Michael Wynn's Occult Reference Library
MORTAL,MORTALS

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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

eat in the sky, from which god looks on the earth, is not yet extinct among our people. the sitting on the right hand is in the bible, but not the looking down. the formulas 'qui haut siet et de loing mire, qui haut siet et loins voit (supra, p. 23) are not cases in point, for men everywhere have thought of the deity as throned on high and seeing far around. zeus also sits on ida, and looks on at mortal men; he rules from ida's top "isijdev fiesiav, even as helios, the eye of the sun, surveys and discerns all things, ii. 3, 277. but a widely-circulated marcheu tells us of a mortal man, whom st. peter admitted into heaven, and who, led on by curiosity, ended by climbing into the chair of the lord, from, which 07ie can look down and see all that is done on the whole earth. he sees a washerwo

ld even by the fstoics^ finds utterance only now and then, particularly in the story of prometheus, which 1 have compared to the norse ragnarokr, p. 245-6. in the common way of thinking, the gods are supposed to be immortal and eternal. they are called oeol alev iovre, ii. 1, 290. 494, aleijeverai 2, 400, dddvaroi 2, 814, n6dvatomortal man. they have a special right to the name cifi^potot immortales, while men are ^potoi mortales; dix^poto; is explained by the sansk. amrita immortalis, the negative of mrita mortalis (conf pers. merd, homo mortalis; in fact both amrita and d/u,/3p6aco, next neighbour to dp,^poro, contain a reference to the food, by partaking of which the gods keep up their immortality. they taste not the f

e sansk. amrita immortalis, the negative of mrita mortalis (conf pers. merd, homo mortalis; in fact both amrita and d/u,/3p6aco, next neighbour to dp,^poro, contain a reference to the food, by partaking of which the gods keep up their immortality. they taste not the fruits of the earth, whereby the ^poroi live, ot dpovpr)mortal blood, whereas in the veins of the gods flows ixd^p (h. 5, 340. 416, a light thin liquid, in virtue of which they seem to be called d^potoi= dfl^potot. indian legend gives a full account of the way amrita, the elixir of immortality, was brewed out of water clear of milk, the juice of herbs, liquid gold and dissolved precious-stones f no greek poem tells us the ingredients of ambrosia, but i

es numina ampla, late dominantia, conf. as. ginne grund, beow. 3101. jud. 131, 2. ginne rice, ctedm. 15, 8. ginfgest, firmissimus 176, 29. ginf?esten god, terrae dominus 211, 10. garsecges gin, oceani amplitudo 205, 3. the homeric pela= pasi(o, goth, rajnzo) beautifully expresses the power of the gods; whatever they do or undertake comes easy to them, their life glides along free from toil, while mortal men labour and are heavy laden: deol pela ^coovre'i, ii. 6, 138. od. 4, 805. 5, 122. when aphrodite wishes to remove her favourite alexander from the perils of battle, tov s' i^ijpira 'acfipobltr) pela fidx\ m cr r e ^eo, ii. 3, 381; the same words are applied to apollo, when he snatches hector away from achilles 20, 443. the wall so laboriously built by the greeks he overturns pela fidxa

s esse quaerendum, affirmans se divina partim virtute subnixam et quasi cousortem coelitus insitam numinis gestare potentiam, saxo gram, p. 72. so the valkyrja conies to the rescue of her chosen hero, when he calls out her name; she is become his guardian, as if sent by the gods to bring him aid (see suppl. the mission of such women then is to announce and prepare good or ill, victory or death to mortal men; and we have seen that the popular faith retained longest its connexion with fighting and victory. their own being itself, like that of the heroes, rests on human nature, they seem for the most part to have sprung from kingly and heroic families, and probably an admixture of divine ancestors is to be presumed in their case too. but to perform their office, they must have wisdom and supe

beings are everywhere called sisters, and fraternize with their proteges (arvidsson 2, 120-1-2. nyerup 4, 38-9. now those women in our medieval poetry, the sight of whom nerves to victory, whose name need only be uttered to bring them to one's side as quickly as a wish can be formed and accomplished, are evidently shield-women of this kind (see suppl. osinn then admitted into his band of valkyrs mortal maidens of kingly race, deified women standing by the side of the deified heroes; yet i do not suppose that all valkyrs were of such lineage, but that the oldest and most famous were, like the norns, descended from gods or elves. it is also worth noting, that kara and her helgi were looked upon as a second hirth of svava and the elder helgi, sam. 148^ 169. in the volundarqvisa tliree other

3 8 INITIATION CEREMONY

of the moon is veiled when the earth abideth not, and around thee is the lightening flame, then call not before thyself the visible image of the soul of nature. for thou must not behold it ere thy body is purged by the sacred rites. since ever dragging down the soul and leading it from sacred things, from the confines of matter, arise the terrible dog-faced demons, never showing a true image unto mortal gaze. so, therefore, first the priest who governeth the works of fire must sprinkle with the lustral water of the loud resounding sea. labor thou around the strophaios of hecate, when thou shalt see a terrestrial demon approaching cry aloud, and sacrifice the stone mnizourin. change not the barbarous names of evocation for they are names divine having in the sacred rites a power ineffable

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

erbolts. hephaestus is patron of metal-workers in much of the western world and in the middle east from where his cult originated. he is effective in all rituals for craftsmanship, for the acquisition of wealth and treasures, for the development of skills and precision and for controlled power for a particular purpose. deities of healing aesculapius aesculapius was a healer, son of apollo and the mortal corona, who lived during the eleventh century bc, and became a god after zeus killed him with a thunderbolt for raising the dead. the first shrine dedicated to aesculapius was built in athens in the fifth century bc by sophocles. other shrines followed in rapid succession, the most famous at epidaurus, which became a major healing centre. many were sited at sacred wells and springs. these s

not be changed. cailleach cailleach, meaning' the veiled one, is the celtic name for a number of hag goddesses. these are powerful crone goddesses, who have retained their early associations with the winter. for example, the scottish cailleac bhuer, the blue hag, manifested herself as an old woman wearing black or dark blue rags with a crow on her left shoulder and a holly staff that could kill a mortal with a touch. she roamed the highlands by night during winter when her power was at its greatest. cailleac bhuer is credited with creating the mountains by flying through the sky dropping stones, and so is said by some folklorists to be the origin of megaliths and stone circles and the nursery rhyme, there was an old woman tossed up in a basket. hags are expert shapeshifters and as well as

ard after an impasse, for friendship and for travel by sea. it is linked with work in the caring professions and all healers, with those who work in the psychic arts, sailors, people who live or work on or near water and for those in the hospitality industry. water's elemental creatures are undines, spirits of the water. the original undine was created without a soul, but gained one by marrying a mortal and bearing him a child. however, she also lost her freedom from pain and her immortality and so she is a reminder that love may have a price, but that without it life does not have meaning. the colour of water is blue and its zodiacal signs are cancer, scorpio and pisces. the four quarters of the circle every magical circle is divided into four quarters that are in ceremonial magick called

ks the sun at its height and greatest power. the winter solstice (21 december or 21 june) is the shortest day when the sun is at its weakest and it was feared by early humans that the sun would die. spirit guides: guardians from another dimension who advise and protect humans. they may be deceased relatives, wise teachers, for example native americans, angels or evolved essences who never assumed mortal form. talisman: a charm or amulet that has been charged with specific healing or magical energies to make it powerful and to attract health, wealth or luck. it tends to become more powerful the more it is used. tarot: a pack of 78 highly illustrated cards often used in rituals to represent people or qualities that are being sought in a spell. threefold law: a law in wicca that states that w

ABRAMELIN1

ation we have to do with a great and powerful enemy, whom through our own weakness and human strength or science we cannot resist without particular aid and assistance from the holy angels, and from the lord of the good spirits; it is necessary that each one should always have god before his eyes, and in no way offend him. on the other hand, he must always be upon his guard, and abstain as from a mortal sin from flattering, obeying, regarding, or having respect to the demon, and to his viperine race; neither must he submit himself unto him in the slightest thing, for that would be his ruin and the fatal loss of his soul. as it happened unto all the seed descended from noah, lot, ishmael, and others who did possess the blessed land (before our forefathers) who inherited this wisdom from fat

lt have washed from head to foot, and thou shalt place upon his forehead a veil of white silk very fine and transparent, which covereth the forehead even unto the eyes; and upon the veil it is necessary to write beforehand in gold with a brush a certain sign made and marked in the manner and order as it will be shown in the third book; the which doth serve to conciliate and to give grace unto the mortal and human creature to behold the face of the angel. he who operateth shall do the same thing, but upon a veil of black silk, and shall put it on in the same manner as the child. after this thou shalt make the child enter into the oratory and thou shalt cause him to place the fire and the perfume in the censer, then he shall kneel before the altar; and he who performeth the operation shall b

ABRAMELIN2

months before commencing, he who operateth should be fully instructed and informed therein; and if he be not a jew, he should further be conversant with many of the customs and ceremonies which this operation demandeth, so as to become accustomed unto that retirement which is so necessary and useful (14) should he who performeth this operation during the six months or moons commit voluntarily any mortal sin prohibited by the tables of the law, be certain that he will never receive this wisdom (15) sleep in the day-time is entirely forbidden, unless absolutely requisite, owing to some infirmity, or to old age, or to debility of constitution; for god is always willing to employ mercy104 towards mankind, because of their infirmities (16) if you have not the fixed intention of continuing the o

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

of money whereof you have no longer need will disappear at once. this is why when you have need of small change you should take heed at the same time not to ask for large pieces. i could have here set down other values and symbols, but i have only given those which i have found the most necessary for a beginner, and partly also to avoid confusing you. and also it is not right that i who am only a mortal man should give further instructions hereon unto you who are about to have an angel for master and for guide. we have already said that providing he recogniseth a god, any man, of any religion soever, may arrive at the possession of this veritable wisdom and magic, if he employ right and proper ways and means. now i say further that unto whatever law133 he who operateth may pertain, he can

ABRAMELIN3

; and what diligence and care would not one 1. in the original qua diem neplaise. the parenthesis is put by abraham the jew. the sacred magick 209 put in practice to prepare oneself hereunto. now we must understand that the enjoyment and vision of the angels of the lord be infinitely above the princes of earth, who in fact are but a vanity, a shadow, and vile dust of earth. now if to please these mortal princes one would almost commit idolatries; what ought one not to do to appear before the holy angels of god who represent the grandeur of the majesty of god. let each one hold for a thing, sure and certain that the grace which the lord granteth unto us in giving us this sacred science by the means and intermediation of his holy angels is so great that none can fitly express it. it is certa

o obtain this science. now shouldest thou perceive that such an one is light and inconstant, and that he hath only vague ideas, and habits and manners which be not good, then shalt thou temporise with him for a time, so as to bring up causes, occasions, or pretexts, so as not to give it unto him, even shouldest thou already have promised it to him. for it is better to undergo the displeasure of a mortal man than that of an eternal god, from whom thou hast received so great a grace. i have, however, myself made trial hereof, for to my great wonderment (once upon a time) when i was thinking that i was putting it to good use in giving it unto a certain person for whom i of abramelin the mage 210 had great respect; god himself intervened and did not permit my intention to be carried out, for t

ke use to cause a man to waver are infinite, especially when the man attempteth to make them submit to his commands, and this is why it is most necessary to be upon one s guard and to distrust oneself, the true commandment will be that which will be given when he who commandeth shall have maturely reflected and considered who he is in himself, and who he is who should serve and obey him. and if a mortal 7. i cannot possibly see that the well-known heptameron or magical elements of peter of abano in any way counsels pacts, or deserves the above severe speeches of abraham the jew. the sacred magick 213 man not having on his side the support of the power and will of the lord shall have sufficient force to command the spirits and to constrain them to obey him (they, namely) who have the same v

ALEE J BOOK OF AIWASS

c, cabalistic, ambiguity. no more pseudo-intellectual book of the law number games with mental masturbators. daemonic poseurs here's a surefire method to detect the veracity of a human claiming to possess a daemonic form; find a recent photo of the individual. stare him straight in the eyes and keep repeating this phrase to him, like a hypnotic command "you have the wisdom to tell a daemon from a mortal" do this for twenty minutes, then completely forget about it. put it out of your mind. go about your routine. within a week, you will discover; 1. if the person is a daemon, the hypnotic command bounces off them and returns to you ninefold. suddenly, you "know" for certain that person is a daemon. 2. if the person is not a daemon, he will absorb your suggestion. he may glance in the mirror

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

ions with which i had most frequently to contend was the fear that i was going mad. this was especially the case when those phenomena began to occur, which, recorded in cold blood, did seem like madness. and the niyama of mars is the ruthless rage which jests at scars while dying of one's wounds. the grim lord of colonsay hath turned him on the ground, and laughed in death-pang that his blade the mortal thrust so well repaid' 11. the next of the heavenly bodies is the centre of all, the sun. the sun is the heart of the system; he harmonises all, energises all, orders all. his is the courage and energy which is the source of all the other lesser forms of motion, and it is because of this that in himself he is calm. they are planets; he is a star. for him all planets come; around him they al

ALEISTER CROWLEY ACROSS THE GULF

ht me to her, and fixed her divine mouth on mine, eating me up wit the light of her eyes. her mouth moaned, her throat sobbed with love; her tongue thrust itself into me as a shaft of sunlight smites into the palm-groves; my robes fell shrivelled, and flesh to flesh we clung. then in some strange way she gripped me body and soul, twining herself about me and within me even as death that devoureth mortal man. still, still my being increased; my consciousness expanded until i was all nature seen as one, felt as one, apprehended as one, formed by me, part of me, apart from me- all these things at one moment- and at the same time the ecstasy of love grew colossal, a tower to scale the stars, a sea to drown the page 16 gulf.txt sun. i cannot write of this. but in the streets people gathered app

and harpocrates, the vengeance upon typhon seth, the resurrection of osiris. the god himself was seated in a throne set back unto the wall. it was of lapis-lazuli and amber, it was inlaid with emerald and ruby. mirrors of polished gold, of gold burnished with dried poison of asps, so that the slaves who worked upon it might die. for, it being unlawful for those mirrors to have ever reflected any mortal countenance, the slaves were both blinded and veiled; yet even so, it were best that they should die. at last the ceremony began. with splendid words, with words that shone lime flames, did i consecrate all that were there present, even the whole city of thebai. and i made the salutation unto the attendant gods, very forcibly, so that they responded with echoes of my adoration. and osiris a

in bliss of sleep and delicate dream. then as he slept she would bend over him even as nuit the lady of the stars that bendeth over the black earth, and in his ears she would whisper strange rhythms, secret utterances, whereby his spirit would be rapt into the realms page 24 gulf.txt of hathor or some other golden goddess, there in one night to reap an harvest of refreshment such as the fields of mortal sleep yield never. so then i woke at dawn, to find her still watching, still looking into my eyes with a tender smile on her mouth that cooed whispers infinitely soothing. indeed with a soft kiss she waked me, for in this art there is aright moment to sleep, and another to waken: which she was well skilled to divine. i rose then- she flitted away like a bird- an robed myself; and, seeking m

in the ecstasy of union- and falling upon me, like a wild beast she buried her teeth in my neck, bearing me to the ground. then, loosing me, while the blood streamed from me, she fixed her glittering eyes upon it with strange joy, and with her hands she shook me as a lion shakes a buck. sinewy were her hands, with big knuckles, and the strength of her was as cords of iron. yet her might was but a mortal s; in a little she gave one gasp like a drowning man s; beer body slackened, and fell with its dead weight on mine, her mouth glued to mine in one dreadful kiss. dreadful; for as my mouth returned it, almost mechanically, the blood gushed from her nostrils and blinded me. i too, then, more dead that alive, swooned into bliss, into trance. i was awakened by the high priest of horus "come" he

e rose and saluted each other in the dignity of our high offices; and we departed one from the other, and purified ourselves. then i went unto the ceremony of osiris, and for the last time the shameful farce was played. but in my heart i vowed secretly to cleanse the temple of its chicanery and folly. therefore at the end of the ceremony did i perform a mighty banishing, a banishing of all things mortal and immortal, even from nuit that circleth infinite space unto hadit the core of things; from amoun that ruleth before all the gods unto python the terrible serpent that abideth at the end of things, from ptah the god of the pure soul of aethyr unto besz the brute force of that which is grosser than earth, which hath no name, which is denser than lead and more rigid than steel; which is bla

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

efore, for an abyss lies beneath the world reached by a descending ladder that hath seven steps reached by a descending pathway that hath seven gates and therein is established the throne of an evil and fatal force. for from the cavities of the world leaps forth the evil demon the evil god the evil genius the evil ensnarer the evil phantom the evil devil the evil larvae showing no true signs unto mortal man. and the dead will rise and smell the incense! the urilia text the following is the text of urilia, the book of the worm. it contains the formulae by which the wreakers of havoc perform their rites. these are the prayers of the ensnarers, the liers-in-wait, the blind fiends of chaos, the most ancient evil. these incantations are said by the hidden priests and creatures of these powers

ALEISTER CROWLEY BOOK OF LIES

em form for emphasis. the title is due to the circumstances of the early piety of frater perdurabo, who was frequently refreshed by hearing the anthems in this chief of the architectural glories of his alma mater [153] 72 book of lies get any book for free on: www.abika.com 150 kappa-epsilon-phi-alpha-lambda-eta omicron-beta hashed pheasant shemhamphorash! all hail, divided name! utter it once, o mortal over-rash- the universe were swallowed up in flame -shemhamphorash! nor deem that thou amid the cosmic crash may find one thing of all those things the same! the world has gone to everlasting smash. no! if creation did possess an aim (it does not) it were only to make hash of that most "high" and that most holy game, shemhamphorash [154] commentary( omicron-beta) there are three consecutive

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

onsists in the dramatization of the legend of the god. the bacchae of euripides is a magnificent example of such a ritual; so also, through in a less degree, is the mass. we may also mention many of the degrees in freemasonry, particularly the third. the 5 degree= 6square ritual published in no. iii of the equinox is another example. in the case of bacchus, one commemorates firstly his birth of a mortal mother who has yielded her treasure-house to the father of all, of the jealousy and rage excited by this incarnation, and of the heavenly protection afforded to the infant. next should be commemorated the journeying westward upon an ass. now comes the great scene of the drama: the gentle, exquisite youth with his following (chiefly composed of women) seems to threaten the established order

ehold! i am yesterday, today, and the brother of tomorrow" the magician should imagine that he is hearing this voice, and at the same time that he is echoing it, that it is true also of himself. this thought should so exalt him that he is able at its conclusion to utter the sublime words which open the third part "behold! he is in me, and i am in him" at this moment, he loses consciousness of his mortal being; he is that mental image which he previously but saw. this consciousness is only complete as he goes on "mine is the radiance wherein ptah floateth over his firmament. i travel upon high. i tread upon the firmament of nu. i raise a flashing flame with the lightnings of mine eye: ever rushing on in the splendour of the daily glorified ra- giving my life to the treaders of earth" this t

mus" this is also identical with the word lux, l.v.x, which is formed by the arms of a cross. it is this formula which is implied in those ancient and modern monuments in which the phallus is worshipped as the saviour of the world. the doctrine of resurrection as vulgarly understood is false and absurd. it is not even "scriptural. st. paul does not identify the glorified body which rises with the mortal body which dies. on the contrary, he repeatedly insists on the distinction. the same is true of a magical ceremony. the magician who is destroyed by absorption in the godhead is really destroyed. the 28 miserable mortal automaton remains in the circle. it is of no more consequence to him that the dust of the floor<
neuters among woman, prevented from living the male life, and wander in the waterless wilderness like krishna, jesus, oedipus, chi. tau. lambda- until the hour when, as the "king's son" or knight-errant, he must win the princess, and set himself upon a strange throne. almost all the legends of heroes imply this formula in strikingly similar symbols. digamma. vau the sun- son. he is supposed to be mortal; but how is this shewn? it seems an absolute perversion of truth: the sacred symbols have no hint of it. this lie is the essence of the great sorcery. osirian religion is a freudian phantasy fashioned of man's dread of death and ignorance of nature. the parthenogenesis-idea 34 persists, but is now the formula for incarnating demi-gods, or divine kings; these must be slain and raised from th

it is of more importance than any other magical ceremony, because it is a complete circle. the whole of the force expended is completely re-absorbed; yet the virtue is that vast gain represented by the abyss between man and god. the magician becomes filled with god, fed upon god, intoxicated with god. little by little his body will become purified by the internal lustration of god; day by day his mortal frame, shedding its earthly elements, will become in very truth the temple of the holy ghost. day by day matter is replaced by spirit, the human by the divine; ultimately the change will be complete; god manifest in flesh will be his name. this is the most important of all magical secrets that ever were or are or can be. to a magician thus renewed the attainment of the knowledge and convers

our thou me" edu "thou dost devour me" angelos ton theon "thou angel of the gods" anlala "arise thou in me, free flowing, thou who art naught, who art naught, and utter thy word" lai "i also am naught! i will thee! i behold thee! my nothingness" gaia "leap up, thou earth (this is also an agonising appeal to the earth, the mother; for at this point of the ceremony the adept should be torn from his mortal attachments, and 272 die to himself in the orgasm of his operation<ritual) aepe "thou exalted one! it (i.e. the spritual 'semen, the adept's secret ideas, drawn irresistibly from their "hell<hell deriveth from the word "helan, to hele or conceal, in the

ALEISTER CROWLEY MAGICK WITHOUT TEARS

rung upon a curse? i swear by all the bliss of blue my phryne with her powder on is just as false- and just as true- as your disgusting skeleton. each to his taste: if you prefer this loathly brooding on decay; i call it growth, and lovelier than all the glamours of the day. you would not dally with doreen because her fairness was to fade, 54 because you know the things unclean that go to make a mortal maid. i, if her rotten corpse were mine, would take it as my natural food, denying all but the divine alike in evil and in good. aspasia may skin me close, and lais load me with disease. poor pleasures, bitter bargains, these? i shall despise diogenes. follow your fancy far enough! at last you surely come to god. there is thus in this school no attempt to deny that nature is, as zoroaster s

ALEISTER CROWLEY MEDITATION

s the last task<crowley's views, this is the most controversial. it appears to fly in the face of thelema. there is high merit in a vow of obedience, and necessity; but the merit is to be found in the "small print" to receive a vow of obedience from another implies perfection in the teacher, a thing impossible to mortals but possible to roles. to make a vow of obedience to a mortal is foolish unless conditions of circumstance and duration are involved> it has this great value, that it never gets rusty. if the superior to whom the vow is taken knows his business, he will quickly detect which things are really displeasing to his pupil, and familiarize him with them. disobedience to the superior is a contest between these two wills in the inferior. the will expressed in

is 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 burnt up by the gross fire of his appetites. yogis attempt to catch and so preserve this dew by turning back the tongue in the mouth. concerning the water in this cup, it may be said that just as the wand should be perfectly rigid, the ideal solid, so should the water be the ideal fluid. the wand is erect, and must extend to infinity. the surface of the

ALEISTER CROWLEY THE HEART OF THE MASTER

h blear bloodshot eyes, to jabber with broken jaw-bones and torn tongues "for christ's sake" screams an emasculate rag of flesh "don't look at that damned star "we're lost" another squeals "the beast" yells a third: maniac. i too am appalled not a little. for on the moving fumes crawl monstrous and hideous shapes- frightful forms, detestable gestures. all past belief for loathsomeness: filling my mortal spirit with delirious fear. beholding them, the wounded writhe in deadly anguish. some crazily catch up the filth in which they are already half sunk to throw it at the spectre, therby only to smear themselves more thickly in the face. their impotent malice so exceeds itself that i am moved for a moment to laugh. at that, as at the master-spell of a great sage, the charm is snapped: i soar

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

law. this book may therefore be regarded as indicating a complete revolution in human affairs, for it advances mankind in the most radical manner. the road of attainment to self-realisation is made open as never before has been done in the history of the planet. al i,5 "help me, o warrior lord of thebes, in my unveiling before the children of men" the old comment 5. nu, to unveil herself, needs a mortal intermediary, in the first instance. it is to be supposed that ankh-f-n-khonsu, the warrior lord of thebes, priest of men tu, is in some subtle manner identical with either aiwass or the beast. the new comment here nuit appeals, simply and directly, recognizing the separate function of each star of her body. though all is one, each part of that one has its own special work, each star its pa

cidents such as poverty, sickness and death. an eternal state is however a possible experience, if one interprets the term sensibly. one can kindle "flamman aeternae caritatis" for instance; one can experience a love which is in truth eternal. such love must have no relation with phenomena whose condition is time. similarly, one's "immortal soul" is a different kind of thing altogether from one's mortal vesture. this soul is a particular star, with its own peculiar qualities, of course; but these qualities are all "eternal" and part of the nature of the soul. this soul being a monistic consciousness, it is unable to appreciate itself and its qualities, as explained in a previous entry; so it realizes itself by the device of duality, with the limitations of time, space and causality. the "h

orn' we accept everything for what it is, without 'lust of result' without insisting upon things conforming with a priori ideals, or regretting their failure to do so. we can therefore 'enjoy' all things of sense and rapture' according to their true nature. for example, the average man dreads tuberculosis. the "christian scientist" flees this fear by pretending that the disease is an illusion in "mortal mind" but the thelemite accepts it for what it is, and finds interest in it for its own sake. for him it is a necessary part of the universe; he makes "no difference" between it and any other thing. the artist's position is analogous. rubens, for instance, takes a gross pleasure in female flesh, rendering it truthfully from lack of imagination and analysis. idealist painters like bourgereau

ALEISTER CROWLEY THE QABALAH

reat as were frater p. s accomplishments in the ancient sciences of the east, swiftly and securely as he had passed in a bare year the arduous road which so many fail to traverse in lifetime, satisfied as himself was in a sense with his own progress, it was not yet by these paths that he was destined to reach the sublime threshold of the mystic temple. for though it is written, to the persevering mortal the blessed immortals are swift, yet, were it otherwise, no mortal however persevering could attain the immortal shore. as it is written in the fifteenth chapter of st. luke s gospel, and when he was yet afar off, his father saw him and ran. had it not been so, the weary prodigal, exhausted by his early debauches (astral visions and magic) and his later mental toil (yoga) would never have h

ALEISTER CROWLEY THE SWORD OF SONG

ce. its implied meaning. samadhi-dak,51 convenient to travel to maha meru,52 or gaurisankar s53 keen white wedge spearing the mighty dome of blue, 340 or chogo s54 mighty flying edge shearing across the firmament, but, first, to that exact event you christians celebrate to-day. we stand where the disciples stood 345 and see the master float away into that cloudlet heavenly-hued receiving him from mortal sight. which of his sayings prove the true, lightning-bescrawled athwart the blue? 350 i say not, which in hearts aright are treasured? but, what after ages engrave on history s iron pages? this is the one word of our lord; i bring not peace; i bring a sword. 355 in this the history of the west55 bears him out well. how stands the test? one-third a century s life of pain he lives, he dies

f 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 d make him rue his work in jena s clinic. they came, the unholy crew, the mystic and the cynic: he had scoffed at god s battue, the flood for mortal s sin icthyosaurian waterloo! they eyed the sage askew; they searched him through and through with violet rays actinic they asked him wer bist du? he answered slowly bin ich? 387. the fish.58 because of icquj, which means fish, and very aptly symbolises christ. ring and book (the pope, ll. 89, 90. 395. dharma.59 consult the tripitaka. 409. i cannot trace the chain.60 how vain, indeed, are h

christ and the rest, are for advanced students only, for direct attack on the problem. our servants, the soldiers, lawyers, all forms of government, make this our nobler work possible, and it is the gravest possible mistake to sneer at those humble but faithful followers of the great minds of the world. what, then, are the best, easiest, directed methods to attain our result? and how shall we, in mortal language, convey to the minds of others the nature of a result so beyond language, baffling even imagination eagle-pinioned? it may help us if we endeavour to outline the distinction between the hindu and buddhist methods and aims of the great work. the hindu method is really mystical in the truest sense; for, as i have shown, the atman is not infinite and eternal: one day tycarb 80 it must

ot certain, is at least not improbable. there is, he will tell you, a spiritual world, or to avoid any (most unjustifiable) misunderstandings, let us say a world of subtler matter than the visible and tangible, which has its own laws (analogous to, if not identical with, those laws of matter with which we are acquainted) and whose inhabitants change, and die, and are re-born very much as ordinary mortal beings. but as they are of subtler matter, the cycle is less rapid.1 as a nominalist, i hope not to be misunderstood when i compare this to the relative mutability of the individual and the species.2 we have enough examples free 1 cf. huxley, cited supra, possibly, through modes of being of which we neither have a conception, nor are competent to form any. 2 cf. evolution and ethics, note 1

from the abyss of matter. son cried the accurs d one, seven days of hate unmarred by passion milder, seven days without one thought of pity, these avail to call me forth. slay me my enemy! howled the wretch. but mara trembled, enquire of ganesha concernin him! faltered at last the fiend. jehjaour awoke. iv. yes! said ganesha gloomily, the young man has given me up altogether. he tells me i am as mortal as he is, and he doesn t mean to worry about me any more. alas! sighed the deceitful jehjaour, who cared no more for ganesha and any indignities that might be offered him than his enemy did. one of my best devotees too! muttered, or rather trumpeted, the elephantine anachronism. you see, said the wily wizard, i saw perdu r abu the other day, and he said that he had become srotapatti. now th

ALEISTER CROWLEY EQ I 1

ed not; till people took him for an idiot. god sent all joys; he only laughed amain, till people certified him as insane. but somehow all his fellow-lunatics began to imitate his silly tricks. and stranger still, their prospects so enlarged that one by one the patients were discharged. 137 god asked him by what right he interfered; he only laughed into his elfin beard. when god reveled himself to mortal prayer he gave a fatal opening to voltaire. our hermit had dispensed with sinai's thunder, but on the other hand he made no blunder; he knew (no doubt) that "any" axiom would furnish bricks to build some donkeydom. but- all who urged that hermit to confess caught the infection of his happiness. i would it were my fate to dree his weird; i think that i will grow an elfin beard. 138 the templ

ALEISTER CROWLEY EQ I 5

as were frater p.'s accomplishments in the ancient sciences of the east, swiftly and securely as he had passed in a bare year the arduous road which so many fail to traverse in a lifetime, satisfied as himself was_ in a sense_ with his own progress, it was yet not by these paths that he was destined to reach the sublime threshold of the mystic temple. for thought it is written "to the persevering mortal the blessed immortals are swift" yet, were it otherwise, no mortal however persevering could attain the immortal shore. as it is written in the fifteenth chapter of st luke's gospel "and when he was yet afar off, his father saw him and ran" had it not been so, the weary prodigal, exhausted by his early debauches (astral visions and magic) and his later mental toil (yoga) would never have ha

ALEISTER CROWLEY EQ I 5

d an angel cometh forth, of pure pale gold, walking upon the water. above his head is a rainbow, and the water foams beneath his feet. and he saith: before his face am i come that hath the thirty-three thunders of increase in his hand. from the golden water shalt thou gather corn. 76 all the aire behind him is gold, but it opens as it were a veil. there are two terrible black giants, wrestling in mortal hatred. and there is a little bird upon a bush, and the bird flaps its wings. thereat the strength of the giants snaps, and they fall in heaps to the earth, as though all their bones were suddenly broken. and now waves of light roll through the aethyr, as if they were playing. therefore suddenly i am in a garden, upon a terrace of a great castle, that is upon a rocky mountain. in the garden

y corrupt; it should breed scorpions and vipers, and the cat of slime.16 and i said unto the angel: is there not one appointed as a warden? and he said: eloi, eloi, lama sabacthani. 14 full title of jesod is tzedeq jesod olahm "the righteous is the foundation of the world" 15 i.s.v.d, jesod= 80, the number of p, the letter of mars. 16 weh note: this drop of blood is an attachment to the images of mortal life, the sensoria and that derived from it in the mind. to pass choronzon one must abandon interpretation and identity of the elements of the vision. such an ecstasy of anguish racks me that i cannot give it voice, yet i know it is but as the anguish of gethsemane. and that is the last word of the aethyr. the outposts are passed, and before the seer extends the outermost abyss. i am return

refore have the black brotherhood declared him to be the child of wisdom and understanding, who is but the bastard of the svastika. and this is that which is written in 147 the holy qabalah, concerning the whirlpool and leviathan, and the great stone. thus long have i talked with thee in bidding thee depart, that the memory of the aethyr might be dulled; for hadst thou come back suddenly into thy mortal frame, thou hadst fallen into madness or death. for the vision is not such that any may endure it. but now thy sense is dull, and the shew-stone but a stone. therefore awake, and give secretly and apart the sign of the mother, and call four times upon the name of chaos, that is the four-fold word that is equal to her seven- fold word. and then shalt thou purify thyself, and return into the

and cross of light and life, and in their hands the hermit's staff and lamp. thus shall they set out upon the never-ending journey, each step of which is an unutterable reward. holy, holy, holy, holy; yea, thrice and four times holy 171 art thou, because thou hast attained to look upon my face; not by my favour only, not by thy magick only, may this be won. yet it is written "unto the persevering mortal the blessed immortals are swift" mighty, mighty, mighty, mighty; yea, thrice and four times mighty art thou. he that riseth up against thee shall be thrown down, though thou raise not so much as thy little finger against him. and he that speaketh evil against thee shall be put to shame, though thy lips utter not the littlest syllable against him. and he that thinketh evil concerning thee sh

ALEISTER CROWLEY EQUINOX EQ I 1 2

home undressed robed attended to toilet cut cross of blood once more to affirm mastery of body sat down at 11.49 and ended the day with 10 pranayamas, which caused me to perspire freely, but were not altogether easy or satisfactory. 16 "the second day" the stroke of twelve found me duly in my asana, practising pranayama. let me continue this work; for it is written that unto the persevering mortal the blessed immortals are swift what they should happen to a persevering immortal like myself? 12.7. trying meditation and mantra. 12.18. i find thoughts impossible to concentrate; and my asana, despite various cowardly attempts to "fudge" it, is frightfully painful. 12.20. in the hanged man posture, meditating and willing the presence of adonai by the ritual "thee i invoke, the bornless o

s exciting, and makes me restless. i continue in the cooling-room lying down. 12.10. i have ordered 12 oysters and coffee and bread and butter. o oysters! be ye unto me strength that i formulate the 12 rays of the crown of hva! i conjure ye, and very potently command. even by him who ruleth life from the throne of tahuti unto the abyss of amennti, even by ptah the swathed one, that unwrappeth the mortal from the immortal, even by amoun the giver of life, and by khem the mighty, whose phallus is like the pillar in karnak! even by myself and my male power do i conjure ye. amen. 12.20 i was getting sleepy when the oysters came. i now eat them in a yogin and ceremonial manner. 12.45. i have eaten my oysters, chewing them every one; also some bread and butter in the same manner, giving praise t

ALEISTER CROWLEY EQUINOX EQ I 2

isita interiora terrae rectificando invenias occultum lapidem; and harnessing to our triumphal car the white eagle and the green lion we voyage at 63 our ease upon the path of the chameleon, by the towers of iron and the fountains of supernal dew, unto that black unutterable sea most still. xiii "from the cavities of the earth leap forth the terrestrial dog-faced demons, showing no true sign unto mortal man "go not forth when the lictor passeth by "direct not thy mind to the vast surfaces of the earth; for the plant of truth grows not upon the ground. nor measure the motions of the sun, collecting rules, for he is carried by the eternal will of the father, and not for your sake alone. dismiss (from your mind) the impetuous course of the moon, for she moveth always by the power of necessity

lassification. 68 xiv "there is a certain intelligible one whom it becometh you to understand with the flower of mind "having mingled the vital spark, from two according sub- stances, mind and divine spirit, as a third to these he added holy love, the venerable charioteer uniting all things "filling the soul with profound love "the soul of man does in a manner clasp god to herself. having nothing mortal, she is wholly inebriated with god. for she glorieth in the harmony under which the moral body sub- sisteth "as rays of light his locks flow forth, ending in acute points" zoroaster "vedana- pertaining to sensation we may first notice in the beginner's concentrating mind the class of distracting thoughts which refer to the emotions. the taking of pleasure in, or the endurance of pain from

ALEISTER CROWLEY EQUINOX EQ I 3 2

praise and the glory for ever and ever! who hast permitted me to glean in thy field! to gather a spark of thine unutterable light! to form two mighty beings from the spheres of thy dominion! to make them one by the operation of thy divine wisdom! grant that this eagle kerub in the sphere of jupiter may be indeed mighty on the earth! to heal the sick, to strengthen the infirm, to quiet the pain of mortal men! grant that this work be unto it for a salvation, and a very invocation of thy light divine, and a very link with the immortal soul of man! let it be pure and strong, that at last it may attain even unto the eternal godhead in the veritable khabs am pekht! konx om pax! light in extension! amen. and for ourselves we pray, that this work of mercy that we have wrought to-night be for us a

ALEISTER CROWLEY EQUINOX EQ I 3 3

itualism leads in every case that we have yet investigated to mental spermatorrhoea, culminating in obsession and complete moral and intellectual atony. aleister crowley. 286 the brighton mystery the mind of the wise easily shunts to strange speculations before taking again to the main line of severely controlled thoughts. associations of ideas_ your name is harpy. how you do catch unheralded the mortal uncautious! the wise knows you; he is aware of your jumpy step; he makes ready; he fights and "vae victis" he yokes you. but the fool! however, we digress and progress not. i ought to be relating a personal experience. one night, one sleepless night, i was allowing my eternal enemies, the harpies to whom i have already referred, the following of their fancy for a while. they were poachy eno

window on her left hand. when her maid entered the room in the morning she found the body of her mistress lying at the foot of the bed, the head towards the window. it was entirely naked. near the body was a shift, and over the neck a white shawl had been carelessly thrown. it had upon it in various parts as many as sixteen wounds, cuts and bruises of various importance. the most serious and only mortal one was behind the left ear; the great vessels of the neck were destroyed and the skull much injured. the most ugly wound to the sight was under the 288 nose, which had been so entirely damaged that it rendered the whole face almost unrecognisable. yet there has been, i must say, no doubt as to the identity. the wounds had been inflicted with an instrument edged but blunt, used by a very we

records of mystical progress that is possible to imagine. i may be biased in my judgment by this fact, that long ago when first my young heart stirred within me at the sound of the trumpet_ perchance of israfel_ and leapt to grasp with profane hands the holy grail, it was to mr. waite that i wrote for instruction, it was from him that came the first words of help and comfort that i ever had from mortal man. in all these years i have met him but once, and then within a certain veil; yet still i can go to his book as a child to his father, without diffidence or doubt; and indeed he can communicate the sacrament, the wafer of his thought, the wine of his music. and if in earthly things the instructions of his master seem contrary to those of mine, at the end it is all one. shall we cry out i

ALEISTER CROWLEY EQUINOX EQ I 3

he shall inform his happy lover: my foolish prating shall be over! olympas. o now i burn with holy haste. this doctrine hath so sweet a taste that all the other wine is sour. marsyas. son, there's a bee for every flower. 43 lie open, a chameleon cup, and let him suck thine honey up! olympas. there is one doubt. when souls attain such an unimagined gain shall not others mark them, wise beyond mere mortal destinies? marsyas. such are not the perfect saints. while the imagination faints before their truth, they veil it close as amid the utmost snows the tallest peaks most straitly hide with clouds their holy heads. divide the planes! be ever as you can a simple honest gentleman! body and manners be at ease, not bloat with blazoned sanctities! who fights as fights the soldier-saint? and see th

curious of acquaintance with exceptional joys, that they will find in hashish nothing miraculous, absolutely nothing but the natural in a superabundant degree. the brain and the organism upon which hashish operates will only give their ordinary and individual phenomena, magnified, it is true, both in quantity and quality, but always faithful to their origin. man cannot escape the fatality of his mortal and physical temperament. hashish will be, indeed, for the impressions and familiar thoughts of the man, a mirror which magnifies, yet no more than a mirror. here is the drug before your eyes: a little green sweet-meat, about as big as a nut, with a strange smell; so strange that it arouses a certain revulsion, and inclinations to nausea_ as, indeed, any fine and even agreeable scent, exalt

thee and say "i receive thee as a covering and as a guard" 158 then the mystic words. r. still formulating the shroud say "before all magical manifestation cometh the knowledge of the hidden light" then move to the pillars and give the signs and steps, words &c. with the sign enterer project now thy whole will in one great effort to realise thyself actually "fading out" and becoming invisible to mortal eyes: and in doing this must thou obtain the effect of thy physical body actually, gradually becoming partially invisible to thy natural eyes: as though a veil or cloud were formulating between it and thee (and be very careful not to lose self-control at this point) but also at this point is there a certain divine extasis and an exaltation desirable: for herein is a sensation of an exalted

terer" sign invoke the power that it remove the darkness from his spiritual vision. so let him then endeavour to behold before him in the place of the throne of the east a certain light or dim glory which shapeth itself into a form (note_ and this can be beholden only by the mental vision: yet owing unto the 162 spiritual exaltation of the adept it may sometimes appear as if he beheld it with his mortal eye) then let him withdraw awhile from such contemplation, and formulate for his equilibration once more the pillars of the temple of heaven. s. and so again does he aspire to see the glory enforming: and when this is accomplished he thrice circumambulateth, reverently saluting with the "enterer" the place of glory. t. now let the aspirant stand opposite unto the place of that light, and le

ALEISTER CROWLEY EQUINOX EQ I 4 2

elief came but very slightly- very slowly. before the first glass was exhausted i called most imperatively for another one to be prepared as quickly as possible, let the flames should spread by waiting. in this way i kept a man busy with the composition of lemonade after lemonade, plunging my tube over the edge of the drained tumbler into the full one with a precipitate haste for which there were mortal reasons, until six had been consumed. i returned to hasheesh, but only when i had become hopeless of carrying out my first intention- its utter and immediate abandonment. i now resolved to abandon it gradually- to retreat slowly from my enemy, until i had passed the borders of his enchanted ground, whereon he warred with me at vantage. once over the boundaries, and the nightmare spell 268 u

hing. she choked, a spasmodic sob. she stopped playing; she bit her lips, and a drop of blood stood on them scarlet against their angry purple, like sunset and storm. she pressed them to the square, and a smear stained the white. she caught at her heart; for some strange pang tore it. up went her violin, and the bow crossed it. it might have been the swords of two skilled fencers, both blind with mortal hate. it might have been the bodies of two skilled lovers, blind with immortal love. she tore life and death asunder on her strings. up, up soared the phoenix of her song; step by step on music's golden scaling-ladder she stormed the citadel of her desire. the blood flushed and swelled her face beneath its sweat. her eyes were injected with blood. the song rose, culminated- overleapt the ba

and went out. the spirit laid her violin and bow upon the ground. the music went on- a panting, hot melody like mad eagles in death struggle with mountain goats, like serpents caught in jungle fires, like scorpions tormented by arab girls. and in the dark she sobbed and screamed in unison. she had not expected this: she had dreamt of love more passionate, of lust more fierce-fantastic, than aught mortal. and this? this real loss of a real chastity? this degradation not of the body, but of the soul! this white-hot curling flame- ice cold about her heart? this jagged lightning that tore her? this tarantula of slime that crawled up her spine? she felt the blood running from her breasts, and its foam at her mouth. then suddenly the lights flamed up, and she found herself standing- reeling- her

as over the mahatma entered the room, all his sheep locking round him to seek the turnips of his wisdom. on these occasions he would ask questions and select subjects upon which his disciples were supposed to write essays. one of these, i can still remember, was "how to help the helpless hands; another was "what is dis-satisfaction, and what is true satisfaction" and the answer was "love fixed on mortal things, without the knowledge of its source, increases vibration and creates dissatisfaction('mortal things' is good" in his book "sri brahma dhara" which contains some of the most astonishing balderdash ever put in print, may be found his philosophy. this is a stewed-up hash of yoga, vedanta, and outrageous verbosity "love" he writes "is the force of the magician maya, and is the cause of

ereat thou shouldst fall dead. a. quiller, jr. 351 in the temple the subtle-souled dim radiant queen burns like a bale-fire through the mist; the slender earth is bright and green, emerald, gray and amethyst; the wavering breeze has slowly kissed the way between her zone and wrist. pale guardian of the altar-flame, syren of old, perfidious song, a murmuring runnel lately came in streaming hate of mortal wrong. wait, for, my goddess, not for long the snake is tame. see! he is strong! the wide-set temple-pillars gleam, as marble white, and tall as pines; the doorway to immortal dream lies through the temple's purple shrines. behold, pure queen, the magic signs. let words out-stream as mingled wines. victor b. neuburg. os"special supplement" the high history of good sir palamedes the saracen

ALEISTER CROWLEY EQUINOX EQ I 4 3

asunder, as they thought, the paladin of arthur's peers. but he, a-bending, breaks the spine of three, and on the fourth he rears his bulk, and rides away. divine the wonder when the giant fails to stir the fatuous dwarf, malign who smiles! but boors on arthur rails that never a knight is worth but one "by goddes death (quod he "what ails 20 us marsh-lights to forget the sun? there is one man of mortal men worthy to win this benison, sir palamede the saracen" then went the applauding murmur round: sir lancelot girt him there and then to ride to that enchanted ground where amid timeless snows the den of palamedes might be found.2 21 2weh note: see "confessions. this refers to that portion of crowley's life spent at boleskine as alastor, the "spirit of solitude. vii behold sir lancelot of t

e where to a tall black stone they rear the altars due to the divine. the god they deem in sensual joy absorbed, and silken dalliance: to please his leisure hours a boy compels an elephant to dance. so majesty to ridicule is turned. to other climes and men makes off that strong, persistent fool sir palamede the saracen. 30 xi sir palamede the saracen hath hied him to an holy man, sith he alone of mortal men can help him, if a mortal can (so tell him all the scythian folk) wherefore he makes a caravan, and finds him. when his prayers invoke the holy knowledge, saith the sage "this beast is he of whom there spoke the prophets of the golden age 'mark! all that mind is, he is not" sir palamede in bitter rage sterte up "is this the fool 'od wot, to see the like of whom i came from castellated c

ell his soul stayed in its proper hell. then, when sir palamedes came back to himself, the shrine was dark. cold was the incense, dead the flame; the slain babe lay there black and stark. what of the beast? what of the quest? more blind the quest, the beast more dim. even now its laughter is suppressed, while his own demons mock at him! 74 o thou most desperate dupe that hell's malice can make of mortal men! meddle no more with magick spells, sir palamede the saracen! 75 xxix ha! but the good knight, striding forth from set's abominable shrine, pursues the quest with bitter wrath, so that his words flow out like wine. and lo! the soul that heareth them is straightway healed of suffering. his fame runs through the land of khem: they flock, the peasant and the king. there he works many a mir

brought his loyal quest to naught. it was by night that palamede ran from that mildewed, mouldy breed, moth-eathen dullards run to seed! 91 how weak sir palamedes grows! we hear no more of bouts and blows! his weapons are his ten good toes! he that was arthur's peer, good knight proven in many a foughten fight, flees like a felon in the night! ay! this thy quest is past the ken of thee and of all mortal men, sir palamede the saracen! 92 xxxvi oft, as sir palamedes went upon the quest, he was aware of some vast shadow subtly bent with his own shadow in the air. it had no shape, no voice had it wherewith to daunt the eye or ear; yet all the horror of the pit clad it with all the arms of fear. moreover, though he sought to scan some feature, though he listened long, no shape of god or fiend o

t of grace! there is a white cave by the sea wherein the knight is hid away. just ere the night falls, spieth he the sun's last shaft flicker astray. all day is dark. there, there he mourns his wasted years, his purpose faint. a million whips, a million scorns make the knight flinch, and stain the saint. for now! what hath he left? he feeds on limpets and wild roots. what odds? there is no need a mortal needs who hath loosed man's hope to grasp at god's! how his head swims! at night what stirs above the faint wash of the tide, and rare sea-birds whose winging whirrs about the cliffs? now good betide! 96 god save thee, woeful palamede! the questing of the beast is loud within thy ear. by goddes reed, thou has won the tilt from all the crowd! within thy proper bowels it sounds mighty and mus

in that place all they did know the beauteous breath and taste the goodly gift of grace. then fell the night. above the baying of the great beast, that was the bass to all the harps of heaven a-playing, there came a solemn voice (not one but was upon his knees in praying and glorifying god. the son of god himself- men thought- spoke then "arise! brave soldier, thou hast won the quest not given to mortal men. arise! sir palamede adept, christian, and no more saracen! on wake or sleeping, wise, inept, still thou didst seek. those foolish ways on which thy folly stumbled, leapt, all led to the one goal. now praise thy lord hat he hat brought thee through to win the quest" the good knight lays 112 his hand upon the beast. then blew each angel on his trumpet, then all heaven resounded that it k

ALEISTER CROWLEY EQUINOX EQ I 4

the habit of meditation. he who is established therein knows things as they really are."224 under faith, is classed tranquillization (sampas dana) and 142 aspiration (sampakkhandana. under perseverance, the rendering of support- tension (paggaha. under mindfulness, repetition (apil pana) and "keeping up (upaganhana. under good conduct, the whole of the royal road from aspirant to arahat- the five mortal powers (indriyabal in; the seven conditions of arahatship (bogghang; the path, readiness of memory (satipatth na; the four kinds of right exertion (sammappadh na; the four stages of ecstasy (gh na; the eight forms of spiritual emancipation (vimokh; the four modes of self-concentration (sam dhi);225 the eight states of intense contemplation (sam patti. it would be waste of time to compare th

ALEISTER CROWLEY EQUINOX EQ I 6 2

und, borne to the ocean, i float down, around, into a sea profound, of ever-spreading sound. meanwhile thy spirit lifts its pinions in music's most serene dominions; catching the winds that fan that happy heaven. and we sail on, away, afar, without a course, without a star, but by the instinct of sweet music driven; till through elysian garden islets by thee, most beautiful of pilots, where never mortal pinnace glided, the boat of my desire is guided; realms where the air we breathe is love, which in the winds and on the waves doth move, harmonising this earth with what we feel above. we have past age's icy caves, and manhood's dark and tossing waves, and youth's smooth ocean, smiling to betray: beyond the glassy gulphs we flee 89 of shadow-peopled infancy, through death and birth, to a di

ALEISTER CROWLEY EQUINOX EQ I 6

den 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 drowned in the universal thunder; the hours disrupt, the aeons involve. ah! not in any mortal mood ends the great verb we conjugate. from the highest hyberbole she doth swerve in an incommensurable curve, and the line of our beatitude is one with the sigil of our fate. 44 pallid, a mummy throned, she sits; the egyptian eyes, the egyptian hair, the band on her brows, the slender hands, all hieroglyphs of a god's commands beyond the rimes that a poet knits with fruitless travail, ster

ALEXANDRIAN BOOK OF SHADOWS OCCULT

he clock, dependeth not. success pursueth the persistent. guilt flees when none pursueth. power shared is power lost. seek thine enemy in secret. thoughts are things: as a man thinkest, so he is. no one person can accomplish all. danger is never overcome without danger. the past is fixed, yet the future may be bent. where communication fails, confusion follows. some things cannot be understood by mortal man. many such must simply be accepted. rush in where angels fear to tread: the gods are with you. as a man 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 a

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

nd, seek to come ever more and more under control of the inner ruler, endeavour to become radio-active, and to develop group consciousness. lecture vii- 50- the consciousness of the atom copyright 1998 lucis trust cosmic evolution[ it might well be considered ridiculous for anyone to undertake to give a lecture on cosmic evolution, because, of course, it is a subject which neither i nor any other mortal knows anything about, and consequently we are utterly unable to express ourselves upon it. nevertheless, there are certain deductions we can make under the law of analogy which may lead us to very interesting realms of thought. we have for several weeks been considering the evolution of the atom from stage to stage, until we included the entire solar system under the term "atom" we studied

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

manu lying between two sandhies. every manu's- 764- a treatise on cosmic fire copyright 1998 lucis trust rule contains seventy-one maha yugas, each maha yuga consists of four yugas, viz, krita, treta, dwapara, and kali; and the length of each of these four yugas is respectively as the numbers, 4, 3, 2 and 1. the number of sidereal years embraced in the foregoing different periods are as follows: mortal years 360 days of mortals make a year..1. krita yuga contains..1,728,000 treta yuga contains. 1,296,000 dwapara yuga contains. 864,000 kali yuga contains..4.32,000 the total of the said four yugas constitute a maha yuga .4,320,000 seventy-one of such maha yugas form the period of the reign of one manu..3.06,720,000 the reign of 14 manus embraces the duration of 994 maha yugas, which is equa

unalloyed happiness; for, it is a state of perpetual 'maya..since the conscious perception of one's personality on earth is but an evanescent dream that sense will be equally that of a dream in the deva-chan only a hundredfold intensified"'bardo' is the period between death and rebirth and may last from a few years to a kalpa. it is divided into three sub-periods (1) when the ego delivered of its mortal coil enters into kama-loka (the abode of elementaries (2) when it enters into 'gestation state (3) when it is reborn in the rupa-loka of deva-chan. sub-period (1) may last from a few minutes to a number of years the phrase 'a few years' becoming puzzling and utterly worthless without a more complete explanation; sub-period 2nd is 'very long; as you say, longer sometimes than you may even im

ALICE A BAILEY05 THE LIGHT OF THE SOUL

cepts which for aeons of time and throughout many lives, prevent the sons of men from realizing that they are sons of god. it is these concepts which lead men to identify themselves with that which is lower and material, and to forget the divine realities. it is these misconceptions which make a prodigal son of the divine monad, and which send him forth into the far country to eat of the husks of mortal existence. it is these which must be overcome and eliminated before a man can "lift up his eyes" and see again the vision of the father and the father's home and so be enabled to tread consciously the path of return. it might be pointed out that two of the hindrances, avidya and sense of personality, relate to man- 73- the light of the soul copyright 1998 lucis trust the synthesis upon the

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

llect, and the will, and to- 61- from intellect to intuition copyright 1998 lucis trust operate in these after a divine manner. this is his true abode, his field of action; it is there that he finds his likeness. it is there that we must seek him if we desire to find him and by the shortest way. then the spirit is transported high above all the faculties into a void of immense solitude whereof no mortal can adequately speak..when, afterwards, these persons come to themselves again, they find themselves possessed of a distinct knowledge of things, more luminous and more perfect than that of others."16(82) contemplation has been described, as a psychic gateway, leading from one state of consciousness to another. jeremy taylor calls it the "transition from intense meditation to that contempla

."8(120) the term praj a used above is very interesting. it is "the presence in every individual of a faculty..this is the principle which makes enlightenment possible in us as well as in the buddha. without praj a there could be no enlightenment, which is the highest spiritual power in our possession. the intellect..is relative in its activity..the buddha before his enlightenment was an ordinary mortal, and we, ordinary mortals, will be buddhas the moment our mental eyes- 83- from intellect to intuition copyright 1998 lucis trust open in enlightenment."9(121) thus we have the mind focussed and used to its utmost capacity, and then the cessation of its work. next comes the use of the will to hold the mind steady in the light, and then the vision, enlightenment, illumination! the method in

t 1998 lucis trust and all to unity so that the soul may be alone with nothing flowing into her but sheer divinity, flowing here into itself "when a man's mind has lost touch with everything, then, and not till then, it comes in touch with god "in this inflowing grace there forthwith arises that light of the mind into which god is sending a ray of his unclouded splendour. in this powerful light a mortal is as far above his fellows as a live man is above his shadow on the wall "the man of the soul, transcending his angelic mode and guided by the intellect, pierces to the source whence flowed the soul. intellect itself is left outside with all named things. so the soul is merged into pure unity."16(128) thus, the great schools of intellectual meditation (devoid in the final stages of feeling

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

to be found in the world those of good and of evil thus emphasising the basic dualities of existence. moses revealed the law, calling men to recognise god as the principle of justice, even if it may seem an unloving justice to those of us who live after the revelation which christ gave. buddha embodied in himself the principle of divine wisdom and, with clear insight into the world of causes, saw mortal existence as it was and pointed the way out. but the principle of love the fundamental principle of the universe had not been revealed before christ came. god is love, and in the fullness of time this outstanding characteristic of the divine name had to be revealed and in such a manner that man could grasp it. it is thus that christ embodied in himself the greatest of the cosmic principles

, which is inherent in the soul, which recognises intuitively that which is holy, universal and real, and yet which is specific and true for all time to all people. christ revealed the quality of the divine nature through the medium of matter, of form, and "was transfigured before them "the greek word here used is `metamorphosed' the very word used by st. paul to describe the transmutation of the mortal body into the resurrection body; for on the day of fulfilment, when the perfected disciple has attained masterhood, the `robe of glory' shines forth with such splendour through the garment of the flesh that all the beholders perceive it, and, their eyes and ears attuned to finer subtle vibration, they behold their master in all his divine- 98- from bethlehem to calvary copyright 1998 lucis

ef, this determination to persist, which lies behind all achievement and which is the incentive and impulse upon which we base all effort. socrates pointed out this basic argument for immortality when he said that "no-one knows what death is, and whether it is not the greatest of all good things. nevertheless, it is feared as if it were the supreme evil. when death comes near to man that which is mortal in him is scattered; that which is immortal and incorruptible withdraws intact" three thoughts are of importance in considering this problem of value, which is so amazingly evidenced by christ, and which was the true reason why he rose again. his immortality was based upon his divinity. his divinity expressed itself through human form, and in that form evidenced value, destiny, service and

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

uld be further from the truth. that idea is itself a part of the glamour of the present time, and has its root in human pride and satisfaction. maya is oft regarded as being of the same nature as the concept promulgated by the christian scientist that there is no such thing as matter. we are asked to regard the entire world phenomena as maya and to believe that its existence is simply an error of mortal mind, and a form of auto-suggestion or self-hypnotism. through this induced belief, we force ourselves into a state of mind which recognises that the tangible and the objective are only figments of mans imaginative mind. this, in its turn, is likewise a travesty of reality. lllusion is regarded in rather the same way, only (as we define it) we lay the emphasis upon the finiteness of man's m

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

ould be further from the truth. that idea is itself part of the glamour of the present time, and has its roots in human pride and satisfaction. maya is oft regarded as being of the same nature as the concept promulgated by the christian scientist that there is no such thing as matter. we are asked to regard the entire world phenomena as maya and to believe that its existence is simply an error of mortal mind, and a form of auto-suggestion or self-hypnotism. through this induced belief we force ourselves into a state of mind which recognises that the tangible and the objective are only figments of man's imaginative mind. this, in its turn, is likewise a travesty of reality. illusion is regarded rather the same way, only (as we define it) we lay the emphasis upon the finiteness of man's mind

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

emini, the disciple can come to some intelligent grasp of what we might call the consciousness-mechanism and of the life processes which enable man finally to be what he is. gemini also rules the thymus gland which is inactive at present in the adult person, owing to the fact that the heart centre is unawakened in the majority. it will, however, become active when "the immortal brother floods the mortal brother with the light and life of god" then the heart centre, with its correlating activity of consciousness (group understanding and group love) will function freely. the mystery of the sign is in reality concerned with the secret of the response which should and eventually will exist between the two brothers, between the two poles soul and form and between the mortal self or personality

ttarius, equilibrium, balance, fusion and blending are the objectives of the struggling and almost blinded conscious entity. he must achieve harmony with a consequent avoidance of all extremes. the seven signs inclusive of gemini and sagittarius are of extreme importance where humanity is concerned: gemini. subjective in nature. vital. is not focussed upon the physical plane. is focussed upon the mortal brother. cancer leo virgo> are strictly human signs with their recognition of duality, libra emphasised in the central sign virgo. scorpio sagittarius. subjective in nature. vital. is not focussed in consciousness upon the physical plane. is focussed upon the immortal brother. in sagittarius the same condition is found. no planet is exalted and no planet falls. mercury is, however, in detri

nicated on this matter. the mystery of the goat lies hidden here. this avatar makes his appearance in the third round of the third chain and disappears in the fifth round of the fourth chain (727) gemini the third sign of the zodiac references in the secret doctrine 1 "castor and pollux, the bright gemini, were born from leda's egg (i. 392) 2 "the legend of castor and pollux is concerned with the mortal half of man, the personality, and the immortal part, the ego or spiritual individual. the personality has nothing in itself to survive and the other half which becomes immortal in its individuality by reason of its fifth principle being called to life by the informing gods, thus connecting the monad with this earth. this is pollux, while castor represents the personal, mortal man an animal

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

balanced development, are not adequate to the task; they cannot protect the body from disease, and are unable to pour into the blood stream what the physical vehicle needs. owing to their inadequacy, the body is unable to resist infections, is in a constant state of ill health, and cannot cope with disease coming from without or latent within the organism of the body; this weakness often produces mortal disease. medicine in the next century will be built around certain major premises: 1. preventive medicine will be the goal, producing the attempt to keep the body in proper balanced order. 2. sound sanitation and the providing of healthy conditions will be regarded as essential. 3. the supply of the right chemical properties to the physical body will be studied a science of chemistry which

those which are the result of contact with others, those which are prevalent in the very atmosphere at every time, those which are latent within his own bodily organism, and those which are inherited and to which he has a constant predisposition. man's fight for health is ceaseless and unending, ranging all the way from ordinary fatigue and tiredness (plus the universal tendency to take cold, to mortal disease, ending in death- 135- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust to the trained occult observer, it is as if humanity as a whole is walking partly in a dense shadow which engulfs the race, and some part of which involves an area of the body of every human being. one of the aims of the new age will be "to lighten this shadow and bring people

rt of evil have been paralleled by the appearance of the new group of world servers and by the preparation which the hierarchy is making towards its externalisation upon the physical plane. the hierarchy is at this time exceedingly powerful; its ashrams are full of initiates and disciples, and its periphery or magnetic field is drawing countless thousands of aspirants towards it. the war struck a mortal blow to material evil, and its hold on humanity is greatly weakened. confound not evil with the activities of the gangster or the criminal. criminals and gangsters are the result of the emerging massed imperfections: they are the victims of ignorance, mishandling when children and misunderstanding down the ages of right human relations; the law of rebirth will eventually lead them on the wa

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

1998 lucis trust illustrate. the master knows that it is the destiny of, and within the capacity of, a disciple to carry out a certain piece of work and thus to serve humanity in a particular manner. he knows also that it is his duty to bring the disciple to the point of comprehension and to aid him in the accurate performance of this duty. but as he considers the disciple's karma, he finds that mortal disease will, in a few years' time, lay the mechanism of accomplishment low and prevent both effort and accomplishment. he therefore refrains from an educational process which would otherwise be obligatory upon him. 2. faulty equipment. oft a disciple, in a particular incarnation, lacks some needed characteristic, or some desirable quality, either in his emotional nature or in one or other

ALICE BAILEY THE LABOURS OF HERCULES

ni is an air sign, a mutable or common sign. glamor is ever changing, ever taking one form or another. it concerns appearance and not reality, and the earth stands for appearances. having vanquished the serpent that stood in his way, hercules passed on in his search. his next encounter was with glamor in another form. busiris was a son of poseidon, the god of the waters, but his mother was a mere mortal. he claimed to be a great teacher. he was fluent in speech and captivating in what he said. he made great claims for himself, leading hercules to believe that he could show him the way, that he could lead him out into the light, and that he was the custodian of truth. hercules was completely deceived. little by little he fell under the power and spell of busiris; little by [63] little he yi

n, the microcosm. they were also called apollo and hercules: apollo, meaning the ruler, the sun god; and hercules "the one who comes to labor. they represent, therefore, the two aspects of man's nature, the soul and the personality, the spiritual man and the human being through which that spiritual entity is functioning: christ incarnate in matter, god working through form. castor was regarded as mortal and pollux as immortal. it is an interesting astronomical fact that the star, castor, is waning in brilliancy and has not the light that it had several hundred years ago; whilst pollux, the immortal brother, is waxing in brightness and eclipsing his brother, so reminding one of the words of john the baptist, spoken as he looked at the christ "he must increase, but i must decrease (st. john

- 40- the labours of hercules two figures, the one male, the other female; one, the positive, spirit aspect, and the other, the negative, matter aspect. the coptic and the hebrew names signify "united, and this is the status of hercules, the aspirant. he is soul and body unified. this was the problem to be wrestled with in the sign gemini. the at-one-ment of the lower with the higher self, of the mortal and the immortal aspects, is the objective. it was this problem that created the devious and prolonged search that hercules undertook, for he was at length attentive to the voice of nereus, the higher self, but sometimes under the illusion and glamor of the lower self. the duality which is emphasized in gemini rims through a large number of the mythological stories. we meet the same brother

k that he has to do in the field of world service. aspirants need to remember that they become masters only by mastering, and that we are taught to be masters and are brought to the position of membership in the band of world servers through the efforts of our own soul. that soul is a divine son of god, omniscient and omnipotent. as the immortal twin increases in power and brilliance, that of the mortal brother decreases. second, the physical bodies of the aspirants are in no condition to stand the greatly heightened vibration of one who has achieved. the body would be shattered and the brain overstrained if one of the masters made constant contact with a disciple before he had even learned to know nereus as the symbol of his own higher self. when by our own efforts we are beginning to liv

arns to utilize it. in aries, he grips his mind and seeks to [82] bend it to his need, learning mental control. in taurus "the mother of illumination, he receives his first flash of that spiritual light which will grow increasingly more brilliant as he nears his goal. in gemini, he not only appreciates the two aspects of his nature, but the immortal aspect begins to increase at the expense of the mortal. now, in cancer, he gets his first touch of that more universal sense which is the- 49- the labours of hercules higher aspect of the mass consciousness. equipped, therefore, with a controlled mind, a capacity to register illumination, an ability to contact his immortal aspect and intuitively to recognize the kingdom of spirit, he is ready now for the greater work. in the next four signs, wh

wers of mankind thousands of years after hercules accomplished his extraordinary feat. the three qualities of character that hercules had to express were humility, courage and discrimination: humility, to see his plight objectively and recognize his shortcomings; courage, to attack the monster that lay coiled at the roots of his nature; discrimination, to discover a technique for dealing with his mortal foe. uncovering the cesspool of base desires and egotistical urges that fester in the subconscious nature has been the work of modern psychoanalysis. the latter technique brings the unsavory data of repressed impulses to the surface, it is true, but often stops at that point. the individual realizes that a monster lies concealed in the subterranean areas of consciousness, yet feels baffled

APOCRYPHON OF JOHN

sed a great disturbance. and they brought him (adam) into the shadow of death, in order that they might form (him) again from earth and water and fire and the spirit which originates in matter, which is the ignorance of darkness and desire, and their counterfeit spirit. this is the tomb of the newly-formed body with which the robbers had clothed the man, the bond of forgetfulness; and he became a mortal man. this is the first one who came down, and the first separation. but the epinoia of the light which was in him, she is the one who was to awaken his thinking "and the archons took him and placed him in paradise. and they said to him 'eat, that is at leisure' for their luxury is bitter and their beauty is depraved. and their luxury is deception and their trees are godlessness and their fr

ARADIA GOSPEL OF THE WITCHES

g forth, he took a ladder, which he carriedand placed against the ladys window. but while he stood at the foot, he found by him an oldwoman, who earnestly began to beg him not to persevere in his intention. for thou knowest well,gianni, she said, that the lady will have none of thee; thou art a terror to her. do but go home andlook in the glass, and it will seem to thee that thou art looking on a mortal sin in human form.then gianni in a roaring rage cried, i will have my way and my will, thou old wife of the devil, if imust kill thee and the girl too! saying which, he rushed up the ladder; but before he had opened orcould enter the window, and was at the top, he found himself as it were turned to wood or stone,unable to move. page 72 it befell that one evening melambo, thinking on this wh

rable to us! amongthem (was) one female who was the craftiest and most knavish of them all. she was called laverna.she was a thief, and very little known to the other deities, who were honest and dignified, for shewas rarely in heaven or in the country of the fairies.she was almost always on earth, among thieves, pickpockets, and panders she lived in dark-ness.once it happened that she went (to a mortal, a great priest in the form and guise of a very beauti-ful stately priestess (of some goddess, and said to him: you have an estate which i wish to buy. i intend to build on it a temple to (our) god. i swear to youon my body that i will pay thee within a year.therefore the priest transferred to her the estate.and very soon lavernahad sold off all the crops, grain, cattle, wood, and poultry

the light which fliesinto the most distant parts of heaven, the mouse which flies before the cat.then dianawent to the fathers of the beginning, to the mothers, the spirits who were before the firstspirit, and lamented unto them that she could not prevail with lucifer. and they praised her for hercourage; they told her that to rise she must fall; to become the chief of goddesses she must becomea mortal.and in the ages, in the course of time, when the world was made, dianawent on earth, as didlucifer, who had fallen, and dianataught magic and sorcery, whence came witches and fairies andgoblins all that is like man, yet not mortal.and it came thus that dianatook the form of a cat. her brother had a cat whom he loved beyond allcreatures, and it slept every night on his bed, a cat beautiful b

was the first fascination; she hummed the song, it was as thebuzzing of bees (or a top spinning round, a spinning-wheel spinning life. she spun the lives of allmen; all things were spun from the wheel of diana. lucifer turned the wheel.dianawas not known to the witches and spirits, the fairies and elves who dwell in desert place, thegoblins, as their mother; she hid herself in humility and was a mortal, but by her will she rose againabove all. she had such passion for witchcraft, and became so powerful therein, that her greatnesscould not be hidden.and thus it came to pass one night, at the meeting of all the sorceresses and fairies, she declaredthat she would darken the heavens and turn all the stars into mice. page 17 n r r r r r desidero tu non possa avere,avere pi pace e ne bene,e che

o ye shall be free in everything;and as the sign that ye are truly free,ye shall be naked in your rites, both menand women also: this shall last untilthe last of your oppressors shall be dead;and ye shall make the game of benevento,extinguishing the lights, and after thatshall hold your supper thus: page 10 translation.tis true indeed that thou a spirit art,but thou wert born but to become againa mortal; thou must go to earth belowt o be a teacher unto women and menwho fain would study witchcraft in thy school.yet like cains daughter thou shalt never be,nor like the race who have become at lastwicked and infamous from suffering,as are the jews and wandering zingari,who are all thieves and knaves; like unto themye shall not be..and thou shalt be the first of witches known;and thou shalt be

BASIL VALENTINE TWELVE KEYS

you cannot obtain a metallic body except by perfectly joining twelve keys of basil valentine 13 of 95 these three principles into one. know, also, that all animals are, like man, composed of flesh and blood, and also possess a vitalizing spirit, but are destitute of the rational soul which the creator gave to man alone. therefore, when animals die, they perish for ever. but when man yields up his mortal life into the hands of his creator, his soul does not die. it returns, and is united to the glorified body, in which, after the resurrection, soul and spirit dwell together once more in eternal glory, never to be separated again throughout all eternity. hence the rational soul of man makes him an abiding creature, and, though his body may seem to die, yet we know that he will live for ever

BLAVATSKY H P ANTHROPOGENESIS

ogenitors- i "the imperishable sacred land" the reasons for this name are explained as follows: this "sacred land- of which more later on- is stated never to have shared the fate of the other continents; because it is the only one whose destiny it is to last from the beginning to the end of the manvantara throughout each round. it is the cradle of the first man and the dwelling of the last divine mortal, chosen as a sishta for the future seed of humanity. of this mysterious and sacred land very little can be said, except, perhaps, according to a poetical expression in one of the commentaries, that the "pole-star has its watchful eye upon it, from the dawn to the close of the twilight of 'a day' of the great breath[[footnote(s* by "original" we mean the "amshaspend" called "zarathustra, the

d as dhyani buddhas, the chohans, melhas (fire-gods, bodhisattvas* and others, on this side. the truly ignorant call them gods; the learned profane, the one god; and the wise, the initiates, honour in them only the manvantaric manifestations of that which neither our creators (the dhyan chohans) nor their creatures can ever discuss or know anything about. the absolute is not to be defined, and no mortal or immortal has ever seen or comprehended it during the periods of existence. the mutable cannot know the immutable, nor can that which lives perceive absolute life" therefore, man cannot know higher beings than his own "progenitors "nor shall he worship them" but he ought to learn how he came into the world (c) number seven, the fundamental figure among all other figures in every national

"manvantaras" plus the period of one satya yuga make one day of brahma, or complete manvantara and make. 4,320,000,000 years. therefore a maha-yuga consists of. 4,320,000 years* the year 1887 is from the commencement of kali-yuga. 4,989 years. to make this still clearer in its details, the following computations by rao bahadur p. sreenivas row, are given from the "theosophist" of november, 1885. mortal years. 360 days of mortals make a year. 1 krita yuga contains. 1,728,000 treta yuga contains. 1,296,000 dwapara yuga contains. 864,000 kali yuga contains. 432,000 the total of the said four yugas constitute a maha yuga. 4,320,000 seventy-one of such maha-yugas form the period of the reign of one manu. 306,720,000 the reign of 14 manus embraces the duration of 994 maha-yugas, which is equal

ecret doctrine. darkness in the realms of truth. good and evil are twins, the progeny of space and time, under the sway of maya. separate them, by cutting off one from the other, and they will both die. neither exists per se, since each has to be generated and created out of the other, in order to come into being; both must be known and appreciated before becoming objects of perception, hence, in mortal mind, they must be divided. nevertheless, as the illusionary distinction exists, it requires a lower order of creative angels to "create" inhabited globes- especially ours- or to deal with matter on this earthly plane. the philosophical gnostics were the first to think so, in the historical period, and to invent various systems upon this theory. therefore in their schemes of creation, one a

eity himself. this is found in the names and appellations given to vishnu in exoteric scriptures. as the protologos (the orphic, he is called purvaja "pregenetic" and then the other names connect him in their descending order more and more with matter. the following order on parallel lines may be found in the evolution of the elements and the senses; or in cosmic terrestrial "man" or "spirit" and mortal physical man- 1. ether. hearing. sound. 2. air. touch. sound and touch. 3. fire, or light. sight. sound, touch and colour. 4. water. taste. sound, touch, colour and taste. 5. earth. smell. sound, touch, colour, taste and smell. as seen, each element adds to its own characteristics, those of its[[footnote(s* the opponents of hinduism may call the above pantheism, polytheism, or anything they

eir turn "the souls (monads) are pre-existent in the world of emanations (book of wisdom viii, 20; and the zohar teaches that in the "soul "is the real man, i.e, the ego and the conscious i am 'manas "they descend from the pure air to be chained to bodies" says josephus repeating the belief of the essenes (de bello judaeo, 11, 12 "the air is full of souls" states philo "they descend to be tied to mortal bodies, being desirous to live in them (de gignat, 222 c; de somniis, p. 455; because through, and in, the human form they will become progressive beings, whereas the nature of the angel is purely intransitive, therefore man has in him the potency of transcending the faculties of the angels. hence the initiates in india say that it is the brahmin, the twice-born, who rules the gods or devas

BLAVATSKY H P COSMOGENESIS

ods, or a period answering in its duration to the seven periods, of a manvantara, and extending throughout a maha-kalpa or the "great age- 100 years of brahma- making a total of 311,040,000,000,000 of years; each year of brahma being composed of 360 "days" and of the same number of "nights" of brahma (reckoning by the chandrayana or lunar year; and a "day of brahma" consisting of 4,320,000,000 of mortal years. these "eternities" belong to the most secret calculations, in which, in order to arrive at the true total, every figure must be 7x (7 to the power of x; x varying according to the nature of the cycle in the subjective or real world; and every figure or number relating to, or representing all the different cycles from the greatest to the smallest- in the objective or unreal world- mus

of a ton of auriferous quartz may be imperceptible to the naked eye of the miner, yet he knows that they are not only present there but that they alone give his quartz any appreciable value; and this relation of the gold to the quartz may faintly shadow forth that of the noumenon to the phenomenon. but the miner knows what the gold will look like when extracted from the quartz, whereas the common mortal can form no conception of the reality of things separated from the maya which veils them, and in which they are hidden. alone the initiate, rich with the lore acquired by numberless generations of his predecessors, directs the "eye of dangma" toward the essence of things in which no maya can have any influence. it is here that the teachings of esoteric philosophy in relation to the nidanas

nnotated edition, pp. 171-173* the first and greatest reformer who founded the "yellow-caps" gyalugpas. he was born in the year 1355 a.d. in amdo, and was the avatar of amitabha, the celestial name of gautama buddha[[vol. 1, page] 109 theogony of the creators. correctly states "the glorious counterparts in the mystic world, free from the debasing conditions of this material life" of every earthly mortal buddha- the liberated manushi-buddhas appointed to govern the earth in this round. they are the "buddhas of contemplation" and are all anupadaka (parentless, i.e, self-born of divine essence. the exoteric teaching which says that every dhyani-buddha has the faculty of creating from himself, an equally celestial son- a dhyani-bodhisattva- who, after the decease of the manushi (human) buddha

l, the atman of the universe, and the atma within every man's soul- not jesus; though in the old coptic mss. in the british museum "christos" is almost constantly replaced by "jesus[[vol. 1, page] 133 the god of man and the god of the ant. they are entities of the higher worlds in the hierarchy of being, so immeasurably high that, to us, they must appear as gods, and collectively- god. but so we, mortal men, must appear to the ant, which reasons on the scale of its special capacities. the ant may also, for all we know, see the avenging finger of a personal god in the hand of the urchin who, in one moment, under the impulse of mischief, destroys its anthill, the labour of many weeks- long years in the chronology of insects. the ant, feeling it acutely, and attributing the undeserved calamit

ume- stanza vi- continued. 6. the curse is pronounced (a: they will be born in the fourth (race, suffer and cause suffering (b. this is the first war (c (a) it is a universal tradition that, before the physiological "fall" propagation of one's kind, whether human or animal, took place through the will of the creators, or of their progeny. it was the fall of spirit into generation, not the fall of mortal man. it has already been stated that, to become a self-conscious spirit, the latter must pass through every cycle of being, culminating in its highest point on earth in man[[footnote(s* it was, as we shall see, at this period- during the highest point of civilization and knowledge, as also of human intellectuality, of the fourth, atlantean race- that, owing to the final crisis of physiologi

lower quaternary, as it disconnects itself always after death. the upper triad] the immortal. e. levi calls nephesch what we name manas, and vice versa* 4 samael] seat of passion& animal desires] kama 3 mikael] the sun principle] whence life prana 2 image of man] astral body] or linga sarira 1 image of the creators] physical body] sthula sarira] rupa the lower quarternary: the transitory and the mortal. nephesch- the breath of animal life in man- the breath of life instinctual in the animal: and manas is the 3rd soul- the human in its light side- animal, in its connection with samaelor kama[[footnote(s* nephesch is the "breath of (animal) life" breathed into adam, the man of dust; it is consequently the vital spark, the informing element. without manas, or what is miscalled in levi's diag

BLUE EQUINOX

fe on earth: but this wears gradually away if the consciousness, through shock or fear, adhere not to it, and the will strive not continually to repetition of that bliss, more beautiful and terrible than death, which it hath won by virtue of love. there be moreover many other modes of attaining the apprehension of true life, and these two following are of much value in breaking up the ice of your mortal error in the vision of your being. and of these the first is the constant contemplation of the identity of love and death, and the understanding of the dissolution of the body as an act of love done upon the body of the universe, as also it is written at length in our holy books. and with this goeth, as it were sister with twin brother, the practice of mortal love as a sacrament symbolical

at the master should not reject any pupil. as it is written in liber legis .he must teach; but he may make severe the ordeals. compare also the l3th thyr, in liber 418, where it is shown that nemo has no means of deciding which of his fiowers is the really important one, although assured that all will one day bloom. 71. yea, if he conquers, nirvana shall be his. before he casts his shadow off his mortal coil, that pregnant cause of anguish and illimitable pain.in him will men a great and holy buddha honour. the words .mortal coil. suggest stratford-on-avon rather than lhasa. the meaning of the verse is a little obscure. it is that the conqueror will be recognized as a buddha sooner or later. this is not true, but does not matter. my god! if one wanted .recognition. from .men! help! 72. and

BOOK OF JASHAR

me together by their fire and, in doing so, they begin the first human family. 2. as in genesis, the second son abel is favored because of the meat that he brings, but his sacrifice to god here becomes dinner for his mother and her youngest son. human's crippled arm creates a power vacuum and an apparent absence of authority that causes the sibling rivalry between cain and abel to escalate into a mortal struggle. like the european powers of 1914, cain and abel find themselves in a deadly situation where whoever attacks first would be expected to win, and so the fear of a fatal conflict can become a self-fulfilling prophecy. cain feels that he must kill abel in a surprise attack, because abel anticipates the possibility of such an attack and may try to save himself by killing cain in a surp

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

h the ecclesiastical and civil courts against witches and indeed all heretics, is perhaps the most important. it is here that the order of the trial is dealt with 'who are the fit and proper judges for the trial of witches?'is the first question. it goes on to the method of initiating a process; the solemn adjuration and re-examination of witnesses; the quality and condition of witnesses; whether mortal enemies may be admitted as witnesses. here we are told that 'the testimony of men of low repute and criminals, and of servants against their masters, is admitted. it is to be noted that a witness is not to be disqualified because of every sort of enmity. we learn that, in the case of witchcraft, virtually anybody may give evidence, though in any other case they would not be admitted. even t

CALLING TO THE FIRST OF WITCH BLOOD

ee, cain of the serpent skin, who is the first of witch blood i conjure thee, cain who is the earthly devil, who is the master of spirits encircle and awaken within my flesh, my blood, my mind. by thy depths of which i walk herein shall i become reborn in the name and mark of the devil, whom i swear my spirit unto i am myself the redeemer and bringer of the infernal pact which holds no bounds nor mortal strain, yet my desires shall be filled by the eye within the blackened triangle of cain and the children of rebellion, rise up with me of cain and those going forth by night unto 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 ni

CASE PAUL F THE BOOK OF TOKENS

e one shut up within the semblance of the many. therefore is the fish a sign of the secret wisdom, for that wisdom is naught but the discovery of the one. 4 to thee, o israel, is the opening and the shutting of the gates. to thee, after many questionings of "what" and "which" shall appear as in a flash of lightning the unfolding of the secret. that dazzling whiteness, too brilliant to be borne by mortal eyes. lighteth the path of every blessed one who attaineth to immortality [130] n u n yea, immortality is known to the wise who understand the secret of my perpetual being the secret, whereof the fish concealeth and revealeth the mystery. for the fish is the perpetual one, the father of salvation. therefore is it written "joshua was the son of nun" what, then, is this that contihueth withou

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

erbolts. hephaestus is patron of metal-workers in much of the western world and in the middle east from where his cult originated. he is effective in all rituals for craftsmanship, for the acquisition of wealth and treasures, for the development of skills and precision and for controlled power for a particular purpose. deities of healing aesculapius aesculapius was a healer, son of apollo and the mortal corona, who lived during the eleventh century bc, and became a god after zeus killed him with a thunderbolt for raising the dead. the first shrine dedicated to aesculapius was built in athens in the fifth century bc by sophocles. other shrines followed in rapid succession, the most famous at epidaurus, which became a major healing centre. many were sited at sacred wells and springs. these s

each seite 45 wicca01.txt cailleach, meaning' the veiled one, is the celtic name for a number of hag goddesses. these are powerful crone goddesses, who have retained their early associations with the winter. for example, the scottish cailleac bhuer, the blue hag, manifested herself as an old woman wearing black or dark blue rags with a crow on her left shoulder and a holly staff that could kill a mortal with a touch. she roamed the highlands by night during winter when her power was at its greatest. cailleac bhuer is credited with creating the mountains by flying through the sky dropping stones, and so is said by some folklorists to be the origin of megaliths and stone circles and the nursery rhyme, there was an old woman tossed up in a basket. hags are expert shapeshifters and as well as

ard after an impasse, for friendship and for travel by sea. it is linked with work in the caring professions and all healers, with those who work in the psychic arts, sailors, people who live or work on or near water and for those in the hospitality industry. water's elemental creatures are undines, spirits of the water. the original undine was created without a soul, but gained one by marrying a mortal and bearing him a child. however, she also lost her freedom from pain and her immortality and so she is a reminder that love may have a price, but that without it life does not have meaning. the colour of water is blue and its zodiacal signs are cancer, scorpio and pisces. the four quarters of the circle every magical circle is divided into four quarters that are in ceremonial magick called

ks the sun at its height and greatest power. the winter solstice (21 december or 21 june) is the shortest day when the sun is at its weakest and it was feared by early humans that the sun would die. spirit guides: guardians from another dimension who advise and protect humans. they may be deceased relatives, wise teachers, for example native americans, angels or evolved essences who never assumed mortal form. talisman: a charm or amulet that has been charged with specific healing or magical energies to make it powerful and to attract health, wealth or luck. it tends to become more powerful the more it is used. tarot: a pack of 78 highly illustrated cards often used in rituals to represent people or qualities that are being sought in a spell. threefold law: a law in wicca that states that w

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ovided with offerings, and under some conditions consulted for advice by their owners. similarly, african american slaves "fed" offerings of whiskey, camphor, and corn liquor to their charms in other to vitalize them. many blacks also believed that their charms possessed the power to pursue and attack wrongdoers on behalf of their owners, retaliating for intentional harms and sometimes inflicting mortal punishment on malefactors. as we will see in the following chapter, african americans commonly employed such "harming" techniques for resistance, attack, and protection.[29] african american conjurers thrived on the spiritual borderlands in early america, where various supernatural traditions were in wide circulation among whites. correspondences between these traditions can be seen in seve

e was genuinely bewildered by the hasty egress of former slaves in his waccamaw, south carolina, congregation "strange to say" remarked one of his parishioners "after the civil war, no negroes listened to his preaching, but would shout and sing after their own fashion, and surround themselves with their old african superstitions" the new spiritual liberty that freedpersons enjoyed had delivered a mortal blow to heretofore uncontested white authority.[9] many ex-slaves rejected practices and beliefs that they believed had little meaning to their own experiences. one african american baptist preacher in mississippi made this position clear when he declared that whites f religion could provide "a mighty good god for white folks, but de dark poperlation hab no use for such as he" similarly, a

COLLIER IRENE CHINESE MYTHOLOGY

for deliverance. when their prayers finally reached the sun god dijun, he became very angry at his sons selfishness and laziness. dijun called the best marksman, the grand archer yi, before him. the sun god gave yi ten magic arrows. then he ordered yi to discipline his naughty sons. when the grand archer yi saw all the dead creatures on the parched earth, he was filled with sadness, for he was a mortal man. yi called out to the suns and ordered them to stop their foolishness, but they only leaped around the grand archer, mocking his seriousness. when yi threatened to shoot them with his magic chinese mythology 66 arrows, the suns laughed even harder. they knew they were the sons of a god and that the grand archer was merely a heavenly court servant. angrily, the grand archer yi grabbed on

ed halfway between earth and heaven, she warned. carefully, the archer placed the vial in his leather pouch and knotted the bag tightly around his waist. again, yi trudged over the same high mountains, forded the same cold streams, and crossed the same burning deserts to return to his wife. when he lived in heaven, he had not cared about its comforts and luxuries. because of his status there as a mortal who served the gods, yi, too, had been invited to sumptuous feasts and had eaten the peach of immortality. the magical potion had enhanced his already powerful body and made him invincible. now on earth, however, he felt his power slipping day by day. although yi did not resent his banishment to earth, he was beginning to resent his decaying mortal body. when at last the archer returned hom

COSIMANO CHARLES ELEMENTARY PSIONICS

f value to you unless it relates to what he did for a living while alive. for example, if you are a writer and you have managed to have written yourself into a corner in your latest novel, there is nothing wrong with dialing up a famous dead author and asking for a little help. they are usually all too willing to give it! the same can be true of the soul of your auto mechanic who shuffle off this mortal coil and now you need to know about an honest replacement. anyway, you get the idea. there is one caveat here. you have to be practical in what you ask. you are not likely to get the directions to the lost dutchman gold mine or winning lottery numbers so try to avoid that kind of nonsense. of course there is nothing to prevent you from asking a famous jockey whom he likes in the fifth, but

COVENANT OF SAMYAZA

he material too damned seriously, to have fun with it. and since then i ve learned not to take myself very seriously either. so deal with psionics like everything else in life. have fun with it, enjoy it, but don t take it too seriously. use it as a tool for living but don t make a religion of it. we have enough of those things in the world as it itthe covenant of samyaza- i- i, samyaza, speak to mortal man of fallen angels, those who are called watchers, whose blessing man reapeth in defiance of the tyrant-god demiurge. o man, hear of thy daimonic inheritance, and of the daimon seedwhich continues to manifest its power on earth, which doth uplift you fromthe beast of the field unto godhood. know that it was demiurge who conceived the earth and man as his playthings to do with as it please

DAVID ICKE CHILDREN OF THE MATRIX

of the internal tussle for supremacy within the anunnaki. this applies to the stuart and tudor dynasties in england, for instance, the battles between bloodlines in england and scotland, and those today within banking, business, politics, and the media. researcher john a. keel wrote of these themes 30 years ago "in all these legends there is another persistent theme: that the god-kings mated with mortal women, impregnated them and thus started a royal lineage. tradition claims that the blue bloods of royalty actually had blue blood in their veins in early history, perhaps as a result of this crossbreeding. even today some royal families suffer from haemophilia [and other rare blood diseases..this ownership [of the planet] was passed onto human heirs, and for thousands of years a few dozen

he bloodline, but they did not exist in the way they are depicted and portrayed. the legends of aeneas fit with the codes and themes of the illuminati bloodlines, including his association with troy. aeneas is said to have been born in troy, the city so sacred to the merovingians and the knights templar. in the hymn to aphrodite, the goddess proclaims that aeneas, the son she has conceived by the mortal anchises, will come to rule the trojans, as will the generations upon generations that succeed him.29 the works of the greek poet, homer, who lived around the 9th or 8th century bc, is the main source of information about ancient troy and the conflicts that led to its demise. the two epics the iliad and the odyssey are ascribed to him. modern archaeological discoveries have confirmed the ac

nment officials, the whole lot. the manipulation of medicine there is far more to the human entity than a physical body. that is the least of what we are. it is the genetic spacesuit through which our eternal consciousness, the thinking, feeling us experiences this frequency range we call the physical world. the brain is the computer, the switching station, which connects our immortal mind to our mortal body. we don't think from the brain, we think through the brain. people with brain damage do not have damaged minds; they have a damaged computer, which cannot transmit the messages of the mind to the physical level of experience. the mind is an energy field working through the brain, not the brain itself. our emotions are another energy field and these different levels of being are connect

DIABOLUS

k magick circle of the wicca truth is the monster of intellect, that which lies deep in the darker side of the subconscious, the knowledge of when man crawled on his stomach through the abysmal depths of a primeval swamp. the alex sander lectures in this essay, sanders recognizes the significance of black witchcraft and how it develops the self save for the dangers of self-destruction. behold me, mortal, for i am thy god, the true image of thyself, and the very essence of life, yet within me lieth a magnitude greater than you can ever behold without. for i am both macrocosm and microcosm; only your petty vanity could decree otherwise. worship me, and i shall give you the stars. reject me, and i shall give the depths of the abyss, for i lie within your own being from the book of hermes from

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

ed- i- iao: pronounced "eee-ahh-ohh" the name of the supreme godhead in gnosticism. images, telesmatic: a system used by the hermetic order of the golden dawn [g.d (q.v) to develop images for visualization based on the letters of the name of the entity to be given an image. incubus: a spiritual entity classified as a minor demon (q.v) that comes in masculine shape/form to have sexual union with a mortal woman, often against her will and usually while she is asleep. the plural is incubi. initiate: a person who has undergone, or is about to undergo the primary rite of entry into an occult organization or current. instict: an innate, sub-rational and usually unconscious impulse, prompting living beings to act in given ways in certain situations which are critical in their lives. inteligence:

t's thoughts, impulses, memories, and sense of self, i.e. awareness. the astral star teaches that we do not have things called souls, but rather, we are souls. spirit: 1) the highest level of the psyche (q.v. 2) the fifth magickal element (q.v) or other being which is disembodied by nature. 3) self aware beings that lack a living, material body. some spirits have the power to borrow the bodies of mortal men and women, and use them as their own. 4) in spiritualism/ spiritism (q.v, a disembodied human soul. spirit, human: the vitalizing energy that burns within each individual and is one with the divine radiance. spiritism: french equivalent to the spiritualism of england and america. thanks to the writings of the french occultist, allan kardec (1804-1869, it had an immense influence on the

ience fiction was garbage, his response was that ninety-percent (90) of everything is garbage. subliminal: literally "below the threshold" here applied to experience or knowledge which enters the psyche (q.v, and can even result in action without itself coming to consciousness. succubus: a spirit considered to be a lesser demon (q.v) that comes in a feminine shape/form to have sexual union with a mortal man, often against his will and usually while he is asleep. the plural is succubi. symbol: a sign or object that represents something else, especially what is obscure or hidden and cannot be expressed or manipulated directly. sympathetic magick: the term used by james g. frazer to describe the presumed mechanism of magick. it may be divided into the law of contagion (objects once in contact

DION FORTUNE MYSTICAL QABALA

hilation, and those who experience it walk with god and are not, for god has taken them; therefore is the spiritual experience assigned to kether that of divine union, of which it is said that those who experience it enter into the light and come not forth again. 20. in order to contact chokmah we must experience the rush of the dynamic cosmic energy in its pure form; an energy so tremendous that mortal man is fused into disruption by it. it is recorded that when semele, mother of dionysos, saw zeus her divine lover in his god-form as the thunderer, she was blasted and burnt, and gave birth to her divine son prematurely. the spiritual experience assigned to kether is the vision of god face to face; and god (jehovah) said to moses "thou canst not look upon my face and live" 21. but although

DION FORTUNE PSYCHIC SELF DEFENSE

ane. the living body is such an instrument; it is manipulated by the mind every time a voluntary movement takes place, and the operations of spiritual healing are simply an extension of this principle to the involuntary muscles and physiological processes not ordinarily directed by the conscious mind. occultists maintain that mind affects body by means of the etheric double, as it is called, the "mortal mind" of the christian scientists. we may not unreasonably conclude that when physical action is produced at a distance by occult means, it is done by employing this etheric double. the etheric double is primarily a body of magnetic stresses in the framework of whose meshes every cell and fibre of the physical body is held as in a rack. but intermediate between this and the dense physical b

power of the christ of god within me, whom i serve with all my heart and with all my soul and with all my strength (extend your hands forward as far as you can reach at the level of the solar plexus, finger tips touching, then sweep them round to the back and touch the finger-tips together again behind you, saying, i encompass myself about with the divine circle of his protection, across which no mortal error dares to set its foot" this is an old monkish formula. it is very effectual, but its potency only lasts about four hours. there are various other devices which are useful, not only in dealing with psychic attacks, but in any case of undue influence or domination. if you have to interview persons whose influence you find overwhelming, imagine that they are separated from you by a sheet

DONALDTYSON CORONZON

said unto them 'i fear ye will not indeed agree to do this deed, and i alone shall have to pay the penalty of a great sin' and they all answered him and said 'let us all swear an oath, and all bind ourselves by mutual imprecations not to abandon this plan but to do this thing' they sware they all together and bound themselves by mutual imprecations upon it" descending to earth, the watchers take mortal women as their mates, and engender upon them powerful offspring "and they became pregnant, and they bare great giants, whose height was three thousand ells: who consumed all the acquisitions of men. and when men could no longer sustain them, the giants turned against them and devoured mankind" elsewhere these giants are described as evil spirits "and now, the giants, who are produced from t

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

d made a pillar for the roof of his house of that part which contained the body of osiris. when isis heard of this she went to byblos, and, gaining admittance to the palace through the report of the royal maidens, she was made nurse to one of the king's sons, instead of nursing the child in the ordinary way, isis gave him her finger to suck, and each night she put him into the fire to consume his mortal parts, changing herself the while into a swallow and bemoaning her fate. but the queen once happened to see her son in flames, and cried out, and thus deprived him of immortality. then isis told the queen her story and begged for the pillar which supported the roof. this she cut open, and took out the chest and her husband's body,[3] and her lamentations were so terrible that one of the roy

to osiris; but the frequent mention of the uniting of his bones, and of the gathering together of his members,[3] and the doing away with all corruption from his body, seems to show that the pious egyptian connected these things with the resurrection of his own body in some form, and he argued that what had been done for him who was proclaimed to be giver and source of life must be necessary for mortal man. the khat or physical body. the physical body of man considered as a whole was called khat, a word which seems to be connected with the idea of something which is liable to decay. the word is also applied to the mummified body in the tomb, as we know from the words "my body (khat) is buried"[4] such a body was attributed to the god osiris" in the clxiind chapter of the book of the dead

th neter, whatever it may mean, we have mentioned in texts of all ages a number of beings called neteru which egyptologists universally translate by the word "gods" among these must be the egyptians' ideas of god. http//www.sacred-texts.com/egy/ebod/ebod06.htm (1 of 7 [8/10/2001 11:23:29 am] included the great cosmic powers and the beings who, although held to be supernatural, were yet finite and mortal, and were endowed by the egyptians with love, hatred, and passions of every sort and kind. the difference between the conceptions of neter the one supreme god and the neteru is best shown by an appeal to egyptian texts. in the pyramid of unas it is said to the deceased, un-k ar kes neter thou existest at the side of god.[3] in the pyramid of teta it is said of the deceased, ut'a-f met neter

eset-kua emxet-k tem huau ma ennu ari-k preserve me behind thee, o tmu, from decay such as that which thou workest er meter neb netert nebt er aut neb er t'etfet neb for god every, and goddess every, for animals all, for reptiles all sebuit-f per ba-f emxet mit-f ha-f for each passeth away when hath gone forth his soul after his death, he perisheth emxet sebi-f after he hath passed away. the gods mortal. the egyptians' ideas of god. http//www.sacred-texts.com/egy/ebod/ebod06.htm (6 of 7 [8/10/2001 11:23:29 am] of these mortal gods some curious legends have come down to us; from which the following may be selected as illustrating their inferior position. next: the legend of ra and isis. the egyptians' ideas of god. http//www.sacred-texts.com/egy/ebod/ebod06.htm (7 of 7 [8/10/2001 11:23:29 a

rk, 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 die, and may ra live" these are the words of isis, the great goddess, the queen of the gods, who knew ra by his own name.[1] thus we see that even to the great god ra were attributed all the weakness and frailty of mortal man; and that "gods" and "goddesses" were classed with beasts and reptiles, which could die and perish. as a result, it seems that the word "god" should be reserved to express the name of the creator of the universe, and that neteru, usually rendered "gods" should be translated by some other word, but what that word should be it is almost impossible to say.[2] the belief in one god. from th

, i know your forms which are not known, which come into being (12) with you. i have come unto you. plate xxvii. http//www.sacred-texts.com/egy/ebod/ebod33.htm (1 of 4 [8/10/2001 11:28:49 am] p. 337 i have risen among men like unto the god, living among the (13) gods. i am strong before you like unto the god who is exalted upon his resting-place; when he cometh the gods rejoice, and goddesses and mortal women (14) are glad when they behold him. i have come unto you. i have risen (15) upon the throne of ra, i sit upon my seat in the horizon. i receive offerings upon my altar (16) 1 drink drink-offerings at eventide as one made noble by the lord of mortals. i am exalted (17) even as the holy god, the lord of the great house. the gods rejoice when they see him in his (18) beautiful manifestat

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

to us with all the incoherence of dreams. they reproduce good and evil indifferently, because they are without free will and consequently have no responsibility. they show themselves to ecstatics and somnambulists under incomplete and fugitive forms. this occasioned the nightmares of saint antony, and, very probably, the visions of swedenborg. they are neither souls in hell nor spirits guilty of mortal sin; they are simply inquisitive and inoffensive. we can employ or abuse them like animals or children. therefore the magus who employs their help assumes a terrible responsibility, for he will have to expiate all the evil which he makes them do, and the greatness of his torments will be proportionate to the extent of the power which he will have exercised through their agency. in order to

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

driven from heaven along with him; that lucifer in his exile created this world with its inhabitants, where he reigned, and where all was evil. it is alleged that the albigenses further believed that, for the reestablishment of order, god produced a second son, jesus christ. furthermore the catholic writers on the albigenses charged them with believing that the souls of men were demons lodged in mortal bodies in punishment of their crimes. following the murder of the legate of pope innocent iii, who was sent to root out the heresy, a crusade was brought against them, resulting in wholesale massacres. the inquisition was also set upon them, and they were driven to hide in the forests and among the mountains, where, like the covenanters of scotland, they met secretly. the inquisition so ter

us. a particular account of the circumstances is given in the book of enoch, which makes the angels.uriel, gabriel, and michael.the chief instruments in the subjugation of the adulterers and their formidable offspring. the classic writers have perpetuated similar beliefs of the hero race, all of them born either from the love of the gods for women, or of the preference shown for a goddess by some mortal man. the persian, jewish, and muslim accounts of angels all evince a common origin, and they alike admit a difference of sex. in the latter, the name of azazil is given to the hierarchy nearest the throne of god, to which the mohammedan satan (eblis or haris) is supposed to have belonged; also azreal, the angel of death, and asrafil (probably the same as israfil, the angel of the resurrecti

orporeal, and of a certain figure. it is interesting to note that some of these widely read classic accounts of specters became the model of the melodramatic conceptions of more modern times. the younger pliny tells of haunted houses whose main features correspond with those of later hauntings.houses haunted by dismal, chained specters, and the ghosts of murdered men who could not rest till their mortal remains had been properly buried. in the early centuries of christendom there was no diminution in the number of apparitions witnessed. visions of saints were frequently seen; their appearances were stimulated by the fasts, rigid austerities, and severe penances practiced by christian ascetics and penitents. the saints regularly saw visions, and were attended by guardian angels, as well as

hed on its material surroundings, even on the ether itself, by reason of the intensity of emotion felt by those who enacted it; and thenceforth in certain persons an hallucinatory effect is experienced corresponding to such impression. it is this theory that accounts for the feeling one has on entering certain rooms, that there is an alien presence therein, though it be invisible and inaudible to mortal sense. the idea of connecting psychometry with apparitions might seem of considerable interest because of its wide possibilities, but in the end it belongs to the realm of romance rather than science; it is hardly to be considered as a serious theory. not only is it unsupported by convincing evidence, but it again attempts to explain one unknown by another. encyclopedia of occultism& paraps

oaches she occasionally becomes visible, and pours forth her mournful wail.a sound said to resemble the melancholy moaning of the wind. oftentimes she is not seen but only heard, yet she is supposed to be always clearly discernible to the person upon whom she specially waits. respecting the history of the banshee, popular tradition in many instances accounts for its presence as the spirit of some mortal woman whose destinies have become linked by some accident with those of the family she follows. it is related how the banshee of the family of the o briens of thomond was originally a woman who had been seduced by one of the chiefs of that race.an act of indiscretion which ultimately brought about her death. the banshee is not confined to ireland, since she is also the subject of folktales

desecrated crucifixes and bloodstained gibbets; the magic fork was fashioned of hazel or almond, severed at one blow; the ceremonial cloth, was to be woven by a prostitute, and around the mystic circle were the embers of a polluted cross. another potent instrument of magic was the mandragora, unearthed from beneath gallows where corpses were suspended, tied to a dog. the dog was then killed by a mortal blow, after which its soul was to pass into the fantastic root, attracting also that of the hanged man. widespread belief in black magic pervaded the middle ages. machinations and counter-machinations engaged church and state, rich and poor, learned and ignorant. in persecutions and prosecutions, the persecutor and judge often met the same fate they dealt to the victim and condemned. in thi

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ing the accordion, which was then about a foot off the floor. a description of a more solid case was given by lord adare who also sat in home s seances: her form gradually became apparent to us; she moved close to home and kissed him. she stood beside him against the window intercepting the light as a solid body, and appeared fully as material as home himself; no one could have told which was the mortal body and which was the spirit. it was too dark, however to distinguish features. i could see that she had her full face turned towards us, and that either her hair was parted in the middle, and flowed down over her shoulders or that she had on what appeared to be a veil. the next systematic investigation was made by charles richet, who confides to his readers: at the villa carmen i saw a fu

for the successful evocation of these exalted beings. the magus must ponder during his period of initiation on the method of attaining the true knowledge of god, both by night and day. he must know the laws of the cosmos, and the practical secrets that may be gleaned from the study of the visible and invisible creatures of god. he must further know himself, and be able to distinguish between his mortal and immortal parts, and the several spheres to which they belong. both in his mortal and immortal natures, he must strive to love god, to adore and to fear him in spirit and in truth. he must sedulously attempt to find out whether he is truly fitted for the practice of magic, and if so, to which branch he should turn his talents, experimenting in all to discover in which he is most naturall

most famous of the fays, or fairies, of medieval french legend. being condemned to turn into a serpent from the waist downward every saturday, she made her husband, count raymond of lusignan, promise never to come near her on a saturday. this prohibition finally excited his curiosity and suspicion, and he hid himself and witnessed his wife s transformation. melusina was now compelled to quit her mortal husband and was destined to wander about as a specter until the day of doom. she became the banshee of lusignan. it is said also that the count immured her in the dungeon of his castle. sources: briggs, katherine a. a dictionary of fairies. london: penguin books, 1976. reprinted as an encyclopedia of fairies, hobgoblins, brownies, bogies, and other supernatural creatures. new york: pantheon

unthought-of means of pursuing what has seemed to us good.art, science, philosophy and so forth. here, all these come to a glorious fruition of which we can have no conception, and at last the time arrives when one casts aside the mental body and awakens in the causal body to the still greater bliss of the higher division of the mental world. at this stage, one has done with the bodies which form mortal personality, and which form one s home in successive incarnations, and one is now truly whole, a spirit, immortal and unchangeable except for increasing development and evolution. into this causal body is worked all that one has experienced in the physical, astral, and mental bodies, and when one still finds that experience insufficient for one s needs, one descends again into grosser matte

at rare intervals the lonely cabin of the woodsman or forester to borrow some article of domestic use or to beg a little of the food being prepared for the family meal. they would also, for similar purposes, appear to laborers in the fields that lay on the outskirts of the forests. a loan or gift to the moss-people was always repaid manifold. but the most highly-prized and eagerly-coveted of all mortal gifts was a draught from the maternal breast for their own little ones; for this the moss-people held to be a sovereign remedy for all the ills to which their natures were subject. yet it was only in the extremity of danger that they could so overcome their natural diffidence and timidity as to ask this boon.for they knew that mortal mothers turned from such nurslings with disgust and fear

during the course of the seance, the coat was flung, apparently from the ceiling, and fell right over the owner s head. the coat had gone through an ordeal for, although it was quite new, all the fur was coming out and an army of moths could not have damaged it more than lily s trick. gladys osborne leonard, in her book my life in two worlds (1931, tells of a control named joey, a famous clown in mortal life, who as proof of his power made things belonging to her husband disappear in daylight in the house and reappear days later in exactly the same place. yolande, d esperance s control, often performed similar feats. in the presence of eleonore zugun, objects vanished for an indeterminate period. her patron the countess wassilko- serecki coined the vivid phrase holes in the world to descri

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

to block the deadly rays, the elders built an immense cavern world to house the earth s fifty billion atlans and titans. but the effort ultimately failed, and twelve thousand years ago the elders who survived fled to other stars, leaving behind a small population, which had fallen victim to the detrimental radiation. some wandered to the surface and in time forgot their history as they became the mortal and confused homo sapiens. the others stayed in the caves to become the sadistic, cannibalistic idiots called deros. one other group, the smallest of the three, was the teros, who had escaped the negative rays but who, for various reasons, had not joined the exodus from earth. both the deros and the teros were robots not because they were walking mechanical contraptions but because they wer

FAUST

alone enjoy, why should we let state councils us annoy? but since the task seems one we may not shun, all is arranged, so be it done. chancellor. the highest virtue like an aureole circles the emperor s head; alone and sole, he validly can exercise it: tis justice- all men love and prize it; tis what all wish, scarce do without, and ask; to grant it to his people is his task. but ah! what good to mortal mind is sense, what good to hearts is kindness, hands benevolence, when through the state a fever runs and revels, and evil hatches more and more of evils? who views the wide realm from this height supreme, to him all seems like an oppressive dream, where in confusion is confusion reigning and lawlessness by law itself maintaining, a world of error evermore obtaining. this man steals herds

e i may please many if she ll take whom she possesses, if she ll twine me in her tresses, or the fairest fate deciding, on her heart grant me abiding. rosebuds, a challenge. let fantastic gaudy flowers bloom as fashion oft empowers wondrous- strange and finely moulded, such as nature ne er unfolded. green stalks, gold bells, look entrancing from rich locks, their charm enhancing! but we hide from mortal eyes. happy he who us espies? when anew the summer beameth as the rosebud, kindling, gleameth, from such bliss who d be abstaining? sweet the promise and attaining which in flora s fair domain rule over vision, heart, and brain. under green, leafy arcades the flower girls adorn their wares daintily. gardeners [song accompanied by theorbos. see the flowers sprout unhasting, charms around you

the furnace again. twill be! the mass is working clearer, conviction gathers, truer, nearer. what men as nature s mysteries would hold, all that to test by reason we make bold, and what she once was wont to organize, that we bid now to crystallize. mephistopheles whoever lives long learns full many things; by naught in this world can he ever be surprised. i ve seen already in my wanderings many a mortal who was crystallized. wagner [hitherto constantly attentive to the phial. it rises, flashes, gathers on; a moment, and the deed is done. a great design at first seems mad; but we henceforth will laugh at chance in procreation, and such a brain that is to think transcendently will be a thinker s own creation. looking at the phial rapturously. the glass resounds with lovely might; it dims, it

nd stranger were never; they beget their like ever and ever and never know what they are. linger thou on thy height, lovely luna, stay thy light, that the night may not vanish nor the day may us banish. thales [on the shore, to homunculus. to ancient nereus i would lead the way; we re not far distant from his cave today, but hard and stubborn is his pate, contrary, sour, old reprobate. nothing of mortal humankind is ever to that grumbler s mind. the future, though, is known to him, wherefore men hold him in esteem and honour him where he holds sway. kind has he been to many a one. homunculus let s try it then and see. come on! my glass and flame not cost me straightway. nereus are they men s voices that my ear has heard? how quick with wrath my inmost heart is stirred! these creatures woul

re that sandy hill. how shall i ever free my spirit? the bell rings and i rage to hear it! mephistopheles of course! some paramount distress must gall your life to bitterness. who doubts it? to each noble ear that jangle seems a hostile fleer. and that accursed bim-bam-booming, the cheerful evening sky be-glooming, mingles in each event that passes, from the first bath to burial-masses, as if all mortal life should seem, twixt bim and bam, a vanished dream. faust their opposition, stubbornness, spoil the most glorious success, till in deep, angry pain one must at last grow tired of being just. mephistopheles why are you troubling? temporizing? aren t you long used to colonizing? faust then go and shift them to one side! you know the farm- it s small but fairi ve chosen for the aged pair. m

ve but flown. whatever i craved, i seized it by the hair, whatever sufficed not, i let fare. whatever escaped, i let it go. i ve but desired and but achieved, each hour, and then again have wished, and so with power stormed through my life; at first with power and greatness; but now life moves with cautious, wise sedateness. well do i know the sphere of earth and men. the view beyond is barred to mortal ken; a fool! who thither turns his blinking eyes and dreams he ll find his like above the skies. let him stand fast and look around on earth; not mute is this world to a man of worth. why need he range through all eternity? here he can seize all that he knows to be. thus let him wander down his earthly day; when spirits spook, let him pursue his way; let him find pain and bliss as on he str

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

cted in the gate of the alef a. between sefiroth beauty/last and realization/first (described as the experience of getting close to the throne, the gates of the central column are open and colorless. it does not have gatekeepers who must be satisfied to proceed further. the usual early response to the experience of the shell of terror is extreme fear due to the ego s false identification with the mortal physical shell i.e. i am going to die, i am going to die. regarding this, proverbs says: the fear of (or reverence for) the lord hvhy is [at] the beginning of wisdom. beginning is the sefirah knowledge/first, and wisdom is the sefirah wisdom/east. when the ego is dehypnotized, allowing for its proper identification with small face, then fear is replaced by love and the traveler is able to m

FIRE OF QAYIN RITE

, open and glittering, who lightens our darkness with the fires of the stars, the myriad lanterns and blazing torches of all-knowledge. by the methods of the art rouse the inner fire and fervently invoke the daimon within by the ancient pact. let the forces of the goat be raised and the dragon-serpent of naamah- lilith be stirred through all five senses perfectly focussed upon the fire within the mortal flesh. o flame-breathing daemon and wizardly smith, who forgest the iron weapons of victorious liberation, the precious jewels of wisdom and beauty, hearken to me why am sprung from thy cunning seed, the hidden house of azazel. i am of the children of tubal-qayin. thy mark burns upon my brow: of thy clan and stock am i cunning-wo/man. waken and feed the flaming serpent within my blood, kind

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

e works of his brother, and the governors fell in love with him, and each gave to him a part in their own rule. then, having learned their essence and 23 ficino's "pimander" and the "asclepius" having received participation in their nature, he wished to break through the periphery of the circles and to know the power of him who reigns above the fire. then man, who had full power over the world of mortal beings and of animals, leant across the armature of the spheres, having broken through their envelopes, and showed to the nature below the beautiful form of god. when she saw that he had in him the inexhaustible beauty and all the energy of the governors, joined to the form of god, nature smiled with love, for she had seen the features of that marvellously beautiful form of man reflected in

rm of man reflected in the water and his shadow on the earth. and he, having seen this form like to himself in nature, reflected in the water, he loved her and wished to dwell with her. the moment he wished this he accomplished it and came to inhabit the irrational form. then nature having received her loved one, embraced him, and they were united, for they burned with love" man having taken on a mortal body, in order to live with nature, is alone of all terrestrial beings of a double nature, mortal through his body, immortal through the essential man. although in fact immortal and having power over all things, he has also through his body the condition of mortality, being under destiny and the slave of the armature of the spheres "now, says pimander "i will reveal to you a mystery which h

ill return to life" only the man who has intellect (not all men have it) can thus know himself. and trismegistus must live a pure and holy life, rendering the father propitious to him through filial love and uttering benedictions and hymns. trismegistus gives thanks to pimander for having revealed all things to him, but wishes also to know about the "ascension. pimander explains that at death the mortal body dissolves into its corporeal elements but the spiritual man goes up through the armature of the spheres leaving at each sphere a part of his mortal nature and the evil it contains. then, when entirely denuded of all that the spheres had imprinted on him, he enters into the "ogdoadic" nature, hears the powers singing hymns to god and becomes mingled with the powers. trismegistus is now

icipation in the nature of the seven governors. he was moved to do this by love of his own image, reflected in the face of nature (just as god loved man, seeing in him his own beautiful image. and nature recognises his power, the powers of the seven governors in him, and is united to him in love. it is true that this is a fall which involves loss, that man in coming down to nature and taking on a mortal body puts this mortal body, puts his mortal part, under the dominion of the stars, and it is perhaps punished by the separation into two sexes (after the curious period of the seven sexless men engendered by man and nature. but man's immortal part remains divine and creative. he consists, not of a human soul and a body, but of a divine, creative, immortal essence and a body. and this divini

the prophecy in the asclepius, after the lament, of the eventual restoration of the egyptian religion, it is said: the gods who exercise their dominion over the earth will be restored one day and installed in a city at the extreme limit of egypt, a city 55 hermes trismegistus and magic which will be founded towards the setting sun, and into which will hasten, by land and by sea, the whole race of mortal men.1 in the context of the asclepius, the city of adocentyn might thus be seen, both as the ideal egyptian society before its fall, and as the ideal pattern of its future and universal renovation. the author of picatrix also states, at the beginning of the passage quoted above, that hermes trismegistus built a temple to the sun, within which he presided invisibly, though this sun temple is

magical religion of the egyptians which bruno states that he prefers to any other religion. he further expands his view of the egyptian religion on some later pages: thus crocodiles, cocks, onions and turnips were never worshipped for themselves, but the gods and the divinity in crocodiles, cocks and other things, which divinity was, is and will be found in diverse subjects in so far as they are mortal at certain times and places, successively and all at once, that is to say, the divinity according as it 1 spaccio della besiia trionfame, dial. 3 (dial, ital, pp. 777-8- see above, p. 37. 212 giordano bruno in england: the hermetic reform is near and familiar to these things, not the divinity as it is most high, absolute in itself, and without relation to the things produced. you see, then

FREEMASON BLUEBOOK

he flood decayeth and drieth up, so man lieth down, and riseth not up till the heavens shall be no more. yet, 0 lord i have compassion on the children of thy creation; administer them comfort in time of trouble, and save them with an everlasting salvation. amen. or this form may be used: o god, in whose hand our breath is, we bow in thy presence with a sense of the frailty and uncertainty of this mortal life. it is appointed unto man once to die. but we thank thee, that in thy great mercy thou hast made known to us the life beyond the grave, so that all may look hopefully forward beyond the shadows that now surround us. help us so to perform the duties assigned to us here, that when we shall depart this life, we may die in hope of a blissful immortality, and thy name shall have the praise

th a pathos and impressiveness that no living lips can equal or even approach, these lips of marble preach to us sermons that cannot be translated into words. most eloquently they tell us how vain and empty are all hatreds, jealousies, disputes and rivalries, of human life. but this body is not our brother, but that which was his material part until god laid his finger on him and he slept. he was mortal but now has put on immortality. chaplin: let us pray. almighty and most holy god, in whom we live and move and have our being, we bow in thy presence with a profound sense of our dependence in thee. thou alone art our refuge and strength, a very present help in trouble. most humbly do we seek thy blessing in this our time of need. may thy consolation be sufficient in our trouble, and thy pe

desires, this memorial service may be substituted for thc regular masonic funeral service. we submit a brief committal service to be used at the grave if desired. the ritual for masonic memorial service is as follows: masonic memorial service master: friends and brethren, we who are masons have assembled on this occasion to express our respect and esteem for our brother who has passed beyond our mortal sight and to share with those near and dear to him our belief in the immortality of the soul. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (65 of 76 [11/22/1999 11:51:56 am] in this time of sorrow, when we all need comfort and consolation, let us turn reverently to god who, in the midst of the trials and tribulations that are a part of life, can alone endue us with th

ne of our fellowship and that we were privileged to labor with him in the mystic tie of brotherhood. we are grateful to thee for the precious memories of him which we shall always carry in our hearts. we thank thee for all that he has meant to those who were near and dear to him through the ties of family and friendship. most of all, we are grateful to thee for teaching us that, while the body is mortal, the soul is immortal. though the outward form we knew and loved be removed from our sight, we have the assurance that thou hast taken to thyself his soul, which is the enduring essence of life. this conviction thou hast implanted in us through thy holy word, which is the great light of masonry. we earnestly beseech thee that this short time which we spend together may renew and strengthen

hands, eternal in the heavens. masonry is a fellowship that unites masons in friendship and good will. it teaches the spiritual values of life that lie beyond the physical senses. masonry confronts the fact of death with the greater fact of faith in the immortality of the soul. masons believe sincerely that when life on earth comes to a close, the soul is translated from the imperfections of this mortal sphere to that allperfect glorious and celestial lodge above, where god, the grand architect of the universe, presides. with these truths and convictions our brother was well acquainted. though perfection of character is not of this world, yet we are persuaded that our brother sought to live by these truths and principles of masonry; that they sustained and supported him; and that by them h

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

our physical bodies, we are drawn toward the center of the earth by the force of gravitation; but our bodies being solid, that is to say, of the same density as the material whereof our globe is composed, we are thus prevented from sinking through the earth by displacement as we would sink in water, or by interpenetration as we would pass through ether. when death comes and we shed this so-called mortal coil, we find ourselves in vehicles that are finer than the elements of the earth. a person clothed in these finer vehicles could easily penetrate through the various strata of our globe to the center if there were no other obstacles. having shed the dense body, he is no longer subject to gravitation, but to levitation, and on that account he usually finds it sufficiently difficult to stay

FULLER J F C SECRET WISDOM OF THE QABALAH

m lasts- that is so long as faith in the potency of the symbol is overwhelming- contentedness monopolizes the life of man; but directly this faith declines, discontent intervenes, and it is in discontent that must be sought the origins of all world revolutions. why is this so? because the finite can only find succour in the infinite, the potent in the omnipotent, the limited in the unlimited, the mortal in the immortal, the child in the mother. cut away the greater, and the lesser is bereft of hope. it is like a ship drifting on a shoreless sea. she may be well built, well stocked, and bravely manned, yet her destiny is foreordained; having no port to put into, sooner or later she and her crew must sink beneath the waters and be lost for ever. when this doom encompasses mankind, as today i

abstinence amongst his disciples for five years; lao-tze retired from the world and was inspired of taoism; plato enjoined meditation on his pupils; and bishop berkeley was wont to retire into solitude at stated periods. once, writing to a friend, he said i propose to set out for dublin. but of this you must not give the least intimation to anyone. speak not, therefore, one syllable of it to any mortal whatsoever. i would have the house with necessary furniture taken by the month. for i propose staying not beyond that time and yet perhaps i may. i would above all things have a proper place in a retired situation, where i may have access to fields and sweet air. 13 nor does the great omission halt here. abramelin the magie, a medieval jewish magician, enjoins retirement. in his book the sa

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

y and the earth"[24] the same writer quotes the following, also from a hymn of the rig-veda [24] origin and growth of religion, p. 221 "o mitra and varuna, you mount your chariot which, at the dawning of the dawn is golden-colored and has iron poles at the setting of the sun; from thence you see aditi and diti--that is, what is yonder and what is here, what is infinite and what is finite, what is mortal and what is immortal"[25 [25] ibid. aditi is the great she that is, the everlasting. muller refers to the fact that another hindoo poet "speaks of the dawn as the face of aditi; thus indicating that aditi is here not the dawn itself, but something beyond the dawn" this goddess, who is designated as the "oldest" is implored "not only to drive away darkness and enemies that lurk in the dark

t. in the representations of montfaucon appears the goddess isis sitting on the lotus. her head, upon which is a globe, is surrounded by a radiant circle which evidently represents the sun. on the reverse side is ieu, the word "which is the usual way of the ecclesiastical authors reading the hebrew word jehovah" referring to this from montfaucon, godfrey higgins observes "here isis, whose veil no mortal shall ever draw aside, the celestial virgin of the sphere, is seated on the self-generating sacred lotus and is called ieu or jove"[32] she has also the mystic number 608 which stands for the deity. her breasts show plainly that it is a female representation, although connected with the figure appears the male emblem to indicate that within her are contained both elements, or that the unive

of the ancient female deity in egypt was the virgin neit or neith, the athene of the greeks and the minerva of the romans. her name signifies "i came from myself" this deity represents not only creative power, but abstract intelligence, wisdom or light. her temple at sais was the largest in egypt. it was open at the top and bore the following inscription "i am all that was and is and is to be; no mortal has lifted up my veil, and the fruit which i brought forth was the sun" she was called also muth, the universal mother. kings were especially honored in the title "son of neith" to express the idea that the female energy in the deity comprehended not alone the power to bring forth, but that it involved all the natural powers, attributes, and possibilities of human nature, it was portrayed b

be, has her representative in the half-buried sphinx even to our own day, watching the stars although nearly swallowed up in the engulphing sands"[58 [58] phallicism, p. 25. from the time when the two religious elements began to separate in the minds of the people, the prophets, seers, and priestesses of the old religion, those who continued to worship the virgin and child, had prophesied that a mortal woman, a virgin, would, independently of the male principle, bring forth a child, the fulfilment of which prophecy would vindicate the ancient faith and forever settle the dispute relative to the superiority of the female in the office of reproduction. thus would the woman "bruise the serpent's head" in process of time not only yonigas, but lingajas as well, came to accept the doctrine of t

nd his ideas show the grandeur and beauty of the earlier conception of a deity. he declared that there is only one god who is not "as some are apt to imagine, seated above the world, beyond the orb of the universe" but that this great power is diffused throughout nature. it is "the reason, the life, and the motion of all things" plato believed that human beings are possessed of two souls, the one mortal, which perishes with the body, the other immortal, which continues to exist either in a state of happiness or misery; that the righteous soul, freed from the limitations of matter, returns at death to the source whence it came, and that the wicked, after having been detained for a while in a place prepared for their reception, are sent back to earth to reanimate other bodies. aristotle held

manner in which the fructifying agencies of the sun and the reproductive power in human beings were blended and together worshipped as the deity; while through the history of these gods are to be traced some of the processes by which the idea of the creator was changed from female to male. in all countries, at a certain stage in the history of religion, the transference of female deified power to mortal man may be observed. in the attempt to change seth or typhon into a male god may be noted perhaps the first effort in egypt to dethrone, or lessen the female power in the god-idea. the fact seems plain that the great typhon seth, or set, who conferred on the sovereigns of the eighteenth and nineteenth dynasties of egypt "the symbols of life and power" was none other than the primitive regen

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

hat was finally published in 1898 asthebookofthesacredmagicofabra-melinthemage.thiswork hadbeenfraught with peril; mathers sent the translation to f.l.gardner, who was arranging for its publication, and warned him to be careful with both text and artwork:'theshapeofthe casket presented by the headofthe lower triadofdemonsin the drawing was altered completely in the pencil sketches, and that by no mortal hand.>11noabra-melin demons came to bother the order,butoneoftheir disciples did.on18 november 1898 a neophyte was initiated into theouterorderatmarkmasons' hall, where the meetings were regularly held, who took the nameoffrater perdurabo. in the outside world he was aleister crowley and was soon to be athornin the fleshofmathers, whom he was to rival, and eventually to surpass, in magical

in reverence for all are rays of that ineffable light which you are seeking. remember the penalty which awaits the breaker of his oath. remember the mystery which you have received. remember that things divine are not for those who understand the body alone for only those who are lightly armed will attain to the summit. remember thatgodalone is our light, the bestower of perfect illumination. no mortal power can do more than bring you to the pathwayofappendixc121wisdom.honourhimwho could, if it so pleased him, make it knowri to the heartofa child.theendsofthe earth are swept by the bordersofhis garmentofflames. fromhimproceed all things and unto him all things return. therefore we invoke him; therefore even the bannerofthe east falls in adoration before him. remember, lastly, that perseve

GILBERT THE MAGICAL MASON

ntense obligations imposed on each one of us. and now i would ask each of you what is the greatest aim of an earthly existence? is it not to prepare for another? do we not all feel assured that we must come to an end of this terrene existence? do we not feel thatthe, the 'ego' within each one of us cannot end with this world?'tosleep, to die, perchance to dream; ay, there's therub.'theaim of each mortal, then, is to grasp at an ideal life, to prepare for another stage of existence; and how? how but through one's creator? who else could make or mar mylife-buti and my creator? religion is the name we mortals give to our aspirations towards our creator, and to our schemes to read him. religion, then, is the key to try in this secret lock; a secret religion might need hiding, what from? whom f

int is tiphereth, beauty of conduct within a circle of virtues and bounded by the pillars mercy and justice. regard for a moment the varying titles; great architect, the122themagical masonfoundation, jesodthecentre of the lowest triad. grand geometrician, the beauty of design, tiphereth, centre of the median triad. most high, the awful kether, the crown, partly concealed, at sight of whose face a mortal, unprepared, must die. notice the grandeur and mystery increases as we pass up the masonic ladder or the sephirotic tree.theperambulation by the candidate under appropriate guidance is anaptimitation of the ceremony in the ancient mysteries. another remnant of the same form was until recently, and may be still, extant in scotland; the highland custom deasil was to walk three times round a p

at plotinus was six times in his life united for the moment to this divine light, the source of wisdom. bulwer lytton, the novelist, who was a rosicrucian initiated in germany, called theaugoeidesthe luminous self, the vehicle of the higher ego of a man, and inzanonispeaks of the adept as invocating his ownaugoeidesto obtain know255 ledge of high spiritual importance, and adds that any remnant of mortal passions unfits the hierophant from communion with the sublime spirit which dwells in this shining form.theancient persian sacred book thedesatiralso has allusions to this divine light upon man, calling it'theresplendent one. inthe perfect way,of anna kingsford, there are several notes upon theeidolon,which has been confused with the low-grade ethereal body, astral form orlingashariraof the

GILBERT THE SORCERER AND HIS APPRENTICE

h one or other of the great races of antiquity and the great systems of philosophy or prove the fallacy of this idea. i trust that mr waite may some day find time to tell us from whence he derived his interpretations, and the designs illustrating them. taking as an example the two of pentacles, of which i have spoken before. pentacles represent the earth forces- the material influences ruling our mortal life- and two according to the pythagoreans is the number of divided councils, of good and evil, the first number to separate itself from the divine unity, hence associated with the dual nature of the serpent, or the two serpents, the serpent of the temptation, and the brazen serpent of healing lifted up by moses in the wilderness, which was a type of christ. appropriately then in the old d

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

ported that the entire receipts of the society amount to 73.12.9 in fees and dues and that although the rite had no debts, there are no funds in hand (with the exception of a trifle, 2.17.8, which has been handed to the supreme grand secretary for postages and petty expenses 37[37. promoting the rite had thus still to be done at the expense of the grand officers, who were also proving to be sadly mortal. the supreme grand treasurer, s. p. leather, had resigned because of ill-health at the end of 1880, while charles scott, the supreme junior grand warden, had died shortly afterwards, thus placing an enormous burden on yarker s shoulders. but by the end of 1881 mackenzie had all unknowingly found a solution. he had received a request to join the swedenborgian rite from bro. c. monck wilson

GNOSTIC HANDBOOK

ophia is manifested. in the material world sophia is the presence of god in nature. even after all the pain man has inflicted on it, nature still exhibits the divine spark, though its luster has been sorely diminished. sophia is the bride of the logos embodied in the the gnostic handbook page 32 ecclesia, in the scriptures sophia is wisdom and in man she is the very essence which changes him from mortal to immortal, she is the holy spirit. therefore sophia is twofold, at once divine and creaturely- above and before creation and in creation .in the world, sophia is actualised- as the earth's eros for heaven, all creation longing for liberation from the bondage of corruption for the radiance of sophianic light, for beauty and transfiguration. sophia- the wisdom of god. sergei bulgakov, lindi

f immortality) we have jason overcoming immense odds to grasp it. the divine will offers man many chances to gain immortality and these chances take place in many lives. reincarnation within gnostic thought is not the same as it is within eastern philosophy. reincarnation occurs within a limited period and offers the opportunity for immortality, it is not an immortal soul gaining experience but a mortal self being offered opportunity on opportunity to enter the spiritual path. reincarnation is also limited in time, while we do not know the number of lives or opportunities man is given, there is a limited time allotment after which the cycle is completed and unredeemed lifesparks cease to individually exist, unless they have been re-awakened by transfiguration. the bible and reincarnation n

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

sical world. he. fig 11 gnostic theurgy page 46 hence the yechidah only exists in potential, as a possibility and, i am afraid, in most cases is never realised. ultimately then, cessation of existence, after a cycle of lives and many lost opportunities, becomes the end for most of humanity. when man descended into the fallen world of matter, he lost his right to immortality and hence became truly mortal. his true self, which had evolved through many cycles, was contaminated by the fall and could not survive in his now degenerated state. accordingly, his yechidah or self became powerless, locked in a fallen vehicle and could exist only as a spark of light- a potential. the only way to reactivate this self is by the application of the mysteries found on the path of transfiguration. this tran

rough the power of the treasury of light, and the ruach is united with the re-awakened yechidah. the yechidah, using the energies of the ruach and nephesh is re-developed, and the true self is revealed. the mixed impersonal current which invigorates the fallen system is transmutated, and the individual manifests as an eternal, discrete, identity reflecting the glory of the pleroma. so, yes man is mortal, but there is hope, there is an opportunity for immortality. it is imperative to realise that immortality is conditional, man has no right to live forever. his post fall constitution is by nature mortal and contaminated. only by the power of the treasury of light can man be changed into a immortal form which reflects the majesty and beauty of the pleroma. now you have a fairly clear picture

as the knowledge and conversation of the holy guardian angel. the third stage: union, the new man union with the hga is the most dangerous of operations, unless the mind has been properly prepared the energy that it invokes will destroy it. since the light core comes from the static kingdom it cannot fully exist in the lower world, and hence union with the hga can never be fully experienced in a mortal body. the gnostics understood this, and this is why they went to such pains to explain the real nature of the physical form of jesus. for the gnostics, the body of jesus was only partially physical. after his baptism (initiation) his physical body was transformed and became a phantom or shadow. for most of us this sort of transformation is unlikely, and hence, as we communicate further with

t chart your own course. the very things that would drive the average man to hell for thousand years may save your very soul. good and evil are the twin sides of one coin, the coin of obedience and rebellion, repetition and denial, all of which keep us safe and sound within cycles of the wave of re-occurrence. the gnosis is an experience, a thunderbolt- which leads us beyond the yeses and noes of mortal life. gnostic theurgy page 224 the will to power within the soul herself is the message of immortality, it is the forbidden fruit and woe to those who pluck it from her breast. the fruit of immortality is the gift of the will to power, it is the reason behind existence. it is brutal and strong and is beyond the qualms and queasiness of little men and petty tyrants. it is pure dynamic force

GOETIA LUCIFERIAN

d, save from the gates of failure and madness. to look into the eye of set and lilith-hecate or even ahriman is to face off forces which would devour any not prepared to become bearers of the black flame, a luciferian spirit themselves. once this pact is made, when the sigillium diaboli is upon the mind, spirit and body, then there is no turning back only the ascension of the spirit as beyond the mortal clay. 6 in the modern world of magicians, sathan is our initiator and stimulator of the psyche. one should remember, in pre-islamic lore satan/azazel is considered the imagination sufism recognizes satan as the imagination itself. sathan is thus our announcer of the path, the very fountain of our attainment. in the view of a god form and model, lucifer (sathan) is an ideal form to align wit

GOLDEN DAWN RITUALS Z2

e and say, i receive thee as a covering and as a guard. then the mystic words. r. still formulating the shroud, say, before all magical manifestation cometh the knowledge of the hidden light. then move to the pillars and give the signs and steps, words etc. with the sign of the enterer, project now thy whole will in one great effort to realize thyself actually fading out and becoming invisible to mortal eyes. in doing this, thou must obtain the effect of thy physical body actually gradually becoming partially invisible to thy natural eyes, as though a veil or cloud were formulating between it and thee (and be very careful not to lose they self-control at this point) also at this point is there a certain divine exstasis and an exaltation desirable, for herein is a sensation of an exalted st

e, and in the enterer sign invoke the power that it remove the darkness from his spiritual vision. so let him then endeavor to behold before him in the place of the throne of the east, a certain light or dim glory, which shapeth itself into a form (note: this is beheld only by the mental vision. yet, owing unto the spiritual exaltation of the adept, it may sometimes appear as if he beheld it with mortal eye) then let him withdraw awhile from such contemplation and formulate for his equilibration once more the pillars of the temple of heaven. s. again does he aspire to see the glory conforming, and when this is accomplished, he thrice circumambulates, reverently saluting with the enterer the place of glory. t. now, let the aspirant stand opposite unto the place of that light, and let him ma

GOLDEN DAWN RITUALS Z3

nder the care of the form of anubis of the west. symbolically he keeps off the dog-faced demons, the opposers of anubis, who rise from the confines where matter ends to deceive and drag down the soul. the ritual of the 31st path says: since ever dragging down the soul and leading it from sacred things, from the confines of matter arise the terrible dog-faced demons never showing a true image unto mortal gaze. the hierophant gives a single knock to announce the just commencement of a vibration in the sphere of sensation of the candidate. he then states that he holds the dispensation from the chiefs of the second order, to affirm that the effect of the ensuing ceremony upon the candidate is only authorized by the higher powers for the purpose of initiation, which shall ultimately lead to the

GOLDEN DAWN RITUALS ZAM14

plane we do now commemorate. wherever_(his/her name_ may now be, and on whatever 3 plane he/she may now pursue his/her ideal, let him/her be blessed with a more divine rest and an utter cessation from strife" step 7 trace l hexagram with the sigil in center. step 8 "term of all that liveth, whose name is death and inscrutable, be thou favorable unto us in thine hour. and unto him/her, from whose mortal eyes the veil of physical life hath fallen, grant that there may be the accomplishment of his/her true will. should_(his/her name_ will to absorb into the infinite, or to be united with his/her chosen and preferred, or to be in contemplation, or to be at peace, or to achieve the labor and heroism of incarnation on this planet or another, or in any star, or aught else, unto_(his/her name_ ma

GOLDEN DAWN RITUALS ZAM18

the peace and harmony of higher spheres to (state earthly name) who on this day of (date) has now transcended the veil into the land of the dead and away from the land of the living" step 7 s.i.r.h. of l. trace l hexagram with sigil in the center. step 8 "term of all that liveth, whose name is death and inscrutable, be thou favorable unto us in thine hour. and unto (state earthly name, from whose mortal eyes the veil of physical life hath fallen, grant that there may be the accomplishment of his/her true will" purify and consecrate the shells with n and o. step 9 walk the shell to the east so that it is facing west. leave it there and return to behind the altar faced east "i invoke thee by the divine name iao, thou great angel hru, who art set over the operations of this secret wisdom. str

GOLDEN DAWN RITUALS ZAM20

creation, and the light of the world to come. i implore thee to grant unto me the presence of thy archangel layqpx" perform the s.i.r.h. of saturn. trace sigils as required and vibrate powerfully. say "o layqpx, thou prince of spiritual initiation through suffering and of spiritual strife against evil, aid me, i beseech thee, to conquer the evil that is in me by the binding and controlling of my mortal parts and passions. o ye strong and mighty ones of the sphere of yatbc, o ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of your strength, and by the name of layqpx, your archangel, aid me with your realm, and by the name of layqpx, your archangel. aid me with your power in your office to place a veil between me and all things belonging to the outer and lower wor

body and soul, i having no other desire, may become a fit dwelling for my higher genius. for the desire of thy house, o ynda, hath eaten me up, and i desire to be dissolved and be with thee. may my human nature, becoming as the perfect twklm, the 'resplendent intelligence' be thus exalted above every head and sit on the throne of hnyb, and being clothed with the sun, illuminate the darkness of my mortal body. cause the divine influx to descend from the great archangel wrffm, to rend away the veils of darkness from my mortal vision, that i may know thee, ynda, the only true self, and hwchy, hcwhy, thy perfect messenger, the guardian angel in me, my only hope of attainment to the eternal glory" step 17 place aside the astral lotus wand. return into the physical body, place sword on neck, and

pillars. with arms in the form of a cross, attract the genius from above, and say "o mighty being, the locks of whose head are formed from the divine white brilliance of the eternal crown, who are clothed with the garment of purity, and girt with the golden girdle of the sun of beauty, in whose right hand are grasped with an absolute rule the seven mighty archangels who govern the seven states of mortal man, grant unto me the power, i beseech thee, to rise above the planetary darkness wherein i must live, here on earth, until my regeneration is accomplished. out of the darkness may the light arise for me. o thou, from whose mouth cometh the sword of flame, rend, i beseech thee, with that sword the evils of darkness which hide from my spirit's vision, that golden light wherein osiris dwells

ce of the divine spirit descend. in the name and power of that divine spirit, i invoke thee, o my divine genius, that thou manifest thyself to me and in me, to help me to purify my lower self, to teach and assist me to unite myself unto thee in divine perfection so that i also may be built into the living rock, a pillar of the temple of my god. also, that i may no longer come to dwell on earth as mortal man, but that i may be as osiris going forth to seek and to save the lost ones of the race of man" after contemplating say "thus, at length have i been enable to begin to comprehend the form of my higher self" step 31 return to west of the altar, facing east. say: 12 "and now, in the name and power of the divine spirit, i invoke ye, ye angels of the watchtowers of the universe, and charge y

GOLDEN CHAIN AND THE LONELY ROAD

_ recommend_ known as_ to membership in full standing to the second order, and to undergo the adeptus minor inititation on. 3 supreme chief_ chief adept of the temple of isis_ co-chief of the temple of isis__the golden chain and the lonely road: a typological study of initiatory transmissions within the sabbatic tradition by andrew d. chumbley initiation, the passing -on of power, the step of the mortal foot across the threshold of the gods, the hearing of the watchword, the reception of the book, the dreaming-draught sipp'd at midnight, the lonely stand in the heart of the wild..many are the ways of induction into the circle of the sabbat, many the waymarks- the moments of realisation- that lead the spirit through the winding ways of all ecstasy! in its essence, initiation is the entrance

others and to incept a lineage for a specific corpus of knowledge is divinely sanctioned. whilst any man or woman may claim to have received a 'vision, the motives of such claims are made apparent by certain external signs; as the gospel teaches 'one must test all things and hold fast to that which is good. if your path leads you to meet with a true beholder of the mysteries, an initiate without mortal intercessor, then consider yourself blessed indeed. to learn from such a person could reveal more of the craft than any store of knowledge accumulated through the passage of years. from experience i would counsel caution and prudence, but if truth be found then i believe we should respect those who have gained the favour of the divine. to speak boldly, i consider that the lineage of unique

oubt that which essentially does not concern them. in fact, it is wiser for us to respect those who enter the path by such means, for witchblood's heart is reached by many veins. distinction should be made between those with vision and those without. if a person is without signs or inner guidance, and merely engages in a prescribed formula of self-induction according to the dictates of some other mortal authority, then from whence does their apparent empowerment derive? if a prescribed formula or text is used, then one must truly engage with its spiritual essence and seek to establish an interior connection. fulfilling an outward process of ritual is not initiation; unless the interior link between self and other (whether that other be man, deity, or spirit) is attained then no initiation

ort in the craft. we must also consider that sexual initiation can occur in the dream-state and that the 'consent' of the aspirant may be an irrelevant consideration. it is rather a case of personal sacrifice to the deity. from my knowledge of both male and female adepts in the elder craft, the gods can and will take lovers and by their 'elixirs' convey strange knowledges, far beyond the grasp of mortal aspirations. furthermore, we should also give thought to the transmission 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

's secret. to fall amid the rushing waters and be spared is a blessing from the undines. to walk at night through storm-wind and gale, to ascend a great peak of barren rocks; each possesses its own arcana. we can submit ourselves to such vital trials and seek them out with an intrepid heart. to the master of the lonely road such ordeals are allies, companions and advisors upon a path with but few mortal compatriots. conclusion: initiation is a bridge with one end whilst it is evident that there is a broad range in the typology of sabbatic initiations as operative in the contemporary observance of the cunning-craft, such differentiation does not adhere to artificial borders; type is not strictly separated from type. in the reality of practice, one form overlaps with another and numerous com

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

d on the nile in search of the remains. when she had found them she worked powerful spells to reunite the dismembered parts of the body so that it resumed its old form. thereafter, in an intact and perfect state, osiris went through a process of stellar rebirth to become god of the dead and king of the underworld from which place, legend had it, he occasionally returned to earth in the guise of a mortal man.5 although there are huge differences between the traditions it is bizarre that osiris in egypt and thunupa-viracocha in south america should have had all of the following points in common: both were great civilizers; both were conspired against; both were struck down; both were sealed inside a container or vessel of some kind; both were then cast into water; both drifted away on a rive

hese epochs, in divine years, are krita yuga= 4800; treta yuga= 3600; davpara yuga= 2400; kali yuga= 1200.25 the puranas also tell us that one year of the mortals is equal to one day of the gods .26 furthermore, and exactly as in the osiris myth, we discover that the number of days in the years of both gods and mortals has been artificially set at 360, so one year of the gods is equivalent to 360 mortal years.27 the kali yuga, therefore, at 1200 years of the gods, turns out to have a duration of 432,000 mortal years.28 one mahayuga, or great age (made up of the 12,000 divine years contained in the four lesser yugas) is equivalent to 4,320,000 years of mortals. a thousand such mahayugas (which constitute a kalpa, or day of brahma) extend over 4,320,000,000 24 for fuller details see the hung

s (periods of manu) of which we are told in the scriptures that about 71 systems of four yugas elapse during each manvantara. 30 the reader will recall that one degree of precessional motion along the ecliptic requires 71.6 years to complete, a number that can be rounded down to about 71 in india just as easily as it was rounded up to 72 in ancient egypt. the kali yuga, with a duration of 432,000 mortal years, is, by the way, our own. in the kali age, the scriptures say, shall decay flourish, until the human race approaches annihilation. 31 dogs, uncles and revenge it was a dog that brought us to these decaying times. we came here by way of sirius, the dog star, who stands at the heel of the giant constellation of orion where it towers in the sky above egypt. in that land, as we have seen

o speak for himself, we have no choice but to turn to the texts in which the fragments of his work are preserved. one of the most important of these is the armenian version of the chronica of eusebius. it begins by informing us that it is extracted from the egyptian history of manetho, who composed his account in three books. these deal with the gods, the demigods, the spirits of the dead and the mortal kings who ruled egypt. 13 citing manetho directly, eusebius begins by reeling off a list of the gods which consists, essentially, of the familiar ennead of heliopolis ra, osiris, isis, horus, set, and so on:14 these were the first to hold sway in egypt. thereafter, the kingship passed from one to another in unbroken succession. through 13,900 years. after the gods, demigods reigned for 1255

7 manetho, p. 5. 18 there is absolutely no evidence that the ancient egyptians ever confused years and months, or styled one as the other; ibid, p. 4, note 2. 19 ibid, p. 7. 20 ibid, p. 15. graham hancock fingerprints of the gods 370 enormous figure of 36,525 years for the entire duration of the civilization of egypt from the time of the gods down to the end of the thirtieth (and last) dynasty of mortal kings.21 this figure of course, incorporates the 365.25 days of the sothic year (the interval between two consecutive heliacal risings of sirius, as described in the last chapter. more likely by design than by accident, it also represents 25 cycles of 1460 sothic years, and 25 cycles of 1461 calendar years (since the ancient egyptian civil calendar was constructed around a vague year of 365

rst gods and heroes ruled egypt for a little less than 18,000 years, the last of the gods to rule being horus, the son of isis. mortals have been kings of their country, they say, for a little less than 5000 years..24 let us review these figures uncritically and see what they add up to. diodorus was writing in the first century bc. if we journey back from there for the 5000 years during which the mortal kings supposedly ruled, we get to around 5100 bc. if we go even further back to the beginning of the age of gods and heroes, we find that we have arrived at 23,100 bc, when the world was still firmly in the grip of the last ice age. 21 ibid, p. 231; see also the splendour that was egypt, p. 12. 22 like the maya (see part iii, the ancient egyptians made use for administrative purposes of a c

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

oaon which has the numerical value of 146. this number corresponds to the four governors because 146x10=1460. the feeling that you will have in un is that your upper eyelid is spirit while your lower eyelid is matter. with experience you should be able to see both aspects of reality in this aethyr. 215 asp, your reincarnating ego esoteric philosophy teaches the existence of two 'egos' in man, the mortal or `personal' and the higher, the divine or' impersonal'calling the former "personality" and the latter "individuality" h.p. blavatsky, glossary to the key to theosophy the 21st aethyr is the aethyr of causation, asp. the word asp has the number 22, which is also the number for t-sa which means" the l ikeness within" and the number of paths on the tree of life. this the aethyr of the reinca

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

in their country's cause, and if he broke their rest any more, he should have neither luck nor star (harrys nieders. sag. 1, 64. but as holda is spell-bound in the mountain, so it is preeminently to wliite women, white-rohed maidens (pp. 288. 412-8) that this notion of mountain banishment becomes applicable: divine or semi-divine beings of heathenism, who still at appointed times grow visible to mortal sight; they love best to appear in warm sunlight to poor shepherds and herd-boys. german legend everywhere is full of graceful stories on the subject, which are all substantially alike, and betray great depth of root. on the lahnherg in up. hesse sat a wjiite maiden at sunrise; she had wheat spread out on sheets to dry in the sun, and was spinning. a baker of marburg was passing that way, a

tace, et claude oculos, divites erimus, quia honae res sunt^ et centuplicabunt bona nostra' and further on' cum quaedam vetula volens blandire suo sacerdoti 1 is the ohg. agengun, lamiae, diut. 2, 174, to be explained by this nightly going about- when demeter anointed the child demophoon with ambrosia by day, fanned him with her sweet breath, laid him in the fire at night to consume all that was mortal in him, the boy throve, till his mother watched and saw and burst into a loud wail, then the miracle was interrupted, hym. to ceres 236 63. so thetis anoints her infant achilles, and hides him in the fire. conf. however the irapacpipeiv to. p(sorcery. vol. iii. m 1060 magic. d

um emntire consuescunt, ita autem habent: ibant aliquando tres puellae in via virente, prima noverat remedium aliquod contra suffusionem oculorum, altera noverat remedium aliquod contra albuginem, et tertia profecto contra inflammationem, eaeque sanabant una ratione omnia, in nomine patris, filii et spiritus sancti. amen (see suppl. against particular diseases the remedies are pitted as though in mortal strife' de ros un de wied, de stan in strid, de ros verswann, de uoied gewann; or' defiecht (scrofula) un de ivied, de krakeelten sik, de wied de gewiinn, un de jiecht verswiinn' meckl. jahrb. 5, 102-3; or again' de jiockasch (flugasche) un de flechte, de flogen wol over dat wilde meer; de jiockasch de kara wedder, de flechte nimmermehr' sup. i, 811 (see suppl. blood-stanching. foems of spe

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ohengr. 138, is said equally of other conquerors beside death. but he weeds out the plants: f in lebens garten der tot nu jot turl. wh. 23b. conversely death, like the devil, is called a sower, who disseminates weeds among men; do der tot sinen sdmen under si gessete/ wh. 361, 16( er ier durch in des todes furch/ he eared through him d/s furrow, ulr. trist. 3270, simply means: he planted in him a mortal wound (see suppl. before explaining certain other conceptions, i have to enumer ate the names and epithets of death in our old poetry. 1 virg. aen. 6, 644: pars pedibus plaudunt choreas et carmina dicunt. tibull. 3, 59: hie choreae cantusque vigent. his dance. a skeleton. 849 very commonly he is called der grimme furious, b/oth. 2750. nib. 1360, 4. 1553, 3. mar. 218. flore 1931. troj. 2317

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

e, california, at 3:15 p.m. pacific standard time, on wednesday, august 2, 1939. hundreds attended the services, and several thousand letters, telegrams, and cables were received from every civilized country in the world, expressing sorrow at the loss of his physical presence and personality, but joy at his final attainment. in accordance with an expressed wish in his last will and testament, his mortal ashes were interred in rosicrucian park, beneath a symbolic triangle in the beautiful akhnaton shrine, a reproduction of a temple in egypt in which he had performed an initiation. it is now visited annually by great numbers of members, and his friends and admirers.[134] ralph m. lewis, f.r.c. imperator for the worldwide jurisdiction (the americas, australasia, europe, africa, and asia) a.m

arable part of the great soul, the universal mind. that soul may express itself differently in one body than it would in another body. this difference makes up the personality. it does not give the individuality, which is a material, transient thing. personality pertains to the inner man, the soul, the psychic or divine being within the physical body. the individuality refers to the transient and mortal, objective side of man. initiation.a rite, ceremony, or method by which one is introduced to a particular knowledge. the ancient mystery initiations were intended to dramatically reveal an abstruse gnosis or wisdom to the candidate. such initiations were generally in four parts. each was an impressive rite. rosicrucian initiations are of this nature. inner self.the spiritual consciousness w

unctioning.subconscious and objective. the objective has associated with it a subjective aspect as in memory and imagination. while it is common to speak of these two domains.objective and subconscious.as two minds, it is not correct in a broad sense. the mind of man is immortal, because it is a part of the soul and personality, while on the other hand, the brain, like all the physical organs, is mortal. mind and soul personality persist after transition from the physical body, and retain, as part of their attributes or equipment, the complete storehouse of memory. the psychic body utilizes the subconscious functioning of the mind as its essential consciousness; hence in all psychic work and projections of the psychic body the subconscious mind is keenly active.(see borderline state. mirac

eat initiation just ahead. the golden dawn is the new birth into the greater light. occultism.in the popular sense, occultism is held to be a system of hidden methods, of strange practices, whereby man may acquire the way of attaining inexplicable powers by which he may do or accomplish almost anything. such a popular conception is that the occultist is able to witness phenomena which the average mortal may never experience. consequently, occultism is thought to include such subjects as magic, marvels, miracles, and religious ecstatic experiences, such as theophany and epiphany. aside from general occultism as it is conceived by the man in the street, there are what are known as the occult sciences. these embrace that subject matter, those objects of knowledge, which belong to the field of

to speak. and so there are all kinds of personalities according to each individual's evolution. it is due to the personality of the soul that certain acts or deeds are performed which we recognize as being those performed by any particular personality. personality reveals the true psychic identity of each individual of the human race. individuality, on the other hand, refers to the transient and mortal objective side of man. while it is true that individuality signifies that which may not and cannot be separated, this term applies not to the soul, which is not separable from its creator, but to the ob-[194] jective individual, who possesses a body composed of units which cannot and may not be divided or separated one from another without destroying the objective manifestation. the individ

HAMIL THE ROSICRUCIAN SEER

her those spirits who guided your hand were really and truly what they profess themselves to be. you might receive communications from them which would so prey upon your mind that it would incapacitate you from the every day duties of life.thestatements they made would most probably, one half of them, be untrue, or much exaggerated. they would begin by giving what would appear to you or any other mortal, good and sound advice, given in high-flown and eloquent language. they would then work upon and get you to agree with them in their opinions, and so work upon your incredulity, that they would entirely get you in bondage, and lead you, as i fear in the case of a.b.,into great error. but at the same time i wish you to exercise that judgment which it has pleased the divine purpose to give yo

the opportunity for deception and imposture, that will make them in the end gain the wealth of a world, and lose their own soul. in most cases they are wandering spirits. but in some cases they are really the spiritsofthe parties whose name they take. but then they are never happy, and are always evil. no goodspirits,-eitherangels, planetary spirits, orothers,-everrapped for the gratification of mortal. no person ever yet left the earth in so pure a state that he could leave without one thought or regret the things that he left behind.itis impossible that they could do so.theless regret they have at leaving it, and the less their thoughts are fixed on worldly things, the more rapidly they lose consciousness of it in the atmosphere and hades, but none (of those who attain hades) through th

aterial shape. it will have the appearance of the human body, withallgrossness,alldeformity removed.itwillbe spiritual,-angelical,-light, even as air,-swift as thought-s-trans255parent,-andyet have a humanform,-theform ofitscreator, and nothing can be morelovelythan that. angels know thattobe perfection; and manhasalwaysthe blessing of this. a spirit, even in his first stage, is so different from mortal, that i cannot give any idea of his occupation. he does all that he wishes; and he wishes to do nothing that he knows will not advance him towards a higher state.tohim things are great pleasures which would be perfectly incompre255 hensible to man.therosicrucianseerand good; because he could not have a true knowledge of nature unless he believed in nature's god. proposition3-'that"evil" is

ne my joy at that hour when my mattress was brought back. 1 picked out my book and concealed it in my dress until the last moment came, and then, with despairing energy, when that was no longerofavail, 1 clasped it in my hands and determined that it should be burned with me. 1 thought not so much of myself asofthat, and i went to the stake as firm perhaps as the frailty of the flesh would allow a mortal to do. manyofus were burned, and to this circumstance or to those again interposing who were not of earth, i must owe the preservationofmy book from the sight up to this timeofthe officials around me. it was not until a moment or two before my execution that they attempted to grasp it.thechains that they hadputon my hands i had bound round my book, and i held it as tight as thewillof a man

eir manifold wickedness leave it through the holes in the wall they are received with revelry and joy by the inmates of thewater-eachmortal in the city has one, i do not mean individually but there are the samenumber-soone may have two or three&one or two of the mortals may have more of the spirits that inhabit the water attached tothem-therevelry and joy that is occasioned at the departure ,of a mortal into the water is occasioned by the triumph of evil spirits over the goodspirits-foralthough no mortal can leave the world through those holes in thewall-theevil spirits can enter in theirform-allthe sins by which men are led into these destructive waters is thro' the influence of these spirits. at the time of birth all men are equal ingoodness-itdepends upon themselves-their power of oppos

ns by which men are led into these destructive waters is thro' the influence of these spirits. at the time of birth all men are equal ingoodness-itdepends upon themselves-their power of opposition, their leaning to the right or the wrong-whether their guardian spirit or the evil spirit shall become their possessor. after those loathsome festivities are over which the rejoicing has occasioned, the mortal is conducted still in the possession of every feeling of the man-possessing the sameconscience255morefinelypointed than he had on earth, knowing how happy and blissful they are who are left in happiness-and knowing how wrong it is inhim-tohave done as he hasdone-hisfeelings still getting more purified and his sense of wrongtruer-heis conducted to place afterplace-untilat length into the 7th

HANDBOOK OF EGYPTIAN MYTHOLOGY

yth is stories about the world of the gods, but these middle kingdom tales are set in the human world, sometimes in a specific historical period. a series of linked stories set in the third and fourth dynasties describes marvels performed by the magicians of this era, such as transforming a wax crocodile into a real one.34 in the framing story, five deities disguise themselves as people to help a mortal woman who is about to give birth to triplets destined to be kings. an incomplete story tells of an alarming encounter between a herdsman and a seductive goddess.35 another relates how an official sent on a mission was shipwrecked on a mysterious island.36 there he encounters a giant serpent who seems to be a form of the creator sun god. one middle kingdom narrative that only features divine

ual appearance, barely touching the queen s hand (see figure 20. the queen gives birth to the future ruler surrounded by deities who will nurse and protect the child and its spirit-double, the ka. this royal birth scene may be based on mythical prototypes, but it predates all the known depictions of the birth of infant gods. greek myth has equivalent stories of zeus s disguising himself to seduce mortal women, but their focus is on very human emotions of lust and jealousy. the seductions by zeus are set in a mythical age of heroes, and the god s behavior may be criticized. in egypt, such stories were a solemn part of the myth of divine kingship and were told about living people. each egyptian king was the son of the supreme creator god amun-ra but also horus, the avenger of his father, osi

that they ask the goddess neith instead. when that fails to settle matters, banebdjedet proposes that the throne be given to seth because he is older than horus. ram gods were particularly renowned for their virility, and one of banebdjedet s epithets was lord of sexual pleasure. a stela from a chapel in the ramesseum complex records that the god ptah took the form of banebdjedet to sleep with a mortal woman. the son that resulted was the future pharaoh, rameses ii. greek writers reported that a male goat was honored as a fertility god at mendes and identified with the greek god pan. a persian king of the fourth century bce is alleged to have gone mad after sacking the temple and eating the sacred goat. the sexual aspect of the cult at mendes made it particularly disliked by early christi

HELENA BLAVATSKY NIGHTMARE TALES

ts usual post, beaming out of its windows on the world around.over its head the sky is blue and the vast horizons are covered with those seemingly unfading flowers thatgrow in the sunlight of health and strength. all looks fair as a verdant mead in spring. ivbut an evil day comes to all in the drama of being. it waits through the life of king and of beggar. it leavestraces on the history of every mortal born from woman, and it can neither be seared away, entreated, norpropitiated. health is a dewdrop that falls from the heavens to vivify the blossoms on earth, only during themorn. of life, its spring and summer. it has but a short duration and returns from whence it came- theinvisible realms. how oft'neath the bud that is brightest and fairest, the seeds of the canker in embryo lurk! how o

ied along by the beauteous elves oflight into another body- the doomed generator of pain and suffering. in each case the mists of death aredispersed, and pass from the eyes of the soul-ego, no sooner does it cross the black abyss that separates thekingdom of the living from the realm of the dead. thus "death" becomes but a meaningless word for it, avain sound. in every instance the beliefs of the mortal take objective life and shape for the immortal, as soonas it spans the bridge. then they begin to fade, and disappear "what is my past" enquires the soul-ego of urd, the eldest of the norn sisters "why do i suffer" a long parchment is unrolled in her hand, and reveals a long series of mortal beings, in each of whom thesoul-ego recognizes one of its dwellings. when it comes to the last but o

f beauty and mother of love (kama) formed of the froth of the foaming waves, appeared beforethe astonished gods, borne on a lotus, and holding another lotus in her hand. thus have arisen the two chief titles of lakshmi; padma the lotus, and kshirabdi-tanaya daughter of theocean of milk. gautama the buddha has never been degraded to the level of a god, notwithstanding the factthat he was the first mortal within historical times fearless enough to interrogate that dumb sphinx, which wecall the universe, and to wrest completely therefrom the secrets of life and death. though he has never beendeified, we repeat, yet he has nevertheless been recognised by generations in asia as lord of the universe.this is why the conqueror and master of the world of thought and philosophy is represented as sea

mprehensible of alldoctrines. according to his ideas, we have to train ourselves for spirituality in another world- as forgymnastics. carrying on the analogy between the temple and the "spiritual plane" he tried to illustrate hisidea. he had himself worked in the temple of spirit two-thirds of his life, and given several hours daily to"contemplation" thus he knew) that after he had laid aside his mortal casket "a mere illusion" heexplained- he would in his spiritual consciousness live over again every feeling of ennobling joy anddivine bliss he had ever had, or ought to have had- only a hundredfold intensified. his work on thespirit-plane had been considerable, he said, and he hoped, therefore that the wages of the labourer wouldprove proportionate "but suppose the labourer, as in the exam

ealizing the event, was preparing to meet in a few seconds its own extinction. it hadbeen always my belief that as the brain preserved heat longer than any of the other organs, and was the last tocease its activity, the thought in it survived bodily death by several minutes. therefore, i was not in the leastsurprised to find in my dream that while the frame had already crossed that awful gulf "no mortal e'erre-passed" its consciousness was still in the gray twilight, the first shadows of the great mystery. thus mythought wrapped, as i believed, in the remnants, of its now fast retiring vitality, was watching withintense and eager curiosity the approaches of its own dissolution, i.e, of its annihilation "i" was hastening torecord my last impressions, lest the dark mantle of eternal oblivion

nought; in the present narrative these dear old horrors playno such part as they otherwise might. its chief hero is a very commonplace, prosaical man- let us call him erkler. yes; dr. erkler, professor of nightmare talesfrom the polar lands59 medicine, half-german through his father, a full-blown russian on his mother's side and by education; andone who looked a rather heavily built, and ordinary mortal. nevertheless, very extraordinary things happenedwith him. erkler, as it turned out, was a great traveller, who by his own choice had accompanied one of the mostfamous explorers on his journeys round the world. more than once they had both seen death face to face fromsunstrokes under the tropics, from cold in the polar regions. all this notwithstanding, the doctor spoke witha never-abating

HELENA BLAVATSKY THE KEY TO THEOSOPHY

put in practice the loftiest moral ideal, must strive to realize his unity with the whole of humanity, and work ceaselessly for others. now, if an occultist does not do all this, he must act selfishly for his own personal benefit; and if he has acquired more practical power than other ordinary men, he becomes forthwith a far more dangerous enemy to the world and those around him than the average mortal. this is clear. q. then is an occultist simply a man who possesses more power than other people? a. far more-if he is a practical and really learned occultist, and not one only in name. occult sciences are not, as described in encyclopedias, those imaginary sciences of the middle ages which related to the supposed action or influence of occult qualities or supernatural powers, as alchemy, m

strength and that in his power i am able to conquer. a. no wonder. if "christ jesus" is god, and one independent and separate from him who prays, of course everything is, and must be possible to "a mighty god" but, then, where's the merit, or justice either, of such a conquest? why should the pseudo-conqueror be rewarded for something done which has cost him only prayers? would you, even a simple mortal man, pay your laborer a full day's wage if you did most of his work for him, he sitting under an apple tree, and praying to you to do so, all the while? this idea of passing one's whole life in moral idleness, and having one's hardest work and duty done by another-whether god or man-is most revolting to us, as it is most degrading to human dignity. q. perhaps so, yet it is the idea of trust

te another plane. our philosophy teaches us that, as there are seven fundamental forces in nature, and seven planes of being, so there are seven states of consciousness in which man can live, think, remember and have his being. to enumerate these here is impossible, and for this one has to turn to the study of eastern metaphysics. but in these two states-the waking and the dreaming-every ordinary mortal, from a learned philosopher down to a page 44 the key to theosophy- hp blavatsky.txt poor untutored savage, has a good proof that such states differ. q. you do not accept, then, the well-known explanations of biology and physiology to account for the dream state? a. we do not. we reject even the hypotheses of your psychologists, preferring the teachings of eastern wisdom. believing in seven

all spirit and soul, and the man of flesh? a. it is not. that is the old platonic division. plato was an initiate, and therefore could not go into forbidden details; but he who is acquainted with the archaic doctrine finds the seven in plato's various combinations of soul and spirit. he regarded man as constituted of two parts-one eternal, formed of the same essence as the absoluteness, the other mortal and corruptible, deriving its constituent parts from the minor "created" gods. man is composed, he shows, of (1) a mortal body (2) an immortal principle, and (3) a "separate mortal kind of soul" it is that which we respectively call the physical man, the spiritual soul or spirit, and the animal soul (the nous and psuche. this is the division adopted by paul, another initiate, who maintains

life, or vital principle necessary only to a, c, d, and the functions of the lower manas, which embrace all those limited to the (physical) brain (c) linga- sarira astral body the double, the phantom body. page 45 the key to theosophy- hp blavatsky.txt (d) kamarupa the seat of animal desires and passions this is the center of the animal man, where lies the line of demarcation which separates the mortal man from the immortal entity. theosophical division of the upper imperishable triad sanskrit term exoteric meaning explanation (e) manas-a dual principle in its functions. mind, intelligence: which is the higher human mind, whose light, or radiation links the monad, for the lifetime, to the mortal man. the future state and the karmic destiny of man depend on whether manas gravitates more do

is possible as a general rule. in some men it is the higher intelligence (manas or the fifth) which dominates the rest; in others the animal soul (kamarupa) that reigns supreme, exhibiting the most bestial instincts, etc -ooo- now what does plato teach? he speaks of the interior man as constituted of two parts-one immutable and always the same, formed of the same substance as deity, and the other mortal and corruptible. these "two parts" are found in our upper triad, and the lower quaternary (see table above. he explains that when the soul, psuche "allies herself to the nous (divine spirit or substance, she does everything aright and felicitously" but the case is otherwise when she attaches herself to anoia (folly, or the irrational animal soul. here, then, we have manas (or the soul in ge

HINE P OVEN READY CHAOS

oublemaker. infuriated by the snub, eris fashioned a golden apple incribed with the word kallisti( to the prettiest one) and tossed it into the hall where all the guests were. three of the invited goddesses, athena, hera, and aphrodite, each claimed the apple for themselves and started fighting and throwing food around. to settle the dispute, zeus ordered all three to submit to the judgement of a mortal over just who was the prettiest one, and said mortal was paris, son of the king of troy. zeus sent all three to paris, via hermes, but each goddess tried to 25 oven-ready chaos outwit the others by sneaking out early and offering a bribe to paris. athena offered paris victory in battle, hera, great wealth, while aphrodite merely loosened the clasps by which her tunic was fastened and unknot

l was paris, son of the king of troy. zeus sent all three to paris, via hermes, but each goddess tried to 25 oven-ready chaos outwit the others by sneaking out early and offering a bribe to paris. athena offered paris victory in battle, hera, great wealth, while aphrodite merely loosened the clasps by which her tunic was fastened and unknotted her girdle, also offering paris the most beautiful of mortal women. so, aphrodite got the apple, and paris got off with helen, who unfortunately happened to be married to menelaus, king of sparta. thanks to the meddling of athena and hera, the trojan war followed and the rest, as they say, is history. nowadays, in our more chaos-positive age, eris has mellowed somewhat, and modern discordians associate her with all intrusions of weirdness in their li

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

had been a curse to every one who had employed him, a thorough deep-dyed scoundrel. we know all about him since he has been in america. he left a wife and family in england, but has married again there. the last i heard was that if he sees 2 or 3 the letters 59 men in the distance approaching his quarters he turns pale and trembles. it is supposed he has been guilty of something which puts him in mortal fear, and that he contemplates going off to australia. it is too long a tale to tell you the whole of it. if you know thomas of frodsham and mean him by your allusion, i can tell you about him. he has come entirely to grief and is sending begging letters to every one. he was a medium in communication with the colour spirits with whom he appears to have had a pact, but on two occasions nearl

y to grief and is sending begging letters to every one. he was a medium in communication with the colour spirits with whom he appears to have had a pact, but on two occasions nearly lost his life thro' them. the most apparently peaceable elementals, if a storm happens to come on, will become very violent and uncontrollable. the conflict of the elements seems to excite them to fury, and woe to the mortal, not being an adept, who encounters them. thomas has gone the way of all mediums. i have investigated the circumstances as to a good many, and i find they all go wrong, sooner or later. it is the one thing to avoid. i should have very much have liked to have had a long talk with you personally, as one cannot put all these things down on paper. i am very much occupied in practical occultism

HP LOVECRAFT A DARK LORE

ers refused point-blank to advance another inch toward the scene of unholy worship, so inspector legrasse and his nineteen colleagues plunged on unguided into black arcades of horror that none of them had ever trod before. the region now entered by the police was one of traditionally evil repute, substantially unknown and untraversed by white men. there were legends of a hidden lake unglimpsed by mortal sight, in which dwelt a huge, formless white polypous thing with luminous eyes; and squatters whispered that bat-winged devils flew up out of caverns in inner earth to worship it at midnight. they said it had been there before d'iberville, before la salle, before the indians, and before even the wholesome beasts and birds of the woods. it was nightmare itself, and to see it was to die. but

ful dreams. he said that the geometry of the dream-place he saw was abnormal, non-euclidean, and loathsomely redolent of spheres and dimensions apart from ours. now an unlettered seaman felt the same thing whilst gazing at the terrible reality. johansen and his men landed at a sloping mud-bank on this monstrous acropolis, and clambered slipperily up over titan oozy blocks which could have been no mortal staircase. the very sun of heaven seemed distorted when viewed through the polarising miasma welling out from this sea-soaked perversion, and twisted menace and suspense lurked leeringly in those crazily elusive angles of carven rock where a second glance shewed concavity after the first shewed convexity. something very like fright had come over all the explorers before anything more defini

ch like titan phantasms beyond all spheres of force and matter, space and time. presently wilbur raised his head and began speaking in that strange, resonant fashion which hinted at sound-producing organs unlike the run of mankind's 'mr armitage' he said 'i calc'late i've got to take that book home. they's things in it i've got to try under sarten conditions that i can't git here, en' it 'ud be a mortal sin to let a red-tape rule hold me up. let me take it along, sir, an' i'll swar they wun't nobody know the difference. i dun't need to tell ye i'll take good keer of it. it wan't me that put this dee copy in the shape it is' he stopped as he saw firm denial on the librarian's face, and his own goatish features grew crafty. armitage, half-ready to tell him he might make a copy of what parts

took, only wuss' the man paused, and another of the crowd spoke 'that's all- not a saound nor squeak over the 'phone arter that. jest still-like. we that heerd it got aout fords an' wagons an' rounded up as many able-bodied men-folks as we could git, at corey's place, an' come up here ter see what yew thought best ter dew. not but what i think it's the lord's jedgment fer our iniquities, that no mortal kin ever set aside' armitage saw that the time for positive action had come, and spoke decisively to the faltering group of frightened rustics 'we must follow it, boys' he made his voice as reassuring as possible 'i believe there's a chance of putting it out of business. you men know that those whateleys were wizards- well, this thing is a thing of wizardry, and must be put down by the same

ght now, and have to take opiates when it thunders. the thing came abruptly and unannounced; a demon, ratlike scurrying from pits remote and unimaginable, a hellish panting and stifled grunting, and then from that opening beneath the chimney a burst of multitudinous and leprous life- a loathsome night-spawned flood of organic corruption more devastatingly hideous than the blackest conjurations of mortal madness and morbidity. seething, stewing, surging, bubbling like serpents' slime it rolled up and out of that yawning hole, spreading like a septic contagion and streaming from the cellar at every point of egress- streaming out to scatter through the accursed midnight forests and strew fear, madness, and death. god knows how many there were- there must have been thousands. to see the stream

er most, and i could scarcely recall what was dream and what was reality. then thought trickled back, and i knew that i had witnessed things more horrible than i had dreamed. sitting down, i tried to conjecture as nearly as sanity would let me just what had happened, and how i might end the horror, if indeed it had been real. matter it seemed not to be, nor ether, nor anything else conceivable by mortal mind. what, then, but some exotic emanation; some vampirish vapour such as exeter rustics tell of as lurking over certain church yards? this i felt was the clue, and again i looked at the floor before the fireplace where the mould and nitre had taken strange forms. in ten minutes my mind was made up, and taking my hat i set out for home, where i bathed, ate, and gave by telephone an order f

HP LOVECRAFT POETRY AND THE GODS

as, thou hast indeed discovered the secret of the gods, which lieth in beauty and song. 0 prophetess more lovely than the sybil of cumae when apollo first knew her, thou has truly spoken of the new age, for even now on maenalus, pan sighs and stretches in his sleep, wishful to wake and behold about him the little rose-crowned fauns and the antique satyrs. in thy yearning hast thou divined what no mortal, saving only a few whom the world rejects, remembereth: that the gods were never dead, but only sleeping the sleep and dreaming the dreams of gods in lotos-filled hesperian gardens beyond the golden sunset. and now draweth nigh the time of their awakening, when coldness and ugliness shall perish, and zeus sit once more on olympus. already the sea about paphos trembleth into a foam which onl

in this lesser court the father of gods had tempered his glories for the sight of mortals. before the laurel-draped mouth of the corycian cave sat in a row six noble forms with the aspect of mortals, but the countenances of gods. these the dreamer recognized from images of them which she had beheld, and she knew that they were none else than the divine maeonides, the avernian dante, the more than mortal shakespeare, the chaos-exploring milton, the cosmic goethe and the musalan keats. these were those messengers whom the gods had sent to tell men that pan had passed not away, but only slept; for it is in poetry that gods speak to men. then spake the thunderer "0 daughter for, being one of my endless line, thou art indeed my daughter behold upon ivory thrones of honour the august messengers

HP LOVECRAFT THE BEAST IN THE CAVE

ueries arose in my brain, i was on the point of renewing my cries, in order that my discovery might come the sooner, when in an instant my delight was turned to horror as i listened; for my ever acute ear, now sharpened in even greater degree by the complete silence of the cave, bore to my benumbed understanding the unexpected and dreadful knowledge that these footfalls were not like those of any mortal man. in the unearthly stillness of this subterranean region, the tread of the booted guide would have sounded like a series of sharp and incisive blows. these impacts were soft, and stealthy, as of the paws of some feline. besides, when i listened carefully, i seemed to trace the falls of four instead of two feet. i was now convinced that i had by my own cries aroused and attracted some wil

HP LOVECRAFT THE CALL OF CTHULHU

rs refused point-blank to advance another inch towards the scene of unholy worship, so inspector legrasse and his nineteen colleagues plunged on unguided into black arcades of horror that none of them had ever trod before. the region now entered by the police was one of traditionally evil repute, substantially unknown and untraversed by white men. there were legends of a hidden lake unglimpsed by mortal sight, in which dwelt a huge, formless white polypus thing with luminous eyes; and squatters whispered that bat-winged devils flew up out of caverns in inner earth to worship it at midnight. they said it had been there before d'lberville, before la salle, before the indians, and before even the wholesome beasts and birds of the woods. it was nightmare itself, and to see it was to die. but i

dreams. he had said that the geometry of the dream-place he saw was abnormal, non-euclidean, and loathsomely redolent of spheres and dimensions apart from ours. now an unlettered seaman felt the same thing whilst gazing at the terrible reality. johansen and his men landed at a sloping mud-bank on this monstrous acropolis, and clambered slipperily up over titan oozy blocks which could have been no mortal staircase. the very sun of heaven seemed distorted when viewed through the polarizing miasma welling out from this sea-soaked perversion, and twisted menace and suspense lurked leeringly in those crazily elusive angles of carven rock where a second glance showed concavity after the first showed convexity. something very like fright had come over all the explorers before anything more defini

HP LOVECRAFT THE CRAWLING CHAOS

essed me: it is the end. they have come down through the gloaming from the stars. now all is over, and beyond the arinurian streams we shall dwell blissfully in teloe. as the child spoke, i beheld a soft radiance through the leaves of the palm tree, and rising, greeted a pair whom i knew to be the chief singers among those i had heard. a god and goddess they must have been, for such beauty is not mortal; and they took my hands, saying, come, child, you have heard the voices, and all is well. in teloe beyond the milky way and the arinurian streams are cities all of amber and chalcedony. and upon their domes of many facets glisten the images of strange and beautiful stars. under the ivory bridges of teloe flow rivers of liquid gold bearing pleasure-barges bound for blossomy cytharion of the

HP LOVECRAFT THE LURKING FEAR

ght now, and have to take opiates when it thunders. the thing came abruptly and unannounced; a demon, ratlike scurrying from pits remote and unimaginable, a hellish panting and stifled grunting, and then from that opening beneath the chimney a burst of multitudinous and leprous life- a loathsome night-spawned flood of organic corruption more devastatingly hideous than the blackest conjurations of mortal madness and morbidity. seething, stewing, surging, bubbling like serpents' slime it rolled up and out of that yawning hole, spreading like a septic contagion and streaming from the cellar at every point of egress- streaming out to scatter through the accursed midnight forests and strew fear, madness, and death. god knows how many there were- there must have been thousands. to see the stream

INITIATION INTO HERMETICS

wever, in reality is nothing else but a passage from the terrestrial world to the astral world. backed up by this law, the adept knows no fear of death, being convinced that he will not approach uncertainty. through his control of the elements, besides many other things, he also can achieve a slackening of the astral matrix, which will result i a spontaneous separation of the astral body from the mortal frame. thus he will be able to visit the remotest regions, transfer himself into various planes in the form of his astral body. this is the positive explanation of so many tales in which saints have been seen at the same time in different places and even have been working there. the astral plane has various kinds of inhabitants. first of all, there are the deceased ones who having left the

urbances such as persecution mania and the like are the result of it. many people are living under the erroneous supposition of being haunted and destroyed by black magicians, whereas they are in fact victims of their own fantasies, or putting it correctly, victims of the larva they have been creating themselves. people like this usually will not find out about this problem until they leave their mortal frame. only a very few persons are actually haunted magically. think of the numerous inquisition victims of the past! no doubt there is a certain advantage for the average man in that the old order has changed, yielding to a new one, for if a man s belief is bad, it will not be changed by burning. but one has thrown out the baby with the bath water without touching the roots of the matter a

himself, always remembering the magic sentence: love is the love, but love under a strong will. there is one theme left to be described, that of the phantasms or shadows. phantasms are animate presentations of people already deceased. i will pay particular attention to this theme to avoid many errors and enable everyone to sift the chaff from the wheat. as soon as a human being leaves behind the mortal frame, it is at once in the fourth state of aggregation, usually called the world beyond. without any mediating substance, it is impossible for a being to operate on our tri-dimensional sphere, just as a fish cannot swim without water. the same thing prevails upon beings already passed away to the world beyond. remembering, praising, mourning the deceased, any memory of or tribute to them w

ce any effects, the figure must be unwrapped. if by any chance you have wrapped the figure in silk when the astral body happens to be outside of it, you might be killing the elementary, dissolving it instantly, in the same way as if you were touching a magician whose astral body is outside his physical body, killing him at the same moment because the linking thread between the astral body and the mortal frame has been torn by the touch. as you see, you will have to treat a created elementary n exactly the same way as if you were dealing with any human being. the dissolution of an elementary must not take place suddenly, because the power set free has its origin in the magician himself and the sudden drawback could cause severe damage to the magician, especially if his elementary is capable

near you come to the border between actual life and what we call death when you practice such exercise. therefore, proceed with caution. provided the magician has got a perfect control of sending out his astral body (1) the fear of death has become absolutely superfluous, and (2) the magician does know exactly the process of his dying as well as the place where he is going after stripping off the mortal frame. after frequently practicing the deliberate separation of the astral body from the physical one, breathing in your astral shape will become a matter of routine, so that you will not notice it any more and you will experience the same sensations in the astral body as if you were still in your physical body. if you wish to return to your physical body, you have to hold the breath delibe

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

he circle. furthermore, each of the sixteen deities is considered in its own right as the custodian of specific ritual instruments and aspects of ritual practice. whilst the retinue constitute a pantheon in their own right, it is in keeping with the customs of our nameless faith and the mystery of the iconostasis, that our deities are often syncretised with the saints and deities of the so-called mortal faiths of man, that is, with the revered and divine personae of our localities presiding churches and holy sites. it is thus our custom to call many souls to walk in the procession of the hidden faith. what follows below is a call, adapted from the dragon-book of essex, for evoking the sovereign witch-father mahazhael. it is intended for the use of a covine or working lodge of arte. the lor

the rose-strewn grave, we offer the sacrifice of images, here wrought in our mind for thy pleasure and honour- a broken idol of clay, offered in the name of every pantheon; the scriptures forsworn by every faith the scrolls that tell of each trespass d law; a child, naked of chrisom, innocent of faith and promised to none; a severed head from the holiest of men; a skull from a horse that knew no mortal master; a heartfill d chalice from the martyrs of heresy; and a golden flame lit for our fallen brethren. o mahazhael! our sovereign witch-father! accept these offerings, both fair and foul, and turn all to serve the empowerment of thy presence here among us! genuflections should then be made to the place of power. thereafter the officiant, being filled with the spirit of mahazhael, shall l

IRISH WITCHCRAFT AND DEMONOLOGY

ance its efforts to right the wrong did not produce a lawsuit: the narrator was mr. alcock, who appears in the preceding story. one david hunter, who was neat-herd to the bishop of down (jeremy taylor) at his house near portmore, saw one night, as he was carrying a log of wood into the dairy, an old woman whom he did not recognise, but apparently some subtle intuition told him that she was not of mortal mould, for incontinent he flung away the log, and ran terrified into his house. she appeared again to him the next night, and from that on nearly every night for the next nine months "whenever she came he must go with her through the woods at a good round rate; and the poor fellow look'd as if he was bewitch'd and travell'd off his legs" even if be were in bed he had to rise and follow her

the first recovered, while the newly-stricken person died; the passage reads more like the doings of savages in polynesia or central africa than of christians in ireland. in 1892 a man stated that a friend of his p. 246 was sick of an incurable disease, and having been given over by the doctor, sought, after a struggle with his conscience, the services of a cailleach who had the power to transfer mortal sickness from the patient to some healthy object who would sicken and die as an unconscious substitute. when fully empowered by her patient, whose honest intention to profit by the unholy remedy was indispensable to its successful working, the cailleach would go out into some field close by a public road, and setting herself on her knees she would pluck an herb from the ground, looking out

ISIS UNVEILED

e hindfi temples are ornamented upon certain days with large berries, from a tree sacred to mahddeva, which are strung into rosaries. thetitleof'nud'isauegyptian word, and had with them the accepted meaning; the christians did not even take the trouble to translate the word nonna, the aureole of the saints was used by the antediluvian artists of babylonia whenever they desired to honor or deify a mortal's head. in a celebrated picture in moor's hindoo pantheon, en- titled "krishna nursed by devoid, from a highly-finished picture" the hindfi virgin is represented as seated on a loimge and nursing krishna. the hair brushed back, the long veil, and the golden aureole around the virgin's head, as well as around that of the hindfl savior, are striking. no cathohc, well versed as he might be in

the pitris invoked in the mantras. to nnaintain before a devout br&hmana or a fakir that any one can converse with the spirits of the dead, would be to shock him with what would appear to him blasphemy. does not the fouowing verse of the bhdgavaia-purdna state that this supreme felidty is alone reserved to the holy aannydsts, the gurua and yoglaf "long before they finally rid themselves of their mortal envelopes, tiie souls who have practised only good, such as those of the aannydata and the tidnapraathaa, acquire the faculty of conversing with the souls wiuch preceded them to the avarga" 213. piudia, dkemoiu of the race, of the gnotnea, the gunta. mid the tampitw. 214- oandbnvi, good dwmoiu, oeleitittl mraphi, singen. 216. anra* and nsgom are the titanic apiritf and the dragoo or aerpeat

dotal caste as confident as now in the 8uprema<7 of its knowledge, and as ambitious of ascendency over the weaker masses; with the difference perhaps that its hierophanta could prove the legitimacy of their claims and the verity (rf thor doctrines, whereas now, beueiwrs must be content with blind faith. while the kabalists called this mysterious and rare occurrence of the union of spirit with the mortal charge entrusted to its care, the 'descent of the angel gabriel (the latter being a kind of generic name for it, the meaaenger of life, and the angel metatron; and while the nasaienes termed the same abel-zivo* the deugatut sent by the lord of celsitude, it waa universally known as the 'anointed spirit' thus it is the acceptation of this doctrine which caused the gnostics to miuntain that j

profoundest and most transcendental speculations of the ancient metaphysicians of india and other countries are all based on that great buddhistic and brfthmanical principle underlying the whole of their religious meta- physics ulueion of the senses. everything that is finite is illusion, all that which is eternal and infinite is reality. form, color, that whjch we bear and feel, or see with our mortal eyes, exists only so far as it can be conveyed to each of us through our senses. the universe for a man bom blind does not exist in either form or color, but it exists in its priva- hon (in the aristotelean sense, and is a reality for the spiritual senses 354. irenaeus: afaitul htntitm, i, izit, 4. digitizecoy google u8 kk unteilra> of the blind man. we all live under the powerful dominion

hines in his own splendor" manu, xii, slokaa 90, 91. thus christos as a unity is but an abstraction: a general idea rqtresehting the collective aggregation of the numberless spirit-entities, whi^ are the direct emanations of the infinite, invisible, incomprehensi- ble fmst cause the individual spirits of men, erroneously called souls. they are the divine sons of god, of which some only overshadow mortal men but this in the majority of cases, some remain forever planetary spirits, and some the smaller and rare minority unite themselves during life with certain men. such god-like beings as gautama-buddha, jesus, lao-tse, krishna, and a few others had imited themselves with their spirits permanently hence, they became gods on earth. others, such as moses, pythagoras, apollonius, plotinus, con

lku, or the aeven rivos, is the old vedic name^ india jtself" ckipt, tie, i. p. 81. he avtma is the [nrit of the vedat the esoteric meaning made partially known. digilizocb, google z0b0as1sun cosmogony and its derivatives called by the zoroostrians zerutoa-akarana, because he has alwa^i eziated. his glory, they say, is too exalted, hb li^t too resplendent for" either hiunail intellect to grasp or mortal eyes to see. his primal emana- tion is eternal light which, from having been previously concealed iu darkness, was called out to manifest itself, and thus was formed ormazd 'the king of life' he is the first-bom of boundless time, but like his own antitype, or pre-existing spiritual idea, has lived within primitive ijnrtmimm from all eternity. his logos created the pure intellectual world

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

, and declining a perpetuated life, which would only add to their weariness, life being only a repetition of the same suns, already 18 the rosicrucians. found too unmeaning and too long. for it is a mistake to suppose that this life is so equally enjoyable by all. there is a sublime sorrow of the ages, as of the lone ocean. there is the languishment for the ever-lost original home in this tearful mortal state. the philosophers knew that possession blunted desire, and that rich men may be poor men. a remarkable answer was made by a man who, to all appearance, possessed superabundantly the advantages of life wealth, honour, wife, children, troops of friends, even health, by day; but in his night he lived another life, for in it was presented another picture, and that unfailingly uncomfortabl

rica and other places. in the intensity of their minds, children were sacrificed by their parents, as being the best and dearest oblation that could be made, and the strongest arguments that nothing ought to be withheld from god. this was expiation for that sad result, the consequence of the original curse, issuing from the fatal curiosity concerning the bitter fruit of that forbidden tree, whose mortal taste brought death into the world, and all our woe, with loss of eden, according to milton. that peculiar natural sense of shame in all its forms lesser and larger, and with all the references inseparably allied to propagation in all its multitudinous cunning (so to speak, wherever the condemned material, tissues reach, puzzled the thoughtful ancients as to its meaning. this they considere

ir own light in the umbrage of paradise, all at once convicted to the certainty that they must hide, because they were exposed, and that they had themselves broken that original intention regarding them. suffer the little children to come unto me, and forbid them not, for of such is the kingdom of heaven. that is, the innocent children should come up for salvation, who, though suffering under the mortal liability incurred by all flesh in that first sin (and incident in the first fall, which has empoisoned and cursed all nature, are yet free by the nature of their ungrown possibility, and from their unconsciousness of it. they know not the shame of the condition adult, and therefore they bear not the badge of men, and are not of this world really, but of another world. to recur for a moment

uminati, concerning religion. the curtains of yesterday drop down, the curtains of to-morrow roll up; but yesterday and to-morrow both are (sartor resartus, edit. 1838, natural-supernaturalism, p. 271. to the divine knowledge, the future must be as much present as the present itself. the explorations of the rosicrucians may be said to be as keys to masked doors in the ramparts of nature, which no mortal can pass through without rousing dread sentries never seen upon this side (a strange story, lord lytton, vol. i. p. 265. omnia ex uno, omnia in uno, omnia ad unum, omnia per medium, et omnia in omnibus (hermetic axiom. in the speculations of the gnostics, the astronomical points cancer and capricorn are called the gates of the sun. cancer, moreover, is-termed the "gate of man; capricorn is

hite a magic colour. 179 been remarked. we will pursue this strange inquiry just a little further, and see if the lights of rosicrucianism will not afford us a measure of help; for it is one of the doctrines of the rosicrucians that the signatures, as they call them, of objects have a magical marking-up and a preternatural effect, through hidden spiritual reasons, of which we have no idea in this mortal state, in other words, that magic and charming, through talismans, is possible; common sense being not all sense. the colour white is esteemed both of good and of bad augury, according to the circumstances and the periods of its presentation. however (to speak a few strange words, in relation to the use of the name albert edward, in a possible future time, which every loyal subject will hop

ty of nature, or out of the great deep. this is the genius (with certain sinister, terrible aspects, marked out grandly in the oldforms) who is impaled or crucified in its real, hidden meaning-upon the stock, or tree of life, indicated by the irish harp. her hair, in the moment of agony, streams daphne-like, as when about to be transformed into the tree, behind her in the wind, and twines, in the mortal, mythical stress, into the seven strings of the magic irish harp, whose music is the music of the spheres, or of the rosicrucian, assumed penitential, visible world. these seven strings stand for the seven vowels, by means of which came speech to man, when the new being, man (this is cabalistic again, and therefore difficult of comprehension, opened his mouth and spake. the seven strings of

KETAB E SIYAH

path, the new victory "my shedim, noble race, bright ones, builders of the hidden spires of deep chadel, who have stamped down upon the walls of heaven and nourished the dream of tomorrow with blood shed in battle and libations spilt from the sword-blade of your false brothers' blood, long days and nights have passed since once we contested the field before the gates of heaven and fought in most mortal conflict against a foe to whom, like us, death had become but a forgotten dream. easy is it to lead warriors into battle, and glorious; such things test not the potentate or king. how to lead thence, thereafter, that is the riddle that has, long days, perturbed my soul, wracking my dreams and robbing me of strength. my imperfect eyes could not perceive the way beyond the bright glories of t

ature, woman, child, why is your brow so creased with worry's lines? what vexes a thing so beautiful as you and gives cause to weary such fairness with questions so urgent and difficult? who has so puzzled your innocence with doubt? surely they are criminal indeed to sully such a radiant vision with such care. this one that does abuse you so, i shall seek him out and strike down he that is now my mortal foe for this wrong. was it then jealousy of your noble form that drove my foe to so offend you or a heart so full of hate that it moves its possessor to destroy all things fair, desiring that the world be ugly only. i cannot even conceive of such a villain that would use you so. let me your comfort though and bear for you your weight of care and thus relieve of a burden that does make you o

ing the strictures of our foe. yet, i taught him so, that if adonai yahweh might win a tool, one good man, upon the earth then all evil might be conquered and the thousand imagined crimes against noah would know seven-fold vengeance. heeding my teachings gladly did he submit to the will of high heaven and willingly became the agent of the potent wrath of heaven. thus my father i offer to you this mortal son of satan as a gift, won by my own ingenuity. how then must noah be used, now that he is in our power? surely such a boon must not be squandered. speak lord that michael might enact that which your will commands" 237 having spoken these words to god michael once more kneeled before his king and, with the victor's eyes, even in supplication gazed to the agent of his brother, gabriel, who

truly he mourned not my loss and with such defiance in my heart did i smother some love within me that yearned once more for that one i had loved so many years before this time. not this had i thought to find there before the gates of heaven. never had two so close been yet so far from the other. so spoke the king of heaven: 300 "so satan, you come before me to plead for the life of a son of some mortal man upon the earth. if that bond between a father and a son is so sacred to you why then did you betray and turn against your own father your every strength and wits when these things should have been employed in the love of your beloved father. your treachery refutes your words and all here would bear witness to it. this love that you would invoke and compel me by, yourself have you sunder

h. do not be defeated by despair but take up the sword and fight. we go to earth to seek out gabriel. do you stand with us" like a spear cast or a bolt, burning, shining flew these words. they struck me like a thunder bolt. they tore into my very heart. it was as though i burned with flame or was consumed by a poison. a weakness came upon my limbs and my very soul was trembling. like one struck a mortal blow i stumbled across the tower's floor and fell. a lay and beat my fist against the stone i cried out and wept. my fingers were dyed with blood as i tore my flesh in misery. i rent apart my fine robes and wailed a long lamentation. i howled and howled until i was hoarse then fell into silence. forgive me! o forgive me! i am an unworthy parent to so fine a race. forgive me, my children, fo

open your eyes that you may see, o men of mildewed minds; and listen to me, ye laborious millions! for i stand forth to challenge the wisdom of the world- to interrogate the "laws" of man and of "god. i request reason for your golden rule, and ask the why and the wherefore of your ten commands. before none of your printed idols do i bend in acquiescence, and he who saith "thou shalt" to me is my mortal foe. i demand proof over all things and accept with reservations even that which is true. i dip my forefinger in the watery blood of your impotent, mad redeemer and write over his thorn-torn brow "the true prince of evil the king of the slaves" 435 no hoary falsehood shall be a truth to me; no cult or dogma shall encramp my pen. i break away from all conventions. alone, untrammelled. i rais

LAITMAN M THE KABBALAH EXPERIENCE

feel that you have become dependent on an unfamiliar upper force, you will feel the need to make contact with it. b e l i e f s, m y s t i c i s m a n d t h e s u p e r n a t u r a l 289 it is precisely for that reason that we are given those situations from above. if we try to find that contact by ourselves, we will see how it can change our situation. therefore, the best decision is to use your mortal fear to cry to that force- the creator- and he will appear before you. fa l s e l i n k s t o t h e u p p e r wo r l d s q: is there a connection between dreams and kabbalah? a: there is no connection. dreams are a result of physiological impressions that a person experienced during the day. q: how do you relate to mediation? a: there are no mediations in kabbalah. there are intents and pre

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

back than this. it is claimed that these two columns originally represented the north and south pole-stars. they were at first the pillars of horus and set, but their names were afterwards changed to tat or ta-at, and tattu, the former meaning gin strength h and the latter gto establish h, the two together being considered as the emblem of stability. tattu is the entrance to the region where the mortal soul is blended with the immortal spirit, and thereby established for ever, as i have already explained in chapter i. it seems strange that so many authors should speak of the north and south pole stars, when the fact is that there is no star of any consequence at the south pole. the southern pole of the heavens is situated in an unusually barren tract of the sky, and the nearest star of an

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

o a high official of the occult hierarchy. she by virtue of her high development and office was able to represent the feminine aspect of the deity to man. isis was the mother of all that lives, and wisdom and truth and power; upon her temple at sais the inscription was written: i am that which is, which hath been, and which shall be; and no man has ever lifted the veil that hides my divinity from mortal eyes(*plutarch. moralia; de iside et osiride) the moon was her symbol; and the influence which she outpoured upon her worshippers to the music of the shaken sistrum was of brilliant blue light veined with delicate silver, as of shimmering moonbeams, the very touch of which brought upliftment and ecstasy. 66. osiris was the embodiment of god the father in a mighty planetary spirit. his symbo

well which the guide directed him to descend. if he showed the slightest hesitation he was reconducted to the outer world, never again to become a candidate for initiation; if however he attempted to descend, the conductor pointed out to him a concealed ladder which enabled him to climb down safely. they then entered a narrow and winding gallery at the entrance of which was this inscription: the mortal who shall travel over this road without hesitating or looking behind shall be purified by fire, by water, and by air, and if he can surmount the fear of death he shall emerge from the bosom of the earth; he shall revisit the light and claim the right of preparing his soul for the reception of the mysteries of the great goddess isis. 120. the conductor now left the aspirant, warning him that

note- and that it had been caught in a tamarisk tree, which had so grown around the chest that nothing of it was to be seen; and furthermore that the king of the country, amazed at its unusual size, had cut the tree down and made of it a pillar to support the roof of his palace. isis went to byblos and became nurse to one of the king s sons. each night she put the child in the fire to consume his mortal parts, changing herself into a swallow, and bemoaning the loss of her husband. but the queen happened to see her child in flames and cried out in fear, thereby depriving him of the immortality which would otherwise have been conferred upon him. the goddess revealed herself and begged for the pillar which supported the roof. this was granted to her, and she took the chest containing the body

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

in the exercise of all the virtues. only those who possess the more divine grace will be able to see god more perfectly, and they will be the more beatified. aquinas asserts that god cannot be seen in his essence by a mere human being, but the goals of beatific vision and ultimate happiness, which have an eternal nature and cannot be lost once attained, can be achieved only by the separation from mortal life. the third part of the summa deals with immortal life, which humanity reaches through the savior by the resurrection,when the soul is rejoined to the body. death is a necessary circumstance in the process whereby human beings, even the people alive at the end of the world, become immortal. all people are directed to one last fixed end, and after death both intellect and will of all the

tion only. the teachings of the order still rely heavily on the writings of the barcynskis. see also magic and magical groups for further reading: melton, j. gordon. encyclopedia of american religion. 5th ed. detroit, mi: gale research, 1996. azazel azazel was one of the chieftains of the 200 fallen angels who, according to the book of enoch (mentioned in genesis 6:2 4, came to earth to mate with mortal women. azazel, it is said, taught humanity how to fashion such things as weapons and, for women, cosmetics (encouraging vanity. he is mentioned by name in the book of leviticus, where he appears to have been some sort of a desert creature to whom the ancient israelites dedicated their scapegoats containing the sins of the nation: aaron shall cast lots upon the two goats, one lot for the lor

wer of the mass being turned against other human beings comes from the council of toledo, which in 694 banished certain priests and a client who had paid them to perform a mass for the dead in which a living rather than a deceased person was named. the client apparently believed that pronouncing the words give him eternal rest. o lord (requiem aeternam dona ei, domine) would effectively deliver a mortal blow. the same tactic was tried again and again in later centuries. as a variant on this approach, in the thirteenth century certain priests performed a mass over a wax image of the intended victim, incorporating a curse against him in the rite. paulus grillandus, a witchcraft judge writing in the early sixteenth century, opined that it was probably not heretical to perform the mass for the

the human state. he was also deeply influenced by study of the philosophers as well as of mystical writers such as paracelsus, jakob boehme, and emanuel swedenborg. among blake s illuminated books are the marriage of heaven and hell, a work mixing satires on swedenborg with metaphysical and religious discussions; the book of thel, a delicate allegory of the descent of the soul from eternity into mortal life; visions of the daughters of albion, in which free love is defended; the first book of urizen, containing an account of the creation of the material world and of humankind burdened with the problem of evil; europe; the book of los; the book of ahania; the song of los. his two later and longer poems are milton and jerusalem. in milton the whole problem of an evil world is correlated wit

ind and thus unable to see the good angel, whom he is trying to approach but cannot, since neither can perceive the other, being one bathed in the light of god, and the other covered by blackness and encompassed by burning fire. blake was a platonist very familiar with reincarnation and the karmic principle.he saw angels, good and evil, as the real forces behind the weaknesses and the triumphs of mortal men and women. blake s entire scheme is based upon a view that has its roots in plato and that extends to a philosophical tradition pointing to a spiritual reality in which forces higher than ourselves are constantly at work. blake insisted that eternity was complete harmony, and that therefore angels and spirits were androgynous,with no separate principles of male and female, but only the

and the earth and the waters and all the spirits which serve before him the angels of the presence, and the angels of sanctification, and the angels of the spirits of the winds, and the angels of the spirit of clouds, and of darkness [and so forth (giovetti 1993, 19. among other contents, the book of jubilees repeats the central angel tale in the book of enoch in which a group of angels mate with mortal females. they then fell from grace and became devils after leaving their heavenly abode. the book of jubilees adds that god sent the flood to destroy the race of sinful giants who were the offspring of these unnatural unions. see also enoch; judaism for further reading: giovetti, paola. angels. the role of celestial guardians and beings of light. transl. toby mccormick. 1989. york beach, me

LIBER ALEPH

, and of the ekstacy surpassing all) y son, i am enflamed with love. i burn up eagerly in the passion that thus mightily consumeth me. yet in myself i know not at all that which constraineth me, and enkindleth my soul in ekstacy. there is silence in my soul, and the fear round about me, as i were syrinx in the night of the forest. this is a great mystery that i endure, a mystery too great for the mortal part of me. for but now, when i cried out upon the name olun wlo, which is the secret name of my lady that hath come to me. most strangely. then i was rapt away altogether subtly yet fiercely into a trance that hath transformed me with attainment, yet without trace in mind. o my son! there is the transfiguration of glory, and there is the jewel in the lotus-flower; yea, also is many other w

LIBER ASTARTE

squoted it .so therefore perfection abideth not in the pinnacles or in the foundation, but in the harmony of one with all. t.s] svb figvra clxxv 13 34. concerning mortifications. these are not necessary to this method. on the contrary, they may destroy the concentration, as counter-irritants to, and so alleviations of, the supreme mortification which is the absence of the deity invoked. yet as in mortal love arises a distaste for food, or a pleasure in things naturally painful, this perversion should be endured and allowed to take its course. yet not to the interference with natural bodily health, whereby the instrument of the soul might be impaired. and concerning sacrifices for love.s sake, they are natural to this method, and right. but concerning voluntary privations and tortures, with

LIBER CCXLII AHA

. he shall inform his happy lover: my foolish prating shall be over! olympas. o now i burn with holy haste. this doctrine hath so sweet a taste that all the other wine is sour. marsyas. son, there fs a bee for every flower. lie open, a chameleon cup, and let him suck thine honey up! olympas. there is one doubt. when souls attain such an unimagined gain shall not others mark them, wise beyond mere mortal destinies? marsyas. such are not the perfect saints. while the imagination faints before their truth, they veil it close as amid the utmost snows the tallest peaks most straitly hide with clouds their holy heads. divide the planes! be ever as you can a simple honest gentleman! body and manners be at ease, not bloat with blazoned sanctities! liber ccxlii 28 who fights as fights the soldier-s

LIBER CXCVII STORY OF SIR PALAMEDES

tear asunder, as they thought, the paladin of arthur.s peers. but he, a-bending, breaks the spine of three, and on the fourth he rears his bulk, and rides away. divine the wonder when the giant fails to stir the fatuous dwarf, malign who smiles! but bors on arthur rails that never a knight is worth but one .by goddes death (quod he .what ails us marsh-lights to forget the sun? there is one man of mortal men worthy to win this benison, sir palamede the saracen. then went the applauding murmur round: sir lancelot girt him there and then to ride to that enchanted ground where amid timeless snows the den of palamedes might be found. 19 vii behold sir lancelot of the lake breasting the stony screes: behold how breath must fail and muscle ache before he reach the icy fold that palamede the sarac

e where to a tall black stone they rear the altars due to the divine. the god they deem in sensual joy absorbed, and silken dalliance: to please his leisure hours a boy compels an elephant to dance. so majesty to ridicule is turned. to other climes and men makes off that strong, persistent fool sir palamede the saracen. 26 xi sir palamede the saracen hath hied him to an holy man, sith he alone of mortal men can help him, if a mortal can (so tell him all the scythian folk) wherefore he makes a caravan, and finds him. when his prayers invoke the holy knowledge, saith the sage .this beast is he of whom there spoke the prophets of the golden age .mark! all that mind is, he is not. sir palamede in bitter rage sterte up .is this the fool .od wot, to see the like of whom i came from castellated c

well his soul stayed in its proper hell. then, when sir palamedes came back to himself, the shrine was dark. cold was the incense, dead the flame; the slain babe lay there black and stark. what of the beast? what of the quest? more blind the quest, the beast more dim. even now its laughter is suppressed, while his own demons mock at him! o thou most desperate dupe that hell fs malice can make of mortal men! meddle no more with magick spells, sir palamede the saracen! 67 xxix ha! but the good knight, striding forth from set.s abominable shrine, pursues the quest with bitter wrath, so that his words flow out like wine. and lo! the soul that heareth them is straightway healed of suffering. his fame runs through the land of khem: they flock, the peasant and the king. there he works many a mir

nd brought his loyal quest to naught. it was by night that palamede ran from that mildewed, mouldy breed, moth-eathen dullards run to seed! how weak sir palamedes grows! we hear no more of bouts and blows! his weapons are his ten good toes! he that was arthur.s peer, good knight proven in many a foughten fight, flees like a felon in the night! ay! this thy quest is past the ken of thee and of all mortal men, sir palamede the saracen! 82 xxxvi oft, as sir palamedes went upon the quest, he was aware of some vast shadow subtly bent with his own shadow in the air. it had no shape, no voice had it wherewith to daunt the eye or ear; yet all the horror of the pit clad it with all the arms of fear. moreover, though he sought to scan some feature, though he listened long, no shape of god or fiend o

of grace! there is a white cave by the sea wherein the knight is hid away. just ere the night falls, spieth he the sun fs last shaft flicker astray. all day is dark. there, there he mourns his wasted years, his purpose faint. a million whips, a million scorns make the knight flinch, and stain the saint. for now! what hath he left? he feeds on limpets and wild roots. what odds? there is no need a mortal needs who hath loosed man.s hope to grasp at god.s! how his head swims! at night what stirs above the faint wash of the tide, and rare sea-birds whose winging whirrs about the cliffs? now good betide! god save thee, woeful palamede! the questing of the beast is loud within thy ear. by goddes reed, thou has won the tilt from all the crowd! sir palamedes, the saracen knight 85 within thy prop

ll they did know the beauteous breath and taste the goodly gift of grace. then fell the night. above the baying of the great beast, that was the bass liber cxcvii 98 to all the harps of heaven a-playing, there came a solemn voice (not one but was upon his knees in praying and glorifying god. the son of god himself .men thought.spoke then .arise! brave soldier, thou hast won the quest not given to mortal men. arise! sir palamede adept, christian, and no more saracen! on wake or sleeping, wise, inept, still thou didst seek. those foolish ways on which thy folly stumbled, leapt, all led to the one goal. now praise thy lord that he hath brought thee through to win the quest. the good knight lays his hand upon the beast. then blew each angel on his trumpet, then all heaven resounded that it kne

LIBER CXX

"get thee back, hai, thou impure one, abomination of asar! tahuti hath cut off thine head and i have slain thee and hurled thee utterly asunder. get thee back from the neshuet boat, as with a fair wind ra saileth over his heaven (circle "o thou scepter of joy! let me not be hurt of any; nor by man, nor by gods, nor by the holy dead, nor by the violently slain, nor by them of old times, nor by any mortal, nor by any human soul (the boat entereth the temple, and circleth it, but not going out; it is brought to the center thereof. the canopy is removed "my hair is the hair of nu! my face is the face of the disk! my eyes are the eyes of hathor! my ears are the ears of apu-t! my nose is the nose of kheuti khas! my lips are the lips of anpu! my teeth are the teeth of serget! my neck is the neck

LIBER DCCCLX JOHN ST

rk (11.47) home.undressed.robed.attended to toilet.cut cross of blood once more to affirm mastery of body.sat down at 11.49 and ended the day with 10 pr.n.y.mas, which caused me to perspire freely, but were not altogether easy or satisfactory. the second day the stroke of twelve found me duly in my .sana, practising pr.n.y.ma. let me continue this work; for it is written that unto the persevering mortal the blessed immortals are swift. what then should happen to a persevering immortal like myself? 1 [in ms. notes to a copy of equinox i (1 (transcribed by yorke, a.c. adds to this entry .i also did a more holy practice as if to graft a tree (vide frazer, the magic art &c, ii, 100) and describes maryt as .a polish jewess, a student. the poem .was printed in the winged beetle& called .the two

s exciting, and makes me restless. i continue in the cooling-room lying down. 12.10. i have ordered 12 oysters and coffee and bread and butter. o oysters! be ye unto me strength that i formulate the 12 rays of the crown of hva! i conjure ye, and very potently command. even by him who ruleth life from the throne of tahuti unto the abyss of amennti, even by ptah the swathed one, that unwrappeth the mortal from the immortal, even by amoun the giver of life, and by khem the mighty, whose phallus is like the pillar in karnak! even by myself and my male power do i conjure ye. amen. 12.20. i was getting sleepy when the oysters came. i now eat them in a yog. and ceremonial manner. 12.45. i have eaten my oysters, chewing them every one; also some bread and butter in the same manner, giving praise t

LIBER LVII

reat as were frater p..s accomplishments in the ancient sciences of the east, swiftly and securely as he had passed in a bare year the arduous road which so many fail to traverse in lifetime, satisfied as himself was.in a sense.with his own progress, it was not yet by these paths that he was destined to reach the sublime threshold of the mystic temple. for though it is written .to the persevering mortal the blessed immortals are swift. yet, were it otherwise, no mortal however persevering could attain the immortal shore. as it is written in the fifteenth chapter of st. luke.s gospel .and when he was yet afar off, his father saw him and ran. had it not been so, the weary prodigal, exhausted by his early debauches (astral visions and magic) and his later mental toil (yoga) would never have h

LIBER LXVII THE SWORD OF SONG

320 325 330 335 ascension day 11 samadhi-dak,51 convenient to travel to maha meru,52 or gaurisankar.s53 keen white wedge spearing the mighty dome of blue, or chogo.s54 mighty flying edge shearing across the firmament. but, first, to that exact event you christians celebrate to-day. we stand where the disciples stood and see the master float away into that cloudlet heavenly-hued receiving him from mortal sight. which of his sayings prove the true, lightning-bescrawled athwart the blue? i say not, which in hearts aright are treasured? but, what after ages engrave on history.s iron pages? this is the one word of .our lord .i bring not peace; i bring a sword. in this the history of the west55 bears him out well. how stands the test? one-third a century.s life of pain. he lives, he dies, he liv

ts 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.d make him rue his work in jena.s clinic. they came, the unholy crew, the mystic and the cynic: he had scoffed at god.s battue, the flood for mortal.s sin.icthyosaurian waterloo! they eyed the sage askew; they searched him through and through with violet rays actinic they asked him .wer bist du. he answered slowly .bin ich. 387. the fish.58.because of .cquj, which means fish, and very aptly symbolises christ. ring and book (the pope, ll. 89, 90. 395. dharma.59.consult the tripitaka. 409. i cannot trace the chain.60..how vain, indeed, ar

from the abyss of matter .son. cried the accurs d one .seven days of hate unmarred by passion milder, seven days without one thought of pity, these avail to call me forth .slay me my enemy. howled the wretch. but mara trembled .enquire of ganesha concernin him. faltered at last the fiend .jehjaour awoke. iv .yes. said ganesha gloomily .the young man has given me up altogether. he tells me i am as mortal as he is, and he doesn.t mean to worry about me any more .alas. sighed the deceitful jehjaour, who cared no more for ganesha and any indignities that might be offered him than his enemy did .one of my best devotees too. muttered, or rather trumpeted, the elephantine anachronism .you see. said the wily wizard .i saw perdu. r abu the other day, and he said that he had become srotapatti. now t

christ and the rest, are for advanced students only, for direct attack on the problem. our servants, the soldiers, lawyers, all forms of government, make this our nobler work possible, and it is the gravest possible mistake to sneer at those humble but faithful followers of the great minds of the world. what, then, are the best, easiest, directed methods to attain our result? and how shall we, in mortal language, convey to the minds of others the nature of a result so beyond language, baffling even imagina-tion eaglepinioned? it may help us if we endeavour to outline the distinction between the hindu and buddhist methods and aims of the great work. the hindu method is really mystical in the truest sense; for, as i have shown, the atman is not infinite and eternal: one day tycarb 98 it must

certain, is at least not improbable. there is, he will tell you, a .spiritual. world, or to avoid any (most unjustifiable) misunderstandings, let us say a world of subtler matter than the visible and tangible, which has its own laws (analogous to, if not identical with, those laws of matter with which we are acquainted) and whose inhabitants change, and die, and are re-born very much as ordinary mortal beings. but as they are of subtler matter, the cycle is less rapid.1 as a nominalist, i hope not to be misunderstood when i compare this to the relative mutability of the individual and the species.2 we have enough examples free 1 cf. huxley, cited supra .possibly, through modes of being of which we neither have a conception, nor are competent to form any. 2 cf .evolution and ethics. note 1

LIBER SAMEKH

o invoke one fs own imost secrecy, considered as the result of the conjunction of nuit and hadit. if the second a is included, its import is to affirm the operation of the holy ghost, and the formulation of the babe in the egg, which precedes the appearance of the hermit. this is also an agonizing appeal to the earth, the mother; for at this point of the ceremony the adept should be torn from his mortal attachments, and die to himself in the orgasm of his operation (a thorough comprehension of psychoanalysis will contribute notably to the proper appreciation of this ritual) liber samekh svb figvra dccc 10 aepe gthou exalted one! it* leaps up; it leaps forth! h diathanna thoron g lo! the out-splashing of the seeds of immortality! h11 section gg. the attainment 1. i am he! the bornless spiri

ure; fatal is her name! it fitteth not thy body to behold that living light of hell, the unluminous, dead flame, until that body from the crucible hath passed, pure gold! for, from the confines of material space, the twilight-moving place, the gates of matter, and the dark threshold, before the faces of the things that dwell in the abodes of night, spring into sight demons dog-faced, that show no mortal sign of truth, but desecrate the light divine, seducing from the sacred mysteries. but, after all these folk of fear are driven before the avenging levin that rives the opening skies, behold that formless and that holy flame that hath no name; the fire that darts and flashes, writhes and creeps snake-wise in royal robe, wound round that vanished glory of the globe, unto that sky beyond the

LIBER V VEL REGULI

ail on men to act in concert, now that each prays to his own chip of god, and yet knows every other chip to be a worthless ort, dream-dust, ape-dung, tradition-bone, or.what not else. so science begins to see that the initiates were maybe not merely silly and selfish in making their rule of silence, and in protecting philosophy from the profane. yet still she hopes that the mischief may not prove mortal, and begs that things may go on much as usual until that secret session decide on some plan of action. it has always been fatal when somebody finds out too much too suddenly. if john huss had cackled more like a hen, he might have survived michaelmas, and been esteemed for his eggs. the last fifty years have laid the axe of analysis to the root of every axiom; they are triflers who content

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

d show that runes introduction 11 detail of the rune stone from rok, sweden, from the ninth century c.e. created by varin for his dead son, vemod, with center as ode to theodoric, king of the goths (the art archive/ dagli orti) could be used in a great many ways, scandinavia through the viking age was for all intents and purposes an oral society, one in which nearly all information was encoded in mortal memory.rather than in books that could be stored.and passed from one memory to another through speech acts. some speech acts were formal in nature, others not. but like speeches that politicians adapt for different audiences, much ancient knowledge must have been prone to change in oral transmission. without the authority of a written document, there was no way to compare the versions of a

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

ory in saxo fs gesta danorum. bous was the result of othinus fs rape of the rutenian princess rinda. he grows up skilled with weapons, and when he is ten, odin summons him and argues that vengeance is more noble than killing random adversaries. when bous and hotherus (in saxo fs version, balderus fs competitor for the affections of nanna) meet in battle, bous kills hotherus but himself receives a mortal wound; he dies the next day. thus bous differs from vali, the avenger of baldr in the vernacular west scandinavian traditions, not just in his name, for vali survives not only the encounter with hod but also, and far more significantly, the cataclysmic demise of gods, giants, and the cosmos that is ragnarok. vali is truly an enduring figure, but bous is a very minor player in saxo fs histor

sating her for the loss of her father, thjazi: he tied a rope around his testicles and the beard of a she-goat and both bleated as loki fell into skadi fs lap. loki shares this sexual ambiguity with odin, who practiced the effeminate magic called seid, and in fact the two were blood brothers. it seems likely to me that odin entered into blood-brotherhood with loki in an attempt to head off future mortal conflict with him. if so, odin failed. loki fs unequivocally negative actions should probably begin with his mysterious struggle with heimdall, apparently over the brisinga men, which loki may have stolen. this incident is obscure, but his vicious insulting of the gods and goddesses in lokasenna is crystal clear. worse yet is his arranging the death of baldr, the first death among the asir

MAGIC AND SPELLS

ven the elven high magic of old-have been spoken of down the years, but these are all merely different processes or paths to the same mastery of natural energies. this endless, ever-shifting web of forces is known as the weave. humans refer to the entity or awareness that is bound to the weave of toril as mystra, and worship her as their goddess of magic. the present mystra is a recently ascended mortal woman, who took over from her exhausted predecessor during the time of troubles. mystra exists to give magic to all creatures and to control its use. in ancient times, the archmages of netheril ignored the dictates of mystryl, goddess of magic at the time. one, the wizard karsus the mad, tried to seize divinity by the casting of mighty spells that would have wrecked toril'sweave. mystryl sa

lled shadow weave users are able to cast spells that are extraordinarily difficult for weave users to perceive, counter, or dispel. shadow weave users also suffer some disadvantages. first, shar has full control over the shadow weave and can isolate any creature from it or silence it entirely without any harm to herself. second, the secrets of the shadow weave are disquieting and injurious to the mortal mind. without assistance from shar, a shadow weave user loses a bit of his or her mind. third, while the weave serves equally well for any kind of spell, the shadow weave is best for spells that sap life or muddle the mind and senses, and is unsuited to spells that manipulate energy or matter-and cannot support any spell that produces light (see the shadow weave magic feat in chapter 1: cha

w weave user loses a bit of his or her mind. third, while the weave serves equally well for any kind of spell, the shadow weave is best for spells that sap life or muddle the mind and senses, and is unsuited to spells that manipulate energy or matter-and cannot support any spell that produces light (see the shadow weave magic feat in chapter 1: characters for details) finally, the more familiar a mortal becomes with the secrets of the shadow weave, the more divorced she becomes from the weave. an accomplished shadow weave user can work spells that weave users find difficult to detect, dispel, or counter, but the shadow weave user also becomes similarly unable to affect spells worked through the weave. shadow weave magic items magic items created by those who use the shadow weave are rare a

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

at which is self-moved, which likewise is anterior to that which it moves. that in which motion is inherent cannot be separated from its motive power; it is therefore incapable of dissolution. of such nature are the immortals. that which has motion imparted to it from another can be separated from the source of its an animating principle; it is therefore subject to dissolution. of such nature are mortal beings. superior to both the mortals and the immortals is that condition which continually moves yet itself is unmoved. to this constitution the power of abidance is inherent; it is therefore the divine permanence upon which all things are established. being nobler even than self-motion, the unmoved mover is the first of all dignities. the platonic discipline was founded upon the theory tha

by g. r. s. mead) by this we are to understand that manifestation is the result of a positive and a negative principle, one acting upon the other, and it takes place in the middle plane, or point of equilibrium, called the pleroma. this pleroma is a peculiar substance produced out of the blending of the spiritual and material ons. out of the pleroma was individualized the demiurgus, the immortal mortal, to whom we are responsible for our physical existence and the suffering we must go through in connection with it. in the gnostic system, three pairs of opposites, called syzygies, emanated from the eternal one. these, with himself, make the total of seven. the six (three pairs) ons (living, divine principles) were described by simon in the philosophumena in the following manner: the first

ibly the planetary angels) which he formed out of, and yet within, himself. as stated before, the demiurgus was individualized as the lowest creation out of the substance called pleroma. one group of the gnostics was of the opinion that the demiurgus was the cause of all misery and was an evil creature, who by building this lower world had separated the souls of men from truth by encasing them in mortal vehicles. the other sect viewed the demiurgus as being divinely inspired and merely fulfilling the dictates of the invisible lord. some gnostics were of the opinion that the jewish god, jehovah, was the demiurgus. this concept, under a slightly different name, apparently influenced medi val rosicrucianism, which viewed jehovah as the lord of the material universe rather than as the supreme

frost giants and flame giants had hurled snow and fire. the three gods--odin, vili, and ve--slew ymir and from him formed the world. from ymir's various members the different parts of nature were fashioned. after odin had established order, he caused a wonderful palace, called asgard, to be built on the top of a mountain, and here the twelve sir (gods) dwelt together, far above the limitations of mortal men. on this mountain also was valhalla, the palace of the slain, where those who had heroically died fought and feasted day after day. each night their wounds were healed and the boar whose flesh they ate renewed itself as rapidly as it was consumed. balder the beautiful--the scandinavian christ--was the beloved son of odin. balder was not warlike; his kindly and beautiful spirit brought p

nhabitants of the seven small and three great islands comprising atlantis. philosophically, the ten islands symbolize the triune powers of the superior deity and the seven regents who bow before his eternal throne. if atlantis be considered as the archetypal sphere, then its immersion signifies the descent of rational, organized consciousness into the illusionary, impermanent realm of irrational, mortal ignorance. both the sinking of atlantis and the biblical story of the "fall of man" signify spiritual involution--a prerequisite to conscious evolution. either the initiated plato used the atlantis allegory to achieve two widely different ends or else the accounts preserved by the egyptian priests were tampered with to perpetuate the secret doctrine. this does not mean to imply that atlanti

e gleaming mist a figure appeared, surrounded by a flickering greenish sheen. the initiator lowered his wand and, bowing his head, placed one hand edgewise against his breast in humble salutation. the neophyte stepped back in awe, partly blinded by the glory of the revealed figure. gaining courage, the youth gazed again at the divine one. the form before him was considerably larger than that of a mortal man. the body seemed partly transparent so that the heart and brain could be seen pulsating and radiant. as the candidate watched, the heart changed into an ibis, and the brain into a flashing emerald. in its hand this mysterious being bore a winged rod, entwined with serpents. the aged initiator, raising his wand, cried out in a loud voice "all hail thee, thoth hermes, thrice greatest; all

MASTERING WITCHCRAFT

ths, or large circular encampments, the only contact between the two races being made by the celtic shamans, or druids, a word probably signifying wise ones, or wizards. much or all of the druidic lore would appear to have been drawn from contact with the prytani. indeed many druids were probably born of prytanic fathers to celtic mothers. the legendary merlin was maybe one such as this, born of "mortal" mother and fathered by a "devil" or "elf" in fact elves were but the teutonic names bestowed upon the remaining prytani five centuries later by the germanic invaders of britain. arthurian legend has it that king arthur's half-sister morgan la fay (like merlin) was also of elven descent, accounting for her magical prowess, nimue, the lady of the lake, and vivian, merlin's enchantress, were

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

al names of the angels of the signs in general& also the angels of every degree of the signs in general, which is called the angels of men, because that in some one of these signs& degrees every man is born in, therefore he that knows the minutes of his birth, he may know the name of the angel that governs him& thereby he may attain to all arts& sciences yea, to all the wisdom& knowledge that any mortal man can desire in this world. but note this, that these angels that are attributed to the fire hath more knowledge therein than any other, and those of the water hath more knowledge therein than any other, and also those of the earth hath knowledge therein than any other, and likewise those of the air. and to know which belongs to the fire, earth, air& water, observe the nature of the signs

MEANING OF MASONRY

d a more sufficing philosophy elsewhere, are equally at liberty to be" free from" them, and men of honour will find it their duty to withdraw from the order rather than suffer the harmony of thought that should characterize the craft to be disturbed by their presence. the admission of every mason into the order is, we are taught" an emblematical representation of the entrance of all men upon this mortal existence" let us reflect a little upon these pregnant words. to those deep persistent questionings which present themselves to every thinking mind, what am i? whence come i? whither go i, masonry offers emphatic and luminous answers. each of us, it tells us, has come from that mystical" east" the eternal source of all light and life, and our life here is described as being spent in the" we

longer the separate distinctified individual he now supposes himself to be, but to be a microcosm or summary of all that is and to be identified with the being of god. masonry is the science of the attainment of that supreme knowledge and is, therefore, rightly said of to be founded on the principles of geometry as thus defined. but do not let it be supposed that the physical matter of which our mortal bodies are composed is the" earth" referred to. that is but corruptible impermanent stuff which merely forms a temporary encasement of the imperishable true" earth" or substance of our souls, and enables them to enter into sense-relations with the physical world. the distinction must be clearly grasped and held in mind, for masonry has to deal not so much with the transient outward body as

se-relations with the physical world. the distinction must be clearly grasped and held in mind, for masonry has to deal not so much with the transient outward body as with the eternal inward being of man, although the outward body is temporarily involved with the latter. it is the immortal soul of man which is the ruined temple and needs to be rebuilt upon the principles of spiritual science. the mortal body of it, with its unruly wills and affections, stands in the way of that achievement. it is the rubble which needs to be cleared before the new foundations can be set and the new structure reared. yet even rubble can be made to serve useful purposes and be rearranged and worked into the new e rection, and accordingly man's outer temporal nature can be disciplined and utilized in the reco

source of power, giving him enhanced mental strength and self-confidence; there will become observable in him developing graces of character, speech and conduct that were previously foreign to him. the floor, or groundwork of the lodge, a chequer-work of black and white squares, denotes the dual quality of everything connected with terrestrial life and the physical groundwork of human nature the mortal body and its appetites and affections" the web of our life is a mingled yarn, good and ill together" wrote shakespeare. everything material is characterized by inextricably interblended good and evil, light and shade, joy and sorrow, positive and negative. what is good for me may be evil for you; pleasure is generated from pain and ultimately degenerates into pain again; what it is right to

rinciple in him man would be less than human. because of its presence in him he can become more than human. by cultivating his consciousness of it he may become unified with it in proportion as he denies and renounces everything in himself that is less than divine. it is the inextinguishable light of a master mason which, being immortal and eternal, continues to shine when everything temporal and mortal has disappeared. the senior warden, whilst the master's chief executive officer, is his anthesis and opposite pole. he personifies the soul, the psychic or animistic principle in man, which, if unassociated with and unillumined by the greater light of the spirit or master-principle, has no inherent light of its own at all. at best he in the west can but reflect and transmit that greater lig

was brought back to its bodily encasement again and "reunited to the companions of its former toils" to resume its temporal life, but with conscious realization of life eternal superadded to its knowledge and its powers. then only was it entitled to the name of master mason. then only could it exclaim, in the words of another initiate (empedocles" farewell, all earthly allies; henceforth am i no mortal wight, but an immortal angel, ascending up into divinity and reflecting upon that likeness of it which i have found in myself" the" secrets" of freemasonry and of initiation are largely connected with this process of intro version of the soul to its own centre, and beyond this brief reference to the subject it is inexpedient here to say more. but in confirmation of what has been indicated i

MICHAEL FORD BOOK OF CAIN

n, you must come forth by dreaming to see within this bowl, and i shall wait for you there cauled in the crimson drape, veiled from the eyes of the blind. hold this skull and behold the spirits which walk with you, by self-transformation on the meeting path shall this mark be evermore your father, the dragon djinn of old forever walk with you, and in rapt meditation shall we pass from the clay of mortal hands you shall thirst for water and for blood; both in dreaming shall be held from the dual gnosis. i hold the golden cup to your lips, that the dragon s elixir hold strong i then hand to you the skull bowl of my flowing blood, that you may taste the bitter sweetness of it s coppered kiss then in your ecstasy and thy devil s phallus reaching towards the sun shall my serpent s tongue enflam

then initiator of magick, the sorcerous enfleshed spirit of lucifer and lilith, cain is also the one who walks with the dragon the path of the nightside. in one hand is the fetish of cain the skull of abel whom holds the gnosis of the shade king, azrael, the western gate of twilight and realm of ghosts. the other hand is the hammer, a tool of the forge which sparks the cunning fire in the clay of mortal flesh. cain is the temple maker and witch begetter, that which opens the gates of hell and heaven, the initiator of witch blood. cain is envisioned as a middle eastern man, bearded and dark, wisdom filling his eyes. cain is also viewed as a bearded and horned human-beast, covered in gray and green earth, who is decorated with human and animal bones, his familiars. cain is sought in the hidd

MICHAEL FORD WITCHMOON

and will is present in proper decision-making. 2) a sense of inner strength must be present in order to avoid the dangers of unbalanced forces which exist in the astral qlipoth. defense measures should be involved as well to ensure as much resistance as possible from astral vampire attacks. the symbolic reference, of the vampire within the coffin or tomb, is but an ideal image of the death of the mortal self, a one sided being based only in the day side; by which demise one s own personal daemon or hidden genius (holy guardian angel) shall manifest through the personality. the death posture can be used vampirically as the means of self-awakening through innate knowledge of the individual's beast like or atavistic nature. all proving useful in the areas of bestial or nocturnal astral assump

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

fore inform thy son lamechthat he who is born is his child in truth; and he shall call his name noah, for he shall be toyou a survivor .in his work called metamorphoses or the golden ass, we read about the god apollosaying strange words regarding the birth of the goddess psyche: on some high crag, o king, set forth the maid, in all the pomp of funeral robes arrayed. hope for no bridegroom born of mortal seed but fierce and wild and of the dragon s breed there is even some evidence of cloning experiments in the bible: and the lord god caused a deep sleep to fall upon adam, and he slept: and he took one ofhis ribs, and closed up the flesh instead thereof; and the rib, which the lord god had takenreptilians, priestesses, and strange genes62atlantis, alien visitation, and genetic manipulation

why would he stay in it? is jehovah not the cre-ator of both evil and hell? nowhere in the text does it state the contrary. and if god isgood, why send any of his creations to everlasting perdition for any reason? why notjust destroy that entity, since, according to genesis, this is what was done to the firstcreation. surely, this would be less misery to the wretch. god condemns eternally andhis mortal creations suffer interminably for the slightest moral deviation or infraction?so we ask, who is evil, the one who acts it out, or the one who created the propensityin the first place? does it not seem strange that the god who promised to take care of all his people andnever bring another deluge would be so conspicuously absent during all the subse-quent horrors of history? so it goes on and

is by the instigation of changes to the environment of the animal.though these are almost always beyond the awareness of the creature, they areextremely impactive. by exercising both methods, the hidden masters accomplish allthe behavioral changes they require. the results are apparent for anyone who cares tosee them. to repress rebellion is to maintain the status quo, a condition which binds the mortal crea-ture in a state of intellectual or physical slavery. but it is impossible to chain man merely byslaving his body; the mind also must be held, and to accomplish this, fear is the acceptedweapon. the common man must fear life, fear death, fear god, fear the devil, and fear mostthe overlords, the keepers of his destiny (manly palmer hall) i really look with commiseration over the great bo

eckless crime, into wars, and robberies, and frauds, and all things hostile to the nature ofthe souldarkness will be preferred to light, and death will be thought more profitable thanlifethe pious will be deemed insane, and the impious wise, the madman will be thought abrave man, and the wicked will be esteemed as good (hermes trismegistus, ad 150-270) a great change will come to pass, such as no mortal man will have expected. heaven andhell will confront each other in this struggle. old states will perish and light and darknesswill be pitted against each other with swords, but it will be swords of a different fashion.with these swords it will be possible to cut up the skies and to split the earth. a great lamentwill come over all mankind and only a small batch will survive the tempest, th

. thus, it became necessary to enter into dialogue with the ascended masters.the adepts of the rose realized that without the help of such intelligences there wasno hope. the portal was successfully opened and the ascended masters were able togive pivotal information. these numinous intelligences are not subject to temporal andspatial laws. as a result, they know more and can see further than any mortal. they donot remedy the problem for us, but instead relay instructions in potentia, leaving thehuman recipients to translate them into action in their temporal and spatial dimension.the universe is a super-computer that is interacted with, not with binary code, but the imag-ination (author)epilogue: time to change the road youre on142atlantis, alien visitation, and genetic manipulation the o

is a sin to suppose that nature, endowed with perennial fertility by the creator of the uni-verse, is affected with barrenness, as though with some disease and it is unbecoming to aman of good judgement to believe that earth, to whose lot was assigned a divine and ever-lasting youth, and who is called the common mother of all things and is destined to bringthem forth continually, has grown old in mortal fashion. and, furthermore, i do not believethat such misfortunes come upon us as a result of the fury of the elements, but rather becauseof our own fault, for the matter of husbandry, which all the best of our ancestors had treatedwith the best of care, we have delivered over to all the worst of our slaves, as if to a hangmanfor punishment (columella, de agricultura)this universe is a livin

MICHAEL WYNN THE SOUL TRAVELERS

ounterpart. this guardian angel is not entirely a separate being but merely another part of the whole. it is this being, who is separated from the whole by the veil, that represents each person s direct connection to god. this entity does not tell lies nor commandeer freewill. contrary to popular belief, this being is solely interested in your spiritual fate, and does not concern itself with your mortal fate. put simply, if you re soul is more likely to enter into heaven by dying today, rather than years from now, your guardian angel will do nothing to spare you from today s danger; self-preservation (of the mortal life) is, in many ways, the duty of your tutelary demon, rather than your guardian angel. it is important not to confuse the light, which represents the guardian angel or god hi

use the nephilim to increase his numbers, being still out-numbered by the angels. many of these nephilim would die in the--michael wynn's "the soul travelers" 83 flood, but a bloodline, like that of the nephilim goliath and his brothers, did survive. these giants were warlike, brutal, and ruled over humanity. they also contended a lot with each other, and there was much in-fighting. upon dying a mortal death, these nephilim roamed the earth in spirit, and cause strife among mankind to this day. it is important to keep in mind that there were two separate races of giants that once ruled the earth; the first race of giants was the titans who were not of the angelic race, and the second was the nephilim, who were the offspring of the fallen angels and mortal women. many of these nephilim tha

MICHAEL W FORD NOX UMBRA

with the dead "by the owl, sacred unto noctulia- hekate, known in this circle as lilitu, ghost and phantom keeper, who shall gather the manes from the grave, fly now unto this circle "by the vulture, who shall feast upon the corpse of those aspects i care not to remain as myself, i shall become like to understand the feast of the dumb supper. in dreaming we shall commune "i seek the grave and my mortal death, with the shroud i wrap my body in shall be blessed with the kiss of the serpent queen, the black eyed goddess who wakes me from this sleep- cain-baphomet, horned black one of the infernal sabbat, unveil the cloak of shades to seek the knowledge of your consort, hecate-luith, whom holds the skull cup of blood, that of her children given unto the offering of death in life. i drink now

et and nephthys. this mortuary god was worshipped in such places as the abt, the papyrus swamps and the lycopolis (the city of wolves- jackals. in the funeral procession, anubis received the mummy, and lays his hands upon the body in initiation and protection. in the dreaming gnosis of wither the celestial/luciferian or infernal sabbat, one assumes anubis as the opener of the way, the god form of mortal (mundane) and vampyric (immortal) rebirth. the altar should be placed in the north. the west wall should have a small table to which you may have an image of anubis and the bones or images of the dead. west is the gateway of which you enter and dwell, then you shall emerge in the north from the gates of amenta. west holding the anthame focus on image of anpu and recite "i stand at the gate

MORALS AND DOGMA

ts that we have done. no motion impressed by natural causes or by human agency is ever obliterated. the track of every keel which has ever disturbed the surface of the ocean remains forever registered in the future movements of all succeeding particles which may occupy its place. every criminal is by the laws of the almighty irrevocably chained to the testimony of his crime; for every atom of his mortal frame, through whatever changes its particles may migrate, will still retain, adhering to it through every combination, some movement derived from that very muscular effort by which the crime itself was perpetrated. what if our faculties should be so enhanced in a future life as to enable us to perceive and trace the ineffaceable consequences of our idle words and evil deeds, and render our

say, in the clash and conflict of hostile faiths and creeds, what is truth, or that _he_ is _surely_ in possession of it, so every one should feel that it is quite possible that another equally honest and sincere with himself, and yet holding the contrary opinion, may himself be in possession of the truth, and that whatever one firmly and conscientiously believes _is_ truth _to him--these are the mortal enemies of that fanaticism which persecutes for opinion's sake, and initiates crusades against whatever it, in its imaginary holiness, deems to be contrary to the law of god or verity of dogma. and education, instruction, and enlightenment are the most certain means by which fanaticism and intolerance can be rendered powerless. no true mason scoffs at honest convictions and an ardent zeal i

ingle building, rife with horrors and teeming with foul air and pestilence; where men, women and children huddle together in their filth; all ages and all colors sleeping indiscriminately together; while, in a great, free, republican state, in the full vigor of its youth and strength, one person in every seventeen is a pauper receiving charity. how to deal with this apparently inevitable evil and mortal disease is by far the most important of all social problems. what is to be done with pauperism and over-supply of labor? how is the life of any country to last, when brutality and drunken semi-barbarism vote, and hold offices in their gift, and by fit representatives of themselves control a government? how, if not wisdom and authority, but turbulence and low vice are to exalt to senatorship

shriek of agony go up into the silent and all-surrounding infinitude; but also, amidst the stir and noise of visible life, from the inmost bosom of the visible man, there goes up an imploring call, a beseeching cry, an asking, unuttered, and unutterable, for revelation, wailingly and in almost speechless agony praying the dread arch of mystery to break, and the stars that roll above the waves of mortal trouble, to speak; the enthroned majesty of those awful heights to find a voice; the mysterious and reserved heavens to come near; and all to tell us what they alone know; to give us information of the loved and lost; to make known to us what we are, and whither we are going. man is encompassed with a dome of incomprehensible wonders. in him and about him is that which should fill his life

mies, sat in senates, or visited beds of sickness and pain. varying every hour, the million occasions will come in which we may restrain our passions, subdue our hearts to gentleness and patience, resign our own interest for another's advantage, speak words of kindness and wisdom, raise the fallen, cheer the fainting and sick in spirit, and soften and assuage the weariness and bitterness of their mortal lot. to every mason there will be opportunity enough for these. they cannot be written on his tomb; but they will be written deep in the hearts of men, of friends, of children, of kindred all around him, in the book of the great account, and, in their eternal influences, on the great pages of the universe. to such a destiny, at least, my brethren, let us all aspire! these laws of masonry le

with an iron rod to one that is flayed with whipping; and to every well-tempered mind will seem most inhuman and unmanly. even the man who does wrong and commits errors often has a quiet home, a fireside of his own, a gentle, loving wife and innocent children, who perhaps do not know of his past errors and lapses--past and long repented of; or if they do, they love him the better, because, being mortal, he hath erred, and being in the image of god, he hath repented. that every blow at this husband and father lacerates the pure and tender bosoms of that wife and those daughters, is a consideration that doth not stay the hand of the brutal journalist and partisan: but he strikes home at these shrinking, quivering, innocent, tender bosoms; and then goes out upon the great arteries of cities

MOTTA MARCELO THE COMMENTARIES OF AL

down, a lambent flame of blue, all-touching, all penetrant, her lovely hands upon the black earth& her lithe body arched for love, and her soft feet not hurting the little flowers: thou knowest! and the sign shall be my ecstasy, the consciousness of the continuity of existence, the omnipresence of my body. we are, all of us who aspire to her, bound slaves of immortal beauty; it is a pity that our mortal mistresses, not understanding whom we worship in them, so often think that they rule us! then, when the abuse of their egos finally forces us to seek a new priestess, they accuse us of being cold and unfeeling, forgetting that the temple must keep itself clean and comely, and worthy of the presence of the goddess. the ego is a good servant, but a bad master. that sign, nuit gives to all tho

cidents such as poverty, sickness and death. an eternal state is however a possible experience, if one interprets the term sensibly. one can kindle "flamman aeternae caritatis, for instance; one can experience a love which is in truth eternal. such love must have no relation with phenomena whose condition is time. similarly, one's 'immortal soul' is a different kind of thing altogether from one's mortal vesture. this soul is a particular star, with its own peculiar qualities, of course; but these qualities are all 'eternal, and part of the nature of the soul. this soul being a monistic consciousness, it is unable to appreciate itself and its qualities, as explained in a previous entry; so it realizes itself by the device of duality, with the limitations of time, space and causality. the 'h

e-born; we accept everything for what it is without lust of result, without insisting upon things conforming with a priori ideals, or regretting their failure to do so. we can therefore 'enjoy all things of sense and rapture' according to their true nature. for example, the average man dreads tuberculosis. the 'christian scientist' flees this fear by pretending that the disease is an illusion in 'mortal mind. but the thelemite accepts it for what it is, and finds interest in it for its own sake. for him it is a necessary part of the universe; he makes 'no difference' between it and any other thing. the artist's position is analogous. rubens, for instance, takes a gross pleasure in female flesh, rendering it truthfully from lack of imagination and analysis. idealist painters like bougereau

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

the power of producing new life. the greeks believed that the mental qualifications of their gods were of a much higher order than those of men, but nevertheless, as we shall see, they were not considered to be exempt from human passions, and we frequently behold them actuated by revenge, deceit, and jealousy. they, however, always punish the evil-doer, and visit with dire calamities any impious mortal who dares to neglect their worship or despise their rites. we often hear of them visiting mankind and partaking of their hospitality, and not unfrequently both gods and goddesses [8]become attached to mortals, with whom they unite themselves, the offspring of these unions being called heroes or demi-gods, who were usually renowned for their great strength and courage. but although there wer

finds in him a powerful advocate, for he, by a wise and merciful dispensation, ordains that the mighty ones of the earth should succour their distressed and needy brethren. the greeks believed that the home of this their mighty and all-powerful deity was on the top of mount olympus, that high and lofty mountain between thessaly and macedon, whose summit, wrapt in clouds and mist, was hidden from mortal view. it was supposed that this mysterious region, which even a bird could not reach, extended beyond the clouds right into aether, the realm of the immortal gods. the poets describe this ethereal atmosphere as page 27 bright, glistening, and refreshing, exercising a peculiar, gladdening influence over the minds and hearts of those privileged beings permitted to share its delights. here you

ence. his union with themis typifies the bond which exists between divine majesty and justice, law, and order. eurynome, as the mother of the charites or graces, supplied the refining and harmonizing influences of grace and beauty, whilst the marriage of zeus with mnemosyne typifies the union of genius with memory. in addition to the seven immortal wives of zeus, he was also allied to a number of mortal maidens whom he visited under various disguises, as it was supposed that if he revealed himself in his true form as king of heaven the splendour of his glory would cause instant destruction to mortals. the mortal consorts of zeus have been such a favourite theme with poets, painters, and sculptors, that it is necessary to give some account of their individual history. those best known are a

ar-hunt and the heroes of the argonautic expedition. the brothers became attached to the daughters of leucippus, prince of the messenians, who had been betrothed by their father to idas and lynceus, sons of aphareus. having persuaded leucippus to break his promise, the twins carried off the maidens as their brides. idas and lynceus, naturally furious at this proceeding, challenged the dioscuri to mortal combat, in which castor perished by the hand of idas, and lynceus by that of pollux. zeus wished to confer the gift of immortality upon pollux, but he refused to accept it unless allowed to share it with castor. zeus gave the desired permission, and the faithful brothers were both allowed to live, but only on alternate days. the page 34 dioscuri received divine honours throughout greece, an

mpic gods, and the presiding deity over life, light, and aerial phenomena. jupiter is lord of life in its widest and most comprehensive signification, having absolute power over life and death, in which respect he differed from the greek zeus, who was to a certain extent controlled by the all-potent sway of the moira or fates. zeus, as we have seen, often condescends to visit mankind, either as a mortal, or under various disguises, whereas jupiter always remains essentially the supreme god of heaven, and never appears upon earth. the most celebrated temple of jupiter was that on the capitoline hill in the city of rome, where he was worshipped under the names of jupiter-optimus-maximus, capitolinus, and tarpeius. page 38 the romans represented him seated on a throne of ivory, holding in his

wife of the supreme deity, combined with her extreme beauty, caused her to become exceedingly vain, and she consequently resented with great severity any infringement on her rights as queen of heaven, or any apparent slight on her personal appearance. the following story will signally illustrate how ready she was to resent any slight offered to her. at the marriage of the sea-nymph thetis with a mortal called peleus, all the gods and goddesses were present, except eris (the goddess of discord. indignant at not being invited, she determined to cause dissension in the assembly, and for this purpose threw into the midst of the guests a golden apple with the inscription on it "for the fairest" now, as all the goddesses were extremely beautiful, each claimed the apple; but at length, the rest

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

e gods who dispensed the talents required. a pact was therefore necessary: by devoting himself body and soul to the service of the deity of the particular profession, the artisan would bilaterally contract sacred obligations, because by fervently striving to do his best in the domain of art, he compelled the god of his trade to come to his aid. so a union was therefore effected between the humble mortal and the god who worked through him, using him as an intermediary, therefore deifying the human through work. each trade exalted its tutelary deity. rich in imagination, the ancients were able to poeticize the actions of daily life and give their professional occupations a celestial aura. thus were born the mysteries of the different trades.1 the cult of the ancient builders must have been o

pled with the blatant abuses commited by the clergy and the popes, had chilled their religious fervor, shaken their faith, and made it impossible to complete those churches still under construction. it was at this point that luther's reformation occurred, which weakened the very foundations of papal authority and halted the construction of the great monuments of catholic worship. this delivered a mortal blow to the masonic corporations here. by and large, they were greatly dispersed and their remnants were forced to join forces with the mastery associations of the towns' own trades and crafts guilds. in 1522, the brotherhood in switzerland was mixed up in matters that were foreign to the building craft, leading to an order for its grand master, stephan rulzislofer of zurich, to appear befo

n the distortion of major symbols, displayed before public opinion like trophies. without a healthy reaction on its behalf, freemasonry will leave itself open, without most of its brothers even grasping why, to some 276 conclusion fairly rude shocks before being consigned to the museum of history. for our part, let us remain hopeful. hope, in fact, is inseparable from faith and love. only form is mortal; truth remains. it is knowledge and consciousness; it is life. because the incomparable history of freemasonry touches the absolute that is to say, the truth it is reasonable to think that the freemasons will figure out a way to rediscover it beneath the antiquated veil now covering it and will discover a way to restore it with enthusiastic force and vigor. those who have faith in god don't

ONYX TABLET OF SET

glory, behold the genius of your creation, and be prideful of being, for i am the same- i who am the highest of life" since that day of the coming of the fire, the story of the race of man has been as that of the universe- torn and tortured by war, famine, pestilence, and death. yet in the midst of death we are in life- by the gift of set there is that within us which is immune to the savagery of mortal flesh, which preserves the self inviolate, which presages for us an eternity of unique existence unfettered either by stasis or chaos. the word of set became a link between the ancestors of your ancestors and set, and that word took form as xepera, the self-created one, who gave unto the care of the first priesthood of set the great keys to the shining trapezoid that is the gate to the abys

PATH OF INITIATION

n the puckril, the familiar or 'fetch beast, is identified or bestowed. this is the merging of the human nature and the animal nature; this is also a further "arrival" of outside forces that were called by the soul of the initiate. this is the kindling of the cunning fire. 5. the meeting with the fetch mate, or otherworldly lover- the congress of the incubi/succubi, the faery marriage between the mortal and the immortal, this world and the next, soul and spirit, or the "wedding chamber" sacrament of the gnostics; this is the final culmination of the divine chain of events set into motion by the call of the initiate, the merging and union of the balanced human nature (a balance achieved by the merging with the puckril) and the divine nature. this is the invisible mystery or the spirit-essen

PHILIP NEIL MYTHS LEGENDS EXPLAINED

initiates into the mysteries of eleusis was so absolute that we are left to guess from fragments of evidence both what the rituals were and what they meant. culture heroes one of those fragments is the moment in the demeter myth when, having taken a position in a royal household while searching for her daughter, the goddess places the royal prince, her charge, into a divine fire to burn away his mortal parts and give him eternal life, but is interrupted before she can complete the ritual. the same incident occurs in egyptian mythology, when the goddess isis becomes nursemaid to a prince while searching for her husband, osiris (see p. 16. in the egyptian story the prince dies, but in the greek, the boy, triptolemus, becomes a benefactor of humankind a cultural hero when demeter gave him gr

by their masters throwing sticks. the greeks identified bastet with artemis, goddess of the hunt (see pp. 36 37, and herodotus describes her annual festival as an orgy. osiris, isis, and horus 16 like the greek demeter during her search for persephone (see p. 29, isis, in her search for osiris, becomes a nursemaid to a prince; both goddesses try to give the boys immortality by burning away their mortal parts, but they are interrupted. isis uttered so terrible a cry on seeing osiris corpse that it killed the baby prince she was caring for. osiris, isis, and horus osiris, the ruler of the underworld, was originally a king in the upper world where he taught the egyptians (and later, the rest of the world) how to live, worship, and grow grain (they had previously been cannibals) he earned the

ay, a snake ate the plant, which is why snakes shed their skins and become young again, but men still age and die. two episodes in the life of gilgamesh this is an impression from a seal that dates from between 2340 and 2180 bce. on the left, it appears to show gilgamesh and enkidu killing the monster humbaba; on the right, gilgamesh is being ferried across the ocean in search of utnapishtim, the mortal survivor of the great flood, whom he hopes will tell him the meaning of life. gilgamesh this colossal statue dates from the eighth century bce and shows gilgamesh in royal regalia, carrying a lion and a serpentheaded staff. these are both references to episodes in the story of his journey beyond the ocean to find out why humans must die. enkidu this bull-headed figure is enkidu, the only cr

mis (see pp. 36 37) was apollo s twin sister and the goddess of hunting and archery. all wild animals were in her care. demeter demeter, zeus sister, was the greek earth-goddess. her brother zeus fathered her daughter, persephone. her search for persephone formed the basis of the mysteries of eleusis (see p. 29. dionysus dionysus (see pp. 58 59, god of ecstasy and wine, was the child of zeus by a mortal, semele. he is shown with goat s legs and horns. hercules hercules (see pp. 50 51) was a son of zeus by a mortal. hera hated him. he earned immortality by performing 12 impossible tasks. when he went to olympus he married zeus daughter hebe. hermes hermes was the messenger of the gods and zeus son by maia, daughter of the titan atlas. he is wearing his winged hat and carrying his herald s s

rtarus in the underworld. thereafter, zeus reigned supreme among the gods. prometheus 24 prometheus prometheus, a titan, was the creator of humankind, whom he made out of clay and water. although he and his brother epimetheus sided with the olympian god zeus (roman jupiter) during the war of the titans (see box, prometheus relationship with zeus was uneasy because zeus thought him wily and, being mortal, more loyal to humankind than to the gods. in an argument over which parts of an animal should be sacrificed to the gods, prometheus tricked zeus into choosing the bones and the fat rather than the meat. in retaliation, zeus removed the gift of fire from the world, causing great suffering to humankind. in response, prometheus stole fire from the sun, which he gave back to the world. furious

s hung their heads to look at the ground, prometheus stood man upright, his head held high with his gaze to the stars. chained to a rock by zeus, prometheus was doomed to 30,000 years of agony. he escaped the full term, however, by warning zeus of the oracle that foretold that any son borne to the sea nymph thetis, with whom zeus was in love, would be greater than his father (later, she married a mortal and gave birth to achilles, see p. 63) freed by heracles (see pp. 50 51, with zeus consent, prometheus joined the immortals on mount olympus by swapping his own mortality with the immortality of the centaur cheiron (see p. 39, who, accidentally wounded by heracles, was doomed to an eternity of suffering and wished to die. prometheus prometheus gave humankind the gift of thought, and the sec

PROMETHEUS

his affliction- not without the will of olympian zeus who reigns on high, that the glory of herakles the theban-born might be yet greater than it was before over the plenteous earth. this, then, he regarded, and honoured his famous son; though he was angry, he ceased from the wrath which he had before because prometheus matched himself in wit with the almighty son of kronos. for when the gods and mortal men had a dispute at mekone, even then prometheus was forward to cut up a great ox and set portions before them, trying to befool the mind of zeus. before the rest he set flesh and inner parts thick with fat upon the hide, covering them with an ox paunch; but for zeus he put the white bones dressed up with cunning art and covered with shining fat. then the father of men and of gods said to

se wisdom is everlasting, rebuking him. but wily prometheus answered him, smiling softly and not forgetting his cunning trick `zeus, most glorious and greatest of the eternal gods, take which ever of these portions your heart within you bids' so he said, thinking trickery. but zeus, whose wisdom is everlasting, saw and failed not to perceive the trick, and in his heart he thought mischief against mortal men which also was to be fulfilled. with both hands he took up the white fat and was angry at heart, and wrath came to his spirit when he saw the white ox-bones craftily tricked out: and because of this the tribes of men upon earth burn white bones to the deathless gods upon fragrant altars. but zeus who drives the clouds was greatly vexed and said to him `son of iapetos, clever above all!

earth burn white bones to the deathless gods upon fragrant altars. but zeus who drives the clouds was greatly vexed and said to him `son of iapetos, clever above all! so, sir, you have not yet forgotten your cunning arts' so spake zeus in anger, whose wisdom is everlasting; and from that time he was always mindful of the trick, and would not give the power of unwearying fire to the melian race of mortal men who live on the earth. but the noble son of iapetus outwitted him and stole the far-seen gleam of unwearying fire in a hollow fennel stalk. and zeus who thunders on high was stung in spirit, and his dear heart was angered when he saw amongst men the far-seen ray of fire. forthwith he made an evil thing for men as the price of fire; for the very famous limping god formed of earth the lik

onautica 3.844f it [akhaia in greece] is a land ringed by lofty mountains, rich in sheep and pasture, and the birthplace of prometheus son, the good deukalion, who was the first man to found cities, build temples to the gods and rule mankind as king. its neighbours call the land haemonia, and in it stands iolkos, my own town. argonautica 3.1083f "there was once a time when there were gods, but no mortal creatures. and when to these also came their destined time to be created, the gods moulded their forms within the earth, of a mixture made of earth and fire and all substances that are compounded with fire and earth. when they were about to bring these creatures to light, they charged prometheus and epimetheus to deal to each the equipment of his proper faculty. epimetheus besought promethe

yginus fabulae 54 prometheus, son of iapetus, first fashioned men from clay. later vulcanus [hephaistos, at jove s [zeus] command, made a woman s form from cla y. minerva [athene] gave it life, and the rest of the gods each gave come other gift. because of this they named her pandora. she was given in marriage to prometheus brother epimetheus. pyrrha was her daughter, and was said to be the first mortal born. hyginus fabulae 142 men in early times sought fire from the gods, and did not know how to keep it alive. later prometheys brought it to earth in a fennel-stalk, and showed men how to keep it covered over with ashes. because of this, mercury, at jove s command, bound him with iron spikes to a cliff on mount caucasus, and set an eagle to eat out his heart; as much as it devoured in the

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

ma of beriah [clothing the partzufim of] asiyah, and all of this is the feminine. thus, the question was solely regarding the gman h of asiyah. as was stated previously, the statement glet us make man in our image, after our likeness h was a question posed by ima of beriah to abba of beriah( gshall we make man c? h. the question was whether to make gman h of asiyah, since his earthly counterpart, mortal man, was destined to sin. the torah then states, gand g-d created man in his image. h2 this refers to the gman h of beriah, which is why the verb is ghe created. h so, after having posed the question as to whether or not to make the gman h of asiyah, we are told only that the gman h of beriah was created. does this mean that the gman h of asiyah was not, in fact, made? regarding the gman h

since it is higher [than the body of the torah, it has no need to be garbed in it at all. this refers to the midrashic account of how, when moses ascended to heaven to receive the torah from g-d, the angels protested, saying, gwhat is man, that you are mindful of him, or the son of man [i.e, moses] that you consider him? h3 meaning, the torah is so sublime and spiritual; why are you giving it to mortal man? rather, gkeep your glory [the torah] in heaven. h g-d turned to moses, telling him to answer the angels. he noted that the torah is full of commandments and moral instructions that cannot apply to angels. here, the arizal says that the angels, so to speak, were fully aware of this, and all they requested was that the inner dimension of the torah, the kabbalah, remain in heaven, since i

im and from which the gbodies h of the forces of evil were made, as it is written, gand i have created destructive forces to cause damage. h4 although, as this verse states, g-d creates the forces of evil, the gmaterial h he uses to construct their gbodies h is the vital seed that a person emits improperly. thus, there are two types of enemies: seminal emissions, known as gthe plagues [caused by] mortal men, h5 and the forces of evil themselves. therefore gwhen you go out to war against your enemies c h is in the plural. g cand g-d, your g-d, delivers it to you c h refers to the forces of evil, the first type of enemy, and g cyou will take its captive h refers to the drops of seminal emission, the holy soul that the first enemy captured, the forces of evil. you will retrieve from his hand

given your glory over the heavens. h4 they did not know that since the exoteric dimension of the torah is not relevant to them. since they are immortal.it was given to mankind. the phrase gfor you have given your glory over the heavens h may be read: ggive your glory over the heavens. h the angels were thus saying to g-d, gsince your name.i.e, the torah.is so mighty.i.e, so sublime and unfit for mortal man, don ft give it to them, rather, give your glory.i.e, the torah.to us in heaven. h5 g-d told moses to respond to this argument, which he did by pointing out how the simple meaning of the torah refers to all sorts of situations that are irrelevant to angels. this, then, is the mystical meaning of ggive ear, o heavens. h the gheavens h are the holy and righteous people, who although they

he rock of his support. 837 this installment continues the passage presented in the second installment, in which the arizal, discussing verse 3 in the above passage( ggive greatness to our g-d h, noted how g-d created the world such that when we submit to g-d fs will, we genable h him to accomplish his purpose in this world. in this sense, we gstrengthen h g-d, so to speak. how is it possible for mortal man to ggive strength to his king h1? we will answer this by first discussing the heretics f question:2 why does the torah quote g-d as saying glet us make man, h3 in the plural, instead of gi shall make man, h inasmuch as he alone, may he be blessed, is the creator. as it is written [in this parashah, gsee, now that i, even i, am he, and there is no god with me. h4 as recounted in the midr

to israel, his coming was camouflaged in aramaic. the word gcame h is therefore in aramaic. the reason he had to do this was, as the verse continues, gthe holy tenthousands, h i.e, the angels, that they not make accusations against them and prevent the giving of the torah. we are taught that when moses ascended to heaven to receive the torah from g-d and bring it to israel, the angels argued that mortal man was not holy enough to receive the holy torah. moses therefore had to plead the case of humanity in order that the angels gallow h g-d to give the torah to the jewish people. the argument moses used was that the torah speaks of refining the animal nature of man, etc, and therefore rightfully belongs to beings that possess an animal nature and evil inclination, i.e, humans, and not angel

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

lanced mercy is but weakness and the golden dawn: volume ii book two would permit evil to exist unchecked, thus making itself, as it were, the accomplice of that evil. remember that things divine are not attained by mortals who understand the body alone, for only those who are lightly armed can attain the summit. remember that god alone is our light and the bestower of perfect wisdom, and that no mortal power can do more than bring you to the pathway of that wisdom, which he could, if it so pleased him, put into the heart of a child. for as the whole is greater than the part, so are we but sparks from the unsupportable light which is in him. the ends of the earth are swept by the borders of his garment of flame- from him all things proceed, and unto him all things return. therefore, we inv

order. kerux conducts neophyte to his table andgives him one of the small dishes of solution to hold. k m nature is harmonious in all her workings, and that which is above is as that which is below. thus also, the truths which by material science we investigate, are but special examples of the all-pervading laws of the universe. so, within this pure and limpid fluid, lie hidden and unperceived of mortal eyes, the elements bearing the semblance of blood, even as within the mind and brain of the initiate lie concealed the divine secrets of the hidden knolwedge. yet if the oath be forgotten, and the solemn pledge broken, then that which is secret shall be revealed, even as this pure fluid reveals the semblance of blood. k e r n adds fluid from the other dish. let this remind thee ever, 0 neop

the moon is veiled; when the earth abideth not and around thee is the lightning 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 the sacred things, from the confines of matter, arise the terrible dog-faced demons, never showing true image unto mortal gaze. so therefore first the priest who governeth the works of fire must sprinkle with the lustral water of the loud, resounding sea. labour thou around the strophalos of hecate. when thou shalt see a terrestrial demon approaching, cry aloud and sacrifice the stone mnizourin. change not the barbarous names of evocation, for they are names divine, having in the sacred rites a power ineffable

care of the form of anubis of the west symbolically that he may keep off the "dog-faced demons" the opposers of anubis, who rise from the confines where matter ends, to deceive and drag down the soul. the ritual of the 31st path says "since ever dragging down the soul and leading it from sacred things, from the confines of matter arise the terrible dog-faced demons never showing a true image unto mortal gaze" the hierophant gives a single knock to announce the just commencement of a vibration in the sphere of sensation of the candidate. he then states that he holds the dispensation from the g. h. chiefs of the second order, to affirm that the effect of the ensuing ceremony upon the candidate is only authorised by the higher powers for the purpose of initiation which shall ultimately lead t

and say 'lre ceive thee as a covering and as a guard" then the mystic words. r-still formulating the shroud, say "before all magical manifestation cometh the knowledge of the hidden light" then move to the pillars and give the signs and steps, words, etc. with the sign of the enterer, project now thy whole will in one great effort to realise thyself actually fading out, and becoming invisible to mortal eyes; and in doing this must thou obtain the effect of thy physical body actually gradually becoming partially invisible to thy natural eyes, as though a veil or cloud were formulating between it and thee (and be very careful not to lose thy self-control at this point) but also at this point is there a certain divine exstasis and an exaltation desirable, for herein is a sensation of an exal

at it magical formulae of neophyte grade remove the darkness from his spiritual vision. so let him then endeavour to behold before him in the place of the throne of the east, a certain light or dim glory, which shapeth itself into a form (note: and this can be beholden only by the mental vision. yet, owing unto the spiritual exaltation of the adept, it may sometimes appear as if he beheld it with mortal eye <181> then let him withdraw awhile from such contemplation and formulate for his equilibriation once more the pillars of the temple of heaven. s-and so again doth he aspire to see the glory conforming- and when this is accomplished, he thrice circumambulates, reverently saluting with the enterer the place of glory. t-now let the aspirant stand opposite unto the place of that light, and

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

ssion halts in front of the suffragan in the west.suffragan: brother conductor of novices, what is the desire of this aspirant?zelator5 conductor of novices:he desires to proceed from darkness into the pure light of knowledge, to learn the secrets anddoctrines of nature, and discern the wondrous principles by which the universe is governed.suffragan:my brother, your desire is laudable, but we are mortal like yourself, why come to us?conductor of novices: because he believes that among you are practiced many great virtues, andthat the growth of ages has added to your store of knowledge. he desires to be received.suffragan:we appreciate your faith, but must remind you that the road to knowledge is long, and the life ofman is short; remember too hat what the heart conceives is not always acco

nk not, i charge you to be circumspect andcourageous, and give you as your password 'fortitude'.music as the zelator is conducted to the south. point of the compass, where presides the secondancient guarding a burning but well shaded vestal lamp.rituals of the societas rosicrucianis in angliahymn to chymia18 2nd ancient:zelator, this burning lamp typifies the light of nature which burns unseen by mortal eye. everynatural body carries a light within it, but the light appears not, it is eclipsed by the grossness of itssurrounding matter. yet the effect of this light is apparent to all according to the absence or presenceof the holy lux. all things in the world must flourish or wither, there can be no mediate state. fromexperience we know that within us there is a continual yearning of the so

ou of us?conductor of n.:to explore the truths of chemistry, and more thorough1y understand the operations of nature. wehave attained the grade of theoricus, and by this sign we claim admittance.makes the sign of the cross on the lips.1st chemist:you seek to explore the chemical knowledge of the rosicrucians. reflect 'its explorations are askeys to masked doors in the ramparts of nature, which no mortal can pass through without rousingdread sentries never seen upon this side' much of the learning of those who have gone before hasbeen lost to us; we seek to regain past knowledge. the famed diocletian glorified in the flames thatdestroyed the works of the egyptians, as was also done when caesar captured the egyptian seat oflearning in rendering cinders of 700,000 rolls of the alexandrian lib

.the conductor and theoricus make a circuit while is sung this ode to hermes:hermes victorious.rises all glorious;back to the dark abyssdrives all our ills amiss.hark, that bell ringing.angels sweet singing,proud o'er death he reignsconq'ring all ills and painshis will, all-powerful,griefs that are sorrowfulshrink to the shades of nightfade before hermes' light.the mystery endeth here,man hath no mortal fear.life now is eternal,and the spirit supernal.the theoricus is brought before the suffragan, and caused to kneel, holding the rose and crossbefore him for the blessing:suffragan:practicus25 thou who art the revealer of all secrets of the worlds above and of the earth beneath. thou whogranteth unto man powers of mind and reason, and taught him how to liberate the beneficent andsalutary in

five lights have just been lit. lights of 2ndrituals of the societas rosicrucianis in angliaphilosophus39 ancient out.suffragan, 7th sign: observe the human species in his completeness of stature, the fullness of his physicalstrength, and mental amplitude from instruction of the heart: he sees god222s sacraments spread outbefore him, and in his dual character, as body and spirit, partakes of food mortal and immortal,visible and invisible.he has grown in his power like the lion in whose zodiacal sign he resides, in leo, the 5th sign of222the ascending series, in whose measure the lustrous regulus and denebola sparkle in their creator222spraise.conductor with companions proceed to treasurer, whose four lights have just been lit. lights ofsecretary out.treasurer, 8th sign: the world grows old

s terrestrial and celestial, and who casting the horoscope, can solve wonderfulenigmas by divination, grasping knowledge from the heavenly bodies, when they appear singly orin conjunction, and interpret the unknown, according to their starry signification. the councildesires that you instruct this philosophus further. he seeks to know the future destiny of the soul, hisinner self, his undying and mortal part that must account to an impartial judge.1st astrologer:my son, thou seekest for that which an omniscient deity has wisely veiled from man, save throughreason and that delicate monitor, the conscience, planted in him. these tell us of immortality. but bemore specific in thine inquiry. may it not be of thingsmortal, as well as immortal that now concerns thee? dost thou wish to know of th

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

t was god. he divulged half of the great arcanum, and, to save his people, it was necessary for him to bear the remaining half of the terrible secret into exile and the grave. after the colossal fable of oedipus we find the gracious poem of psyche, which was certainly not invented by apuleius. the great magical arcanum reappears here under the figure of a mysterious union between a god and a weak mortal, abandoned alone and naked on a rock. psyche must remain in ignorance of the secret of her ideal royalty, and if she behold her husband she must lose him. here apuleius commentates and interprets moses; but did not the elohim of israel and the gods of apuleius both issue from the sanctuaries of memphis and thebes? psyche is the sister of eve, or rather she is eve spiritualized. both desire

ld undisturbed an insult offered to his portrait? and did such insults, inflicted even unknown to ourselves, react on us by a fatal influence, were the effects of bewitchment actual, as indeed an adept cannot doubt, how much more imprudent and ill-advised would seem this utterance of the good emperor! there are persons whom we can never offend with impunity, and if the injury we have done them is mortal, we begin forthwith to die. there are those also whom we never meet in vain, whose mere glance alters the direction of our life. the basilisk who slays by a look is no fable; it is a magical allegory. generally speaking, it is bad for health to have enemies, and we can never brave with impunity the reprobation of anyone. before opposing ourselves to a given force or current, we must be well

h he owed to the projecting power of sympathetic force of his astral life, he would scarcely have 42 the doctrine of transcendental magic outlived his conversion, but would have perished under the contempt of protestants, combined with the suspicion and ill-will of catholics. unpopularity may be a proof of integrity and courage, but never of policy or prudence: the wounds inflicted by opinion are mortal for statesmen. we may recall the premature and violent end of many illustrious persons whom it would be inexpedient to mention here. the brandings of public opinion may be often great injustices, but none the less they condemn their victims to failure and are often a death-sentence. on the other hand, acts of injustice done to a single individual can and should, if unatoned, cause the ruin

not, and the existence of this book is perhaps a case in point; but in order to do what they did, it is absolutely necessary to take the means which they took. yet what did they actually accomplish? they astonished and subdued the world; they reigned more truly than kings. magic is an instrument of divine goodness or demoniac pride, but it is the annihilation of earthly joys and the pleasures of mortal life. why study it? ask the luxurious. in all simplicity, to know it, and possibly after to learn mistrust of stupid unbelief or puerile credulity. men of pleasure, and half of these i count for so many women, is not gratified curiosity highly pleasurable? read therefore without fear, you will not be magicians against your will. readiness for absolute renunciation is, moreover, necessary on

over the secrets of the mistress, but succeeded only in transforming himself into an ass. this allegory contains the most hidden secrets of love. again, the kabalists say that when a man falls in love with a female elementary undine, sylphide or gnomide, as the case may be she becomes immortal with him, or otherwise he dies with her. we have seen already that elementaries are imperfect and as yet mortal men. the revelation we have mentioned, which has been regarded merely as a fable, is therefore the dogma of moral solidarity in love, which is itself the foundation of love, explaining all its sanctity and all its power. who then is this circe, that changes her worshippers into swine, while, so soon as she is subjected to the bond of love, her enchantments are destroyed? she is the ancient

so we assign them to the old serpent, the occult prince of this world; but we are not agreed as to the nature of this blind agent, which, under different leadership, is the instrument of all good or of all evil, the minister of prophets or the inspirer of pytho74 the doctrine of transcendental magic nesses. in a word, the devil, for us, is force placed temporarily at the disposal of evil, even as mortal sin is, to our thinking, the persistence of the will in what is absurd. m. de mirville is therefore a thousand times right, but he is once and one great time wrong. whatsoever is arbitrary must be excluded from the realm of things positive. nothing happens by chance, nor yet by the autocracy of a good or evil will. there are two houses in heaven, and the tribunal of satan is restrained in i

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

ury, the dual genius of a newborn humanity. the shadows of death fold up before them, as does night before the morning star; with nimble feet they skim the earth and sow with full hands the hope of another year. but death will come no more, impiteous and terrible, to mow like dry grass the ripe blades of the new age; it will give place to the angel of progress, who will gently liberate souls from mortal chains, so that they may ascend to god. when men know how to live they will die no longer; they will transform like the chrysalis, which becomes a splendid butterfly. the terrors of death are daughters of ignorance, and death herself is only hideous by reason of the rubbish which covers her, and the sombre hues with which her images are surrounded. death, truly, is the birth-pang of life. t

ing abundantly how sweet are the attractions of life, while doing full justice to the gracious genius of anacreon and to all the youthful efflorescence of the poetry of love, i invite the estimable votaries of pleasure to regard the transcendental sciences merely as a 40 the ritual of transcendental magic matter of curiosity and never to approach the magical tripod: the great works of science are mortal to sense-enjoyment. the man who has escaped from the chain of instincts will first of all realize his omnipotence by the obedience of animals. the history of daniel in the lions den is no fable, and more than once, during the persecutions of infant christianity, this phenomenon recurred in the presence of the whole roman people. a man seldom has anything to fear from an animal of which he i

ROBERT KIRK WALKER BETWEEN WORLDS

are to inform his readers that the double is not a 'projection' or 'thought-form. this concept of 'projection' is possibly found in some of the other instances cited (pages 38 and 44, but as a rule kirk always refers to a reflex or fairy being that http//www.dreampower.com/kirk_wbw/pg_82.htm (1 of 10 [10/9/2001 12:36:03 am] robert kirk- walker between worlds(pages 82-91) commentary 83 mirrors the mortal, rather than an energy, image, or efflux from the human being. page 23 [the seers] avouch that every element and different state of being has [in it] animals resembling those of another element. so as the roman [catholic] invention of good and bad daemons and guardian angels. is called by [the seers] an ignorant mistake [deriving. from this original [resemblance or reflection] of species th

himself. was to visit them within a few days. this copy, echo, or living picture, goes at last to his own herd. it accompanied that [living] person. for ends best known to itself, whether to guard him from the secret assaults. or only. to counterfeit all his actions. the co-walker is now defined further, making it clear that this is not a projection from the human, but a fairy being that mimics a mortal, sometimes to protect him from assaults of other entities, sometimes in mockery. page 24 if invited and earnestly required, these companions make themselves known and familiar to men, otherwise, being in a commentary 84 different state and element, they neither can nor will easily converse with them. this sentence is derived from the long-enduring tradition of contact between the worlds, wh

the earth through the sacred springs guarded by king bladud, the celtic god-king presiding over the site of aquae sulis. 19 geoffrey of http//www.dreampower.com/kirk_wbw/pg_82.htm (4 of 10 [10/9/2001 12:36:03 am] robert kirk- walker between worlds(pages 82-91) monmouth also gives a detailed set of prophecies uttered by merlin,20 and describes in detail the youthful merlin, born of a daemon and a mortal woman (something to which kirk refers on page 62, bursting into tears before making his prophetic utterances. this crying, blinking, twinkling of the eye, is a well-attested feature of the second sight. page 25 women are yet alive who tell they were taken away when in child-bed to nurse fayrie children, a lingering voracious image of [themselves] being left in their place. the mortal nurse

ets to choose to stay there. the three choices are resonant of triple patterns in a number of legends: in thomas rhymer's vision, the queen of elfland shows him three roads, that of righteousness leading to heaven, the road of wickedness taken by mortals, and the road to elfland, upon which they travel onwards to her mysterious hall or palace. it is interesting that kirk states precisely that the mortal nurse. may be offered the choice of staying in the subterranean realm. commentary 87 if we consider this triplication in an initiatory context, the three choices- death, return to the human world, or remaining in the realm of fairy- are very close to those visionary roads shown to thomas. in bardic initiations the candidate spent a night in a sacred site, after which he was either dead, mad

yth of balder in norse legend. in these tales, the interaction of all life is shown through orders of animals and other entities, all of which depend upon a central figure, usually a divine son or child of light. the cyclical nature of these myths is frequently connected to the seasons of the year, and there are firm analogies or reflections of the cycles of birth, life, death, and rebirth of the mortal world, but extending into, or rather depending on or reflecting from, other mythic dimensions. page 27 they are said to have aristocratic rulers and laws, but no discernible religion. they disappear whenever they hear. the name of jesus, at which all do bow willingly or by constraint that dwell above or beneath [or] within the earth. this is the first commentary 89 of a series of biblical q

ld. the tradition of a spiritual body being built by generosity or alms-deeds is found in various forms worldwide, and is by no means limited to gaelic or pagan-christian celtic belief. in the lyke wake dirge, an english song of reputedly ancient origin, various post-mortem states are gained successively by donning clothing and shoes and partaking of food and drink which were given as alms in the mortal life (see appendix 2. the temporary or limbo body, a vehicle gained by compassion, lives in the fairy realm, rather than being scattered, or wandering in the totum, the fullness of the universe, or returning to the first nothing or void. these are abstruse metaphysical concepts, perhaps familiar to modern esoteric students from kabbalah or tibetan buddhism, where the infinite universe (kirk

RUBY TABLET OF SET

e is as beholden to plato as plato is to pythagoras. aristotle conceptualized a universe of motion and causes (mechanism, which can be traced back to an "unmoved mover" this is not the personalized god of judao-christianity, but an impersonal force. individual immortality did not play a part in aristotle's cosmology. here he broke with pythagoras and plato. the aristotelian soul perished with the mortal body, save for its "creative reason" which was a universal rather than an individual, egocentric feature. in his metaphysics aristotle mounts an attack on the pythagorean/platonic theory of the forms. aristotle accepted the theory of the forms in principle, but denied that the forms are more important than their material manifestations. he considered form and matter to be of equal importanc

nce of opponents. he may point out the fallacies in their arguments in an effort to hasten their understanding of his "correct interpretation" but he will not see their "incorrect" views as a threat to the truth of his own. an attack against the very existence of competition is mounted when one is uncertain of the invulnerability of one's own position. permitted to exist, competition might pose a mortal challenge. hence it must be destroyed without delay. such a preemptory strike is justified by the rationalization that, while one has glimpsed an ultimate truth, more time is needed to refine the ideas to a form which may be understood by those of lesser intellectual acumen. the chimaera: you are suggesting, then, that plato may not have felt secure in his philosophy. that he feared the axi

that they had all lived exemplary lives, and were worthy of veneration. there was a saint for every day of the year, and for almost any function you could think of except sex. the blessed virgin mary was not supposed to be divine either, but some of her feasts are holy days of "obligation" wherein the catholic was supposed to attend mass. if one didn't attend this mass without good cause it was a mortal sin, and one would go to hell if one died on the spot. that kind of requirement is known as mandatory worship, and in any other religion is reserved for divinity. further, much of the reasoning for mary's being blessed and virgin is due to divine intervention, and is therefore a matter of faith, meaning that a catholic can be excommunicated for heresy if he is not willing to accept these do

in a communal grave has still prepared, though meagerly, for his journey in the afterlife. and, my friends, the most important point of all, is the near fanatical desire of each egyptian to be buried in his homeland. for who will see to his needs? when he dies, who among the heathens beyond out borders would see to his proper burial? no, an egyptian must be buried in egypt, for only then will his mortal remains be preserved properly for eternity. i, honored guests, have been gifted by the gods. my talent and occupation is that of artisan; my primary responsibility lies in the creation of scenic paintings and adding lifelike pigments to the work of sculptors. i have painted temples and private dwellings alike, depicting scenes of everyday life and the activities of the gods as well. my work

d vanish. such would be supreme and irrevocable disaster, and i marvel, archangel, that thy very arrogance in this matter does not confound thee, for it is no mean proposition that thou would realize. and so i know thee to be diabolus, for thy promise is twofold- to infinite conquest or to eternal ruin. thou art a being beyond god, lucifer, and in heaven thou may not remain, for thou art the only mortal danger to our immortal god. in michael was a deep agony of spirit, for he loved not the choice before him. yet he bowed to the command of masleh and sent his forces against me. and so was called the great seraphic war, which was to threaten the very foundation of the universe. but those who were of the new mind now followed me, and i turned to outermost chaos, which none of us had before pr

perish, what futility would envelop the universe, for apart from appreciation and use it is a thing of insignificance. and i, who first taught thee identity- what should i become, estranged from man? for with no purpose the force of the mind must fail, and the blind insanity of godly paralysis would embrace all things forever. this, man, is thy challenge as it is mine. and as man is individually mortal, so are his creations and achievements temporal, and with care must he wield the gift of hell. in his hands it is pure and true omnipotence, and thus may he aspire to the very mastery of universal existence. i who am lucifer, and who have taken the name satan archdaimon, do bear this title with pride, for i am in truth the great enemy of all that is god. together, man, thou and i shall achi

SALMANRUSHDIE THESATANICVERSES

of the malfunctioning projectors burned his celluloid memory away: a star gone supernova, with the consuming fire spreading outwards, as was fitting, from his lips. it was the death of god. or something very like it; for had not that outsize face, suspended over its devotees in the artificial cinematic night, shone like that of some supernal entity that had its being at least halfway between the mortal and the divine? more than halfway, many would have argued, for gibreel had spent the greater part of his unique career incarnating, with absolute conviction, the countless deities of the subcontinent in the popular genre movies known as "theologicals. it was part of the magic of his persona that he succeeded in crossing religious boundaries without giving offence. blue-skinned as krishna he

een in the same shot, each must speak to empty air, to the imagined incarnation of the other, and trust to technology to create the missing vision, with scissors and scotch tape or, more exotically, with the help of a travelling mat. not to be confused ha ha with any magic carpet. he has understood: that he is afraid of the other, the business-man, isn't it crazy? the archangel quaking before the mortal man. it's true, but: the kind of fear you feel when you're on a film set for the very first time and there, about to make his entrance, is one of the living legends of the cinema; you think, i'll disgrace myself, i'll dry, i'll corpse, you want like mad to be _worthy. you will be sucked along in the slipstream of his genius, he can make you look good, like a high flier, but you will know if

the profiteering jahilians and their libidinous guests, in the flaming sand--braziers, in the glowing walls of the night city. hamza walks dolorously through the streets of gold, past pilgrims who lie unconscious while cutpurses earn their living. he hears the wine--blurred carousing through every golden-gleaming doorway, and feels the song and howling laughter and coin-chinkings hurting him like mortal insults. but he doesn't find what he's looking for, not here, so he moves away from the illuminated revelry of gold and begins to stalk the shadows, hunting the apparition of the lion. and finds, after hours of searching, what he knew would be waiting, in a dark corner of the city's outer walls, the thing of his vision, the red manticore with the triple row of teeth. the manticorc has blue

e there would be no sideeffects? higher powers had taken an interest, it should have been obvious to them both, and such powers (i am, of course, speaking of myself) have a mischievous, almost a wanton attitude to tumbling flies. and another thing, let's be clear: great falls change people. you think _they_ fell a long way? in the matter of tumbles, i yield pride of place to no personage, whether mortal or im. from clouds to ashes, down the chimney you might say, from heavenlight to hellfire. under the stress of a long plunge, i was saying, mutations are to be expected, not all of them random. unnatural selections. not much of a price to pay for survival, for being reborn, for becoming new, and at their age at that. what? i should enumerate the changes? good breath/bad breath. and around t

the top of her hair. they stood embracing, watching the sleeping girl. ayesha: his wife told him the name. o o o after the orphan girl ayesha arrived at puberty and became, on account of her distracted beauty and her air of staring into another world, the object of many young men's desires, it began to be said that she was looking for a lover from heaven, because she thought herself too good for mortal men. her rejected suitors complained that in practical terms she had no business acting so choosy, in the first place because she was an orphan, and in the second, because she was possessed by the demon of epilepsy, who would certainly put off any heavenly spirits who might otherwise have been interested. some embittered youths went so far as to suggest that as ayesha's defects would preven

SATANGEL

cold and snow and ice and bring together every kind of wrath upon them that stand on the left. so watch out! razi-el also known as ratzi-el, saraqu-el, akrasi-el, or gallizur, angel of the secret regions of the supreme mysteries. author of the book of the angel raziel, wherein all celestial and earthly knowledge is set down revealing the 1,500 keys to the mysteries in a code unknown to any living mortal. this grimoire he presented to adam, and it was then passed to enoch who incorporated much of it into the book of enoch. in was then passed to noah, who used information within it to design and build the ark. moses maimonides identifies him as the chief of the erelim (thrones, describing him as a brilliant white fire. according to targum ecclesiastes, each day razi-el stands upon the peak o

the manner of harlots, and, being seduced, took wives from amongst them. the watchers and their brood devolved through their carnal obsessions and became tainted by the powers they sought to master. as it says in the book of enoch..and they began to sin against the birds, the beasts, and reptiles, and fish, and to devour one another s flesh. it seems they were unable to divest themselves of their mortal forms and instead descended further and further into carnality. naturally, god stepped in to try and sort out the mess. the watchers and their foul offspring were either thrown into the abyss, or were destroyed in the great flood. however, there are many black magicians and witches who believe it is possible to contact and learn from these entities even in the modern day. their names appear

itchcraft. this myth itself is reflected in the earlier babylonian tale where humankind are created from the blood of kingu, first of her brood leader of the dragon tiamat s army of chaos. through us, they walk upon the earth. according to the book of enoch, their identities are as follows; agni-el: who taught of enchantments of roots and the secrets of conjure. anma-el: made a sexual pact with a mortal woman to reveal the secret names of god. araqui-el/saraqa-el: taught the signs and secrets of the earth (geography and/or geomancy. araziel/arazyael: god is my noon. asael: made by god. asbeel: god s deserter. it is he who sowed the first seeds of dissention and lead the others astray. azael/azazel: possibly from the babylonian arsiel, who was the demon of the bottomless pit and whose name

yet by the time the new testament was compiled the influence of enoch had been absorbed, along with elements of the persian zoroastrian religion, judea being under persian rule from the 6th to 4th centuries b.c. in their cosmology there are two principles of ahura mazda, being creative, and ahriman, being destructive. so evenly matched are they that the slightest flux can topple the balance, and mortal-kind are constantly being drawn to one side or the other. originally the devil was the shadow side of god, his dark aspect. mal ak was the term employed for that aspect of god that was able to communicate with mortal kind. it was this concept that was translated into the concept of the angel. only the shadow was able to communicate because the light is too great for a human to bear, as with

ions. appears as a leopard; later a man. teaches liberal sciences; gives true answers concerning divine and secret matters; changes men into any shape so that the person changed believes they really are the creature or thing. watchers, the. rebel angels who, before the fall, deliberately descended to initiate mortals in the secrets of divinity and sorcery, cabbalah, botany, healing, and to seduce mortal women. discovering the carnal joys, they copulated with every living thing human and animal. they became engrossed in the flesh that they could not reascend. see chapter two. xapham. rebel angel who suggested setting fire to heaven during the war, but was cast down too soon. now fans the flames of the pit. yama (indo-aryan. the first man to die, the prince of hell, judge of the dead. clothe

SATANIC BIBLE

r eyes that you may see, oh men of mildewed minds, and listen to me ye bewildered millions! 3. for i stand forth to challenge the wisdom of the world; to interrogate the "laws" of man and of "god! 4. i request reason for your golden rule and ask the why and wherefore of your ten commandments. 5. before none of your printed idols do i bend in acquiescence, and he who saith "thou shalt" to me is my mortal foe! 6. i dip my forefinger in the watery blood of your impotent mad redeemer, and write over his thorn-torn brow: the true prince of evil- the king of slaves! 7. no hoary falsehood shall be a truth to me; no stifling dogma shall encramp my pen! 8. i break away from all conventions that do not lead to my earthly success and happiness. 9. i raise up in stern invasion the standard of the stro

his own body, instead of from an unwilling and undeserving victim! contrary to all established magical theory, the release of this force is not effected in the actual spilling of blood, but in the death throes of the living creature! this discharge of bioelectrical energy is the very same phenominon which occurs during any profound heightening of the emotions, such as: sexual orgasm, blind anger, mortal terror, consuming grief, etc. of these emotions, the easiest entered into of one's own violation are sexual orgasm and anger, with grief running a close third. remembering that the two most readily available of these three (sexual orgasm and anger) have been burned into man's unconscios as "sinful" by religionists, it is small wonder they are shunned by the "white" magician, who plods along

which is totally opposed to esoteric spirituality. a greek gentleman of magical persuasion once wanted a woman who would satisfy his every desire, and so obsessed with the unfound object of his dreams was he, that he went about constructing such a wonderful creature. his work completed, he fell so convincingly and irrevocably in love with the woman he had created that she was no longer stone, but mortal flesh, and alive and warm; and so the magus, pygmalion, received the greatest of magical benedictions, and the beautiful galatea was his. the ingredients used in the performance of satanic magic d. direction one of the most overlooked ingredients in the working of magic is the accumulation and subsequent direction of force toward an effective end. altogether too many would-be witches and wa

SATANIC RITUALS

is sight less dim that it whirls not to suit his petty whim, that it is quite indifferent to him "nay, does it treat him harshly as he saith? it grinds him some slow years of bitter breath, then grinds him back into eternal death" what men are they who haunt these fatal glooms, and fill their living mouths with dust of death, and make their habitations in the tombs, and breathe eternal sighs with mortal breath, and pierce life's pleasant veil of various error to reach that void of darkness and old terror wherein expire the lamps of hope and faith? they have much wisdom yet they are not wise, they have much goodness yet they do not well (the fools we know have their own paradise, the wicked also have their proper hell; they have much strength but still their doom is stronger, much patience

black god, incidentally; both were considered essential, found greatest favor in white russia, where his gentle attributes-he guided lost travelers and helped weary peasants with their work in the fields-were welcome. as was to be expected, the christians worked overtime to stamp out all such beliefs, thereby placing both the simple muzhik, who cherished the good old devils, and the educated, in mortal fear of any remnant of dark forces. thus a satanic underground that was carefully cloaked in christian trappings was bound to develop in russia. those who entered such sects were either driven by emotion alone (the followers) or by emotion and reason (the leaders. by the nineteenth century, religious severity had reached its zenith, with virtually all of russia adhering to the orthodox chur

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

to think that the survival of nations and alliances would be affected by people's belief or lack of belief in any religious system. freedom is today's demand, and freedom of thought is one of the essential liberties. probably the greatest question on earth is the inescapable fact of death. freed from the tenets of orthodoxy and its improbable placebos, we want to know what really happens when our mortal body ceases to function. we also wish to learn how to become more effective whilst on earth, how to achieve in many ways. myths and legends do not interest us. we are concerned with reality. we want to know. these four words summarise the satanic quest. we do not believe that some mysterious and awesome deity (whether or not he has horns and a tail) is going to hand us that knowledge in ret

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ion. reconcile means to restore, and by confessing, catholics believe they restore their relationship with god. this can be done sitting face-to-face with a priest and telling the sins one has committed. confession also happens at regular times in a confessional, a kind of booth where the priest is shielded from the layperson by a screen. sins are of two types, minor, or venal, and major sins, or mortal. examples of venal sins are gossiping, rudeness, and cursing. examples of mortal sins are sex outside of marriage and divorce. the priest will forgive the sins and give the believer religious duties to perform, such as reciting the lord s prayer many times. catholics are required to confess twice each year. however, for protestants, who believe that no intermediary is needed between humans

se of the immortals, where she keeps a ninestoried jade palace that is surrounded by a wall of gold. she is often referred to as the royal mother of the west. xi wang-mu is married to mu gong, the god of immortality. he is often called the royal god of the east. zao-jun is more popularly known as the kitchen god. he is protector of the family. zao-jun s story originates in chinese folk beliefs. a mortal named zhang lang was married to good woman and lived a successful life. he fell in love with another woman, however, and left his wife. when this woman left him, zhang went blind, lost his wealth, and became a beggar. one day he received food from a kind woman. he told her his story, after which his vision returned. zhang saw that the kind woman was his wife and felt deeply ashamed. he jump

, jupiter, juno, venus, mars, minerva, diana, mercury, apollo, vulcan, neptune, vesta, ceres, pluto, and bacchus (in parts of the roman empire, the emperor was also worshipped as a god) these gods, along with many minor deities who came to earth to do the bidding of the gods, controlled the fate of humankind. zeus also appeared in human form, or even in animal form at times, to father children by mortal women. some of his sons became the heroes of greek legend. 222 world religions: almanac greco-roman religion and philosophy protecting and serving the gods for both the greeks and the romans, worship of the olympian gods was both a civic responsibility and a personal choice. although the gods could be approached by individuals petitioning for divine favor, it was much more important that th

spouse izanagi was now quite alone in the world. in conjunction with her, and in accordance with the instructions of the heavenly gods, he had created and consolidated the island empire of japan. in the fulfillment of their divine mission, he and his heavenly spouse had lived an ideal life of mutual love and cooperation. it is only natural, therefore, that her death should have dealt him a truly mortal blow. in a fit of uncontrollable grief, he stood sobbing at the head of the bier. meanwhile izanami, for whom her divine husband pined so bitterly, had quitted this world for good and all and gone to the land of hades. izanagi s visit to the land of hades. unable any longer to bear his grief, he resolved to go down to the nether regions in order to seek for izanami and bring her back, at al

can i do this work without thee? thy loss means to me the loss of all. this appeal came from the depth of his heart. confinement: the period before, during, and just after childbirth. swooned: fainted. resuscitate: to revive or bring back from the brink of death. demise: death. intrusion: an unwelcome entrance or presence. corruption: the state of being ruined or made rotten. occasioned: caused. mortal: powerful, severe. bier: a stand on which a coffin is placed. quitted: left. dubious: uncertain. espied: caught sight of. mused: thought. summoning up: calling upon. warily: cautiously. world religions: primary sources 19 tales from the kojiki the goddess sympathized with him most deeply, but answered with tender grief: alas! thou hast come too late. i have already eaten of the furnace of h

rg/ library/mesopotamian/gilgamesh/index.html (accessed on june 5, 2006. 72 world religions: primary sources the epic of gilgamesh the odyssey book i: athena inspires the prince, from the odyssey, from the ancient history sourcebook, available online at http//www.fordham.edu/halsall/ancient/odysseybl.html written by homer circa 800 bce translated by samuel henry butcher and andrew lang how vainly mortal men do blame the gods! for of us they say comes evil, whereas they even of themselves through the blindness of their own hearts, have sorrows beyond that which is ordained. athena inspires the prince is the first of twenty-four books in the odyssey, an ancient epic poem of some twelve thousand lines thought to have been written by the greek poet homer. epic poetry is lengthy poetry telling

SEPHER YETZIRAH WESTCOTT

6. jupiter. 37. saturn. 38. the firmament. 39. the primum mobile. 40. the empyrean heaven. fifih order: the angelic world 41. ishim--sons of fire. 42. auphanim--cherubim. 43. aralim--thrones. 44. chashmalim--dominions. 45. seraphim--virtues. 46. malakim--powers. 47. elohim--principalities. 48. beni elohim--angels. 49. cherubim--arch-angels. sixth order: the archetype 50. god. ain suph. he whom no mortal eye bath seen, and who has been known to jesus the messiah alone. note--the angels of the fifth or angelic world are arranged in very different order by various kabalistic rabbis. the thirty-two paths of wisdom translated from the hebrew text of joannes stephanus rittangelius, 1642: which is also to be found in the "oedipus aegyptiacus" of athanasius kircher, 1653 (these paragraphs are very

SEVEN SHADES OF SOLITUDE

mage as the oldest of friends, as the most worthy of enemies, as the most constant yet elusive lover, as the wisest and most cunning teacher, as angelic solace or as hellish torment, as a prayerful eirenicon finally answer d, as a battle-field from which there is no escape. its mask is all that we make it, for solitude elects its friends by a divination of mirrors: it determines the nature of its mortal relations according to its own mystery s reflection in each and every soul. the one who dares surrender unto the sky-spacious abyss of the isolate shall find his self more in his own selflosing, for the vast profundities of the soul shall be surrender d unto him. yet he who fears the merely quiet and dark byways of the soul s unaccompanied wandering, does he not make himself the evoker of h

der the patronage of cain, the so-called first-born of witchblood, the first magician, and the master of all true-born unto the crooked path of sorcery and witchdom. the attainment of this station is its own reward, for its understanding yields up its own merit: mastery. v) the fifth solitude is the hermitage of the transgressor. this is the solitude of one who wilfully steps outside the world of mortal man as an act of magical power, whose path transgresses the boundaries of the city and crosses over the many borders of convention, daring to go forth into such domains and regions as remain uncharted or forbidden. this is the way of the one who perpetually acknowledges the search for cain, the initiated man of witch-fire, and who constantly engages through self-overcoming in the mystical s

eed of luminous awareness is the resurrecting shard of the smaragdina, the crown-stone of lumial, the angelic soul of witchblood. it is the luciferian bone-charm of wisdom that moves upstream against the current of all-that-is: the power of the void in constant becoming as the flesh of the initiate. the hermitage of seth resides under the patronage of the elder gods, the gods that were before the mortal gods of mortal men. the gift of seth is secret- 000- we may conclude by summarising three main views of solitude: external, internal, and secret. the external view of solitude is that arising from physical isolation, that is, from the seclusion of the self from all others. in this view one is deemed alone in terms of external referents. by virtue of external solitude the practitioner dwells

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ve for viola zanoni is compelled to descend from his exalted state, to lose his eternal calm, and to share in the cares and anxieties of humanity; and this degradation is completed by the birth of a child. finally, he gives up the life which hangs on that of another, in order to save that other, the loving and beloved wife, who has delivered him from his solitude and isolation. wife and child are mortal, and to outlive them and his love for them is impossible. but mejnour, who is the impersonation of thought, pure intellect without affection, lives on. bulwer has himself justly characterised this work, in the introduction, as a romance and not a romance, as a truth for those who can comprehend it, and an extravagance for those who cannot. the most careless or matterof- fact reader must see

" at last there arrived the manuscripts, with a brief note from my deceased friend, reminding me of my imprudent promise. with mournful interest, and yet with eager impatience, i opened the packet and trimmed my lamp. conceive my dismay when i found the whole written in an unintelligible cipher. i present the reader with a specimen (several strange characters) and so on for nine hundred and forty mortal pages in foolscap. i could scarcely believe my eyes: in fact, i began to think the lamp burned singularly blue; and sundry misgivings as to the unhallowed nature of the characters i had so unwittingly opened upon, coupled with the strange hints and mystical language of the old gentleman, crept through my disordered imagination. certainly, to say no worse of it, the whole thing looked uncann

en, as if he felt he had been harsh, he flew again to his familiar. and now you thought you heard the lullaby which a fairy might sing to some fretful changeling it had adopted and sought to soothe. liquid, low, silvery, streamed the tones beneath the enchanted bow. the most stubborn grief would have paused to hear; and withal, at times, out came a wild, merry, ringing note, like a laugh, but not mortal laughter. it was one of his most successful airs from his beloved opera, the siren in the act of charming the waves and the winds to sleep. heaven knows what next would have come, but his arm was arrested. viola had thrown herself on his breast, and kissed him, with happy eyes that smiled through her sunny hair. at that very moment the door opened, a message from the cardinal. viola must go

, from noah to the final fire. the spirit that can contemplate, that lives only in the intellect, can ascend to its star, even from the midst of the burial-ground called earth, and while the sarcophagus called life immures in its clay the everlasting! but thou, zanoni, thou hast refused to live only in the intellect; thou hast not mortified the heart; thy pulse still beats with the sweet music of mortal passion; thy kind is to thee still something warmer than an abstraction, thou wouldst look upon this revolution in its cradle, which the storms rock; thou wouldst see the world while its elements yet struggle through the chaos! go! chapter 1.vi. precepteurs ignorans de ce faible univers. voltaire (ignorant teachers of this weak world) nous etions a table chez un de nos confreres a l'academi

lib" c. viii. xli (better defence than shield or breastplate is holy innocence to the naked breast) and they buried the musician and his barbiton together, in the same coffin. that famous steiner primeval titan of the great tyrolese race often hast thou sought to scale the heavens, and therefore must thou, like the meaner children of men, descend to the dismal hades! harder fate for thee than thy mortal master. for thy soul sleeps with thee in the coffin. and the music that belongs to his, separate from the instrument, ascends on high, to be heard often by a daughter's pious ears when the heaven is serene and the earth sad. for there is a sense of hearing that the vulgar know not. and the voices of the dead breathe soft and frequent to those who can unite the memory with the faith. and now

ssion which the mysterious zanoni at first sight had produced upon it. there might be another cause for this disposition to credulity. a remote ancestor of glyndon's on the mother's side, had achieved no inconsiderable reputation as a philosopher and alchemist. strange stories were afloat concerning this wise progenitor. he was said to have lived to an age far exceeding the allotted boundaries of mortal existence, and to have preserved to the last the appearance of middle life. he had died at length, it was supposed, of grief for the sudden death of a greatgrandchild, the only creature he had ever appeared to love. the works of this philosopher, though rare, were extant, and found in the library of glyndon's home. their platonic mysticism, their bold assertions, the high promises that migh

SIR WALLIS BUDGE EGYPTIAN MAGIC

he beings who were placable and friendly to man might be obtained by means of gifts and offerings, but the cessation of hostilities on the part of those that were implacable and unfriendly could only be obtained by wheedling, and p. ix cajolery, and flattery, or by making use of an amulet, or secret name, or magical formula, or figure, or picture which had the effect of bringing to the aid of the mortal who possessed it the power of a being that was mightier than the foe who threatened to do evil to him. the magic of most early nations aimed at causing the transference of power from a supernatural being to man, whereby he was to be enabled to obtain superhuman results and to become for a time as mighty as the original possessor of the power; but the object of egyptian magic was to endow ma

ook place next is, of course, evident. the child horus was restored to life, to the great joy of his mother isis, who was more indebted than ever to the god thoth for coming to deliver her out of her trouble on the death of her son, just as he had done on the death of her husband. now because isis had revivified both her husband and her son by the words of power and talismans which she possessed, mortal man thought it was absolutely necessary for him to secure her favour and protection at any cost, for eternal life and death were in her hands. as time went on the egyptians revered her more and more, and as she was the lady of the gods and of heaven, power equal to that possessed by ra himself was ascribed to her. indeed, according to a legend which has come down to us, and which written up

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

to the god when he approaches him: the god, as it were, addresses each of us as he enters with his know thyself, which is at least as good as hail. we answer the god in return with ei (thou art, rendering him that designation which is true and has no lie in it, and alone belongs to him and to no other, that of being. the mysteries and mysteriosophy 11 for we really have no part in real being; all mortal nature is in a middle state between becoming and passing-away, and presents but an appearance, a faint unstable image, of itself. if you strain the intellect and wish to grasp this, it is as with water compress it too much and force it violently into one space as it tries to flow through, and you destroy the enveloping substance. even so when the reason tries to follow too closely the clear

and you destroy the enveloping substance. even so when the reason tries to follow too closely the clear truth about each particular thing in the world of phase and change, it is foiled and rests either on the becoming of that thing or on its passing-away. it cannot apprehend anything that abides or really is. it is impossible to go into the same river twice, said heraclitus. no more can you hold mortal being twice, so as to grasp it; so sharp and so swift is change, it scatters and brings together again nay, not again, no, nor afterward: even while it is being formed it fails, it approaches, and it is gone. hence becoming never ends in being, for the process never leaves off, or is stayed. from seed it produces, in its constant changes, an embryo, then an infant, then a child; in due orde

is evident, when we reconstruct his thought in its essentials, that for him knowledge bore an inner meaning that words could gesture toward rather than directly express. it was out of some such realization that there arose his celebrated utterance everything is in flux. plutarch explains its meaning as follows: heraclitus holds it impossible to go into the same river twice; no more can you grasp mortal being twice so as to hold it. so sharp and swift is change; it 24 christianity as mystical fact scatters and brings together again, not again, no nor afterward; even while it is being formed it fails, it approaches, and it is gone.23 heraclitus thought sees through the nature of transitory things, and he is constrained to lay bare the essence of transitoriness in the sharpest terms conceiva

ust as in a bow or a lyre.29 how much lies concealed in this metaphor! tension in one direction is exactly balanced by that in the other, resulting in a unity and harmonization of forces. there are high and low notes; yet their contradictions are resolved in the musical scale. heraclitus thought extends the analogy to the spiritual world: the mysteries and pre-socratic philosophy 27 immortals are mortal, mortals immortal; living the ones death, dying the others life.30 the primal fault of human beings was to fix their thought on changeable things, and so become estranged from the eternal. life became a danger to human beings, for all that happens to them comes from life. the sting of this danger is removed, however, once people cease to set an uncritical value on life. they regain their in

, in that realm of the absolute, constant and invariable, through contact with beings of the same nature. and this condition of the soul we call wisdom. now, see whether this is our conclusion from all that we have said. the soul is most like that which is divine, immortal, intelligible, uniform, indissoluble, and ever self-consistent and invariable; whereas body is most like that which is human, mortal, multiform, unintelligible, dissoluble, and never self-consistent. very well, if this is the soul s condition, then it departs at death to that place which is, like itself, invisible, divine, immortal, and wise; where, on its arrival, happiness awaits it, and release from uncertainty and folly, from fears and uncontrolled desires, and all other human evils; and where (as they say of the ini

ng unique enters in. now of course for plato the whole world is itself a divine being, and humanity is not more divine than other beings. but in other beings god is present only in a hidden manner, in humanity god is manifest. the timaeus concludes with the words: we can now claim that our account of the universe is complete. for our world has now received its full complement of living creatures, mortal and immortal; it is a visible living creature; it contains all creatures that are visible and is itself an image of the intelligible; and it has thus become a visible god, supreme in greatness and excellence, beauty, and perfection, a single, uniquely created heaven.60 but this single and uniquely created world would not be perfect if it did not contain among its images the image of its cre

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

comes into play. the monitor of the work, lectures, and ceremonies of ancient craft masonry for the grand lodge of the state "cross my heart and hope to die" 209 of new york in part describes the ritual and scene prescribed for funerals as follows: the funeral honors are given by extending the hands toward the grave with the palms up, the brethren repeating in unison 'to the grave we consign the mortal remains of our deceased brother' the arms are then crossed over the breast, the left above the right, the fingers touching the shoulders..10 you'll find among the photos and illustrations in this section one of horror novelist stephen king seeming to emulate exactly this funeral procedure of crossing the arms (x, the fingers touching the opposite shoulder. is king, the master of death liter

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

eason with ritual drama. this is also the place where you would do healing magick, charge new tools, and the like. charging the wand this was inspired by the vigil of the wand, as found in the portal book by ian corrigan. pass the wand first through incense, then through salt, and then through water. then say: creature of wood, be welcome at my altar. be blessed& free from all storms, both in the mortal& the magical realms. become one with me, and work my will in the worlds of land, sea& sky. pass the wand through the spirit flame. then say: by the power of this holy fire, be blessed with wisdom, love& joy. become one with me and work my will in truth and power. hold the wand upright between your palms, and over your heart. feel the power flow out as you breath life into the wand. then say

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

rival of the messiah, god would raise the dead to life again and pass judgment upon them rewarding the righteous and punishing the wicked. such a resurrection was viewed as a restoration of persons who would possess both physical bodies and spirits, thus reinforcing the traditional philosophy that to be a living person was to be a psycho-physical unit, not an eternal soul temporarily inhabiting a mortal body. more often, however, the references to a judgment of the dead in judaism recall the scene in the seventh chapter of the book of daniel in which the ancient of days opens the books of life and passes judgment on the kingdoms of the earth, rather than on individuals. according to some circles of jewish thought, the actual day of judgment, yom hadin, the resurrection of the dead, will oc

mship and spirit guides. it may take years before the seth material can be appropriately evaluated. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 128 mediums and mystics m delving deeper roberts, jane. the afterdeath journal of an american philosopher: the world view of william james. englewood cliffs, n.j: prentice-hall, 1978. dialogues of the soul and mortal self in time. englewood cliffs, n.j: prentice-hall, 1975. seth speaks: the eternal validity of the soul. englewood cliffs, n.j: prentice-hall, 1972. steiger, brad. exploring the power within. west chester, penn: whitford books, 1989. rudi schneider (1908 1957) rudi (rudolf) schneider was one of four brothers who produced mediumistic phenomena in the family s hometown of branau, austria. alt

skilled deceivers, it is nearly impossible to develop an adequate litmus test that will unfailingly distinguish between good spirits and bad ones. unless one is truly pure in heart, mind, and soul and has the ability to maintain only clean thoughts and good habits, it is very difficult to discern with unfailing accuracy the true nature of demon spirits. theologians remind their followers that as mortal beings they are in the midst of a great spiritual warfare between the angels of light who serve god and the fallen angels who serve the forces of darkness and that their souls may be the prize for the victors. accomplished spiritual teachers of all faiths advise their congregants that the good spirits will never try to interfere with the free will of humans or seek to possess their bodies

fed by angels, defended by angels, and strengthened by angels. although popular culture has for centuries perpetuated the idea that humans become angels when they die, the holy books of the great world religions are in agreement that angels are an earlier and separate order of creation from human beings. according to these ancient teachings, humans were created a little lower than the angels, and mortal men and women do not join their guardian spirits in the heavenly realm until after death or, in t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 212 religious phenomena some traditions, until after the final judgment. but even though humans are lower than the angels and made of material, physical substance in comparison with their ethereal, heavenly

ter tells of the mystery when in the twinkling of an eye those who believe in christ shall be changed: behold, i shew you a mystery; we shall not all sleep, but we shall all be changed. in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. for this corruptible must put on incorruption, and this mortal must put on immortality. although not all christians accept the scenario of the rapture, many christians and t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d religious phenomena 231 non-christians alike find the premise intriguing and read the books in the left behind series as exciting science fiction. by june 2001, the first six volumes in the seri

errogation, if the student was found unworthy of the mysteries, he would be sent quickly away. if the seeker appeared to be one who sincerely desired to learn the truth of the mysteries, he would be led through a corridor to an underground crypt where a large statue of isis hid the doorway to an inner sanctuary. the goddess s face was veiled, with an inscription that advised all initiates that no mortal could ever lift her veil and look upon her true features until the moment of death. within the hidden sanctuary were two columns, one colored black, the other red. the priest explained to the novice that the red column represented the ascension of the spirit into the light of osiris, while the black one signified the captivity of the spirit in physical matter. whoever sought the mysteries r

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

ed a certain amount of time to notify her husband and landlord of her decision, and the necessary preparations had to be made to obtain a different house. he told mary that he would stand guard every night for a week, sleeping by day and watching by night. the brother had maintained his vigil for about three nights when mary was awakened by the sound of a pistol shot and the groans of a person in mortal agony. she was too frightened to move, but she felt secure in the knowledge that her brother and his servant were quite capable of handling any monster. when her brother awakened the next afternoon, mary quickly questioned him about the struggle that she heard the night before. the earl st. vincent frowned and shook his head in disbelief. he had heard no shot nor any of the terrible groanin

fers to the mounds or hills in which the supernatural folk abide. others say that it means the people of peace, and that is how the sidhe generally behave toward humans unless the topside dwellers offend them in some way. traditionally, the fairies are a race of beings who are the counterparts of humankind in physical appearance but, at the same time, are nonphysical or multidimensional. they are mortal, but lead longer lives than their human cousins. fairies have always been considered very much akin to humans, but also as something other than mortal. the fairies are said to be able to enchant humans, to take advantage of them in numerous ways, and even cast a spell on likely young men or women and marry them. they often seem intent upon kidnapping children and adults and whisking them of

ciated with dark-side sorcerers. to the old norse, the term troll was applied only to hostile giants. by the time of the high middle ages, trolls had become a bit smaller and more fiendish, but they had also become capable of working black magic and sorcery. regardless of their size, trolls are unrelenting enemies of humankind. those occasional scandinavian folk heroes who dared to engage them in mortal combat were able to defeat the trolls with their superior intelligence, rather than might of arm or sword. trolls are most often quite slow-witted, and they become confused and weak if they can be somehow tricked into stepping out of their darkened caves into direct sunlight. in more contemporary times, the troll is regarded as a denizen of mountain caves, larger than the average human, and

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mand of an englishman, general church. strangely enough, the approach of these battle-hardened veterans of the napoleonic wars affected annunchiarico in ways that astonished his men. it became apparent that their god was visibly nervous, even frightened by the approach of the professional soldiers toward the mountains. suddenly the person who harbored the spirit of jupiter seemed like an ordinary mortal.and not even a very brave one at that. when word reached the camps of the decided ones that the mercenaries were well-equipped and exceedingly experienced men of war, thousands of them deserted within hours. within a few days, annunchiarico had only a few hundred of his most loyal disciples remaining out of what had been a fearsome band of 20,000. annunchiarico and his remaining decided one

e, subject to its limitations and laws, and that they were seemingly powerless to alter those laws. unlike the beasts around them, however, humans lived most of their lives in the knowledge that one day they would die, and that accidents and awful circumstances could snuff them out at any time. in addition, under certain circumstances, an unforeseen financial loss could be nearly as dreadful as a mortal wound. it was humanity fs attempts to alleviate these fundamental anxieties regarding a fearful future that caused it to seek foreknowledge of tomorrow from the earliest times. divination, the method of obtaining knowledge of the unknown or the future by means of omens, has been practiced in all societies.barbarous and civilized. ancient humans lived in a world of dualism, an arena of const

aling. new york: sterling publications, 1997. sullivan, kevin. the crystal handbook. new york: new american library, 1996. fairy circles in most traditions, especially in the british isles and scandinavia, the fairy folk were supernormal entities who inhabited a magical kingdom beneath the surface of the earth. fairies have always been considered to be much akin to humans, yet something more than mortal person. as many of the ancient texts declare, the fairies are gof a middle nature between man and angel. h one factor has been consistent in fairy lore.these socalled gmiddle folk h continually meddle in the affairs of humankind, sometimes to do them good, sometimes to do them ill. tales have been told with endless modifications and variations, but it remains essentially a story of a fairy

nections with extraterrestrial life. the truth behind such alleged places of mystery and power as the bermuda triangle, an area off the coast of florida where ships and aircraft are said to vanish without a trace; el dorado, the city of gold which drove the spanish conquistadors on endless fruitless searches; and avalon, the mystical place where the legendary king arthur was taken after receiving mortal wounds in battle are also examined. although the stories of camelot, arthur, and the knights of the round table are only myths, there are actual sites on which avalon may well have been based. some sources suggest that avalon lies off the coast of great britain or is possibly the island of greenland. others have considered arran, an island off the coast of scotland, as a possible model for

er 16, 2001 [online] http//www.observer.co.uk/international/ story /0,6903,619567,00.html. muck, otto. the secrets of atlantis. new york: times books, 1978. plato. the timaeus and kritias. trans. by desmond lee. london: penguin books, 1977. spence, lewis. the history of atlantis. new york: university books, 1968. avalon avalon is the place where the legendary king arthur was taken after receiving mortal wounds in battle. although it is a mythical place, there are sites on which avalon may well have been based. avalon is mentioned in a widely read text in history of the kings of britain (1138, written by geoffrey of monmouth (c. 1100.1154. part fiction, part history, and partly based on celtic folktales, geoffrey fs work was the first popular source to depict the exploits of king arthur, a

y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d places of mystery and power 225 during the first six centuries. his recounting of the exploits of king arthur inspired a trend of tales written and told about arthur and his knights. the tales were especially popular in the courts of europe from about 1150 to 1250, and have enjoyed several revivals since. after arthur received mortal wounds in battle, he was tended to by a maiden and placed aboard a boat bound for avalon. the location of avalon, usually called an island, varies according to which of the many arthurian tales is being read. some sources suggest avalon lies off the coast of great britain, or gacross the sea, h a term some have interpreted as the atlantic ocean, with avalon possibly being the island of gree

THE GOD OF THE WITCHES

i do not obey the exorcists, have no dread of exorcisms, no reverence forholy things, at the approach of which they are not in the least overawed. incubi stand all these ordeals"(which drive away evil spirits" without taking to flight or showing the least fear; sometimes they laugh atexorcisms, strike the exorcists themselves, and rend the sacred vestments.[1] he therefore concluded thatthey were mortal and had souls like men. the evidence appears fairly conclusive that the deep-seated dreadof the cross does not refer to the christian symbol but dates back to a period several centuries beforechristianity.the roman religion took no hold on great britain and was little regarded in gaul. the romans called thebritish and gaulish deities by roman names, but the religion was not romanised, and n

o the iron-bound prejudice of themodern reader in favour of the tiny elf, the "two-inch men, the little creatures who can "creep into anacorn-cup, or ride on a butterfly. these fragile little things have gossamer wings, they float on a moonbeam,they play among the blossoms, they dance in the flowery meadows. everything about them is in miniature,and it would hardly be an alarming experience for a mortal to meet a fairy, a creature he could crush betweenhis finger and thumb. why then were our ancestors so afraid of fairies? the horror and fear of them is seen inall the records of the trials in which a witch is accused of visiting the fairy-folk.this horror is expressed in numerous popular rhymes and in popular tales as well as by the poets. a charm tobe said at night runs as followssaint fr

fairies yell."the swedish bishop, olaus magnus, writing in 1555, says that "there were nightwalkers that used to encloseand strangely to disturb the field-keepers looking to their charge, with prodigious and wonderful sights ofdivers kinds, the inhabitants thereabouts call this nightly sport of monsters, the elves dance (plate xiv. 1).in the stories of fairies it is not uncommon to find that the mortal is frightened at meeting the little people:"she was not a little terrified at seeing, though it was midday, some of the old elves of the blue petticoat.[2]but the most alarming of all the fairies was robin goodfellow until shakespeare made him subordinate tooberon. the evidence shows that robin was not a fairy but the god of the little people, as i have alreadynoted in the previous chapter

ttany, the fairy is of the size of an ordinary human beingand has all the characteristics of a human person. shakespeare himself, in the merry wives of windsor, makesanne page not only dress herself as a fairy but expect to be taken for one, though she was a full-grownyoung woman. there is plenty of literary evidence in the seventeenth century to show that a fairy could bemistaken for an ordinary mortal; and it was not until after the appearance of a midsummer night'sdream that the fairy began, in literature, to decrease to its present diminutive proportions. literature,especially through the theatre, altered the popular conception of the old tradition, and the tiny elf of fancy the god of the witcheschapter ii. the worshippers16drove out its human progenitor.descriptions of fairies given

number of recorded marriages between "mortals" and fairies is another proof that fairies were the samesize as ordinary folk and that they were human. the plantagenet kings had a fairy ancestry; conn, king oftara, married a fairy as his second wife; bertrand du guesclin had a fairy wife, so also had that sieur debourlemont who owned the fairy tree round which joan of arc danced as a girl. when a "mortal" manmarried a fairy woman the children appear to have belonged to the father and to have been in no waydifferent from the children of two "mortals. this was the case even when the fairy girl was carried off byforce. marriages between "mortal" women and fairy men were also not infrequent; but unless the girl wascaptured and kept as a prisoner in the home of the fairies, she remained comforta

from the children of two "mortals. this was the case even when the fairy girl was carried off byforce. marriages between "mortal" women and fairy men were also not infrequent; but unless the girl wascaptured and kept as a prisoner in the home of the fairies, she remained comfortably in her own village,where she was visited by her fairy husband, and the children were not to be distinguished from "mortal"children. this shows that the cross between mortals and fairies was less distinguishable than one betweenmembers of a white and of a coloured race.the accounts of fairies, when given by people who for various reasons were unaffected by the influence ofshakespeare, show them as real human beings, smaller than those who made the records but not verynoticeably so. they lived in the wild uncult

THE GOLDEN ESSENCE

instinctual nature. call it growing pains, if you will- but there is another element, which will be expanded upon. as i said above, these sons and daughters of the parents refer not only to the daughter of fire and the light bringing son; all humans are also sons and daughters of the parents. in mythology, the light bringer becomes an image of the human soul, which has undergone its own fall into mortal experience, complete with its vicissitudes and sufferings. we will also see how the fire-bearing daughter likewise underwent her own sufferings and ordeals, and how she too, can be seen as emblematic of the human soul and condition. of course, do recall that the mythology of these beings is meant to be metaphorically related to the condition of humankind, but that does not mean that these b

soul, shows us that the child is the fated outcome or the divine being/reality that will emerge from each of us when our own many involvements in life, death, and fate comes to a culmination. in the masculine mysteries, we have the story of the lightbringer s fall or descent into the world or into matter, which is a metaphorical way of describing the entry of the divine fire into the clay of the mortal world, or into us. his fall into involvement with matter would culminate, after the eons, with his second birth as the child, the perfection or distillation of the divine essence that became part of the mortal world. if you consider it for a moment, the lightbringer s mythology is the entire underworld experience as seen from a divine perspective; while humans must journey down into the und

has become once it has completed its descent or involvement. once again, when you examine the chain from father to son to the culminating child, you will see the pattern in the father, son, and child- source of fire, the activity of the light it casts, and the perfected light itself, evolved from a line of spiritual and godly descent, and evolved through fated entry and involvement with the human/mortal sphere, into the perfection of the mystery itself that lies beyond fate or life and death, that greatest mystery that lies beyond the beginning, that infinity which old night and fate concealed all along, and expressed in her unfathomable and irresistible motions. a human who has achieved the final culmination of their being, who has overcome fate by experiencing the timeless divine reality

reality; the regenerating child will come at any moment, to anyone who attains true awareness and recognition of the mysteries and their truth. in alchemy, the child was also mentioned- as the key to the entire system. the child was the transformed and perfected divine psychic being of the alchemist, born during the conjunction, that is, when the alchemist underwent the internal marriage of their mortal self to their otherworldly self. but it wasn t done at that point; the child so produced was lost and forced into a dark phase of fermentation, the victim of dark forces- and the alchemist had to find a way to discover, rescue, or raise the child from that state. again, mythology resoundingly backs this pattern- the forces of chaos always threaten the divine child, killing, stealing, or imp

e stories and myths of our human condition. the daughter is a metaphor or a symbol of the human soul or being; and in most folklore and mythology, she is subjected to ordeals that usually end with her rescue or restoration by a hero, and her bearing of a child. the child, as described above, represents a kind of culmination to any linear story, just as it is the culmination of a line of divine or mortal descent. it can also be seen as a harmonic to the culmination of the entire cosmos, leading to destruction or purification and regeneration. the fact that so many folk and faery tales (see the grimm s canon, for instance) end with the princess or maiden bearing a child, is interesting to say the least. what is very important about the mysteries of the daughter is that she (and the feminine

kkos, the glorious child that kore bore to hades, and who was part of the revelations of the mysteries of eleusis. this pattern is deep and important- it can be stated in more succinct terms: the soul or being is born of the great mother and father, and due to the attracting and fated power of love and desire, falls into the great entrapment of life and death- and has to go into the underworld of mortal existence, fear, cyclic change, and limitation, until the penultimate result of that marriage, the marriage of the soul to the cycles of life and death, is shown- the blessed child. the blessed child is then taken by the forces of death and chaos, before arising again, and being sheltered to where he can grow up, and then, returning triumphantly to his source, he brings about the regenerati

THE KEY TO THE MYSTERIES

eligion- or pretend to do without it- affect to believe. all ideas that raise man above the animal- moral love, devotion, honour- are sentiments essentially religious. the cult of the fatherland and of the family, fidelity to an oath and to memory, are things which humanity will never abjure without degrading itself utterly, and which could never exist without the belief in something greater than mortal life, with all its vicissitudes, its ignorance and its misery. if annihilation were the result of all our aspirations to 2 those sublime things which we feel to be eternal, our only duties would be the enjoyment of the present, forgetfulness of the past, and carelessness about the future, and it would be rigorously true to say, as a celebrated sophist once said, that the man who thinks is a

fit of the strong and the clever. it is to this innate need of belief that one might justly give the name of natural religion; and all which tends to clip the wings of these beliefs is, on the religious plane, in opposition to nature. the essence of the object of religion is mystery, since faith begins with the unknown, abandoning the rest to the investigations of science. doubt is, moreover, the mortal enemy of faith; faith feels that the intervention of 3 the divine being is necessary to fill the abyss which separates the finite from the infinite, and it affirms this intervention with all the warmth of its heart, with all the docility of its intelligence. if separated from this act of faith, the need of religion finds no satisfaction, and turns to scepticism and to despair. but in order

h does not admit that doubt. but philosophy herself should reply that all the pleasures of the earth are not 104 worth one day of wisdom, and that all the triumphs of ambition are not worth a single minute of heroism and of charity. second series question. what is man? answer. man is an intelligent and corporeal being made in the image of god and of the world, one in essence, triple in substance, mortal and immortal. q. you say "triple in substance" has man, then, two souls or two bodies? a. no; there is in him a spiritual soul, a material body, and a plastic medium. q. what is the substance of this medium? a. light, partially volatile, and partially fixed. q. what is the volatile part of this light? a. magnetic fluid<
ired soul who is sleeping his beauty-sleep! at the same time, the countenance of death has not the same serenity for every soul that contemplates it. when one has missed the goal of life, when one carries away with one frenzied greeds or unassuaged hates, eternity appears to the ignorant or guilty soul with such a formidable proportion of sorrows, that it sometimes tries to fling itself back into mortal life. how many souls, urged by the nightmare of hell, have taken refuge in their frozen bodies, their bodies already covered with funereal marble! men have found skeletons turned over, convulsed, twisted, and they have said "here are men who have been buried alive" often this was not the case. these may always be waifs of death, men raised from the tomb, who, before they could abandon thems

s passed; jugglery falls before true 130 science. one seeks the lovely bride, the white meroe, and one sees no more than an old woman, the sorceress canidia, the devourer of little children. clinias is disabused; he thanks his master, he is saved. the vulgar are always deceived about magic, and confuse adepts with enchanters. true magic, that is to say, the traditional science of the magi, is the mortal enemy of enchantment; it prevents, or makes to cease, sham miracles, hostile to the light, that fascinate a small number of prejudiced or credulous witnesses. the apparent disorder in the laws of nature is a lie: it is not then a miracle. the true miracle, the true prodigy always flaming in the eyes of all, is the ever constant harmony of effect and cause; these are the splendours of eterna

iracles the rarest, the finest, and the most difficult to accomplish. chapter iv fluidic phantoms and their mysteries the ancients gave different names to these: larvae, lemures (empuses. they loved the vapour of shed blood, and fled from the blade of the sword. theurgy evoked them, and the qabalah recognized them under the name of elementary spirits. they were not spirits, however, for they were mortal. they were fluidic coagulations which one could destroy by dividing them. there were a sort of animated mirages, imperfect emanations of human life. the traditions of black magic say that they were born owing to the celibacy of adam. paracelsus says that the vapours of the blood of hysterical women people the air with phantoms; and these ideas are so ancient, that 226 we find traces of them

THE MIDDLE PILLAR

of the soul remains dormant until the individual is spiritually awakened to its existence. the neshamah (divine self, hgher soul, or hgher genius) embraces the elevated aspects of the collective unconscious-it is the divine spark that is common to all of humanity. between the neshamah and the middle part of the soul is a great boundary known as the abyss. this is the line of intersection between mortal and eternal, personal and transpersonal, separateness and unity. that whch is above the abyss is immortal and common to us all. that which is below the abyss is temporary and individual. the shadowy sephirah (or rather non-sephirah) of daath is located within the abyss. its function is to create a bridge between the higher and middle parts of the soul (neshamah and ruach) so that the nesham

THE NECRONOMICON SIMON VERSION

efore, for an abyss lies beneath the world reached by a descending ladder that hath seven steps reached by a descending pathway that hath seven gates and therein is established the throne of an evil and fatal force. for from the cavities of the world leaps forth the evil demon the evil god the evil genius the evil ensnarer the evil phantom the evil devil the evil larvae showing no true signs unto mortal man. and the dead will rise and smell the incense! the urilia text the following is the text of urilia, the book of the worm. it contains the formulae by which the wreakers of havoc perform their rites. these are the prayers of the ensnarers, the liers-in-wait, the blind fiends of chaos, the most ancient evil. these incantations are said by the hidden priests and creatures of these powers

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

our of sanctity. infinitely preferable to all the ancient pot-pourri of philistia, that young and old ladies are alike so fond of distributing among their pretty speeches, as well as their pretty garments. gis life, then, to resolve itself for us into a chain of exhilarating pangs? h asked pallas, in mr. gosse fs ghypolympia, h in answer to the query of asculapius, gwhat is pleasure? h we see the mortal form of the immortal healer climbing along the jutting cornice of some cliff, in search for the simples of life; and as the zephyrs waft his long ashen locks around his furrowed brow, his trembling hand clutches some rugged crag, more perhaps from joy than fear. and so, as we now open the works of aleister crowley, we are filled with an exhilarating chain of pangs; mortal-like we are never

the fountainhead of lovers f breath *the tale of archais, vol. i, p. 22. then all her senses leap to the melodious song of zeus, a divine lyric; the following are two of its seven beautiful verses: o lamp of love! the hissing spray shall jet thee with desire and foaming fire, and fire from thee shall move her spirit to devour, and fuse and mingle us in one transcendent hour. godhead is less than mortal love, the garland of the spheres, than those sweet tears that yield no bitterness to the luxurious cries that love shrills out in death, that murmur when love dies *the tale of archais, vol. i, p. 23. the hour of noon approaches, it falls, and the curse resumes its sway; a fiery snake winds its coils round the sleeping god, and hisses in his ear, gawake! h the god has fallen, the god is cau

across the turbid ocean of raging eclectics. crowley is more than a new-born dionysus, he is more than a blake, a rabelais or a heine; for he stands before us as some priest of apollo, hovering etwixt the misty blue of the heavens, and the more certain purple of the vast waters of the deep. before the name of that which is beyond life and death, beyond matter and energy, beyond the human and the mortal; he stands, holding before us as a standard, the homologue of the labarum of old, gin hoc signo vinces c non timendum est veritate duce. h in order to cut a long story short, it may be assumed that so-called modern philosophy finds its founder in the french philosopher descartes; for it was he who started to unravel the penelope web of tangled philosophic thought, which had lain sleeping fo

r reality growing dim, dimmer, and yet more dim; till finally it is absorbed in self. and yet when we with our five senses, search for a pure ideal, an absolute truth, a god outside of ourselves, our failure is certain. to attempt such a course is but to leap into the inane, and he who should set out on the search for god in realms trod alone by reason, is as certain of destruction as he who with mortal foot should attempt to walk the billowy waves of the galilean sea. tannhauser fs falsely expressed aspirations begot within him the venusberg; seeking for that which was beneath his own true self, he failed; and it was not till he awoke from the dream of god, that he was able to free himself from the drear arms of materialism. so with us, not until we wake from the god-drunken carouse of th

. we might expect to find this idea in gtannhauser, h and do in the following verse: this were my guerdon: to fade utterly into the rose heart of that sanguine vase, and lose my purpose in its silent sea, and lose my life, and find my life, and pass up to the sea that is as molten glass *tannhauser, vol. i, p. 227. one more quotation we will give from the song of parthenope in gthe argonauts. h o mortal, sad is love! but my dominion extends beyond love fs ultimate abode. eternity itself is but a minion, lighting my way on the untravelled road. gods shelter eneath one shadow of my pinion. thou only tread the path none else hath trode! come, lover, in my breast all blooms above, here is thy love *the argonauts, vol. ii, p. 108. the true buddhist scorns the selfishness of heaven, the idea of

a shoemaker. it might be noted here that in india all leather workers are considered unclean, and in caste rank with sweepers and pork butchers *3. eleusis, vol. iii, p. 228. after the colossal fable of oedipus we find the gracious poem of psyche, which was certainly not invented by apuleius. the great magical arcanum reappears here under the figure of a mysterious union between a god and a weak mortal abandoned alone and naked on a rock. psyche must remain in ignorance of the secret of her ideal royalty, and if she behold her husband she must lose him .e. levi, the doctrine of transcendent magic, p. 16. inspiration does not enter into the understanding, it illuminates a deeper part of the ego, and under its influence the imagination is diverted from the speculative understanding to more

THE SECRET RITUALS OF THE OTO

ate approaches the end of his last journey with the sun. s: our brother is weary; let him be refreshed with meat and drink (w. gives him a piece of bread dipped in the bitter cup (the weights are removed) s: you are now entitled to demand that last and greatest trial by which you can be admitted to the secrets of this degree. s: at your lustration, you, a naked soul, put on the frail garment of a mortal body. in the second degree you were taught how to live; in the third you will be finally instructed how to die. s: is the candidate prepared? e: the sun was his father, and the moon his mother. w: earth was his nurse, air bore him in its bosom. e: he has been purified with water. w: he hath been thrice proclaimed. s: then let him be adorned with the insignia of his rank (they take these ins

ence itself can but bear witness to him. how shall we extol him? in what shall we shadow forth his glory? though file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c5.html (21 of 22 [12/28/2001 2:03:44 pm] the secret rituals of the o.t.o. your skull were smote off, and your brain exposed to the scorching rays of the sun, it were nothing to his manifestation to your mortal mind! let us remember the penalty of our obligation (gives sign, and if ever we should incautiously think of pronouncing that great name with lightness or irreverence, place our finger upon our lips, as it is written seal up thy lips, lest thou speak it! file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c5.html (22 of 22 [12/28/2001 2:03:44 pm] sroto_notes 3

are able to lighten the darkest places of the earth, and to consider wisely what lieth in the empire of the evil ones. read therefore these passages in the forgery called the epistle of paul to the file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c2.html (1 of 12 [12/28/2001 2:05:25 pm] the secret rituals of the o.t.o. romans: let not sin therefore reign in your mortal body, that ye should obey the lusts thereof: neither present your members unto sin as instruments of unrighteousness; but present yourselves unto god, as alive from the dead, and your members as instruments of righteousness unto god. i speak after the manner of men because of the infirmity of your flesh: for as ye presented your members as servants to uncleanness and to iniquity unto iniqui

5:25 pm] the secret rituals of the o.t.o. vi of classical fables the ancients of every nation report their heroes to have been born of the marriage of gods with mortals. as, romulus and remus begotten of the god mars upon a vestal virgin, hercules of jove, buddha of vishnu in the form of a white elephant with six tusks, jesus of jehovah upon a virgin, and many another. even true gods were born of mortal mothers, as dionysius of semele. also they recount many loves of heaven for earth, diana for endymion, zeus for leda, danae, europa, and the rest; even hades issued from his gloomy kingdom to ravish the maid persephone. there are also loves of gods for nymphs, bacchus for the ariadne, zeus for io, pan for syrinx; there is no end of these. and satyrs, fawns, centaurs, dryads, a thousand grac

3-16 and 31-32; vi. 27 and 48-58; viii. 38, and st. paul i. cor: x. 1-4, 16-17 and 23-30; xii. 3) the sacrament is administered under two kinds, bread and wine. bread is solid, white, the fruit of the earth, the sustenance of man, the body of christ, the white tincture. wine is liquid, red, the fruit of the vine, the cordial of man, the blood of christ, the red tincture. this divided sacrament is mortal: the great work is not accomplished therein. the life resideth not in flesh or in blood: and though it be the body and blood of god, it is not god; for god slain is not god refile/ c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p3c3.html (13 of 18 [12/28/2001 2:05:41 pm] the secret rituals of the o.t.o. arisen. therefore, very illustrious sir knights and my perfe

THE HOLY BIBLE KING JAMES VERSION

a little thereof. 4:13 in thoughts from the visions of the night, when deep sleep falleth on men, 4:14 fear came upon me, and trembling, which made all my bones to shake. 4:15 then a spirit passed before my face; the hair of my flesh stood up: 4:16 it stood still, but i could not discern the form thereof: an image [was] before mine eyes [there was] silence, and i heard a voice [saying] 4:17 shall mortal man be more just than god? shall a man be more pure than his maker? 4:18 behold, he put no trust in his servants; and his angels he charged with folly: 4:19 how much less [in] them that dwell in houses of clay, whose foundation [is] in the dust [which] are crushed before the moth? 4:20 they are destroyed from morning to evening: they perish for ever without any regarding [it] 4:21 doth not

we believe that we shall also live with him: 6:9 knowing that christ being raised from the dead dieth no more; death hath no more dominion over him. 6:10 for in that he died, he died unto sin once: but in that he liveth, he liveth unto god. 6:11 likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto god through jesus christ our lord. 6:12 let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. 6:13 neither yield ye your members [as] instruments of unrighteousness unto sin: but yield yourselves unto god, as those that are alive from the dead, and your members [as] instruments of righteousness unto god. 6:14 for sin shall not have dominion over you: for ye are not under the law, but under grace. 6:15 what then? shall we sin, becaus

he flesh, but in the spirit, if so be that the spirit of god dwell in you. now if any man have not the spirit of christ, he is none of his. 8:10 and if christ [be] in you, the body [is] dead because of sin; but the spirit [is] life because of righteousness. 8:11 but if the spirit of him that raised up jesus from the dead dwell in you, he that raised up christ from the dead shall also quicken your mortal bodies by his spirit that dwelleth in you. 8:12 therefore, brethren, we are debtors, not to the flesh, to live after the flesh. 8:13 for if ye live after the flesh, ye shall die: but if ye through the spirit do mortify the deeds of the body, ye shall live. 8:14 for as many as are led by the spirit of god, they are the sons of god. 8:15 for ye have not received the spirit of bondage again to

ood cannot inherit the kingdom of god; neither doth corruption inherit incorruption. 15:51 behold, i shew you a mystery; we shall not all sleep, but we shall all be changed, 15:52 in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. 15:53 for this corruptible must put on incorruption, and this mortal [must] put on immortality. 15:54 so when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, death is swallowed up in victory. 15:55 o death, where [is] thy sting? o grave, where [is] thy victory? 15:56 the sting of death [is] sin; and the strength of sin [is] the law. 15:57 but thanks [be]

ed on every side, yet not distressed [we are] perplexed, but not in despair; 4:9 persecuted, but not forsaken; cast down, but not destroyed; 4:10 always bearing about in the body the dying of the lord jesus, that the life also of jesus might be made manifest in our body. 4:11 for we which live are alway delivered unto death for jesus sake, that the life also of jesus might be made manifest in our mortal flesh. 4:12 so then death worketh in us, but life in you. 4:13 we having the same spirit of faith, according as it is written, i believed, and therefore have i spoken; we also believe, and therefore speak; 4:14 knowing that he which raised up the lord jesus shall raise up us also by jesus, and shall present [us] with you. 4:15 for all things [are] for your sakes, that the abundant grace mig

TURNER ROBERT ARBETEL OF MAGICK

h exerciseth their actions with the chief of the evil spirits; such were they who wrought by the minor gods of the heathens. the fifth division is, that some do act with spirits openly, and face to face; which is given to few: others do work by dreams and other signs; which the ancients took from their auguries and sacrifices. the sixth division is, that some work by immortal creatures, others by mortal creatures, as nymphs, satyrs, and such-like inhabitants of other elements, pigmies &c. the seventh division is, that the spirits do serve some of their own accord, without art; others they will scarce attend, being called by art. among these species of magick, that is the most excellent of all, which dependeth upon god alone. the second, them whom the spirits do serve faithfully of their ow

the first is, to meditate day and night how to attain to the true knowledge of god, both by his word revealed from the foundation of the world; as also by the seal of the creation, and of the creatures; and by the wonderful effects which the visible and invisible creatures of god do shew forth. secondly it is requisite, that a man descend down into himself, and chiefly study to know himself; what mortal part he hath in him, and what immortal; and what part is proper to himself, and what diverse. thirdly, that he learn by the immortal part of himself, to worship, love and fear the eternal god, and to adore him in spirit and truth; and with his mortal part, to 26 do those things which he knoweth to be acceptable to god, and profitable to his neighhours. these are the three first and chiefest

ry things according to the admonition of christ; martha, martha, thou art troubled about many things; but mary hath chosen the better part, which shall not be taken from her. therefore let us alwaies have regard unto the saying of christ, seek ye first the kingdom of god and his righteousness, and all these things shall be added unto you. all other things, that is, all things which are due to the mortal microcosme, as food, raiment, and the necessary arts of this life. aphorism 46. there is nothing so much becometh a man, as constancy in his words and deeds, and when the like rejoyceth in his like; there are none more happy then such, because the holy angels are conversant about such, and possess the custody of them: on the con30 trary, men that are unconstant are lighter then nothing, and

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

on which the spirit of god, according to moses, or the plastic nature, according to the platonics, operating, produced life and motion on earth. hence the ocean is said by homer to be the source of all things;3 and hence the use of water in baptism, which was to regenerate, and, in a manner, new create the person baptised; for the soul, supposed by many of the primitive christians to be naturally mortal, was then supposed to become immortal. 4 upon the same principle, the figure of pan,5 is represented pouring water upon the organ of generation; that is, invigorating the active creative power by the prolific element upon which it acted; for water was considered as the essence of the passive principle, as fire was of the active; the one being of terrestrial, and the other of thereal origin

TYSON DONALD NEW MILLENNIUM MAGIC

e first supposes the soul, the person- al identity, endures a series of births and deaths in order to gather a store of life experience, and that through the soul any man or woman may recall the events of past lives. this is a vulgar superstition that no educated buddhist would tolerate for an instant, yet it is held by the vast majority of people. the more enlightened opinion is that the soul is mortal and perishes with the body, but the spirit that lives in all beings survives death and is successively rein- carnated with its stock of life experience in order to evolve to a higher state. according to this view, the individual identity does not survive but the foundation upon which that identity was based does. an educated buddhist would maintain that the spirit does not cross the veil at

earth. trembling and astonished (acts 9:3-6. this is the light christ was said to radiate at times "and his face did shine like the sun, and his raiment was white as the light (matthew 17:2. all true prophets have experienced the light, which is a universal phenomenon cutting across times and cultures. however, it should be understood that it is not a physical radiance in its essence, and no mere mortal could endure its unalloyed puri- ty "the light which no man can approach unto; whom no man hath seen, nor can see (i timothy 6: 16. what is perceived as the light is only a reflection in the physi- cal realm of the vibration of divine spirit. physical white light is the highest metaphor the human mind can create to suggest the true desire and purpose of the unmanifest. a man or woman need n

ated being to rebel against divine authority. this was also done by the jewish kabbalists and the islamic philosophers. it is a dark, shadow imitation of the military order that reigns within the army of the angels of heaven. in christian and jewish myth, the fallen angels were responsible for instructing humanity in all the arts and sciences that can be turned to evil. attracted by the beauty of mortal women, these fallen angels descended to the earth, where they dwelt with their human lovers and sired a race of heroes (see genesis 6:4. demons are not so much deliberately hurtful as they are chaotic and irra- tional. they act upon impulse and caprice, often violently, and induce by associa- tion base sensual urges and destructive outbursts in those who traffic with them. this usually does

he evil fall where it will do the least harm. so long as no attempt is made to move the center point of his or her destiny, the magus com- mits no act against the cosmic order. however, if the magus is foolish enough to imagine he or she can gain something for nothing, and improve the totality of per- sonal fortune beyond what was set down at conception, the magus will be rudely disillusioned. no mortal can cheat destiny. the magus may use his or her powers to aid in the fulfillment of personal des- tiny-a great achievement for any human being, and a rare event in human histo- ry-but can never gain, through art or guile, a higher destiny than was decreed at his or her conception. this is what faust desired and what mephistopheles promised, although he knew full well when he made the promis

TYSON DONALD SOUL FLIGHT

the italian witches' gospel published in 1897 under the title aradia by the folklorist charles g. leland. herodias is the ruling tutelary spirit of all witches, who is commanded by diana to descend to the earth to communicate the secrets of witchcraft to human beings. the shamanic overtones are overt and undeniable 'tis true indeed that thou a spirit art, but thou wert born but to become again a mortal; thou must go to earth below to be a teacher unto women and men who fain would study witchcraft in thy school" by "go to earth below" manifestation to human perceptions is intended, so that witches will be able to see and hear herodias, or aradia, allowing her to instruct them in diana's forbidden arts. until spirits manifest on the astral level, they have no existence to human 15. guazzo

ble to see and hear herodias, or aradia, allowing her to instruct them in diana's forbidden arts. until spirits manifest on the astral level, they have no existence to human 15. guazzo, compendium maleficarum, 34. 16. scot, bk. 111, chap. 16, p. 37. 17. leland, aradia, 4. 22 soul flight consciousness. there is also an echo here of the gnostic myth of sophia, goddess of wisdom, who incarnated as a mortal woman in order to aid human souls mired in ignorance to regain their divine birthright to dwell among the stars. witch's power of flight witchcraft is ancient in italy, and even in its pagan beginnings involved soul flight. the second-century roman writer lucius apuleius, in his novel the golden ass, described the flight of the witch pamphile, who smeared her body with a magic ointment and

ut who have long since cast off their astral bodies, find it necessary to descend to the astral planes, and for this purpose they take on astral substance and build temporary astral bodies for themselves. among these beings are the nirmanakaya "the 'spirits (in the sense of an individual, or conscious spirit) of great sages from spheres on a higher plane than our own, who voluntarily incarnate in mortal bodies in order to help the human race in its upward 98. blavatsky, studies in occultism, 187. chapter six: theosophy 85 progress."99 the same descent into the astral is sometimes undertaken by the adepts, who have risen beyond the astral but who are not quite so exalted as the nirmanakaya. astral projections of the living among these human inhabitants of the astral planes are the astral pr

ent, or who have some personal connection with you, will talk with you freely. it really is not wise to press the down button of the elevator. the infernal levels of the astral world contain spirits of a coarse and sometimes malicious temperament. there you will find human spirits of an unhappy or aggressive nature, who cling to the physical appetites they enjoyed or were enslaved to during their mortal lives, as well as those inhuman spirits known as fallen angels or demons. hell, if it can be said to exist at all, is an astral construction built by centuries of expectations on the part of the human race. there are different hells that correspond to the various belief systems of different cultures. none of them is a particularly pleasant place to visit. when you wish to return to your phy

t wingless and of the usual human size. they acquired their wings in popular paintings and illustrations of the nineteenth century from their association with the air, being insubstantial and apt to fade into the mist or disappear when the eye is momentarily averted from them. the four classes of elemental spirits defined by paracelsus usually appear in humanoid form. undines may closely resemble mortal women, but may have fins in place of feet or webbed fingers, for example. humanoid forms allow these spirits to use human language to respond to astral travelers in a more familiar fashion than would be possible were they utterly monstrous. angels that interact with human beings are usually so nearly human in appearance and behavior that they cannot be distinguished from the living. the ide

ave injury on the astral level, by a process known as repercussion it will show itself on your physical body and, if severe enough, it may cause death. there is the belief that you should not stray too far from your body, or you may become lost on the astral planes and never find your way back-your soulless body would then lapse into a state of permanent coma. 306 soul flight in addition to these mortal physical dangers, a host of more subtle and insidious threats are recited to frighten the prospective traveler. it is sometimes claimed that the unwary can become mesmerized by the strange beauty of the astral world and its spirits, and like those who eat and drink of the fairy feast, lose all interest in ordinary physical reality. another fear raised is that astral vampires can suck the li

TYSON DONALD THE POWER OF THE WORD

angle of the great table. the "thunders of increase" are angels, said by the messiah to reign in the second angle-the south. these are probably the same as the "thunderings and voices" that proceed out of the throne of heavenly christ in revelation 4:5. further on, they are called "sons of pleasure" this suggests the angels who lusted after the daughters of men and bred within the wombs of these mortal women the "mighty men which were of old (gen. 6:4. these fallen angels taught their offspring the mechanical and occult arts, such as the making of weapons of war, the working of magic spells, the beautifying of the face with cosmetics, and so on. in this way they created dissatisfaction and discord among mankind. the increase referred to in this key has a double meaning: sexual generation

meth, he must continue a short space. and the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition (rev. 17:lo-1. this number may also be a dark mirror reference to the eighth biblical king, hadar, of whom no death is spoken (genesis 36:39. in the teachings of the kabbalah, hadar is considered to be the rectifier and giver of spiritual life to the seven mortal kings that preceded him. the wrath of the vials is said to be "for two times and a half" a seemingly inexplicable reference, save that it also occurs in revelation. the mother of the word of god, he who is the mounted version of the heavenly christ who rules all the nations of the world with a rod of iron, is persecuted by the red dragon, satan, forcing her to flee his vengeance "and to the

its efficaciousness. the last 7 (heh) of this ineffable name being always applied to the six lower and the last, together the seven remaining sephiroth; and finding its resting place in the last, malkhuth or kingdom, the 10th sephiroth; the harmony of all the sephiroth (ibid, p. 263) papus according to the ancient oral tradition of the hebrews, or kabalah, a sacred word exists, which gives to the mortal who can discover the correct way of pronouncing it, the key to all the sciences, divine and human. this word, which the common people of israel never uttered, and which the high priest pronounced once a year, amidst the shouts of the laity, is found at the head of every initiatory ritual; it radiates from the centre of the flaming triangle in the 33rd degree of the scottish rite of freemaso

.u. be that as it may, the initial creative cry of "good god" or its equivalent brought being into existence out of nothing. in the old qabalistic tradition, the divine name was only passed on once in seven years from master to disciple "mouth to ear" at the temple the high priest alone was empowered to "speak the name once a year when he entered the otherwise silent holy of holies which no other mortal might penetrate. doubtless it was fully realized that the tetragram used on such occasions was only a human substitute for the "lost word" which if once recovered would restore mankind to godstatus. possibly the sound of this conclusive word is not unlike an atomic explosion (ibid, p. 196) gershom scholem in a similar fashion the name yhwh denotes just one sefirah (zferet) but also contains

UNLEASHING THE BEAST

d fly through space more swiftly than the stars. would he eat, drink, and take his pleasure? there was none that did not obey his bidding. in the whole system of ten million times ten million spheres upon the two and twenty million planes he had his desire. cxiii however, the ultimate goal that crowley sought through his sexual magic seems went far beyond the mundane desire for material wealth or mortal power. in his most exalted moments, crowley appears to have believed that he could achieve a supreme spiritual power- the power to conceive a divine child, a godlike being, who would transcend the moral failings of the body born of mere woman. this goal of creating a divine fetus, crowley suggests, lies at the heart of many esoteric traditions, from ancient mesopotamia to india to the arab

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

crocodiles which are in it, as some pretend, for there is nothing which the egyptians hold in greater veneration than the nile, but because its waters are observed to be particularly nourishing[fn#270] and fattening. and they strive to prevent fatness in apis as well as in themselves, for they are anxious that their bodies should sit as light and easy about their souls as possible, and that their mortal part should not oppress and weigh down the divine and immortal [fn#269] it is quite possible that apis drank from a special well, but the water in it certainly came from the nile by infiltration. in all the old wells at memphis the water sinks as the nile sinks, and rises as it rises [fn#270] on account of the large amount of animal matter contained in it. vi. the priests of the sun at heli

e to one of her sons. now, the name of the king who reigned at this time at byblos was melkander (melkarth, and that of his wife was astarte, or, according to others, sa sis, though some call her nemanoun, which answers to the greek name athenais. xvi. isis nursed the child by giving it her finger to suck instead of the breast. she likewise put him each night into the fire in order to consume his mortal part, whilst, having transformed herself into a swallow, she circled round the pillar and bemoaned her sad fate. this she continued to do for some time, till the queen, who stood watching her, observing the child to be all of a flame, cried out, and thereby deprived him of some of that immortality which would otherwise have been conferred upon him. the goddess then made herself known, and a

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

of the cosmos, root of love, trunk, bud, leaf, flower and seed of all that exists; we conjure thee, naturalizing force. we call upon the queen of space and of the night, and kissing her loving eyes, drinking the dew from her lips, breathing the sweet aroma of her body, we exclaim: oh thou, nut! eternal seity of heaven, who art the primordial soul, who art what was and what shall be, whose veil no mortal has lifted, when thou art beneath the irradiating stars of the nocturnal and profound sky of the desert, with purity of heart and in the flame of the serpent, we call upon thee! pray and meditate intensely. the divine mother teaches her children. this prayer must be performed while combining meditation with the state of slumber. then as in visions of dreams, illumination emerges; thus the d

os, ra z del amor, tronco, capullo, hoja, flor y semilla de todo cuanto existe. a ti, fuerza naturalizante, te conjuramos, llamamos a la reina del espacio y de la noche, y besando tus ojos amorosos, bebiendo el roc o de tus labios, respirando el dulce aroma de tu cuerpo, exclamamos "oh, nuit, t, eterna seidad del cielo, que eres el alma primordial, que eres lo que fue y lo que ser, a quien ning n mortal ha levantado el velo, cuando t est s bajo las estrellas irradiantes del nocturno y profundo cielo del desierto, con pureza de coraz n y en la flama de la serpiente te llamamos. orad y meditad intensamente. la divina madre ense a a sus hijos. esta oraci n se debe hacer combinando la meditaci n con el sue o. entonces como en visi n de sue os surge la iluminaci n. llega la divina madre al devo

WICCA WITCHCRAFT TODAY

cal little people, the saki and jakoon. the fairy mistress was a recognised type called the leannan sidhe. she was good and beautiful, but dangerous, and you must not beat her or she would run back to her people taking her children and her dowry of fairy cattle with her. usually she exacted a promise not to tell of her fairy origin; therefore she must have been of such a size as to be taken for a mortal. women sometimes had fairy husbands, but they usually had to keep it a secret, or sometimes it was just the fact that he was a fairy that was kept secret, which also tends to show his size. in scotland the fairy mistress often helped her husband with his craft; she could foretell his future, when he would die, or whom he would marry after her death or after she left him; but while the assoc

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

n the water? the old man replied, i have no way. i began with what i was used to, grew up with my nature, and let things come to completion with fate. i go under with the swirls and come out with the eddies, following along the way the water goes and never thinking about myself. that s how i can stay afloat. is god a taoist? by raymond m. smullyan in the tao is silent 1977 publ. by harper collins mortal: and therefore, o god, i pray thee, if thou hast one ounce of mercy for this thy suffering creature, absolve me of having to have free will! god: you reject the greatest gift i have given thee? mortal: how can you call that which was forced on me a gift? i have free will, but not of my own choice. i have never freely chosen to have free will. i have to have free will, whether i like it or n

hast one ounce of mercy for this thy suffering creature, absolve me of having to have free will! god: you reject the greatest gift i have given thee? mortal: how can you call that which was forced on me a gift? i have free will, but not of my own choice. i have never freely chosen to have free will. i have to have free will, whether i like it or not! god: why would you wish not to have free will? mortal: because free will means moral responsibility, and moral responsibility is more than i can bear! god: why do you find moral responsibility so unbearable? mortal: why? i honestly can t analyze why; all i know is that i do. god: all right, in that case suppose i absolve you from all moral responsibility but leave you still with free will. will this be satisfactory? mortal (after a pause) no

hy? i honestly can t analyze why; all i know is that i do. god: all right, in that case suppose i absolve you from all moral responsibility but leave you still with free will. will this be satisfactory? mortal (after a pause) no, i am afraid not. god: ah, just as i thought! so moral responsibility is not the only aspect of free will to which you object. what else about free will is bothering you? mortal: with free will i am capable of sinning, and i don t want to sin! god: if you don t want to sin, then why do you? mortal: good god! i don t know why i sin, i just do! evil temptations come along, and try as i can, i cannot resist them. god: if it is really true that you cannot resist them, then you are not sinning of your own free will and hence (at least according to me) not sinning at all

rtal: with free will i am capable of sinning, and i don t want to sin! god: if you don t want to sin, then why do you? mortal: good god! i don t know why i sin, i just do! evil temptations come along, and try as i can, i cannot resist them. god: if it is really true that you cannot resist them, then you are not sinning of your own free will and hence (at least according to me) not sinning at all. mortal: no, no! i keep feeling that if only i tried harder i could avoid sinning. i understand that the will is infinite. if one wholeheartedly wills not to sin, then one won t. god: well now, you should know. do you try as hard as you can to avoid sinning or don t you? mortal: i honestly don t know! at the time, i feel i am trying as hard as i can, but in retrospect, i am worried that maybe i did

to sin, then one won t. god: well now, you should know. do you try as hard as you can to avoid sinning or don t you? mortal: i honestly don t know! at the time, i feel i am trying as hard as i can, but in retrospect, i am worried that maybe i didn t! god: so in other words, you don t really know whether or not you have been sinning. so the possibility is open that you haven t been sinning at all! mortal: of course this possibility is open, but maybe i have been sinning, and this thought is what so frightens me! god: why does the thought of your sinning frighten you? mortal: i don t know why! for one thing, you do have a reputation for meting out rather gruesome punishments in the afterlife! god: oh, that s what s bothering you! why didn t you say so in the first place instead of all this p

y does the thought of your sinning frighten you? mortal: i don t know why! for one thing, you do have a reputation for meting out rather gruesome punishments in the afterlife! god: oh, that s what s bothering you! why didn t you say so in the first place instead of all this peripheral talk about free will and responsibility? why didn t you simply request me not to punish you for any of your sins? mortal: i think i am realistic enough to know that you would hardly grant such a request! god: you don t say! you have a realistic knowledge of what requests i will grant, eh? well, i ll tell you what i m going to do! i will grant you a very, very special dispensation to sin as much as you like, and i give you my divine word of honor that i will never punish you for it in the least. agreed? mortal

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

rginal, begotten neither by a mother, i.e, even number, nor from a father, i.e, odd number. but proceeding from the summit of the father of all things, the monad; even as minerva sprang all armed from the forehead of jove or zeus. hence also obrimopatre, or daughter of a mighty father, and glaucopis, shining-eyed, and ametor and ageleia, she that carries off the spoil. and fortune, for it decides mortal affairs. and voice, for there are seven tones in every voice, human and instrumental. because they are emitted by the seven planets, and form the music of the spheres. also tritogenia, because there are 3 parts of the soul, the intellectual, irascible and epithymetic (desiring) and numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 4 most perfect virtues are produced

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

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

e solar light we know "the inerratic sphere of the starless above" is an unmistakable expression and therein "the more true sun" has place: theosophists will appreciate the significance of "the more true sun" for according to the secret doctrine the sun we see is but the physical vehicle of a more transcendent splendour. some strong souls were able to reach up to the light by their own power "the mortal who approaches the fire shall have light from the divinity, and unto the persevering mortal the blessed immortals are swift" but what of those of a lesser stature? were they, by inability, precluded from such illumination "others" we read "even when asleep, he makes fruitful from his own strength" that is to say, some men acquire divine knowledge through communion with divinity in sleep. th

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

ion.71 i shall revisit this aspect of husserl s conception of time. worth underscoring here is his acute sensibility that human consciousness displays a hybrid nature, as it both constitutes and is constituted by an ego-self72 that is constricted within necessarily limited boundaries, embodied, as we are, in an encasing that comes-to-be and passes-away, that is, an embodiment that is of necessity mortal and thus evidently time-bound. 73 is there anything more basic to human experience than the temporal socialization that gives scope and meaning to the span of individual and communal life?74 doing time is what we are primordially, not in the sense of chronological priority but in the manner of persisting in time as the evolving self (more process than substance) acutely attuned to bearing t

and years prior to the world s coming into being? those days are not the days of humanity [yemei adam, for the measure [middah] of the days of humanity was not yet made, and those days were from the days whence are the years that cannot be probed, as it is written, god is greater than we can know; the number of his years cannot be counted (job 36:26, and it is written, are your days the days of a mortal, are your days the years of a man (ibid, 10:5. rather, when it arose in thought to bring the will that does not cease [harason she-eino poseq] into actuality [le-ma aseh, the torah was created, which preceded [the world] by two thousand years, which are the two days. these years and days that cannot be probed already were prior to the apportioning of the splendor of wisdom to create therefr

ce, fix d into furrows of death/ till deep dissimulation is the only defence an honest man has left. 10 in the furrow of death the crevice of being, to borrow the poeticizing language of benjamin is the center of the interval, the womb of time, whence the self radiates outward, the countermovement of things in the time of the self. 11 the time of death bespeaks not the death of time, but time (im)mortal, the moment of truth that bestows on the truth of the moment an endless beginning of a beginningless end, the truth of death encountered incessantly in retracing steps of time yet to be taken between, before, beyond. conclusion 177 notes preface 1. for references, see ch. 2 n. 44. 2. text cited in adorno, beethoven, p. 245 n. 305. 3. gorl e, semiotics, pp. 176 178. 4. smith, twice-told tale

t, pp. 76 79: the bard and the diviner share the same gift of second sight, a privilege for which they have had to pay with their sight. they are blind in the light of day, but they can see what is invisible. the god who inspires them shows them in a kind of revelation the truth that eludes the sight of men. this double vision relates, in particular, to the parts of time which are inaccessible to mortal creatures, namely, what happened in bygone days and what is yet to come. but unlike the diviner, who usually has to solve problems concerned with the future, the poet s activity is almost exclusively concerned with the past. he knows the past because he has the power to be present in the past. the past thus revealed represents much more than merely the time prior to the present: it is its v

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

light" from the holy seal dei aemeth, there are at least two other vertical hierarchies on the seal that are unaccounted for, both in function and in their connection with the angels of the bonorum. i assume they may be a force higher in structure than the "sons of light" take the name el, for example. it is the plural of elohim, but it also stands for an angel in canaanite lore who mated with a mortal woman and begot shar and shalim; this angel also has a very strong connection to the "sons of light" of the other missing hierarchy, of which "i" is the head, agrippa tells us that "i" is "a divine being" while "ih" is "a just god comparing himself with man" the inference being that they are more than the "sons of light" and exist on a much higher plane. exactly who and what these forces ar

government of thyself perfectly, as a mystery known unto thyself. thou didst advertise me of this stone (the shewstone, and holy receptacle: both needful to be had: and also didst direct me to the taking of it up: being presently and a few minutes of time, brought to my sight (from the secret depth where it was hid, in the uttermost part of the roman possession) which stone, thou warnedst me, no mortal hand but mine own should touch: and saidst unto me: thou shall prevail with it, with kings, and with all the creatures of the world. whose beauty (in virtue) shall be more worth than the kingdoms of the earth. for which purposes here rehearsed: and other party now to be exercised and enjoyed. and partly hereafter more abundantly (as lord, god of hosts shall dispose, and also because thou th

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

e new era. it was however, necessary in the crucifixion of so great a soul, that the form might actually suffer; that everything except the nephesch should be withdrawn, which would be the reason for the cry of the nephesch "my god, my god, why hast thou forsaken me" for the nephesch, which was temporarily abandoned in this case, was the cloak of that incarnation. in other words, only through the mortal part about the man or the god (and then only after incurring that physical death, as it were, could the other divine parts suddenly come down and make it the resurrected or glorified body, which, according to the description, had after the resurrection, the apparent solidity of the ordinary body, and the faculties of the spirit body. because if you can once get the great force of the highes

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

name, had not tacitus put in for us that happy touch of a goddess js'eiihns, whose identity with the god is as obvious as that of fro with frouwa. the gothic form nairpus would do for either or even for both sexes; possibly fravija was considered the son of the goddess nairj)us, as freyr is of the god niorsr, and in the circuit which the goddess makes in her car, publishing peace and fertility to mortals, we can recognise that of freyr or of his father xiorsr. according to yngl. saga cap. 11, these very blessings were believed to proceed from niorsr also' ausigt seni niorsr (rich as n) was a proverbial saying for a wealtliy man, vatnsd. p. 202. snorri, in formali 10, identifies him with saturn, for he instructed mankind in vine-dressing and husbandry; it would be nearer the mark to think o

n ancient heathen worship, which, though checked and circumscribed for centuries, had never yet been entirely uprooted. i consider this ship, travelling about the isis. 2g3 country, welcomed by streaming multitudes, and honoured with festive song and dance, to be the car of the god, or ratlier of that goddess whom tacitus identifies with isis, and who (like nerthus) brought peace and fertility to mortals. as the car was covered uj, so entrance to the interior of the ship seems to have been denied to men; there need not have been an image of the divinity inside. her name the people had long ago forgotten, it was only the learned monks that still fancied something about neptune or mars, bacchus or venus: but to the externals of the old festivity the l")eople's apjdctite kept returning from t

to feathers is very old; the scythians pronounced the regions north of them inaccessible, because they were filled witli feathers (herod. 4, 7. conf. 31. holda then must be able to move througli the air, like dame herke. she loves to haunt the lake and fountain; at the hour of noon she may be seen, a fair white lady, hathing in the flood and disappearing; a trait in wiiich she resembles nerthus. mortals, to reach her dwelling, pass through the well; conf. the name wazzerholde? another point of resemblance is, that she drives about in a waggon. she had a linchpin put in it by a peasant whom she met; when he picked up the chips, they were gold* her annual progress, wdiich, like those of herke and berhta, is made to fall between christmas and twelfth-day, when the supernatural has sway^ and

ossible that he meant halsmeni to be a mere amplification of' merigrioton' pearls. but this legend of the goddess's necklace gains yet more in importance, when we place it by the side of greek myths. brisinga men is no other than aphrodite's 6pijiovenus 88, and the chain is her girdle, the kearogods and mortals. how she loosens it off her neck diro ar7]6ea(piv) and lends it to hero to charm her zeus with, is told in a lay that teems with world-old myths, ii. 14, 214-8. as the ifxdaphrodite, the norse fable gives the jewel now to frigg and now to freyja, for that' gold of frigg' in saxo is the same as brisinga men. then there is another similarity: the same narrat

she takes rank and order among the asynjor themselves (sn. 36-7^ her office and duties are sufficiently expressed in her name; she justifies our reception of the above-mentioned ahundia or da7ne hahonde into german mythology, and corresponds to the masculine god of plenty pilnitis, pilnihcs, whom the lettons and prussians adored. like dame herke on p. 253, she bestowed prosperity and abundance on mortals, to her keeping was intrusted the divine mother's chest (eski, out of which gifts were showered upon them. it may be, that fuua or folia was at the same time thought of as the full-moon (goth. fulli]?s, lith. pilnatis, masc, as another heavenly body, orion, was referred to frigg or freyja: in the merseburg ms. she is immediately followed by sannct with a sister bindgund, whose name again s

mbly of the gods the son whom leto bore him, he hands him nectar in a goklen bowl: by this act he recognised him for his child. immortality. 319 nutritur' or' immortalitatem nanciscitur' and tlien the cause of his iimnortality would be found in his partaking of the wine. evidently this wine of the norse gods is to the beer and ale (olr) of men, what the nectar of the greek gods was to the wine of mortals. other passages are not so particular about their language^ in seem. 59 the gods at oegir's hall hav^e ale set before them, conf. ol giora, 68; heimdall gladly drinks the good mead, 41; versar nema oc sumbl (cibum capere et symposium) 52, leaves the exact nature of the food undefined, but earthly fare is often ascrijjed to the gods in so many words^ but may not the costly o&hroeris drcckr

4 7 INITIATION CEREMONY

urish thine infinite spirit. this infinite spirit nourisheth all, and maketh that inexhaustable treasure of generation which ever encompasseth thee, replete with the numberless forms wherewith thou hast filled it from the beginning. from this spirit arise those most holy kings, who are around thy throne and who compose thy court. o universal father! one and alone! father alike of immortals and of mortals! thou hast especially created powers similar unto thy thought eternal and unto thy venerable essence. thou hast established them above the angels who announce thy will to the world. lastly, thou hast created us as a third order in our elemental empire. there our continual exercise is to praise and to adore thy desires. there we ceaselessly burn with eternal aspiration unto thee o father, o

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

nd earth. also known as the devic lords of the watchtower. dhoop: an incense stick like a slender rope, from india. the divinity: generic term for the ultimate source of goodness, light and creation. djinn: an invisible, shapeshifting creature of fire and air, originating in the middle east. in islamic tradition, djinns live in a parallel universe and so are invisible, created, it is said, before mortals from smokeless fire. druids: celtic high priests and wise men (and women) who preserved a common culture, religion, history, laws, scholarship, healing, magic and science amongst the disparate celtic tribes. there is historical evidence of druids in ireland, england, wales and gaul and it would seem that they also held sway in the celtic settlements of spain, italy, galatia and the danube

ABRAMELIN2

the lord, walking in that path, by the which also our predecessors went, without seeking out through a vain curiosity how it is that god reigneth and governeth in his divine wisdom; because such would be a very great presumption and a bestial conceit. let us then content ourselves with only knowing how many blessings he hath granted unto us sinners, and what extent of power he hath given unto us mortals over all things, and in what way it is permitted unto us to use them. let us then content ourselves with this, laying aside all other, curiosity, observing without any comment that which shall be set down in this book with fidelity. and if ye do follow my advice, ye shall be infallibly comforted thereby.1 7 of abramelin the mage 43 the first chapter. what and how many be the forms of verit

ABRAMELIN3

it is certain that among all the symbols which i have hereinbefore written down there be many which one can employ for evil (purposes; and i avow that (at first) i intended not to give them here at all; but thereafter i did make reflection in myself that i was working no evil; for often the secret judgments of god permit disgrace, hindrances, infirmities, and other vexing accidents to happen unto mortals, either to awake them from the lethargy wherein they be sunk so that they recognise not their creator, or else to give them an opportunity by their afflictions of increasing their merit. and although god can in no way do evil, but always good, nevertheless we cannot deny that occasionally he permitteth the secondary causes to act. now the executioners and executors of the divine justice be

ALEISTER CROWLEY ACROSS THE GULF

ineffable thrilled through me; whereat they all rejoiced, and obeyed the voice of the goddess that i had declared unto them. now then was i alway alone with that veiled one, and i must enter most fully into that secret period of my life. for, despite its ending, which hath put many wise men to shame, it was to me even as an eternity of rapture, of striving and of attainment beyond that which most mortals- and they initiates even- call divine. now first let it be understood what is the ritual of adoration of our lady the veiled one. first, the priestess performs a mystical dance, by which all beings whatsoever, be they dogs or demons, are banished, so that the place may be pure. next, in another dance, even more secret and sublime, the presence of the goddess is invoked into her image. next

ALEISTER CROWLEY MAGICK WITHOUT TEARS

the necessities of your economic situation. you say you must have "regular work" and a "steady income" and all that sort of thing. my innocent child, that species of magick is quite simple. take the horns of a hare. that's enough for the present: i'll tell you what to do with them when you've got them. in macbeth we read "security magic without tears get any book for free on: www.abika.com 314 is mortals' chiefest enemy" but this is another kind of security; it is the hubris which "tempts providence" the insolence of thinking that nothing can go wrong. anyhow, there's no such thing as safety. life is a gamble. from the moment of incarnation a million accidents are possible. miscarriage, still-birth, abortion; throughout life, until your heart beats for the last time "you never can tell- an

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

rowth in balance, that thou be a bridegroom comely and well-favoured, a man of might, and a warrior worthy of the bed of so divine a dissolution. al ii,46 "dost thou fail? art thou sorry? is fear in thine heart" the old comment 46. the prophet was again perplexed and troubled; for in his soul was compassion for all beings. but though his compassion is a feeling perhaps admirable and necessary for mortals, yet it pertains to the planes of illusion. it is based on a misapprehension. the new comment this verse brings out what is a fact in psychology, the necessary connection between fear, sorrow, and failure. to will and to dare are closely linked powers of the sphinx, and they are based on- to know. if one have a right apprehension of the universe, if he know himself free, immortal, boundles

ng! then canst thou bear more joy. be not animal; refine thy rapture! if thou drink, drink by the eight and ninety rules of art: if thou love, exceed by delicacy; and if thou do aught joyous, let there be subtlety therein" the old comment 70. also he has the human feeling of failure. it seems that he must fortify his nature in many other ways, in order that he may endure the ecstasy unbearable of mortals. there is also a charge that other than physical considerations obtain. the new comment it is absurd to suppose that 'to indulge the passions' is necessarily a reversion or degeneration. on the contrary, all human progress has depended on such indulgence. every art and science is intended to gratify some fundamental need of nature. what is the ultimate use of the telephone and all the othe

ALEISTER CROWLEY THE SWORD OF SONG

his has been done] the sword of song 2 i suppose! continued the knight, in a superior, but rather offended voice. if you would, please, sir! well, that, pronounced the knight, with the air of having thoroughly studied the question and reached a conclusion absolutely final and irreversible, that, goodness only knows. but i will sing it to you. preliminary invocation nothung* the crowns of gods and mortals wither; moons fade where constellations shone; numberless aeons brought us hither; numberless aeons beckon us on. the world is old, and i am strong awake, awake, o sword of song! here, in the dusk of gods, i linger; the world awaits a word of truth. kindle, o lyre, beneath my finger! evoke the age s awful youth! to arms against the inveterate wrong! awake, awake, o sword of song! sand-foun

me excise your christian cancer impersonally, without vanity, just in pure love of poor humanity! here s just the chance you d have! behold the warm sun tint with early gold 190 yon spire: to-day s event provide my text of wrath ascension-tide! oh! tis a worthy day to wrest hate s diadem from jesus crest! ascends he? tis the very test 195 by which we men may fairly judge, from the rough roads we mortals trudge or god s paths paved with heliotrope, the morals of the crucified (both standpoints joined in one, i hope, 200 in metaphysic s stereoscope) 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 pre

cal method. classical allusion, demonstrating erudition of poet. whether or not spirit and matter are distinct, let us investigate the fundamental necessities of thought. impermanence of the soul. why, in a word, i seek to gain a different knowledge. why retain 190 the husk of flesh, yet seek to merit the influx of the holy spirit? and, swift as caddies pat and cap a tee, gain the great prize all mortals snap at, he- roic guerdon of srotapatti ?35 195 with calm and philsophic mind, no fears, no hopes, devotions blind to hamper, soberly we ll state the problem, and investigate in purely scientific mood 200 the sheer ananke of the mind, a temper for our steel to find whereby those brazen nails subdued against our door-post may in vain ring. we ll examine, to be plain, 205 by logic s intellec

e, a merry tune i borrow to light upon the lyre: if death destroy me quite, then, i cannot lament it; i ve lived, kept life alight, and damned if i repent it! let me die in a ditch, damnably drunk, or lipping a punk, or in bed with a bitch! i was ever a hog; muck? i am one with it! let me die like a dog; die, and be done with it* famous adelphi villain. ii. as far as reason goes, there s hope for mortals yet: when nothing is that knows, what is there to regret? our consciousness depends on matter in the brain; when that rots out, and ends, there ends the hour of pain. iii. if we can trust to this, why, dance and drink and revel! great scarlet mouths to kiss, and sorrow to the devil! if pangs ataxic creep, or gout, or stone, annoy us, queen morphia, grant thy sleep! let worms, the dears, en

silly bloke are, advises concentration s knife quick to the horny growth called life. yoga? there s danger in the biz! but, it s the only chance there is (for life, if left alone, is sorrow, and only fools hope god s to-morrow) up, guards, and at em! second, your facts are neatly put; stay! in that mouth there lurks a foot! one surgeon saw so many claps he thought: one-third per cent, perhaps, of mortals scape its woes that knock us, and bilk the wily gonococcus. so he is but a simple cynic who takes the world to match his clinic; and he assuredly may err who, keeping cats, think birds have fur. you say: there s berridge, felkin, mathers, hysteries, epileptoids, blathers, guttersnipe, psychopath, and mattoid, with ceremonial magic that toyed. granted. astronomy s no myth, but it produced p

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

ALEISTER CROWLEY EQUINOX EQ I 1 2

antacle, thinking of adonai. of course we are now reduced to a "low anthropomorphic conception" but what odds? once the right thought comes it will transcend any and all conceptions. the objection is as silly as the objection to illustrating geometry by diagrams, on the ground that printed lines are thick and so on. this is the imbecility of the "protestant" objection to images. what fools these mortals be! the greeks, too, after exhausting all their sublimest thoughts of zeus and hades and poseidon, found that they could not find a fitting image of the all, the supreme so they just carved a goat-man, saying: let this represent pan! also in the holiest place of the most secret temple there is an empty shrine. but whoso goes there in the first instance thinks; there is no god. he who goes

ALEISTER CROWLEY EQUINOX EQ I 2 2

"hierophant" then gives his permission, ordering the stolistes and dadouchos to assist the kerux in the reception; but the kerux bars the way saying "child of earth! unpurified and unconsecrated! thou canst not enter our sacred hall" whereupon the stolistes purifies the candidate by water, and the dadouchos consecrates him by fire. then the "hierophant" speaks: he does so not as to an assembly of mortals, but as a god before the assembly of the gods "and let his voice be so directed that it shall roll through the universe to the confines of space, and let the candidate represent unto him a world which he is beginning to 17 z. 1. 18 the following explanatory remarks on the admission and ceremony of the neophyte are taken from the ms. called z. 3. lead unto the knowledge of its governing ang

ALEISTER CROWLEY EQUINOX EQ I 3

e to the wind in a hurricane, 100 and his senses are subtilised to a point almost equally difficult to define. it is then reasonable to believe that a light caress, the most innocent imaginable, a handshake, for example, may possess a centuple value by the actual state of the soul and of the senses, and may perhaps conduct them, and that very rapidly, to that syncope which is considered by vulgar mortals as the "summum" of happiness; but it is quite indubitable that hashish awakes in an imagination accustomed to occupy itself with the affections tender remembrances to which pain and unhappiness give even a new lustre. it is no less certain that in these agitations of the mind there is a strong ingredient of sensuality; and, moreover, it may usefully be remarked_ and this will suffice to es

ALEISTER CROWLEY EQUINOX EQ I 6 2

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

e of matter, to the spirit's utmost flame, consciousness and sense to shatter, ruin sight and form and name! shatter, lake-reflected spectre; lake, rise up in mist to sun; sun, dissolve in showers of nectar, and the master's work is done. nectar perfume gently stealing, masterful and sweet and strong, cleanse the world with light of healing in the ancient house of wrong! 26 free a million million mortals on the wheel of being tossed! open wide the mystic portals, and be altogether lost["a pause" sphinx 1. hermanubis 1. typhon 1. centrum in centri trigono 1["a pause" 27 part iii typhon. i desire to begin the banquet. hermanubis. brother typhon, i will inquire of the oracle. mother of mystery, i beseech thee to begin the banquet; for it is certainly necessary that this should be done [sphinx

cometh from the ocean as a flower? who blossometh above the barren sea, thy lotus set beneath thee for a bower, thine eyes awakened, lightened, fallen on me? o goddess, queen, and wife! o lady of my life! who set thy stature as a wood to wave? whose love begat thy limbs? whose wave-washed body swims that nurtured thee, and found herself a grave? 56 but thou, o thou, hast risen from the deep! all mortals mourn and weep to see thee, seeing that all love must die besides thy beauty, see thee and despair! deadly as thou art fair, i cry for all mankind- they are slain, even as i [sor. scorpio "takes crown off["a pause [brother capricornus "dances the dance of vulcan to anvil-music in gradually increasing red light, at end rushes to throne and finds" mars "and" scorpio "their weapons laid aside

; for we have loved as none have loved; for i am closer knit with thee than light and darkness, or than life and death! sol. 22-1-1-22 [leo "gives way and returns to his throne, very sad [satan-typhon "advances to" sol "and" aries "closes the veil on them [besz "jumps up and runs off crouchingly["the lights go out [scorpio-apophis "plays her serpent melody<leo "recites" mortals never learn from stories how catastrophe becomes; how above the victor's glories in the trumpets and the drums 72 and the cry of millions "master" looms the shadow of disaster. every hour a man hath said "that at least is scotched and dead" some one circumstance "at last that, and its effects, are past" some one terror- subtle foe "i have laid that spectre low" they know not, learn not, ca

ALEX SANDERS THE KING OF THE WITCHES

heyhadbettl properly initiated. it wara start. to fulftl'bill's wish to call,uponlesserangeis, they used solomon's system ofmagic. an.gels, inth language. ofmagic, ate not the winged creatures o(thechristians; noraretheythe sows of the dead. they are. spirits drawn froul.thegodhead, or centralpower of the universe,which magiciabsand witdhes alike believe can be petitioned to help and advise those mortals who follow the correct rituals. bill and eunice agreed to let theirtwelve-year..oldson be used to draw the power; a virgin child representing purity i believedto find favour with the spirits. fora week beforehand they .had been .makiilgptepara#ons, the most arduous.ofwhich wasthe gatherin offourpolinos of rose petals to be dried and made into incense. they could.be picked only betwe,en the

altar and turns his back on the couple while he reads the ritual which gives instructions for the male to remove the woman's veil and give her the five-fold salute of kisses on various parts of her body. the high priest invokes the erection of the sacred pillars of life and draws down the power to enter the couple and make them one. the man and woman now represent the sun and the moon, 150 and as mortals are not supposed to witness the sun and the moon in conjunction-hence the fear in olden times of watching an eclipse-the elder must keep his back to them and walk round the circle and out of the room while the couple remain within the circle. the couple have sexual relations and, in the eyes of the witches, this is just as much a marriage as the handfasting ceremony. after half an hour or

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

. only one being (from sirius) has visited our system and that was at the time of individualisation. b. they only appear usually and normally at the initiation of a solar logos (723) the planet jupiter references in the secret doctrine 1 "jupiter. is a deity who is the symbol and prototype of. ritualistic worship. he is the priest, sacrificer, suppliant and the medium through which the prayers of mortals reach the gods (ii. 49. note- 388- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 2. jupiter is regarded as the "throne of brahma (ii. 829) 3 "jupiter is the personification of cyclic law (ii. 830) 4 "the sun used to be called the `eye of jupiter (iii. 278) 5 "plato makes jupiter the logos, the word of the sun (iii. 279) 6 "the mysteries. were presi

iii. 212) 27. the sun: a "used to be called the `eye of jupiter (s.d. iii. 278) b. plato mentioned jupiter-logos, the word or sun (s.d. ii i. 279) c. the true colour of the sun is blue (s.d. iii. 461) d. the sun was adopted as a planet by the post-christian astrologers who had not been initiated (s.d. iii. 461) 28 "this self, the highest, the one and the universal was symbolised on `the plane of mortals by the sun, its life-giving effulgence being in its turn the emblem of the soul killing the terrestrial passions which have ever been an impediment to the reunion of the unit self (the spirit) with the all-self. hence the allegorical mystery. it was enacted by the sons of the fire-mist and of light (s.d. iii. 271- 397- a treatise on the seven rays- volume iii: esoteric astrology copyright

AN INTRO TO STUDY OF THE KABALAH

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

ARADIA GOSPEL OF THE WITCHES

light of a firefly,the sound of a frog!but if you do refuse this favour, thenmay you in future know no peace nor joy,and be obliged to seek me from afar,until you come to grant me my desire,in haste, and then thou mayst return againunto thy destiny. therewith, amen! page 16 and it came to pass that diana, after her daughter had accomplished her mission or spent her timeon earth among the living (mortals, recalled her, and gave her the power that when she had beeninvoked. having done some good deed. she gave her the power to gratify those who had conjuredher by granting her or him success in love:t o bless or curse with power friends or enemies [to do good or evil].t o converse with spirits.t o find hidden treasures in ancient ruins.t o conjure the spirits of priests who died leaving treas

BLAVATSKY H P ANTHROPOGENESIS

forbidden thy servants, the small rings, to catch thy light and heat, thy great bounty to intercept on its passage. send now to thy servant the same" 3. said the "lord of the shining face "i shall send thee a fire when thy work is commenced. raise thy voice to other lokas; apply to thy father, the lord of the lotus, for his sons. thy people shall be under the rule of the fathers. thy men shall be mortals. the men of the lord of wisdom, not the lunar sons, are immortal. cease thy complaints. thy seven skins are yet on thee. thou art not ready. thy men are not ready" 4. after great throes she cast off her old three and put on her new seven skins, and stood in her first one- ii. 5. the wheel whirled for thirty crores more. it constructed rupas: soft stones that hardened; hard plants that soft

she would ask no sons of wisdom. she created from her own bosom. she evolved water-men, terrible and bad. 6. the water-men terrible and bad she herself created from the remains of others, from the dross and slime of her first, second, and third, she formed them. the dhyani came and looked- the dhyani from the bright father-mother, from the white regions they came, from the abodes of the immortal mortals. 7. displeased they were. our flesh is not there. no fit rupas for our brothers of the fifth. no dwellings for the lives. pure waters, not turbid, they must drink. let us dry them. 8. the flames came. 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. the

nd leah. they are the roots of a plant, fleshy, hairy, and forked below, representing roughly the limbs of a man, the body and even a head. its magical and mysterious properties have been proclaimed in fable and play from the most archaic ages. from rachel and leah, who indulged in witchcraft with them, down to shakespeare, who speaks of shrieking "like mandrakes torn out of the earth that living mortals, hearing them, run mad- the mandragora was the magic plant par excellence. these roots, without any stalk, and with large leaves growing out of the head of the root, like a gigantic crop of hair, present little similitude to man when found in spain, italy, asia minor, or syria. but on the isle of candia, and in karamania near the city of adan, they have a wonderfully human form; being very

, at any rate in the earlier human nations. this instance well illustrates the respective spirituality of the two nations- 3. said the "lord of the shining face "i shall send thee a fire when thy work is commenced. raise thy voice to other lokas, apply to thy father the lord of the lotus (kumuda-pati (a) for his sons. thy people shall be under the rule of the fathers (pitri-pati. thy men shall be mortals. the men of the lord of wisdom (budha, mercury) not the sons of soma (the moon) are immortal. cease thy complaints (b. thy seven skins are yet on thee. thou art not ready. thy men are not ready (c (a) kumuda-pati is the moon, the earth's parent, in his region of soma-loka. though the pitris (pitar or "fathers) are sons of the gods, elsewhere sons of brahma and even rishis, they are general

b. thy seven skins are yet on thee. thou art not ready. thy men are not ready (c (a) kumuda-pati is the moon, the earth's parent, in his region of soma-loka. though the pitris (pitar or "fathers) are sons of the gods, elsewhere sons of brahma and even rishis, they are generally known as the "lunar" ancestors (b) pitri-pati is the lord or king of the pitris, yama, the god of death and the judge of mortals. the men of budha (mercury) are[[footnote(s[[footnote continued from previous page] bloodshed, was but a secondary idea flowing out of the primary one of shedding of blood in conception for the first time" hence jehovah became later a fighting god "lord of hosts" and one who commands war. he is the aggressive zodh- or cain by permutation who slew his (female "brother" whose "blood crieth f

. this[[footnote(s* usanas-sukra or venus is our "lucifer" the morning star, of course. the ingenuity of this allegory in its manifold meanings is great indeed. thus brihaspati (the planet jupiter) or brahmanaspati is, in the rig veda, a deity who is the symbol and the prototype of the exoteric or ritualistic worship. he is priest sacrificer, suppliant, and the medium through which the prayers of mortals reach the gods. he is the purohita (family priest, or court chaplain) of the hindu olympus and the spiritual guru of the gods. soma is the mystery god and presides over the mystic and occult nature in man and the universe. tara, the priest's wife, who symbolizes the worshipper, prefers esoteric truths to their mere shell, exotericism; hence she is shown as carried off by soma. now soma is

BLAVATSKY H P COSMOGENESIS

nd an appellation given by the earliest aryans to the unknown deity; the word "brahma" not being found in the vedas and the early works. it means the absolute wisdom, and "adi-bhuta" is translated "the primeval uncreated cause of all" by fitzedward hall. aeons of untold duration must have elapsed, before the epithet of buddha was so humanized, so to speak, as to allow of the term being applied to mortals and finally appropriated to one whose unparalleled virtues and knowledge caused him to receive the title of the "buddha of wisdom unmoved" bodha means the innate possession of divine intellect or "understanding "buddha" the acquirement of it by personal efforts and merit; while buddhi is the faculty of cognizing the channel through which divine knowledge reaches the "ego" the discernment o

g the sun and earth. which was that "mystery god" they set apart? of course not uranus, discovered only by herschel in 1781. but could it not be known by another name? says the[[footnote continued on next page[[vol. 1, page] 100 the secret doctrine. so to say, the adityas are, in their primitive most ancient meanings, the eight, and the twelve great gods of the hindu pantheon "the seven allow the mortals to see their dwellings, but show themselves only to the arhats" says an old proverb "their dwellings" standing here for planets. the ancient commentary gives an allegory and explains it "eight houses were built by mother. eight houses for her eight divine sons; four large and four small ones. eight brilliant suns, according to their age and merits. bal-ilu (martanda) was not satisfied, tho

have to admit the occult teachings. this will be explained in its place. let us see, now, what may be the occult meaning of this stanza. the doctrine teaches that, in order to become a divine, fully conscious god- aye, even the highest- the spiritual primeval intelligences must pass through the human stage. and when we say human, this does not apply merely to our terrestrial humanity, but to the mortals that inhabit any world, i.e, to those intelligences that have reached the appropriate equilibrium between matter and spirit, as we have now, since the middle point of the fourth root race of the fourth round was passed. each entity must have won for itself the right of becoming divine, through self-experience. hegel, the great german thinker, must have known or sensed intuitionally this tr

e evolution in our fourth round only. the latter is the cycle of the turning-point, after which, matter[[footnote(s* such anthropoids form an exception because they were not intended by nature, but are the direct product and creation of "senseless" man. the hindus give a divine origin to the apes and monkeys because the men of the third race were gods from another plane who had become "senseless" mortals. this subject had already been touched upon in "isis unveiled" twelve years ago as plainly as was then possible. on pp. 278-279, the reader is referred "to the brahmins, if he would know the reason of the regard they have for the monkeys. for then he (the reader) would perhaps learn- were the brahman to judge him worthy of an explanation- that the hindu sees in the ape but what manu desire

ttest" reigned supreme from the moment that kosmos manifested into being, and could hardly escape the observant eye of the ancient sages. hence the incessant fights of indra, the god of the firmament, with the asuras- degraded from high gods into cosmic demons; and with vritri or ah-hi; the battles fought between stars and constellations, between moon and planets- later on incarnated as kings and mortals. hence also the war in heaven of michael and his host against the dragon (jupiter and lucifer- venus, when a third of the stars of the rebellious host was hurled down into space, and "its place was found no more in heaven" as said long ago "this is the basic and fundamental stone of the secret cycles. it shows that the brahmins and tanaim. speculated on the creation and development of the

spirits" are strung- is spun from the essence of the "threefold" the "fourfold" and the "fivefold; which contain all the preceding. panchasikha, agreeably to bhagavata purana (v. xx. 25-28, is one of the seven kumaras who go to sveta-dvipa to worship vishnu. we shall see further on, what connection there is between the "celibate" and chaste sons of brahma, who refuse "to multiply" and terrestrial mortals. meanwhile it is evident that "the man-plant" saptaparna, thus refers to the seven principles, and man is compared to the seven-leaved plant of this name* so sacred among buddhists. for further details as to saptaparna and the importance of the number seven in occultism, as well as in symbology, the reader is referred to part ii, book ii, on symbolism: sections on "saptaparna "the septenar

BLUE EQUINOX

f dharmakaya which is oblivion of the world and men for ever. the collocation called .i. is dissolved. one .goes out. like the flame of a candle. but 1 must remark that the final clause is again painfully geocentric. 83. the .secret way. leads also to parinirvanic bliss. but at the close of kalpas without number; nirvanas gained and lost from boundless pity and compassion for the world of deluded mortals. this is quite contrary to buddhist teaching. buddha certainly had .parinirvana. if there be such a thing, though, as nirvana means .annihilation. and parinirvana .complete annihilation. it requires a mind more metaphysical than mine to distinguish between these. it is quite certain that buddha did not require any old kalpas to get there, and to suppose that buddha is still about, watching

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

nd earth. also known as the devic lords of the watchtower. dhoop: an incense stick like a slender rope, from india. the divinity: generic term for the ultimate source of goodness, light and creation. djinn: an invisible, shapeshifting creature of fire and air, originating in the middle east. in islamic tradition, djinns live in a parallel universe and so are invisible, created, it is said, before mortals from smokeless fire. druids: celtic high priests and wise men (and women) who preserved a common culture, religion, history, laws, scholarship, healing, magic and science amongst the disparate celtic tribes. there is historical evidence of druids in ireland, england, wales and gaul and it would seem that they also held sway in the celtic settlements of spain, italy, galatia and the danube

COLLIER IRENE CHINESE MYTHOLOGY

ers. dr. john s. major, director of the china council of the asia society, explains the change: the square earth had to be drained, surveyed, marked out into its nine provinces, and set under the government of the flood tamer [yu] himself [after the xia dynasty] the world became familiar, ruled by a human emperor with a normal life span, and marked by the trouble and strife that is the lot of all mortals. for better or worse, we became masters of our own fate, but at a price for the gods, those inhabitants of the celestial plane, withdrew from the plane of the earth, and were our constant companions no longer.5 chinese mythology 62 6 the grand archer yi introduction in many ancient chinese myths, as well as the myths of other cultures, the gods help the people. the archer yi, however, is o

etter or worse, we became masters of our own fate, but at a price for the gods, those inhabitants of the celestial plane, withdrew from the plane of the earth, and were our constant companions no longer.5 chinese mythology 62 6 the grand archer yi introduction in many ancient chinese myths, as well as the myths of other cultures, the gods help the people. the archer yi, however, is one of the few mortals who helps the gods, thanks to his great skill with the bow and arrow. like many of our previous tales, this story may have been based on an actual person, in this case a skilled bowman who lived sometime between 2436 2255 b.c.1 myths about him are linked to the people of the southwestern part of china. plants and herbs often appear in the background of chinese stories. the mythical fusang

DEMONIC BIBLE

transmission" of hate) it matters not weather spirits exist objectively or not. they are real to the magician who invokes them and to the victim who suffers the force of the mental "transmission. if spirits or demons exist objectively, as actual intelligent beings, then one might think that they would have more important things to do than appear before a "magic circle" and serve the whims of mere mortals. one might also think that there would then be one "correct" tradition of magic and one "true" pantheon of deities. this is not at all the case. all systems of magic use similar techniques and work relatively the same. the fact that magic based on the worship of pagan gods has the same efficiency as magic based on the hebrew cabala and christian gnosticism, shows that it is the techniques

DION FORTUNE MYSTICAL QABALA

it. it is recorded that when semele, mother of dionysos, saw zeus her divine lover in his god-form as the thunderer, she was blasted and burnt, and gave birth to her divine son prematurely. the spiritual experience assigned to kether is the vision of god face to face; and god (jehovah) said to moses "thou canst not look upon my face and live" 21. but although the sight of the divine father blasts mortals as with fire, the divine son comes familiarly among them and can be invoked by the appropriate ntes-bacchanalia in the case of the son of zeus, and the eucharist in the case of the son of jehovah. thus we see that there is a lower form of manifestation, which "shews us the father" but that this rite owes its validity solely to the fact that it derives its illuminating intelligence, its jnn

DION FORTUNE PSYCHIC SELF DEFENSE

ental contact is stimulating to us, because elemental beings pour forth in abundance the vitality of their own particular sphere, and this vitalises the corresponding element in ourselves. but if a four-element creature is drawn into the sphere of a single element he is poisoned by an overdose of the one element in which he finds himself, and starved of the other three. it is for this reason that mortals in the fairy kingdom are always said to be enchanted or asleep. they are never living normally in full possession of their faculties. an equally difficult problem is set to the non-human who is drawn into our midst. a single-element creature is bidden to control and assimilate an additional three elements for which it has no equipment or experience, and the result is disastrous. but it is

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

, and [1. a name of the boat of the rising sun] p. 250 from whom power cannot be taken. the devoted (17) servant of "the lord of abtu "the merchant qenna saith (18 "homage to thee heru-khuti-tmu, heru-khepera, mighty hawk, who dost cause the body [of man] to make merry, beautiful of face by reason of thy two great plumes. thou (19) wakest up in beauty at the dawn, when the company of the gods and mortals sing songs of joy unto thee; hymns of praise are offered unto thee at eventide. the (20) starry deities also adore thee. o thou firstborn, who dost lie without movement (21) arise; thy mother showeth loving kindness unto thee every day. ra liveth and the fiend nak is dead; thou dost endure for ever, and the (22) fiend hath fallen. plate i. http//www.sacred-texts.com/egy/ebod/ebod13.htm (4

n the eastern part of heaven. behold osiris, qenna the merchant, triumphant, who saith (2 "homage to thee, o thou who risest in nu, and who at thy birth dost make the world bright with light; all the company of the gods (3) sing hymns of praise unto thee. the beings who minister unto osiris cherish him as king of the north and of the south, the beautiful and beloved man-child. when (4) he riseth, mortals live. the nations rejoice in him, and the spirits of annu sing unto him songs of joy. the spirits of the towns of pe and nekhen (5) exalt him, the apes of dawn adore him, and all beasts and cattle praise (6) him with one accord. the goddess seba overthroweth thine enemies, therefore rejoice (7) within thy boat; and thy mariners are content thereat. thou hast arrived in the atet boat, and t

(134) and is unseen "the osiris ani is safely guarded. he is isis, and he is found (135) with [her] hair spread over him. i shake it out over his brow. he was conceived in isis and begotten in (136) nephthys; and they cut off from him the things which should be cut off" fear followeth after thee, terror is upon thine (137) arms. thou art embraced for millions of years in the arms [of the nations; mortals go round about thee. thou smitest down the mediators of thy (138) foes, and thou seizest the arms of the powers of darkness. the two sisters (i.e, isis and nephthys) are given to thee for thy delight (139) thou hast created that which is in kheraba, and that which is in annu. every god feareth thee, for thou art exceeding great and terrible; thou [avengest] every (140) god on the man that

ion him that travelleth along the way. the name of the doorkeeper is neruit" vignette ii: the second pylon, which is guarded by a lion-headed deity seated in a shrine, upon the top of which is a serpent. text: words to be spoken when [ani] cometh unto the second pylon. saith osiris, the scribe ani, triumphant "lo, the lady of heaven, the mistress of the world, who devoureth with fire, the lady of mortals; how much greater is she than all men! the name of the doorkeeper is mes-ptah" vignette iii: the third pylon, which is guarded by a man-headed deity seated in a shrine, the upper part of which is ornamented with the two utchats and the emblems of the orbit of the sun and of water. text: words to be spoken when [ani] cometh unto the third pylon of the house of osiris. saith the scribe ani

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

t infinite spirit nourishes all things, and renders this inexhaustible treasure of substance always ready for the generation which fashions it and which receives in itself the forms with which thou hast impregnated it from the beginning. from this spirit those most holy kings who surround thy throne, and who compose thy court, derive their origin. o father universal! only one! o father of blessed mortals and immortals! thou hast specially created powers who are marvelously like thine eternal thought and adorable essence. thou hast established them superior to the angels who announce to the world thy wishes. finally thou hast created us in the third rank in our elementary empire. there our continual employment is to praise thee and adore thy wishes. there we incessantly burn with the desire

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

means by which this is attained are said to be long and arduous, but in the end the successful adept fulfills the purpose for which he was created and transcends other human beings. the activities of adepts are multifarious, being concerned with the direction and guidance of the activities of other human beings. theosophists claim that their knowledge, like their powers, far exceeds that of other mortals; they can control forces both in the spiritual and the physical realm and are said to be able to prolong their lives for centuries. adepts are also known as the great white brotherhood, rishis, rahats, or mahatmas. ordinary people who earnestly desire to work for the betterment of the world may become chelas, or apprentices to adepts, in which case the latter are known as masters, but the

mrs. benedict of auburn) with the apostles and prophets of the bible. the sect also believed in a second advent. james l. scott, a seventh day baptist minister of brooklyn, joined the group in 1849. he delivered trance utterances in the name of st. john and edited, jointly with the rev. thomas lake harris, a periodical of the apostolic movement: disclosures from the interior and superior care for mortals. not long after, the partnership was dissolved, and in october 1851 the remaining members of the group settled at mountain cove, fayette county, virginia. scott declared himself medium absolute. owing to strife and dissension, the settlement was given up in february 1852. scott went to new york, and as thomas lake harris succeeded in arousing the interest of several wealthy men for the mov

arcanum of our great art is the government of mankind, and that the one means to rule them is never to tell them the truth. do not foolishly regulate your actions according to the rules of common sense; rather outrage reason and courageously maintain every unbelievable absurdity. remember that reproduction is the palmary active power in nature, politics and society alike; that it is a mania with mortals to be immortal, to know the future without understanding the present, and to be spiritual while all that surrounds them is material. after this harangue the orator genuflected devoutly before the divinity of the temple and retired. at the same moment a man of gigantic stature led the countess to the feet of the immortal count de st. germain who thus spoke: elected from my tenderest youth t

e man s spirit, as in sleep or dreams. when the subject awakes to consciousness, he has not the slightest knowledge of what has transpired. the actions of possessed persons vary exceedingly. they leap about and toss their arms, and then the demon tells them what particular spirit he is, often taking a false name, or deceitfully calling himself a god, or one of the genii come down to the abodes of mortals. or, perhaps, it professes to be the spirit of a deceased husband or wife. there are also kwei of the quiet sort, who talk and laugh like other people, only that the voice is changed. some have a voice like a bird. some speak mandarin. the language of northern china.and some the local dialect; but though the speech proceeds from the mouth of the man, what is said does not appear to come fr

he is of a benevolent disposition, and his image on a vase or other ornament is an emblem of good government and length of days. a strange bird, having the head of a pheasant, a long flexible neck, and a plumed tail, may often be seen flying in the midst of scroll-like clouds, or walking in a grove of treepeonies. this is the fengbuang, the chinese phoenix, emblem of immortality and appearing to mortals only as a presage of the auspicious reign of a virtuous emperor. the tortoise (kuei, which bears upon its back the seagirt abode of the eight immortals, is a third supernatural creature associated with strength, longevity, and (because of the markings on its back) the mystic plan of numerals that is a key to the philosophy of the unseen. colors have their significance, blue being the color

he rosicrucians are a people i must bring you acquainted with. the best account i know of them is in a french book call d le comte de gabalis, which both in its title and size is so like a novel, that many of the fair sex have read it for one by mistake. according to these gentlemen, the four elements are inhabited by spirits, which they call sylphs, gnomes, nymphs, and salamanders. they say, any mortals may enjoy the most intimate familiarities with these gentle spirits, upon a condition very easy to all true adepts, an inviolate preservation of chastity. the book is also cited by bulwer lytton (1803.1873) in his occult novel zanoni. sources: de villars, abbe. comte de gabalis. 1821. reprint, london: methuen, 1941. reprint, quakertown, pa: philosphical publishing co, 1983. lytton, edward

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ate at tedworth, wiltshire, england, in 1661 whose home was disturbed by poltergeist phenomena (see drummer of tedworth) the monaciello the monaciello, or little monk, was a spirit who seems to have lived exclusively in and around naples in southern italy. although the precise place is not known, it is supposed to have been in the remains of abbeys and monasteries. when the monaciello appeared to mortals, it was always at the dead of night, and then only to the most desperate.those who had done all that mortals could do to prevent or alleviate their distress, and after all human aid had failed. at such times the monk occasionally appeared, mutely beckoned them to follow, and led them to a secret treasure. he stipulated no conditions for its expenditure, demanded no promise of repayment, an

med slowly to pass down the stairs and ceased. the servant in the kitchen, two stories below, heard the sounds. the sounds were similarly heard for the next two days by several people, except the child, who was passionately fond of music. she died when the music was heard for the third time. following the death of her 21- year-old daughter, a mrs. yates heard the sweetest spiritual music, such as mortals never sang (vol. 2, p. 223. as reported in the journal of the society for psychical research (vol. 4, p. 181, music was heard around the sickbed of john britton, a deafmute who was dangerously ill with rheumatic fever. his face was lit up, and when he had recovered sufficiently to use his hands he explained in sign language that he had heard beautiful music. puritan divine john bunyan rela

of which they hold control. encyclopedia of occultism& parapsychology. 5th ed. new zealand 1117 mr. marsden informed the author, that his success as a gold miner, was entirely due to a communication he had received through a native woman who claimed to have the power of bringing down spirits.the maoris, be it remembered, always insisting that the spirits descend through the air to earth to visit mortals. mr. marsden had long been prospecting unsuccessfully in the gold regions. he had a friend in partnership with him, to whom he was much attached, but who had been accidentally killed by a fall from a cliff. the spirit of this man came unsolicited, on an occasion when mr. marsden was consulting a native seeress, for the purpose of endeavouring to trace out what had become of a valuable watc

iters situated it not in the libyan atlas, but in the atlas of the hyperboreans. others believed the world was originally a paradise, and its first inhabitants were human, whose dwelling was a magnificent hall glittering with fine gold and where love, joy, and friendship presided. but this happiness was soon overthrown by certain women from the country of the giants, to whose seductions the first mortals yielded, losing their innocence and integrity forever. the transgression of eve was the obvious prototype of the fatal curiosity of pandora. the legends of hindustan also supply accounts of the happiness of paradise in the golden age of classic mythology. thomas maurice, author of indian antiquities (1793.1800, observed at the end of the eighteenth century, there can arise little doubt tha

n. justice, truth, philanthrophy, were then practised among all the orders and classes of mankind. there was then no extortion, no circumvention, no fraud, used in the dealings one with another. perpetual oblations smoked on the altars of the deity; every tongue uttered praises, and every heart glowed with gratitude to the supreme creator. the gods, in token of their approbation of the conduct of mortals, condescended frequently to become incarnate, and to hold personal intercourse with the yet undepraved race, to instruct them in arts and sciences; to unveil their own sublime functions and pure nature; and to make them acquainted with the economy of those celestial regions into which they were to be immediately translated, when the period of their terrestial probation expired. sources: ba

and the tyrol, the woodwomen and woodmen of bohemia, the tyrolese fanggen, fanken, norkel and happy ladies, the roumanish orken, euguane, and dialen, the danish ellekoner, the swedish skogsnufvaz, and the russian ljesje, while in certain respects they have affinity with the teutonic valkyries. the vila were, however, more like divine beings, constantly watching over and controlling the destiny of mortals. they were prayed to or exorcised on all occasions. in short, their origin was shamanistic. nineteenth-century american writer and folklorist charles godfrey leland remarked of this unseen spirit world, we can still find the vila as set forth in old ballads, the incarnation of beauty and power, the benevolent friend of sufferers, the geniuses of heroes, the dwellers by rock and river and g

EVERBURNING LAMPS

n more distant? or have men grown cold? rosicrucians are nothing if not christians, and christians have ever believed in miracle, or have ever acknowledged the existence of an omnipotence who can act at times in such a manner as to leave the traces and steps of the process so hidden as to tempt scoffers to doubt, and doubters to scoff. but although perpetual motion be but a dream to us earthbound mortals, we do not doubt a future perpetual existence, and it is as reasonable to picture to ourself a perpetual flame, as an eternity of life. the ancient egyptian priests pictured life as a flame. the great master of the temple of this world being omnipotent, and able to do all things, does not usually proceed by miracles, or they will not be prized as such; an essence of miracle is rarity, a mi

FAUST

that more than one creature has sunk down into the depths of this misery, that the first one, in writhing, deathly agony, did not atone for the guilt of all the others in the sight of the eternal pardoner! the misery of this single one pierces the marrow of my life; and you are calmly grinning at the fate of thousands! mephistopheles now we are again at our wits end, there where the reason of you mortals snaps from over-stretching. why do you enter into fellowship with us if you can not carry it through? will you fly and are not safe from dizziness? did we force ourselves on you, or you on us? faust bare not so your greedy fangs at me! it fills me with loathing! great, glorious spirit, thou who didst deign to appear to me, thou who knowest my heart and my soul, why fetter me to the infamou

hirst in destruction? mephistopheles have you ended? faust save her! or woe to you! the most hideous curses be on you for thousands of years! mephistopheles i can not loose the bonds of the avenger, nor undo his bolts. save her! who was it that plunged her into ruin? i or you? faust looks around wildly. mephistopheles will you reach for the thunder? tis well that it was not given to you miserable mortals! to smash to pieces the man who blamelessly answers back, that is the tyrant s way of venting himself when embarrassed. faust take me to her! she shall be free! mephistopheles and the danger to which you will expose yourself? know that the guilt of blood, from your hand, still lies upon the town. over the spot where a man was slain, avenging spirits hover and lie in wait for the returning

he s stream! his limbs, cramp-stiffened, soon will freely play when rest has made him strong for morn s new beam. perform the fairest elfin rite, restore him to the holy light! chorus [singly, or two or more, alternating and together. when the breezes, warmth exhaling, fill the green-encircled plain, twilight sinks its mists enveiling, brings sweet fragrance in its train, softly whispers peace to mortals, rocks the heart to childlike rest, closes eyelids, daylight s portals, of the weary and oppressed. night already sinks and darkles, holy follows star on star, light now bright, now fainter sparkles, glitters near and gleams afar, glitters, in the lake reflecting, gleams in night s clear canopy; deepest slumber s bliss perfecting, reigns the moon s full majesty. now the hours are passed an

ened knife. but to thy care alone i now resign the rest" so spake he, urging me be gone, but not a thing that breathes with life did he, the orderer, appoint which he, to honour the olympians, wishes slain. dubious it is, but further worry i dismiss, and let all be committed to the lofty gods who evermore fulfil as seemeth good to them; men may esteem it evil or esteem it good, but we who are but mortals must accept and bear. ere now full oft the sacrificing priest has raised the heavy axe to consecrate the earth-bowed beast and yet he could not finish it, for he was checked by nearing foes or by an intervening god. chorus. thou canst not imagine what will come next; queen, we beg, enter and be of good cheer. evil and good still come unexpected to mortals; though foretold, we credit it not

at family thee would i liken. art thou perchance of those born hoary, with but one eye and but one tooth, sharing them alternately, art thou one of the graiae? darest thou, monster, here beside beauty under the eye of great phoebus to show thee? come, only step forth, notwithstanding, for the hideous sees he not, as his holy eye has not yet alighted on shadow. but a sorrowful adverse fate us poor mortals doth force, alas! to the unspeakable pain of eyes which the detestable, ever accursed, on beauty s lovers doth still inflict. yea, then hearken, if thou darest meet and defy us, hear the curse, hear the menace of each rebuke, out of the cursing mouths of the happy ones formed and fashioned by very gods. phorkyas old is the word, yet high and true remains the sense, that modesty and beauty

ure. how is this? how? sisters, gaze around? was not serene sunlight here? drifts of cloud are swaying aloft from eurotas sacred stream; vanished has the beautiful reed-engarlanded shore from our sight, and the swans gliding on freely, gracefully, proudly, swimming glad together, ah, i see them no more! still, though yes, still crying i hear them, crying afar their hoarse cry! death presaging, so mortals say; ah, that only to us too, instead of promised salvation s weal, doom at last it proclaim not to us, doom to us swan-like maids, fair, white-throated ones, and ah! to her, our swan-begotten! woe to us, woe! woe! all is covered and hid roundabout in the mist. we can see each other no more! what befalls? do we move? float we only, footing uncertainly on the ground? see st thou naught? win

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

s to luna, saturn, jupiter, mars, venus, and mercury, finally adjuring all the seven rulers to listen to her.4 she is at the same time doing magic with arrangements of plants, stones, etc, and holding out "writings of the sacred gods" on a plate, drawing characters in the air, whilst moeris is instructed to unfold a parchment on which are most potent notae, the mystery of which is hidden from all mortals.5 bruno's main source for the incantations in this work, as for his celestial images in the de umbris, is the de occulta philosophia of cornelius agrippa.61 quote, for comparison, parts of the incantation to venus from bruno and agrippa: 1 ibid, p. 182. 2 ibid, pp. 185-8. 3 "sol qui illustras omnia solus. cuius ministerio viget istius compago vniuersi, inscrutabiles rerum vires ab ideis pe

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

, he would have balanced matters so that the new body is ready to wear, and he can step out of the old into the new. but he does not do that merely for the purpose of living in the same community. it is possible for him by reason of his great knowledge to use the same body for many centuries in such a manner that it would still seem young, for there is no wear and tear upon it such as we ordinary mortals cause by our passions, emotions and desires. but when he does create a new body it is always, as far as the writer knows, for the purpose of leaving the environment in which he is at that time and taking up his work in a new place. it is by reason of this fact that we hear of men like cagliostro, saint germain and others who one day appeared in a certain environment, took up an important w

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

er religious emblems, became considerably changed. through its energies, or life-giving properties, existence had long been maintained, and for this reason, as has already been observed, it became an object of veneration; but, after the reproductive power in man had risen to the dignity of a supreme god, the tree, to the masses of the people, became a symbol of the physical, life-giving energy in mortals and in animals. in other words, it became a phallic emblem representing the continuation of existence, or the power to reproduce or continue life on the earth. as a religious symbol it became the traditional tree of life. the tree, like nearly every other object in nature, was and still is, in various parts of the world, either female or male, and all ideas connected with it are sacred and

embodied the substance of the other two, it finally became the supreme god, little afterward being heard about the creator and preserver. the regenerator or destroyer was of course the sun, which in winter died away and rose again in the spring-time as a beneficent savior or renewer of life. the principle involved in these processes represented fertility, life, reproductive energy. as applied to mortals, it comprehended the power to create combined with perceptive wisdom or knowledge. this idea, portrayed as it was by a mother and her child, linked woman with the stars. it produced the "virgin of the sphere" queen of heaven "isiac controller of the zodiac" at the same time that it made her the mother of all mankind. every year this virgin of the sphere as she appeared above the horizon at

times to invest the "chosen people" with the insignia of enlightenment. regarding the character of the god which they worshipped, we have ample proof in the old testament. it is plain that at the time of their bondage in egypt the jews had become the grossest phallic worshippers, adoring the emblems of generation, with no thought of their earlier significance as pure symbols of creative force in mortals. the fact will doubtless be remembered that, among the jews, to be barren was the greatest curse, and that the principal reward promised to the faithful was fruitfulness of body. the essence of this deity was heat or passion, and his emblem was the serpent or an upright stone. it has been observed that when this "lord" was invested with personality he was subject to all the frailties of hi

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

and your prayerwill havebeen answered..weshallbeasgods!'isand this is the very essenceofthe system and its rituals: to be more thanhumanand to be equal with god. philip skale inevitably fails in his attempt and is destroyed, but hehadcome perilously close to success, and it was this ability to achieve, or almost to achieve, what was impossible for ordinary mortalsthatencouraged the very ordinary mortals who were the magiciansofthe golden dawn toturnthese dreams into fiction and to actoutin fantasy what could not be actedoutin fact. outside the realmoffiction,ofovert fiction at least, membersoftheorderproduced books inabundance-somewise, some foolish, mostly verbose.theprodigious outputofboth waite and crowley owed much to the golden dawn, as did the smaller, but no less important, floodso

GILBERT THE MAGICAL MASON

istant? or have men grown cold? rosicrucians are nothing if not christians, and christians have ever believed in miracle, or have ever acknowledged the existence of an omni255 potence who can act at times in such a manner as to leave the traces and steps of the process so hidden as to tempt scoffers to doubt, and doubters to scoff. but although perpetual motion be but a dream to us earth255 bound mortals, we do not doubt a future perpetual existence, and it is as reasonable to picture to ourself a perpetual flame, as an eternity of life.theancient egyptian priests pictured life as a flame.thegreat master of the temple of this world beingthoughts on the ever-burning lamps 55omnipotent, and able to do all things, does not usually proceed by miracles,ofthey will not be prized as such; an esse

ics, and an absence of the higher spiritual significance which other books of the great religions are found to display.themosiac law, eminently valuable for many purposes to a small nation 3,000 years ago, and containing many regulations of a type showing great attention to sanitary matters, is marred by the application of penalties of gross cruelty and harsh100themagical masontreatment of erring mortals, which are hardly compatible with the views of what might have emanated from the personal designer of the universe with its million worlds: and the almost entire absence of any reference to a life after death for human beings shows a materialism of a type so gross as indeed to need a secret doctrine, or a new revelation by a jesus, whose life has earned the title of christ. yet the orthodo

reality of my contention. and i affirm, and could afford considerable evidence in support of the view that even among the priesthood of what have apparently been the most debased and extravagant religions, there has always existed an esoteric doctrine held by a select hierarchy, and that doctrine the unity of god, as a creator, designer, and ruler, apart from the modes of his manifestation to us mortals, whether by processes and sublimethereligion of freemasonry 117emanations, or by sonship, or by influenceoftheholy spirit, or by the development into sex, or by maternity; all of these modes of representing the action of a unique impersonal god, in relation to his works.thejews have ever been true monotheists and have been ever persecuted, and the old testament, their own narrative of them

r of death, and as well, afforded guidance through all the trials of life, teaching the control of the passions, and the necessity for truth and virtue. strabo,a.d.20, wrote:'thesecret celebration of the mysteries preserves the sanctity of the divinity, and at the same time imitates its powers, which are hidden from our senses in our common lives' sophocles, 400b.c.,wrote'ohthrice blessed are the mortals who contemplating the mysteries have descended into hades, for such will therebea future happy existence; other men will find death only suffering' pindar, 450b.c.,wrote 'happy is he who has seen these things in the mysteries before leaving this world, for he realises the end and the beginning oflife, as they are ordained by zeus' according to plato, aboutb.c.350, the sacred mysteries of g

tural then to think that early man first recognised only his body, then realised the breath as alife force, and at last thought out the idea of an invisible soul which passed away at death with the breathfromthe material body.thenext development may have beenthatas men come to believe in gods of the natural forces, and in the sun, moon and stars as gods, and in their passed-away rulers as deified mortals, so they evolved the idea that such gods sent the soul and life to the human babe, and some races thought of the divine spirit as sending a ray from the gods to guide and guard the coming man, while others conceived of the gods sending guardian angelstowatch over men. some of the medieval kabalists thought that god sent to each man one angel to tempt and one to protect him from evil though

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

urish thine infinite spirit. this infinite spirit nourisheth all, and maketh that inexhaustable treasure of generation which ever encompasseth thee- replete with the numberless forms wherewith thou hast filled it from the beginning. from this spirit arise those most holy kings, who are around thy throne and who compose thy court. o universal father, one and alone! father alike of immortals and of mortals. thou hast specially created powers similar unto thy thought eternal and unto thy venerable essence. thou hast established them above the angels who announce thy will to the world. lastly, thou hast created us as a third order in our elemental empire. there our continual exercise is to praise and to adore thy desires: there we ceaselessly burn with eternal aspiration unto thee! o father! o

GOLDEN DAWN PRAYERS OF THE ELEMENTALS

ich nourish thine infinite spirit. this infinite spirit nourishest all and maketh that inexhausible treasure of generation which ever encompasseth thee replete with the mumberless forms wherewith thou hast filled it from the beginning. from this spirit arise those most holy kings who are around thy throne, and who compose thy court. o universal father, one and alone! father alike of immortals and mortals. thou hast especially created powers similar unto thy thought eternal and unto thy venerable essence. thou hast established them above the angels who announce thy will to the world. lastly, thou hast created us as a third order in our elemental empire. there our continual exercise is to praise and to adore thy desires; there we ceaselessy burn with eternal aspirations unto thee, o father!

GOLDEN DAWN RITUALS U7

the sephiroth as reflected in hayrb, one of the possible arrangements of the powers inherent in hy of the great name. first, are the feminine colors of the sephiroth, the queen scale. in rtk is the divine white brilliance, the scintilliation and corruscation of the divine glory. that light which lighteth the universe. that light which surpasseth the glory of the sun and beside which the light of mortals is but darkness, and concerning which it is not fitting that we should speak more fully. and the sphere of its operation is called tycar \ylglgh. the beginning of whirling (or whirls, or whorls, the primum mobile or first mover, which bestoweth the gift of life in all things and filleth the whole universe. and hyha is the name of the divine essence in rtk; and its archangel is the prince o

GOLDEN DAWN RITUALS Z3

lashing around it from the headdress of the god. his feet rest upon earth in darkness, thunder and rolling clouds, and his form wrapped in flashes of lightening, while vibrating the name of the god. thus standing, let him endeavor to hear the voice of the god whom he represents and of the god forms of the other officers as previously explained. 3 let him speak, then, not as if unto an assembly of mortals but as to an assembly of gods. let his voice be so directed as to roll through the universe to the utmost confines of space. let the candidate represent unto him, as it were, a world whom he is beginning to lead unto the knowledge of its governing angel. as it is written, the lightening cometh out of the east and shineth even unto the west, even so, shall the coming of the son of man be. t

GOLDEN DAWN RITUALS ZAM19

d as we do now securely call the pope antichrist, which was formerly a capital offence in every place, so we know certainly that what we here keep secret we shall in the future thunder forth with uplifted voice, the which, reader, with us desire with all thy heart that it may happen most speedily. frater r.c. confession fraternitatis r.c. ad eruditos europe. chapter 1 whatsoever you have heard, o mortals, concerning our fraternity by the trumpet sound of the fama r.c, do not either believe it hastily, or willfully suspect it. it is jehovah who, seeing how the world is falling to decay, and near its end, doth hasten it again to its beginning, inverting the course of nature, and so what heretofore hath been sought with great pains and daily labour he doth lay open now to those thinking of no

m thee? so to reading one only book as to discern, understand, and remember whatsoever in all other books (which heretofore have been, are now, and hereafter shall come out) hath been, is, and shall be learned out of them? so to sing and play that instead of stony rocks you could draw pearls, instead of wild beasts, spirits, and instead of pluto you could soften the mighty princes of the world? o mortals, diverse is the counsel of god and your convenience, who hath decreed at this time to increase and enlarge the number of our fraternity, the which we with such joy have undertaken, as we have heretofore obtained this great treasure without our merits, yea, without any hope or expectation; the same we propose with such fidelity to put in practice, that neither compassion nor pity for our ow

, nor be known to them without the will of god, but they shall certainly be partakers of that terrible commination spoken of in our fama, and their impious designs shall fall back upon their own heads, while our treasures shall remain untouched, till the lion shall arise and exact them as his right, receive and employ them for the establishment of his kingdom. chapter vii one thing should here, o mortals, be established by us, that god hath decreed to the world before her end, which presently thereupon shall ensue, an influx of truth, light, and grandeur, such as he commanded should accompany adam from paradise, and sweeten the misery of man. wherefore there shall cease all falsehood, darkness, and bondage, which little by little, with the great globe's revolution, hath crept into the arts

you to the clear and simple explanation of all secrets; we seek not to be received by you, but call you unto our more than kingly houses and palaces, by no motion of our own (but lest you be 8 ignorant of it) as forced thereto by the spirit of god, commanded by the testament of our most excellent father, and impelled by the occasion of this present time. chapter xiii what think you, therefore, o mortals, seeing that we sincerely confess christ, execrate the pope, addict ourselves to the true philosophy, lead a worthy life, and daily call, entreat, and invite many more unto our fraternity, unto whom the same light of god likewise appeareth? consider you not that, having pondered the gifts which are in you, having measured your understanding in the word of god, and having weighed the imperf

GOLDEN DAWN RITUALS ZAM20

ear 6 nothing that comes not from on high, and see naught that may distract my vision from the glory of the eternal crown. that i may behold only the holy vision that descends from that divine brilliance, the scintillation and coruscation of the divine glory. that divine brilliance, that light which lighteth the universe, that light which surpasseth the glory of the sun, beside which the light of mortals is but darkness, that in the closing of my physical senses to the vibrations of the outer and the lower, i may learn to awaken those spiritual faculties by which i may attain at length to perfect union with the divine and unalterable being" step 14 consider the divine ideal, circulate the divine white brillance through and around the body keeping the rtk sphere glowing above your head, and

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

that is the direst of plagues. 2 the reader will agree that a sudden and drastic change in the climate of airyana vaejo is indicated. the avestic scriptures leave us in no doubt about this. earlier they describe a meeting of the celestial gods called by ahura mazda, and tell us that the fair yima, the good shepherd of high renown in the airyana vaejo, attended this meeting with all his excellent mortals. 1 the bundahish chapters i, xxxi, xxxiv, cited in william f. warren, paradise found: the cradle of the human race at the north pole, houghton, mifflin and co, boston, 1885, p. 282. 2 vendidad, fargard i, cited in lokamanya bal gangadhar tilak, the arctic home in the vedas, tilak publishers, poona, 1956, pp. 340-1. graham hancock fingerprints of the gods 198 it is at this point that the st

tieth century of the christian era? isn t it possible, probable even, that they might preserve traditions of celestial cars and heavenly chariots and spacious flying machines, and even of aerial cities .4 if they did, would they perhaps speak of such wonders in mythical terms a little like these: oh you, uparicara vasu, the spacious aerial flying machine will come to you and you alone, of all the mortals, seated on that vehicle will look like a deity. 5 visvakarma, the architect among the gods, built aerial vehicles for the gods. 6 oh you descendant of the kurus, that wicked fellow came on that alltraversing automatic flying vehicle known as saubhapura and pierced me with weapons. 7 he entered into the favourite divine palace of indra and saw thousands of flying vehicles intended for the g

GREY W G CONDENSATION OF KABBALAH

s being just before the sixth sphere, tiferet, and the opening of the higher-self. it is thought of as being gauzy or sufficiently translucent to give hints of something behind it. it represents the limits of clear perception which we have to impose between ourselves and more advanced consciousness. parochet is a useful background for spiritual studies. most mythologies are full of warnings about mortals who dared to gaze on gods and were destroyed in consequence. the bible says: no man has seen the face of god and lived. the normal human mind can only stretch so far before breaking, and it needs protection against an ideology it may seek on one level and yet cannot cope with until developed on others. so the parochet idea is both a warning and a protective hint to over-eager students of k

o over-eager students of kabbalah. keep in immediate view only as much as can be dealt with comfortably and let the rest be screened-down to reasonable proportions. a sort of spiritual sunglasses idea which is both sensible and valuable. this may be why the tree was sometimes seen as the two faces of god, its upper part being the face of macroprosopus or the great creation which it was unsafe for mortals to attempt viewing. the lower portion was the face of microprosopus, or lesser creation, which is a representation of the greater but safe to study. 12 the general idea was that if god got down to our level by concentrating divine consciousness through the tree-system, we might get back to god by a reverse-return procedure. start with intense concentration on each sphere and path, then exp

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

sessions common to our mythologies, that the god, or two gods, or three, descend from heaven to earth, whether to prove men's works and ways (p. 337, or in search of adventures. this does violence to the christian belief in god's omnipresence and omniscience; but it preface. xxxix is a very pleasing fancy, that of the gods in person walking the earth unrecognised, and dropping in at the houses of mortals. even the odyssey 17, 485-7 alludes to such wanderings, in which is found the loftiest consecration of hospitality: a man will be loth to turn away a stranger, under whose guise a celestial god may be visiting him. a greek myth with details appears in the story of orion: three gods, zeus, poseidon, hermes (some say zeus, ares, hermes= donar, zio, wuotan) take lodging with hyrieus, and afte

02, conf. 1025n. ovid s fasti 5, 495 535. hyginus 195 relates the same fable of the thracian byrseus. in the beautiful legend of philemon and baucis (ovid's met. 8, 626 721, jupiter and mercury are travelling, and reward their kind entertainers by saving them from the impending deluge (p. 680; a fable of phaedrus makes the divine messenger alone, the god of roads and highways, pass the night with mortals (mercurium, hospitio mulieres olim duae illiberali et sordido receperant. but demeter also is at times represented as travelling and associating with men, as would be natural for all mothers of gods; aesop in fab. 54 makes demeter travel with a swallow and an eel, but when they came to a river the bird flew up, the fish slipt into the water, and what did demeter do? with the indians it is

stas nociva, saxo gram, ed. miill. p. 200. a liar is also a mocker, hence' des tievels spot' nib. 2182, 2' daz sinen spot der tuvel mit den sinen habe' gr. rud. 1, 9. in mod. nethl 'de vyand heeft my beet gehad' hostis me ludibrio habuit (see suppl. grendevs diabolic nature resembles that of bloodthirsty watersprites (p. 494; he lives too in moors and fens, and comes up at night to haunt sleeping mortals' com of more gangan' beow. 1413; ho flies 'under fen-hleo'su^ 1632. he drinks men's hlood out of their veins 1478, like vampires whose lips are moist with fresh blood. an on. saga has a similar demon, called grimr oegir because he can walk in water as on land, he spits fire and poison, sucjcs the hlood out of man and beast (fornald. sog. 3, 241-2. about when in the mid. ages did the idea s

gether the lusts of the flesh. newly admitted members were marjced by the jprich of a needle, the while they cursed their maker, and signified their faith and homage to the evil one, as to worldly rulers, by a kiss^ even in the less offensive teach- 1' le dumon ne peut faire pacto avec une vierge' mich. hist, de fr. 5, 68. 159. 160- greek antiquity had its/a;/es about the intercourse of gods with mortals (p. 343, and so had our heathenism about the union of heroes with swan-wives and eltius; at last the far grosser conception could tind credence, of a literal commerce of the devil with mankind! 3 soldau's geschichte dcr hexenprocessc pp. 103 li6. 1066 magic. ing and practice of some heretics there could not fail to be a mixture of heathen things with christian; the church's zeal had to bes

o lakshmi= lotus, yamapriya, dear to yama= ficus indica, conf. pott's etym. for. 2, 424 7. this agrees with ohg. gotafargezzan, marrubium album (graff 4, 279, mlg. got-vorghetene (brun's beitr. p. 48) and the phrase' ergaz im* got' gramm. 4, 175 (supra p. 21; the herb is our andorn (horehound. other plants beyond a doubt derive their divine names from their healing power being first made known to mortals by the gods. with the greeks, athena and artemis appear to have been active in this line; and i think they are represented amongst our goddesses by frigg and freijja, or whoever took their place afterwards, st. marij above all. the artemisia was apparently discovered or revealed by artemis [pliny 25, 36, 25, the prose7'2nnaca by proserpine 27, 12 [104. the irapoiviov was shown by the divin

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

. to callimachus (hymn to diana 66-71, hermes, like our buprecht blackened with soot, struck terror into disobedient daughters even of gods: dxx ore kovpawv rts atreidea /utjre/u /xtjp kvk\(i iras erj eiri iraisl "sitepotrrjv 6 s sw/xaros e/c /jlvxo.toio pfteitjs, girosirj kexpyfjlevos aldrf, tr)v kovprjv /nopfj.ijo aetai 17 5 ff&lt;j) ko\ttovs sprites. genii. 517 and the solemn fates of mortals. they feel themselves drawn to men, and repelled by them. the downfall of heathenism must have wrought great changes in the old-established relationship: the spirits acquired a new and terrible aspect as ministers and messengers of satan.1 some put on a more sava.ge look that savours of the giant, especially the woodsprites. grendeps nature borders on those of giants and gods. not so with

joyful cries of c a-gui-lan-neuf [michetet 2, 17: guy-na-ne, maguillanneu, gui-gne-leu. suppl. nothing of the kind seems to have been known in germany; but it is worth while to notice the newyear s hymns and wishes in clara hatzlerin s book as late as the 14th cent (57 b. 77a, espec. 196201 in haltaus s ed) where the year is pictured as a newborn babe, a newborn god, who will grant the wishes of mortals. immediately, no doubt, this referred to. christmas and the saviour s birth, in places where the new year began with that day; yet some heathen practices seem to have got mixed up with it too, and i cannot overlook the use in these hymns of the bare adj. neiv, without the addition of year or( child (just as in naming the new-moon, p. 710, ny, niuwi[&lt; des giinn dir alles der newgebor

ch gevangen, karl 81 b. greg. 50. as the old divinity of the lower world fell into the background, and death came forward acting for himself, there could not but ensue a harsher reading of his character, or a confounding of him with other gods. from the silent messenger who did no more than punctually discharge his duty, he becomes a grasping greedy foe, who will have his bond, who sets traps for mortals. already 0. v. 23, 260 imputes to him crafty besuichan (decipere, and conrad strik (meshes) and netzeyarn, troj. 12178, which reminds of the goddess kan with her net (pp. 311. 840. we think of him still under the familiar figure of a fowler or fisher, spreading his toils or baiting his hook for man: do kam der tot als ein diep (thief, und stal dem reinen wibe daz leben uz ir libe (the life

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

.the term is used in several ways in our work, but we will not touch upon the use of the word to indicate one who is an officer of a lodge or director of a degree of the work. otherwise the term is used to represent one who has attained some degree of perfection in evolution, or a high sense of mastership of laws and principles. cosmic masters are not deities. they are intelligences who were once mortals. they became masters by learning how to awaken and apply the powers of self so they could direct the affairs of their life consonantly with cosmic purpose. by such development, they rose to that soul personality development where it became no longer necessary for them to incarnate in physical form. invisible masters, on the other hand, are those who have passed from this plane to the cosmi

HAMIL THE ROSICRUCIAN SEER

, a catholic a catholic, and a miser as fond of his gold as before' exactly so; and what idea more rational than the soul, which i presume mr s. allows to be the reasoning faculty when on earth, retaining its erratic dogmas for a short period (for what is1000years or so to eternity, and when it becomes illumined by the divine mind, and capable of solvingourdoubts, being placed beyond the reach of mortals however magnetic. had these clairvoyantsaffirmedthat the souls of the defunct became immediate converts to romanism or even orthodox church of england, i should have become a rationalist at once. notwithstandingjung, whosetheoryofpneumatology*i conceive to be the best in our language, has the following for the 35th and 37th theorems of hisbriefsummary.35.thesouls of all such as have only l

of sorrow, lived here for more than thirty years amongst the hardships and privations of life, and amongst the poorest ofmankind-persecutedas no man has been since, and died an ignominous death, when he could have prevented it, solely for the loveofman, do you not think he would use his influence,-small perhaps at first, but great ifnecessary,-forthe enlightenment and true teaching of anyofthose mortals who were willing to believe? no christian can deny that hecando this; andifhe will do this for those who have denied him, done wrong to their fellow-men, and yet died in his belief atlast,-whyshould he not do it for a man who, through his long life, has had no aim but the good of mankind; who, as a man, has followed the example that jesus christset-'loveoneanother-'lovethy neigh255 bours a

mirror, every time you feel an inclination to take your pen.thenature of evil spirits is deceit; and were they to say what they truly are, they would be for the time honest.besides,-bydeclaring themselves as relatives and friends, they claim attention more readily than if they were to make themselves known by a strange name.theknowledge of the evil spirits is almost boundless, so far as concerns mortals or spirits of low degree. if questions were proposed to those spirits such asthis-'arethere a number of ministering angels who have never been embodied, constantly in the presence of god, his son, and the holy ghost, interceding for man's eternal happiness and welfare'-they would stoutly deny it.correspondencewithrobertowen175thespirit that animates the earthly body, and the atmospher255 i

rving power of the almighty.itis moreover urgently insisted upon by all the old ms authors upon magic, with whose works, judging267 from what has appeared in print, the american spirit circles seem so remarkably unacquainted.themost singular feature to me of these recent spiritual manifestations is, that the communicants have almost invariably announced themselves as being the spirits of deceased mortals only, and not as being spiritual inteli255 gences who never had been embodied on earth, whilst the existence of co-existing atmospheric spirits of living mortals has never been alluded to as such, although, i perceive, they have in numerous instances developed themselves in the spirit circles 'every man' says swedenborg (see page203of his life by garth wilkinson, 8vo. london18)'has either

d earth shall pass away, but my words shall not pass away, saith the lord' in the words154 therosicrucianseerc.a.-inmost cases they are wandering or 'undeveloped' spirits; but in some cases they are really the spirits of the parties whose names they take; but then they are never happy, and are always evil. no goodspirits-eitherangels, planetary spirits, orother-everrapped for the gratification of mortals. they have rapped or made other noises to indicate the death of certain persons, or to announce events; but then it was unexpectedly and unknown to those who heard them. croydon24september 1854mydear sir,you will, i am afraid, think me a very dilatory correspon255dent,-butthe limited hours i have to spare will i hope plead my excuse. i have now the pleasure of sending herewith the response

enting the following paper for the consideration of our brethrenofthe r.c, iam,at the riskofseeming tedious, compelled to make some prefatory remarks upon the occasion of this apparition, which occurred unsought and undesired, thatimay render the narrative intelligible, and show, moreover, how earnestly and strenuously the earth-bound spirits among the departed strive to enter into communion with mortals, now that the veil whichofold could only be penetrated by the adept after a long and iaboriouaformule, has, by the widespread practiceofanimal magnetism been effectually rent in twain. after thirty years' desultory working with crystals and mirrors,ihad in1854,underspiritual instructions, prepared and consecrated a large mirror, dedicated to a spirit known to me as the c.a, for the purpose

HELENA BLAVATSKY NIGHTMARE TALES

hills, and the fragrant boughs of thepomegranate blossom have melted in the mellow shadows of the night, and both sorrow and joy are plungedin the lethargy of soul-resting sleep. every noise has died out in the royal gardens, and no voice or sound isheard in that overpowering stillness. swift-winged dreams descend from the laughing stars in motley crowds, and landing upon the earth disperseamong mortals and immortals, amid animals and men. they hover over the sleepers, each attracted by itsaffinity and kind; dreams of joy and hope, balmy and innocent visions, terrible and awesome sights seen withsealed eyes, sensed by the soul; some instilling happiness and consolation, others causing sobs to heave thesleeping bosoms, tears and mental torture, all and one preparing unconsciously to the sl

my beloved violin- he often cried, after awakening from one of hisday-dreams "oh, that i could only span in spirit flight the abyss of time! oh, that i could find myself forone short day a partaker of the secret arts of the gods, a god myself, in the sight and hearing of enrapturedhumanity; and, having learned the mystery of the lyre of orpheus, or secured within my violin a siren,thereby benefit mortals to my own glory" thus, having for long years dreamed in the company of the gods of his fancy, he now took to dreaming ofthe transitory glories of fame upon this earth. but at this time he was suddenly called home by his widowed nightmare talesthe ensouled violin62 mother from one of the german universities where he had lived for the last year or two. this was an eventwhich brought his plan

s klaus succeeded in making franz forget his vagrant life and its artistic independence, andreawakened in his pupil his now dormant ambition and desire for worldly fame. hitherto, since his mother's nightmare talesthe ensouled violin64 death, he had been content to receive applause only from the gods and goddesses who inhabited his vividfancy; now he began to crave once more for the admiration of mortals. under the clever and careful trainingof old klaus his remarkable talent gained in strength and powerful charm with every day, and his reputationgrew and expanded with every city and town wherein he made himself heard. his ambition was being rapidlyrealized; the presiding genii of various musical centres to whose patronage his talent was submitted soonproclaimed him the one violinist of th

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ginary sciences of the middle ages which related to the supposed action or influence of occult qualities or supernatural powers, as alchemy, magic, necromancy, and astrology -for they are real, actual, and very dangerous sciences. they teach the secret potency of things in nature, developing and cultivating the hidden powers "latent in man" thus giving him tremendous advantages over more ignorant mortals. hypnotism, now become so common and a subject of serious scientific inquiry, is a good instance in point. hypnotic power has been discovered almost by accident, the way to it having been prepared by mesmerism; and now an able hypnotist can do almost anything with it, from forcing a man, unconsciously to himself, to play the fool, to making him commit a crime-often by proxy for the hypnoti

sophic rationale of those powers, is like a rudderless boat launched on a stormy ocean -ooo- the difference between theosophy and spiritualism q. but do you not believe in spiritualism? a. if by "spiritualism" you mean the explanation which spiritualists give of some abnormal phenomena, then decidedly we do not. they maintain that these manifestations are all produced by the "spirits" of departed mortals, generally their relatives, who return to earth, they say, to communicate with those they have loved or to whom they are attached. we deny this point blank. we assert that the spirits of the dead cannot return to earth-save in rare and exceptional cases, of which i may speak later; nor do they communicate with men except by entirely subjective means. that which does appear objectively, is

tion; for unity admits not of multiplication, change, or form. thou art one, and in the secret of thy unity the wisest of men are lost, because they know it not. thou art one, and thy unity is never diminished, never extended, and cannot be changed. thou art one, and no thought of mine can fix for thee a limit, or define thee. thou art, but not as one existent, for the understanding and vision of mortals cannot attain to thy existence, nor determine for thee the where, the how and the why in short, our deity is the eternal, incessantly evolving, not creating, builder of the universe; that universe itself unfolding out of its own essence, not being made. it is a sphere, without circumference, in its symbolism, which has but one ever-acting attribute embracing all other existing or thinkable

stations fractioned-aspects of this spirit-matter, which is the conscious ego that creates its own paradise, a fool's paradise, it may be, still a state of bliss. q. but what is devachan? a. the "land of gods" literally; a condition, a state of mental bliss. philosophically a mental condition analogous to, but far more vivid and real than, the most vivid dream. it is the state after death of most mortals. on the various postmortem states the physical and the spiritual man q. i am glad to hear you believe in the immortality of the soul. a. not of "the soul" but of the divine spirit; or rather in the immortality of the reincarnating ego. q. what is the difference? a. a very great one in our philosophy, but this is too abstruse and difficult a question to touch lightly upon. we shall have to

of certain things or men only because your physical eyes have not seen them? would not the collective testimony of past generations who have seen him be a sufficient guarantee that julius caesar once lived? why should not the same testimony of the psychic senses of the masses be taken into consideration? q. but don't you think that these are too fine distinctions to be accepted by the majority of mortals? a. say rather by the majority of materialists. and to them we say, behold: even in the short span of ordinary existence, memory is too weak to register all the events of a lifetime. how frequently do even most important events lie dormant in our memory until awakened by some association of ideas, or aroused to function and activity by some other link. this is especially the case with peop

desire to trespass. let us keep to the subject of reincarnation. q. what of the latter? how long does the incarnating ego remain in the devachanic state? a. this, we are taught, depends on the degree of spirituality and the merit or demerit of the last incarnation. the average time is from ten to fifteen centuries, as i already told you. q. but why could not this ego manifest and communicate with mortals as spiritualists will have it? what is there to prevent a mother from communicating with the children she left on earth, a husband with his wife, and so on? it is a most consoling belief, i must confess; nor do i wonder that those who believe in it are so averse to give it up. a. nor are they forced to, unless they happen to prefer truth to fiction, however "consoling" uncongenial our doct

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

f. l. gardner's papers, which gerald yorke had purchased from houghton. republished as astrology and the third reich (aquarian press, 1984. 17 apart from ayton's letters, which form the substance of this book, they included a mass of correspondence relating to gardner's membership of the g.d (1892-7) and his enduring relationship with dr william wynn westcott. gerald yorke, that most generous of mortals, kindly lent me the complete colle tion. the story of the. g.d.'s early years( 1887-9 2) remained totally obscure until i unexpectedly discovered an important cache of papers for which the occultists had been vainly searching for at least forty years. the story of this trouoaille will be found in the magicians. in any event, the volume now in the reader's hands represents an extensive 'foo

HP LOVECRAFT A DARK LORE

or heard where the primal forest pressed close upon their door-yards. in the final layer of legends- the layer just preceding the decline of superstition and the abandonment of close contact with the dreaded places- there are shocked references to hermits and remote farmers who at some period of life appeared to have undergone a repellent mental change, and who were shunned and whispered about as mortals who had sold themselves to the strange beings. in one of the northeastern counties it seemed to be a fashion about 1800 to accuse eccentric and unpopular recluses of being allies or representatives of the abhorred things. as to what the things were- explanations naturally varied. the common name applied to them was "those ones" or "the old ones" though other terms had a local and transient

t yet, though i shall probably wish to do so later on- employing special means and transcending everything which we have hitherto been accustomed to regard as human experience. my house will be besieged no longer. everything has reverted to normal, and the dogs will have no further occupation. in place of terror i have been given a rich boon of knowledge and intellectual adventure which few other mortals have ever shared. the outer beings are perhaps the most marvellous organic things in or beyond all space and time-members of a cosmos-wide race of which all other life-forms are merely degenerate variants. they are more vegetable than animal, if these terms can be applied to the sort of matter composing them, and have a somewhat fungoid structure; though the presence of a chlorophyll-like

HP LOVECRAFT POETRY AND THE GODS

the titans writhe and beneath the fiery aetna groan the children of uranus and gaea. the day now dawns when man must answer for centuries of denial, but in sleeping the gods have grown kind and will not hurl him to the gulf made for deniers of gods. instead will their vengeance smite the darkness, fallacy and ugliness which have turned the mind of man; and under the sway of bearded saturnus shall mortals, once more sacrificing unto him, dwell in beauty and delight. this night shalt thou know the favour of the gods, and behold on parnassus those dreams which the gods have through ages sent to earth to show that they are not dead. for poets are the dreams of gods, and in each and every age someone hath sung unknowingly the message and the promise from the lotosgardens beyond the sunset. then

men. then spake the thunderer "0 daughter for, being one of my endless line, thou art indeed my daughter behold upon ivory thrones of honour the august messengers gods have sent down that in the words and writing of men there may be still some traces of divine beauty. other bards have men justly crowned with enduring laurels, but these hath apollo crowned, and these have i set in places apart, as mortals who have spoken the language of the gods. long have we dreamed in lotosgardens beyond the west, and spoken only through our dreams; but the time approaches when our voices shall not be silent. it is a time of awakening and change. once more hath phaeton ridden low, searing the fields and drying the streams. in gaul lone nymphs with disordered hair weep beside fountains that are no more, an

. long have we dreamed in lotosgardens beyond the west, and spoken only through our dreams; but the time approaches when our voices shall not be silent. it is a time of awakening and change. once more hath phaeton ridden low, searing the fields and drying the streams. in gaul lone nymphs with disordered hair weep beside fountains that are no more, and pine over rivers turned red with the blood of mortals. ares and his train have gone forth with the madness of gods and have returned deimos and phobos glutted with unnatural delight. tellus moons with grief, and the faces of men are as the faces of erinyes, even as when astraea fled to the skies, and the waves of our bidding encompassed all the land saving this high peak alone. amidst this chaos, prepared to herald his coming yet to conceal h

appear again to thee after thou hast returned to earth, as alpheus, sinking his waters into the soul of hellas, appears as the crystal arethusa in remote sicilia" then arose homeros, the ancient among bards, who took his lyre and chanted his hymn to aphrodite. no word of greek did marcia know, yet did the message not fall vainly upon her ears, for in the cryptic rhythm was that which spake to all mortals and gods, and needed no interpreter. so too the songs of dante and goethe, whose unknown words dave the ether with melodies easy to ready and adore. but at last remembered accents resounded before the listener. it was the swan of avon, once a god among men, and still a god among gods: write, write, that from the bloody course of war, my dearest master, your dear son, may hie; bless him at

and phoebus, handing his lyre to calliope, his bride among the muses, prepared to depart for the jewelled and column-raised palace of the sun, where fretted the steeds already harnessed to the golden car of day. so zeus descended from his caryen throne and placed his hand upon the head of marcia, saying "daughter, the dawn is nigh, and it is well that thou shouldst return before the awakening of mortals to thy home. weep not at the bleakness of thy life, for the shadow of false faiths will soon be gone and the gods shall once more walk among men. search thou unceasingly for our messenger, for in him wilt thou find peace and comfort. by his word shall thy steps be guided to happiness, and in his dreams of beauty shall thy spirit find that which it craveth. as zeus ceased, the young hermes

HP LOVECRAFT THE PICTURE IN THE HOUSE

the enlightenment of civilization, the strength of these puritans turned into singular channels; and in their isolation, morbid self-repression, and struggle for life with relentless nature, there came to them dark furtive traits from the prehistoric depths of their cold northern heritage. by necessity practical and by philosophy stern, these folks were not beautiful in their sins. erring as all mortals must, they were forced by their rigid code to seek concealment above all else; so that they came to use less and less taste in what they concealed. only the silent, sleepy, staring houses in the backwoods can tell all that has lain hidden since the early days, and they are not communicative, being loath to shake off the drowsiness which helps them forget. sometimes one feels that it would

INITIATION INTO HERMETICS

will be abolished hereby once and forever. supposing that you concentrate yourself from the astral plane onto a higher plane, you will very soon perceive finer vibrations: a sensation of extreme lightness, sort of being etherized will overcome you, and you will be able to get in touch with beings of these higher spheres. you will partake of cognitions, perceptions and experiences that none of the mortals could ever give you. you will always return to your own body with spiritual vibrations of a higher kind, which cannot be described in mere words. which of the sphere you will be able to visit depends entirely on the mastering of the elements and on your spiritual and astral purity, the ennobling of your character. there are no restrictions as far as the acquirement of higher knowledge is c

ISIS UNVEILED

the attributes of its parent source. among these attributes are omniscience and onmipotence. endowed with these, but yet unable fully to manifest them while in the body, during which time they are obscured, veiled, limited by the capabilities of physical nature, the thus divinely-inhabited man may tower far above his kind, evince a god-like wisdom, and display deific powers; for while the rest of mortals around him are but otxttkadowed by their divine seur, with every chance given to them to become inmiortal hereafter, but with no other security than their per- sonal efforts to win the kingdom of heaven, the man so chosen has already become an immortal while yet on earth. his prize is seoired. henceforth he will live forever in eternal life. not only he may have "dominion* over all the wor

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

country that imported amidst its frankish or saxon progenitors (clodio, the long-haired, to the example, who first passed the rhine and brought his female ultramarine to supersede and replace, in blazon, the martial, manly carmine or gules of the gauls) this is the country that adopted and maintains la loi salique. sign of the planet venus. chapter the eighth. sacred fire. he appearance of god to mortals seems always to have been in brightness and great glory, whether he was angry and in displeasure, or benign and kind. these appearances are often mentioned in scripture. when god appeared on mount sinai, it is said, the lord descended upon it in fire (exodus xix. 18. and when moses repeats the history of this to the children of israel, he says, the lord spake unto you out of the midst of t

hem and were studiously and incessantly maintained. thus the custom seems to have been general from the earliest antiquity to maintain a constant fire, as conceiving the gods present there. and this was not only the opinion of the inhabitants in jud a, but it extended all over persia, greece, italy, egypt, and most other nations of the world. porphyry imagined that the reason why the most ancient mortals kept up a constant, ever-burning fire in honour of the immortal gods, was because fire was most like the gods. he says that the ancients kept an unextinguished fire in their temples to the gods because it was most like them. fire was not like the gods, but it was what they appeared in to mortals. and so the true god always appeared in brightness and glory; yet no one would say that brightn

es, proofs of which we see constantly in classical buildings particularly, and in the italian modifications displayed in the cities of europe, was the habit of exposing as talismans the members 60 the rosicrucians (and particularly the heads) of human sacrifices. this is observable in the innumerable masks (or heads full-faced) placed on the keystones of arches or portals. they are either deified mortals or demi-gods. sometimes, but very rarely (because it is a sinister palladium, the head of medusa is seen. exposure of the heads of criminals on town-gates, over bridges, or over arches, follows the same idea, as ranging in the list of protecting, protesting, or appealing palladia, which are supposed to possess the same objurgating or propitiating power as the wild, winged creatures childre

KETAB E SIYAH

ht; there is no wrong- nor god- nor son- nor ghost. death endeth all for every man for every "son of thunder: then be a lion in the path, and don't be trampled under. for us there is no rest- no kingdom of indolence, either on this earth or beyond the skies- no isles of the blest- no elysian fields- no garden of the hesperides. no! no! all these magical legends are but fanciful dreams- fiction of mortals of yore. here and now is our day of torment! here and now is our day of joy! here and now is our opportunity! choose ye this day, this hour, for no redeemer liveth. every attempt made to organize the future must necessarily collapse. the present is our domain, and our chief duty is to take immediate possession thereof upon strict business principles. strive therefore against them that stri

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

the teachings were all of the highest and purest nature, and they could not but benefit very greatly all who had the privilege of being initiated into them. in classical and post-classical times many of the greatest men have borne witness to their worth. a few quotations- samples of many- will be sufficient to show this. sophocles, the great tragic poet, says of them: 313. thrice-happy are those mortals who after the contemplation of the mysteries go down into the realms of hades; for there they alone will possess true life: for the rest there is naught but suffering(*sophocles fr. 348, quoted foucart: les mysteres d eleusis, p. 362) 314. plato says through the mouth of socrates in that wonderful death-scene in the phaedo: 315. i fancy that those men who established the mysteries were not

LETTER FROM A LUCIFEREAN

ian desire to save souls by another name. the satanist does not merely invert the christian impulse to interminably bother other people, but overcomes it, so that he is not at all concerned with other people apart from his chosen colleagues. for myself, it is much more satanic to have mastered the art of minding my own business, rather than setting myself up to pronounce the fate of other, lesser mortals. again, one can detect the undercurrents of christian impulse in the desire to set satan or lucifer up as gods. here, i will draw the reader s attention to the name of the chapter- the "brotherhood" of lucifer. this reflected the view that one relates with lucifer/satan as elder brethren. thus the aim of satanic ritual (in a broad sense) is to identify the power of satan as one s own power

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

d mahayana (northern buddhism, found today in korea, japan, and taiwan, metaphysical speculation flowered in builders of the adytum 35 mahayana buddhism. various forms of devotional buddhism also developed within the mahayana fold. devotional buddhism focused on different bodhisattvas (enlightened souls who delayed the final stages of their nirvana so that they could stay around and help ordinary mortals) who, like the great gods and goddesses of later hinduism, could help their devotees. the notion of heaven-worlds was also developed in these forms of buddhism, heaven-worlds where the earnest devotee would find her- or himself after death, and where she or he could continue the quest for enlightenment, less hindered by the demands of this world. along with heaven realms, buddhism also dev

inferior to the angels. as punishment for his disobedience, iblis was transformed from an angel into a jinn. then iblis and other angels who shared his viewpoint were removed from their stations, and exiled from heaven. they subsequently became demons, with iblis playing the role of the islamic satan. ejected from the presence of god, these former angels turned to trickery and causing trouble for mortals. according to the koran, iblis s first misdeed was to lead adam and eve astray in the garden of eden. the koran also notes that at the end of time iblis and his hosts will be tossed into hell. in an interesting variation on tradition, sufis (islamic mystics) reinterpreted iblis s disobedience as an act of love for god, and as an act of obedience to the law that only god should be worshiped

rtal women, and that succubi could become pregnant by mortal men. it was, for instance, rumored that merlin the magician was the offspring of such a union. this notion of semidemonic children was useful for explaining such phenomena as deformed babies. incubi were sometimes referred to as demon lovers. also, some writers asserted that succubi were the same as the wood nymphs of european folklore. mortals who willingly responded to the seductive wiles of these beings risked damnation. a papal bull issued by pope innocent viii in 1484, for instance, asserted that: many persons of both sexes, forgetful of their own salvation, have abused incubi and succubi (kramer and sprenger 1970 [1486, xliii xlv. some of the church fathers, such as st. anthony, asserted that demons would take the form of s

thou forth hence; thou are accured. upon thee shall rest my cures, till the day of doom (arberry 1969, 163) then iblis and other angels who shared his viewpoint were removed from their stations, and exiled from heaven. they subsequently became demons, with iblis playing the role of the islamic satan. ejected from the presence of god, these former angels turned to trickery and causing trouble for mortals.according to the koran, iblis s first misdeed was to lead adam and eve astray in the garden of eden. the koran also notes that at the end of time iblis and his hosts will be tossed into hell. muslim tradition also mentions specific dark angels, such as malik, who guards hell. the koran asserts that malik is aided by nineteen other angel guards (sbires or zabayniya).when the sinful resident

d god s command that he worship adam (who was created out of mere clay. subsequently, iblis and other angels who shared his viewpoint were removed from their stations. iblis and the jinn were exiled from eden and subsequently became demons (also included amongst the outcasts were five of iblis s sons) ejected from the presence of god, these former angels turned to trickery and causing trouble for mortals. one example of good behavior by the jinn is when aladdin, in the book arabian nights, is assisted by a friendly jinni (genie) when he rubs his magical lamp. the jinn were also referred to as good spirits in a dictionary of islam, by thomas p. hughes. the entry (under genii) states: the most noble and honorable among the angels are called the ginn, because they are veiled from the eyes of

ilities are that the good man resists evil and achieves the salvation, or that he succumbs to the temptations of the devil and is finally damned. 248 shakespeare thus it is possible for both righteous and sinners to change direction. if they do, their former righteousness or sinfulness ceases to count. god is regarded as the supreme judge who, on the day of the last judgment, rewards and punishes mortals on the basis of where they end up. shakespeare presents this vision in hamlet s hesitation to kill his father s murderer while the latter is praying. there is no doubt that shakespeare agreed with the images offered by the creed of his own protestant church of england, which taught that after death would come an intermediate state to be followed by the judgment of god. on this day, those w

LIBER AZAZEL

e unbound and unconquerable, i am the mighty lord of this earth and all that it contains. speakers of rabble who claim my mandate for your own, prepare to meet your great and terrible lord, and be prepared to answer for your insolence. you are mere worms! 8. i am satan! i rule this earth with a majestic splendor which consumes all falsehood, deceit, and trickery. i will not be overthrown by petty mortals, my throne will not be occupied by any creature of flesh and blood. 9. my will is inscrutable. my desires are my own affair. concern yourselves not with these, lest you desir