAFT HERBERT WEST REANIMATOR

g youth with a most un-hibernian hooked nose- and buck robinson "the harlem smoke" the negro had been knocked out, and a moment s examination shewed us that he would permanently remain so. he was a loathsome, gorilla-like thing, with abnormally long arms which i could not help calling fore legs, and a face that conjured up thoughts of unspeakable congo secrets and tom-tom poundings under an eerie moon. the body must have looked even worse in life- but the world holds many ugly things. fear was upon the whole pitiful crowd, for they did not know what the law would exact of them if the affair were not hushed up; and they were grateful when west, in spite of my involuntary shudders, offered to get rid of the thing quietly- for a purpose i knew too well. there was bright moonlight over the sno

ven, but i did not sleep well. bolton had a surprisingly good police force for so small a town, and i could not help fearing the mess which would ensue if the affair of the night before were ever tracked down. it might mean the end of all our local work- and perhaps prison for both west and me. i did not like those rumours of a fight which were floating about. after the clock had struck three the moon shone in my eyes, but i turned over without rising to pull down the shade. then came the steady rattling at the back door. i lay still and somewhat dazed, but before long heard west s rap on my door. he was clad in dressing-gown and slippers, and had in his hands a revolver and an electric flashlight. from the revolver i knew that he was thinking more of the crazed italian than of the police

d "it wouldn t do not to answer it anyway, and it may be a patient- it would be like one of those fools to try the back door" so we both went down the stairs on tiptoe, with a fear partly justified and partly that which comes only from the soul of the weird small hours. the rattling continued, growing somewhat louder. when we reached the door i cautiously unbolted it and threw it open, and as the moon streamed revealingly down on the form silhouetted there, west did a peculiar thing. despite the obvious danger of attracting notice and bringing down on our heads the dreaded police investigation- a thing which after all was mercifully averted by the relative isolation of our cottage- my friend suddenly, excitedly, and unnecessarily emptied all six chambers of his revolver into the nocturnal

obvious danger of attracting notice and bringing down on our heads the dreaded police investigation- a thing which after all was mercifully averted by the relative isolation of our cottage- my friend suddenly, excitedly, and unnecessarily emptied all six chambers of his revolver into the nocturnal visitor. for that visitor was neither italian nor policeman. looming hideously against the spectral moon was a gigantic misshapen thing not to be imagined save in nightmares- a glassy-eyed, ink-black apparition nearly on all fours, covered with bits of mould, leaves, and vines, foul with caked blood, and having between its glistening teeth a snow-white, terrible, cylindrical object terminating in a tiny hand. iv. the scream of the dead published may 1922 in home brew vol. 1, no. 4, p. 53-58. the

HP LOVECRAFT HYPNOS

erms can be applied to analogous qualities in a non-material sphere. i had, i felt, been halted by a barrier which my friend and leader had successfully passed. struggling anew, i came to the end of the drug-dream and opened my physical eyes to the tower studio in whose opposite corner reclined the pallid and still unconscious form of my fellow dreamer, weirdly haggard and wildly beautiful as the moon shed gold-green light on his marble features. then, after a short interval, the form in the corner stirred; and may pitying heaven keep from my sight and sound another thing like that which took place before me. i cannot tell you how he shrieked, or what vistas of unvisitable hells gleamed for a second in black eyes crazed with fright. i can only say that i fainted, and did not stir till he h

HP LOVECRAFT NYARLATHOTEP

eding magnitude. men advised one another to see nyarlathotep, and shuddered. and where nyarlathotep went, rest vanished, for the small hours were rent with the screams of nightmare. never before had the screams of nightmare been such a public problem; now the wise men almost wished they could forbid sleep in the small hours, that the shrieks of cities might less horribly disturb the pale, pitying moon as it glimmered on green waters gliding under bridges, and old steeples crumbling against a sickly sky. i remember when nyarlathotep came to my city the great, the old, the terrible city of unnumbered crimes. my friend had told me of him, and of the impelling fascination and allurement of his revelations, and i burned with eagerness to explore his uttermost mysteries. my friend said they were

, deserted midnight streets. i screamed aloud that i was not afraid; that i never could be afraid; and others screamed with me for solace. we swore to one another that the city was exactly the same, and still alive; and when the electric lights began to fade we cursed the company over and over again, and laughed at the queer faces we made. i believe we felt something coming down from the greenish moon, for when we began to depend on its light we drifted into curious involuntary marching formations and seemed to know our destinations though we dared not think of them. once we looked at the pavement and found the blocks loose and displaced by grass, with scarce a line of rusted metal to shew where the tramways had run. and again we saw a tram-car, lone, windowless, dilapidated, and almost on

seemed drawn in a different direction. one disappeared in a narrow alley to the left, leaving only the echo of a shocking moan. another filed down a weed-choked subway entrance, howling with a laughter that was mad. my own column was sucked toward the open country, and presently i felt a chill which was not of the hot autumn; for as we stalked out on the dark moor, we beheld around us the hellish moon-glitter of evil snows. trackless, inexplicable snows, swept asunder in one direction only, where lay a gulf all the blacker for its glittering walls. the column seemed very thin indeed as it plodded dreamily into the gulf. i lingered behind, for the black rift in the green-litten snow was frightful, and i thought i had heard the reverberations of a disquieting wail as my companions vanished;

HP LOVECRAFT POETRY AND THE GODS

ard who lives and feels, who gropes ecstatically for unveiled beauty. devoid of regularity, it yet had the harmony of winged, spontaneous words, a harmony missing from the formal, convention-bound verse she had known. as she read on, her surroundings gradually faded, and soon there lay about her only the mists of dream, the purple, star-strewn mists beyond time, where only gods and dreamers walk. moon over japan, white butterfly moon! where the heavy-lidded buddhas dream to the sound of the cuckoo s call. the white wings of moon butterflies flicker down the streets of the city, blushing into silence the useless wicks of sound-lanterns in the hands of girls moon over the tropics, a white-curved bud opening its petals slowly in the warmth of heaven. the air is full of odours and languorous w

to the sound of the cuckoo s call. the white wings of moon butterflies flicker down the streets of the city, blushing into silence the useless wicks of sound-lanterns in the hands of girls moon over the tropics, a white-curved bud opening its petals slowly in the warmth of heaven. the air is full of odours and languorous warm sounds. a flute drones its insect music to the night below the curving moon-petal of the heavens. moon over china, weary moon on the river of the sky, the stir of light in the willows is like the flashing of a thousand silver minnows through dark shoals; the tiles on graves and rotting temples flash like ripples, the sky is flecked with clouds like the scales of a dragon. amid the mists of dream the reader cried to the rhythmical stars, of her delight at the coming o

ting temples flash like ripples, the sky is flecked with clouds like the scales of a dragon. amid the mists of dream the reader cried to the rhythmical stars, of her delight at the coming of a new age of song, a rebirth of pan. half closing her eyes, she repeated words whose melody lay hidden like crystals at the bottom of a stream before dawn, hidden but to gleam effulgently at the birth of day. moon over japan, white butterfly moon! moon over the tropics, a white curved bud opening its petals slowly in the warmth of heaven. the air is full of odours and languorous warm sounds. moon over china, weary moon on the river of the sky. out of the mists gleamed godlike the torm ot a youth, in winged helmet and sandals, caduceus-bearing, and of a beauty like to nothing on earth. before the face o

HP LOVECRAFT POLARIS

ified: 12/18/1999 18:4419polaris by h.p. lovecraft 1918 into the north window of my chamber glows the pole star with uncanny light. all through the long hellish hours of blackness it shines there. and in the autumn of the year, when the winds from the north curse and whine, and the red-leaved trees of the swamp mutter things to one another in the small hours of the morning under the horned waning moon, i sit by the casement and watch that star. down from the heights reels the glittering cassiopeia as the hours wear on, while charles' wain lumbers up from behind the vapour-soaked swamp trees that sway in the night wind. just before dawn arcturus winks ruddily from above the cemetary on the low hillock, and coma berenices shimmers weirdly afar off in the mysterious east; but still the pole s

nking hideously like an insane watching eye which strives to convey some strange message, yet recalls nothing save that it once had a message to convey. sometimes, when it is cloudy, i can sleep. well do i remember the night of the great aurora, when over the swamp played the shocking corruscations of the daemon light. after the beam came clouds, and then i slept. and it was under a horned waning moon that i saw the city for the first time. still and somnolent did it lie, on a strange plateau in a hollow between strange peaks. of ghastly marble were its walls and its towers, its columns, domes, and pavements. in the marble streets were marble pillars, the upper parts of which were carven into the images of grave bearded men. the air was warm and stirred not. and overhead, scarce ten degree

verhead, scarce ten degrees from the zenith, glowed that watching pole star. long did i gaze on the city, but the day came not. when the red aldebaran, which blinked low in the sky but never set, had crawled a quarter of the way around the horizon, i saw light and motion in the houses and the streets. forms strangely robed, but at once noble and familiar, walked abroad and under the horned waning moon men talked wisdom in a tongue which i understood, though it was unlike any language which i had ever known. and when the red aldebaran had crawled more than half-way around the horizon, there were again darkness and silence. when i awaked, i was not as i had been. upon my memory was graven the vision of the city, and within my soul had arisen another and vaguer recollection, of whose nature i

e disaster. alone i mounted the tower, for every man of stout body was needed in the passes below. my brain was sore dazed with excitement and fatigue, for i had not slept in many days; yet was my purpose firm, for i loved my native land of lomar, and the marble city olathoe that lies betwixt the peaks noton and kadiphonek. but as i stood in the tower's topmost chamber, i beheld the horned waning moon, red and sinister, quivering through the vapours that hovered over the distant valley of banof. and through an opening in the roof glittered the pale pole star, fluttering as if alive, and leering like a fiend and tempter. methought its spirit whispered evil counsel, soothing me to traitorous somnolence with a damnable rhythmical promise which it repeated over and over: slumber, watcher, till

HP LOVECRAFT THE CALL OF CTHULHU

g maniac by his side. he did not try to navigate after the first bold flight; for the reaction had taken something out of his soul. then came the storm of 2 april, and a gathering of the clouds about his consciousness. there is a sense of spectral whirling through liquid gulfs of infinity, of dizzying rides through reeling universes on a comet's tail, and of hysterical plunges from the pit to the moon and from the moon back again to the pit, all livened by a cachinnating chorus of the distorted, hilarious elder gods and the green, bat-winged mucking imps of tartarus. out of that dream came rescue- the vigilant the viceadmiralty court, the streets of dunedin, and the long voyage back home to the old house by the egeberg he could not tell -they would think him mad. he would write of what he

HP LOVECRAFT THE CRAWLING CHAOS

n. as those black breakers beat their message into my ears i forgot the words of the child and looked back, down upon the doomed scene from which i thought i had escaped. down through the aether i saw the accursed earth slowly turning, ever turning, with angry and tempestuous seas gnawing at wild desolate shores and dashing foam against the tottering towers of deserted cities. and under a ghastly moon there gleamed sights i can never describe, sights i can never forget; deserts of corpselike clay and jungles of ruin and decadence where once stretched the populous plains and villages of my native land, and maelstroms of frothing ocean where once rose the mighty temples of my forefathers. mound the northern pole steamed a morass of noisome growths and miasmal vapours, hissing before the onsl

help them now. so the ocean ate the last of the land and poured into the smoking gulf, thereby giving up all it had ever conquered. from the new-flooded lands it flowed again, uncovering death and decay; and from its ancient and immemorial bed it trickled loathsomely, uncovering nighted secrets of the years when time was young and the gods unborn. above the waves rose weedy remembered spires. the moon laid pale lilies of light on dead london, and paris stood up from its damp grave to be sanctified with star-dust. then rose spires and monoliths that were weedy but not remembered; terrible spires and monoliths of lands that men never knew were lands. there was not any pounding now, but only the unearthly roaring and hissing of waters tumbling into the rift. the smoke of that rift had changed

t ended, and i knew no more till i awaked upon a bed of convalescence. as the cloud of steam from the plutonic gulf finally concealed the entire surface from my sight, all the firmament shrieked at a sudden agony of mad reverberations which shook the trembling aether. in one delirious flash and burst it happened; one blinding, deafening holocaust of fire, smoke, and thunder that dissolved the wan moon as it sped outward to the void. and when the smoke cleared away, and i sought to look upon the earth, i beheld against the background of cold, humorous stars only the dying sun and the pale mournful planets searching for their sister. 1998-1999 william johns last modified: 12/18/1999 18:43fithe doom that came to sarnath by h.p. lovecraft written 3 dec 1919 published june 1920 in the scot, no

HP LOVECRAFT THE DOOM THAT CAME TO SARNATH

very odd and ugly were these beings, as indeed are most beings of a world yet inchoate and rudely fashioned. it is written on the brick cylinders of kadatheron that the beings of lb were in hue as green as the lake and the mists that rise above it; that they had bulging eyes, pouting, flabby lips, and curious ears, and were without voice. it is also written that they descended one night from the moon in a mist; they and the vast still lake and gray stone city lb. however this may be, it is certain that they worshipped a sea-green stone idol chiseled in the likeness of bokrug, the great water-lizard; before which they danced horribly when the moon was gibbous. and it is written in the papyrus of ilarnek, that they one day discovered fire, and thereafter kindled flames on many ceremonial oc

d shrines were as the thrones of monarchs. not like the eikons of other gods were those of zo-kalar and tamash and lobon. for so close to life were they that one might swear the graceful bearded gods themselves sate on the ivory thrones. and up unending steps of zircon was the tower-chamber, wherefrom the high-priests looked out over the city and the plains and the lake by day; and at the cryptic moon and significant stars and planets, and their reflections in the lake, at night. here was done the very secret and ancient rite in detestation of bokrug, the water-lizard, and here rested the altar of chrysolite which bore the doom-scrawl of taran-ish. wonderful likewise were the gardens made by zokkar the olden king. in the center of sarnath they lay, covering a great space and encircled by a

ne the very secret and ancient rite in detestation of bokrug, the water-lizard, and here rested the altar of chrysolite which bore the doom-scrawl of taran-ish. wonderful likewise were the gardens made by zokkar the olden king. in the center of sarnath they lay, covering a great space and encircled by a high wall. and they were surmounted by a mighty dome of glass, through which shone the sun and moon and planets when it was clear, and from which were hung fulgent images of the sun and moon and stars and planets when it was not clear. in summer the gardens were cooled with fresh odorous breezes skilfully wafted by fans, and in winter they were heated with concealed fires, so that in those gardens it was always spring. there ran little streams over bright pebbles, dividing meads of green an

s and diamonds. whilst the king and his nobles feasted within the palace, and viewed the crowning dish as it awaited them on golden platters, others feasted elsewhere. in the tower of the great temple the priests held revels, and in pavilions without the walls the princes of neighboring lands made merry. and it was the high-priest gnai-kah who first saw the shadows that descended from the gibbous moon into the lake, and the damnable green mists that arose from the lake to meet the moon and to shroud in a sinister haze the towers and the domes of fated sarnath. thereafter those in the towers and without the walls beheld strange lights on the water, and saw that the gray rock akurion, which was wont to rear high above it near the shore, was almost submerged. and fear grew vaguely yet swiftly

once had dwelt fifty million of men now crawled the detestable water-lizard. not even the mines of precious metal remained. doom had come to sarnath. but half buried in the rushes was spied a curious green idol; an exceedingly ancient idol chiseled in the likeness of bokrug, the great water-lizard. that idol, enshrined in the high temple at llarnek, was subsequently worshipped beneath the gibbous moon throughout the land of mnar. 1998-1999 william johns last modified: 12/18/1999 18:45:2the lurking fear by h.p. lovecraft written november 1922 published 1923 in home brew, 2, no. 6 (january 1923: 4-10; 3, no. 1 (february 1923: 18-23; 3, no. 2 (march 1923: 31-37, 44, 48; 3, no. 3 (april 1923: 35-42. i. the shadow on the chimney there was thunder in the air on the night i went to the deserted m

HP LOVECRAFT THE LURKING FEAR

with the slopes of cone mountain and maple hill where they overlook the unfortunate hamlet, and i gave particular attention to the loose earth of the landslide region on the latter eminence. the afternoon of my search brought nothing to light, and dusk came as i stood on maple hill looking down at the hamlet and across the valley to tempest mountain. there had been a gorgeous sunset, and now the moon came up, nearly full and shedding a silver flood over the plain, the distant tant mountainside, and the curious low mounds that rose here and there. it was a peaceful arcadian scene, but knowing what it hid i hated it. i hated the mocking moon, the hypocritical plain, the festering mountain, and those sinister mounds. everything seemed to me tainted with a loathsome contagion, and inspired by

ng any exact knowledge of geology, i had from the first been interested in the odd mounds and hummocks of the region. i had noticed that they were pretty widely distributed around tempest mountain, though less numerous on the plain than near the hilltop itself, where prehistoric glaciation had doubtless found feebler opposition to its striking and fantastic caprices. now, in the light of that low moon which cast long weird shadows, it struck me forcibly that the various points and lines of the mound system had a peculiar relation to the summit of tempest mountain. that summit was undeniably a centre from which the lines or rows of points radiated indefinitely and irregularly, as if the unwholesome martense mansion had thrown visible tentacles of terror. the idea of such tentacles gave me a

first. on each side of us" then i was digging frantically into the mound which had stretched nearest me; digging desperately, shiveringly, but almost jubilantly; digging and at last shrieking aloud with some unplaced emotion as i came upon a tunnel or burrow just like the one through which i had crawled on the other demoniac night. after that i recall running, spade in hand; a hideous run across moon-litten, mound-marked meadows and through diseased, precipitous abysses of haunted hillside forest; leaping screaming, panting, bounding toward the terrible martense mansion. i recall digging unreasonably in all parts of the brier-choked cellar; digging to find the core and centre of that malignant universe of mounds. and then i recall how i laughed when i stumbled on the passageway; the hole

o reach the innermost secret of the fear, which i had once more come to deem definite, material, and organic. my indecisive speculation whether to explore the passage alone and immediately with my pocket-light or to try to assemble a band of squatters for the quest, was interrupted after a time by a sudden rush of wind from the outside which blew out the candle and left me in stark blackness. the moon no longer shone through the chinks and apertures above me, and with a sense of fateful alarm i heard the sinister and significant rumble of approaching thunder. a confusion of associated ideas possessed my brain, leading me to grope back toward the farthest corner of the cellar. my eyes, however, never turned away from the horrible opening at the base of the chimney; and i began to get glimps

HP LOVECRAFT THE MUSIC OF ERICH ZANN

house; racing mindlessly out into the narrow, steep, and ancient street of steps and tottering houses; clattering down steps and over cobbles to the lower streets and the putrid canyon-walled river; panting across the great dark bridge to the broader, healthier streets and boulevards we know; all these are terrible impressions that linger with me. and i recall that there was no wind, and that the moon was out, and that all the lights of the city twinkled. despite my most careful searches and investigations, i have never since been able to find the rue d auseil. but i am not wholly sorry; either for this or for the loss in undreamable abysses of the closely-written sheets which alone could have explained the music of erich zann. 1998-1999 william johns last modified: 12/18/1999 18:43:1the n

HP LOVECRAFT THE NAMELESS CITY

in undreamable abysses of the closely-written sheets which alone could have explained the music of erich zann. 1998-1999 william johns last modified: 12/18/1999 18:43:1the nameless city by h.p. lovecraft written january 1921 published november 1921 in the wolverine, no. 11: 3-15. when i drew nigh the nameless city i knew it was accursed. i was traveling in a parched and terrible valley under the moon, and afar i saw it protruding uncannily above the sands as parts of a corpse may protrude from an ill-made grave. fear spoke from the age-worn stones of this hoary survivor of the deluge, this great-grandfather of the eldest pyramid; and a viewless aura repelled me and bade me retreat from antique and sinister secrets that no man should see, and no man else had dared to see. remote in the des

ld of in strange tales but seen by no living man, yet i defied them and went into the untrodden waste with my camel. i alone have seen it, and that is why no other face bears such hideous lines of fear as mine; why no other man shivers so horribly when the night wind rattles the windows. when i came upon it in the ghastly stillness of unending sleep it looked at me, chilly from the rays of a cold moon amidst the desert's heat. and as i returned its look i forgot my triumph at finding it, and stopped still with my camel to wait for the dawn. for hours i waited, till the east grew grey and the stars faded, and the grey turned to roseate light edged with gold. i heard a moaning and saw a storm of sand stirring among the antique stones though the sky was clear and the vast reaches of desert st

ong ago. the antiquity of the spot was unwholesome, and i longed to encounter some sign or device to prove that the city was indeed fashioned by mankind. there were certain proportions and dimensions in the ruins which i did not like. i had with me many tools, and dug much within the walls of the obliterated edifices; but progress was slow, and nothing significant was revealed. when night and the moon returned i felt a chill wind which brought new fear, so that i did not dare to remain in the city. and as i went outside the antique walls to sleep, a small sighing sandstorm gathered behind me, blowing over the grey stones though the moon was bright and most of the desert still. i awakened just at dawn from a pageant of horrible dreams, my ears ringing as from some metallic peal. i saw the s

nding more vague stones and symbols, though nothing more definite than the other temple had contained. the room was just as low, but much less broad, ending in a very narrow passage crowded with obscure and cryptical shrines. about these shrines i was prying when the noise of a wind and my camel outside broke through the stillness and drew me forth to see what could have frightened the beast. the moon was gleaming vividly over the primitive ruins, lighting a dense cloud of sand that seemed blown by a strong but decreasing wind from some point along the cliff ahead of me. i knew it was this chilly, sandy wind which had disturbed the camel and was about to lead him to a place of better shelter when i chanced to glance up and saw that there was no wind atop the cliff. this astonished me and m

and. i would have entered had not the terrific force of the icy wind almost quenched my torch. it poured madly out of the dark door, sighing uncannily as it ruffled the sand and spread among the weird ruins. soon it grew fainter and the sand grew more and more still, till finally all was at rest again; but a presence seemed stalking among the spectral stones of the city, and when i glanced at the moon it seemed to quiver as though mirrored in unquiet waters. i was more afraid than i could explain, but not enough to dull my thirst for wonder; so as soon as the wind was quite gone i crossed into the dark chamber from which it had come. this temple, as i had fancied from the outside, was larger than either of those i had visited before; and was presumably a natural cavern since it bore winds

HP LOVECRAFT THE OUTSIDER

y slab from falling back into place, but failed in the latter attempt. as i lay exhausted on the stone floor i heard the eerie echoes of its fall, hoped when necessary to pry it up again. believing i was now at prodigious height, far above the accursed branches of the wood, i dragged myself up from the floor and fumbled about for windows, that i might look for the first time upon the sky, and the moon and stars of which i had read. but on every hand i was disappointed; since all that i found were vast shelves of marble, bearing odious oblong boxes of disturbing size. more and more i reflected, and wondered what hoary secrets might abide in this high apartment so many aeons cut off from the castle below. then unexpectedly my hands came upon a doorway, where hung a portal of stone, rough wit

ortal of stone, rough with strange chiselling. trying it, i found it locked; but with a supreme burst of strength i overcame all obstacles and dragged it open inward. as i did so there came to me the purest ecstasy i have ever known; for shining tranquilly through an ornate grating of iron, and down a short stone passageway of steps that ascended from the newly found doorway, was the radiant full moon, which i had never before seen save in dreams and in vague visions i dared not call memories. fancying now that i had attained the very pinnacle of the castle, i commenced to rush up the few steps beyond the door; but the sudden veiling of the moon by a cloud caused me to stumble, and i felt my way more slowly in the dark. it was still very dark when i reached the grating- which i tried caref

ined the very pinnacle of the castle, i commenced to rush up the few steps beyond the door; but the sudden veiling of the moon by a cloud caused me to stumble, and i felt my way more slowly in the dark. it was still very dark when i reached the grating- which i tried carefully and found unlocked, but which i did not open for fear of falling from the amazing height to which i had climbed. then the moon came out. most demoniacal of all shocks is that of the abysmally unexpected and grotesquely unbelievable. nothing i had before undergone could compare in terror with what i now saw; with the bizarre marvels that sight implied. the sight itself was as simple as it was stupefying, for it was merely this: instead of a dizzying prospect of treetops seen from a lofty eminence, there stretched arou

turned to the churchyard place of marble and went down the steps i found the stone trap-door immovable; but i was not sorry, for i had hated the antique castle and the trees. now i ride with the mocking and friendly ghouls on the night-wind, and play by day amongst the catacombs of nephren-ka in the sealed and unknown valley of hadoth by the nile. i know that light is not for me, save that of the moon over the rock tombs of neb, nor any gaiety save the unnamed feasts of nitokris beneath the great pyramid; yet in my new wildness and freedom i almost welcome the bitterness of alienage. for although nepenthe has calmed me, i know always that i am an outsider; a stranger in this century and among those who are still men. this i have known ever since i stretched out my fingers to the abominatio

HP LOVECRAFT THE QUEST OF IRANON

e stranger whence he had come and what were his name and fortune. so the youth answered "i am iranon, and come from aira, a far city that i recall only dimly but seek to find again. i am a singer of songs that i learned in the far city, and my calling is to make beauty with the things remembered of childhood. my wealth is in little memories and dreams, and in hopes that i sing in gardens when the moon is tender and the west wind stirs the lotus-buds" when the men of teloth heard these things they whispered to one another; for though in the granite city there is no laughter or song, the stern men sometimes look to the karthian hills in the spring and think of the lutes of distant oonai whereof travellers have told. and thinking thus, they bade the stranger stay and sing in the square before

yrrh in his hair, nor his chaplet of vine-leaves, nor the youth in his golden voice. at evening iranon sang, and while he sang an old man prayed and a blind man said he saw a nimbus over the singer's head. but most of the men of teloth yawned, and some laughed and some went to sleep; for iranon told nothing useful, singing only his memories, his dreams, and his hopes "i remember the twilight, the moon, and soft songs, and the window where i was rocked to sleep. and through the window was the street where the golden lights came, and where the shadows danced on houses of marble. i remember the square of moonlight on the floor, that was not like any other light, and the visions that danced on the moonbeams when my mother sang to me. and too, i remember the sun of morning bright above the many

omnod was now not so small, and spoke deeply instead of shrilly, though iranon was always the same, and decked his golden hair with vines and fragrant resins found in the woods. so it came to pass that romnod seemed older than iranon, though he had been very small when iranon had found him watching for green budding branches in teloth beside the sluggish stone-banked zuro. then one night when the moon was full the travellers came to a mountain crest and looked down upon the myriad light of oonai. peasants had told them they were near, and iranon knew that this was not his native city of aira. the lights of oonai were not like those of aira; for they were harsh and glaring, while the lights of aira shine as softly and magically as shone the moonlight on the floor by the window where iranon'

the stranger's face, and his golden hair, and his crown of vine-leaves. but he was old, and shook his head as he replied "o stranger, i have indeed heard the name of aira, and the other names thou hast spoken, but they come to me from afar down the waste of long years.i heard them in my youth from the lips of a playmate, a beggar's boy given to strange dreams, who would weave long tales about the moon and the flowers and the west wind. we used to laugh at him, for we knew him from his birth though he thought himself a king's son. he was comely, even as thou, but full of folly and strangeness; and he ranaway when small to find those who would listen gladly to his songs and dreams. how often hath he sung to me of lands that never were, and things that never can be! of aira did he speak much;

ever can be! of aira did he speak much; of aira and the river nithra, and the falls of the tiny kra. there would he ever say he once dwelt as a prince, though here we knew him from his birth.nor was there ever a marble city of aira, or those who could delight in strange songs, save in the dreams of mine old playmate iranon who is gone" and in the twilight, as the stars came out one by one and the moon cast on the marsh a radiance like that which a child sees quivering on the floor as he is rocked to sleep at evening, there walked into the lethal quicksands a very old man in tattered purple, crowned wiht whithered vine-leaves and gazing ahead as if upon the golden domes of a fair city where dreams are understood. that night something of youth and beauty died in the elder worbethe shadow ove

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

. one side of the cobblestoned open space was the straight line of the river; the other was a semicircle of siant-roofed brick buildings of about the 1800 period, from which several streets radiated away to the southeast, south, and southwest. lamps were depressingly few and small- all low-powered incandescents- and i was glad that my plans called for departure before dark, even though i knew the moon would be bright. the buildings were all in fair condition, and included perhaps a dozen shops in current operation; of which one was a grocery of the first national chain, others a dismal restaurant, a drug store, and a wholesale fish-dealer's office, and still another, at the eastward extremity of the square near the river an office d the town's only industry- the marsh refining company. the

e in them days, when i seed things at night aout to sea from the cupalo top o' my haouse. oh, i kin tell ye' little pitchers hev big ears, an' i wa'n't missin' nothin' o' what was gossiped abaout cap'n obed an' the folks aout to the reef! heh, heh, heh! haow abaout the night i took my pa's ship's glass up to the cupalo an' seed the reef a-bristlin' thick with shapes that dove off quick soon's the moon riz? obed an' the folks was in a dory, but them shapes dove off the far side into the deep water an' never come up. haow'd ye like to be a little shaver alone up in a cupola a-watchin' shapes as wa'n't human shapes .heh. heh, heh, heh" the old man was getting hysterical, and i began to shiver with a nameless allarm. he laid a gnarled claw on my shoul-der, and it seemed to me that its shaking

ngton or bates- or else emerge in paine and edge around southward into washington. in any case, i would aim to strike washington somehow and get quickly out of the town square region. my preference would be to avoid paine, since the fire station there might be open all night. as i thought of these things i looked out over the squalid sea of decaying roof below me, now brightened by the beams of a moon not much past full. on the right the black gash of the river-gorge clove the panorama; abandoned factories and railway station clinging barnacle-like to its sides. beyond it the rusted railway and the rowley road led off through a flat marshy terrain dotted with islets of higher and dryer scrub-grown land. on the left the creek-threaded country-side was nearer, the narrow road to ipswich glea

intervals, was uttering an unmuffled or intelligible vocal sound. as i moved the furniture and rushed toward the windows i heard a frightful scurrying along the corridor toward the room north of me, and perceived that the southward battering had ceased. plainly, most of my opponents were about to concentrate against the feeble connecting door which they knew must open directly on me. outside, the moon played on the ridgepole of the block below, and i saw that the jump would be desperately hazardous because of the steep surface on which i must land. surveying the conditions, i chose the more southerly of the two windows as my avenue of escape; planning to land on the inner slope of the roof and make for the nearest sky-light. once inside one of the decrepit brick structures i would have to

g toward the street, i opened a door off the hall and came upon an empty room with closely shuttered but sashless windows. fumbling in the rays of my flashlight, i found i could open the shutters; and in another moment had climbed outside and was fully closing the aperture in its original manner. i was now in washington street, and for the moment saw no living thing nor any light save that of the moon. from several directions in the distance, however, i could hear the sound of hoarse voices, of footsteps, and of a curious kind of pattering which did not sound quite like footsteps. plainly i had no time to lose. the points of the compass were clear to me, and i was glad that all the street lights were turned off, as is often the custom on strongly moonlit nights in prosperous rural regions

HP LOVECRAFT THE STATEMENT OF RANDOLPH CARTER

ers which had come to him from india a month before--but i swear i do not know what it was that we expected to find. your witness says he saw us at half past 11 on the gainsville pike, headed for big cypress swamp. this is probably true, but i have no distinct memory of it. the picture seared into my soul is of one scene only, and the hour must have been long after midnight; for a waning crescent moon was high in the vaporous heavens. the place was an ancient cemetery; so ancient that i trembled at the manifold signs of immemorial years. it was in a deep, damp hollow, overgrown with rank grass, moss, and curious creeping weeds, and filled with a vague stench which my idle fancy associated absurdly with rotting stone. on every hand were the signs of neglect and decrepitude, and i seemed hau

deep, damp hollow, overgrown with rank grass, moss, and curious creeping weeds, and filled with a vague stench which my idle fancy associated absurdly with rotting stone. on every hand were the signs of neglect and decrepitude, and i seemed haunted by the notion that warren and i were the first living creatures to invade a lethal silence of centuries. over the valley's rim a wan, waning crescent moon peered through the noisome vapors that seemed to emanate from unheard of catacombs, and by its feeble, wavering beams i could distinguish a repellent array of antique slabs, urns, cenotaphs, and mausoleum facades; all crumbling, moss-grown, and moisture-stained, and partly concealed by the gross luxuriance of the unhealthy vegetation. my first vivid impression of my own presence in this terri

i kept sight of the glow of his lantern, and heard the rustle of the wire as he laid it down after him; but the glow soon disappeared abruptly, as if a turn in the stone staircase had been encountered, and the sound died away almost as quickly. i was alone, yet bound to the unknown depths by those magic strands whose insulated surface lay green beneath the struggling beams of that waning crescent moon. i constantly consulted my watch by the light of my electric lantern, and listened with feverish anxiety at the receiver of the telephone; but for more than a quarter of an hour heard nothing. then a faint clicking came from the instrument, and i called down to my friend in a tense voice. apprehensive as i was, i was nevertheless unprepared for the words which came up from that uncanny vault

the end of my experience, and is the end of my story. i heard it, and knew no more--heard it as i sat petrified in that unknown cemetery in the hollow, amidst the crumbling stones and the falling tombs, the rank vegetation and the miasmal vapors- heard it well up from the innermost depths of that damnable open sepulcher as i watched amorphous, necrophagous shadows dance beneath an accursed waning moon. and this is what it said "you fool, warren is dead" 1998-1999 william johns last modified: 12/18/1999 18:45m the street by h.p. lovecraft written 1920? published december 1920 in the wolverine, no. 8, p. 2-12. there be those who say that things and places have souls, and there be t