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symbol of hidden knowledge and my wand is a symbol of directing power" hierophant "honored hegemon, your station and duties" hegemon "my station is between the two pillars of hermes and solomon. my face is toward the cubical altar of the universe. my duties are to watch over the gateway of hidden knowledge. for i am the reconciler between light and darkness. i immediately follow the kerux in the mystic circumambulations. i watch over the preparation of the candidate and assist in his reception, and i lead the candidate onto the path that conducts from darkness to light. the white color of my robe is the color of purity, my ensign of office is a mitre-headed sceptre to symbolize wisdom which guides and regulates life, and my office symbolizes those higher aspirations of the soul which shou

e kerux went before thee, though it was not seen by thine eyes. it is a symbol of the light of hidden knowledge. let the candidate be conducted to the east of the altar. 34 honored hiereus, i declare to you the duty of entrusting the candidate with the secret signs, grip, grand word and present password of the neophyte grade of the order of the golden dawn in the outer, of placing him between the mystic pillars, and of superintending his fourth and final consecration (hierophant returns to his throne. the hiereus takes his place between the pillars, and the candidate is conducted by the hegemon to the east of the altar facing the hiereus. the hiereus gives the sword and banner to the hegemon to hold (hegemon escorts the neophyte between the pillars. hiereus instructs the neophyte in the gr

rse circumambulation has taken place. it is the symbol of fading light. let us adore the lord of the universe. all face east (all face east including the hierophant) all "holy art thou lord of the universe. holy art thou which nature has not formed. holy art thou the vast and mighty one, ruler of the light and the darkness" hierophant "nothing now remains but to partake together in silence of the mystic repast composed of the symbols of the four elements, and to meditate on our pledge of devotion to secrecy (hierophant puts down sceptre and now goes to the west of altar facing east. he gives the saluting sign but not sign of silence. he picks up the rose) hierophant "i invite you to inhale with me the perfume of this rose as a symbol of air (smells the rose; to feel the warmth of the sacre

guardians 'give me your strength, for i am made even as ye. then comes the mystical eye of osiris representing the orb of the sun, and the cow, symbolic of the great water, the blue firmament of heaven. next the adoration of the lords of truth behind the northern heaven 'hail unto ye, ye lords of truth, ye chiefs behind osiris! ye followers of her whose peace is sure' then the soul arises at the mystic pool of persea trees, wherein is horus, symbolized by the great cat, who slays the evil serpent, apophis. last of the symbols of the 17th chapter is the adoration of the creator in his bark, and the uniting of the purified soul with its maker. the 125th chapter is called' the hall of the two truths, and of separating a person from his sins when he has been made to see the faces of the gods'

person from his sins when he has been made to see the faces of the gods' it opens with a solemn adoration of the lords of truth and the ceremony of passing by the fortytwo assessors of the dead, represented by seated figures. then comes the weighing of the soul, and the mystical naming of various parts of the hall, the naming of which is insisted on by the various guardians, and is similar to the mystic circumambulation of the neophyte in the path of darkness in the 0=0 when he has to name the guardians of the gates of the east and west. the figures on the pillar represent the soul introduced by the jackal-headed anubis, the guide of the dead, into the hall of truth. the soul then watches the weighing of its actions in earth life against a figure of truth in the mystical scales of ma by an

0 0 INITIATION CEREMONY

rs, and of the candidate. hiero: frater kerux, your situation? kerux: within the portal of the hall, very honoured hierophant. hiero: your duty? kerux: i see that all the furniture of the hall is properly arranged before the opening. i guard the inside of the portal. i admit fraters and sorors of the order. i assist in the reception of the candidates. i attend to the lamp of my office. i lead the mystic circumambulation and make all announcements and reports. hiero: what do your lamp and wand symbolize? kerux: the light of occult science and directing power. hiero: honoured hegemon your station? heg: between the two pillars of hermes and solomon facing the cubicle altar of the universe, very honoured hierophant. hiero: your duty? heg: i preside over the symbolic gateway of occult science

and wand symbolize? kerux: the light of occult science and directing power. hiero: honoured hegemon your station? heg: between the two pillars of hermes and solomon facing the cubicle altar of the universe, very honoured hierophant. hiero: your duty? heg: i preside over the symbolic gateway of occult science. i am to reconcile her between light and darkness. i immediately follow the kerux in the mystic circumambulations. i superintendent the preparation of the candidate; lead him through the path of darkness into light, and assist in his reception, and i aid the other officers in the execution of their duties. hiero: what does the white color of your robes symbolize? heg: purity. hiero: your peculiar ensign of office? heg: the miter-headed sceptre. hiero: what does it symbolize? heg: reli

is that of expounder of the mysteries. frater stolistes, i command you to purify the hall and the members by water. stol (circumambulates, saying) i consecrate with water hiero: frater dadouchos i command you to purify the hall and the members by fire. dad (circumambulates, saying) i consecrate with fire. heg: goes to the north and faces east. hiero: rises with sceptre and banner. hiero: let the mystic circumambulation take place in the path of light kerux begins then hegemon, hiereus, other members and stolistes and dadouchos last. they pass three times around from east by south to west. each as he passes the throne of the east salutes and lowers insignia, except the hierophant. after first round hiereus returns to his place. after second round hegemon returns to his place. after third r

ux begins then hegemon, hiereus, other members and stolistes and dadouchos last. they pass three times around from east by south to west. each as he passes the throne of the east salutes and lowers insignia, except the hierophant. after first round hiereus returns to his place. after second round hegemon returns to his place. after third round remaining members returns to their places. hiero: the mystic circumambulation symbolic of the rise of the light is accomplished. let us adore the lord of the universe (adoration) holy art thou, lord of the universe. holy art thou, whom nature hath not formed. holy art thou, the vast and mighty one. lord of the light and of the darkness. all salute. hiero: frater kerux, in the name of the lord of the universe, i command you to declare that i have open

ul said unto me, let me enter the path of darkness, peradventure thus shall i obtain the light i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep, and the voice of ages answered unto my soul i am he that formulates in darkness. child of earth, the light shineth in the darkness, but the darkness comprehendeth it not. let the mystic circumambulation take place in the path of darkness with the symbolic light of occult science to guide the way. hiero: knocks at commencement of circumambulation. kerux: kerux leads with light and wand heg: hegemon guides the candidate stolistes and dadouchos follow. they halt in the south the third time round. hiereus (knocks) hiero (knocks) kerux: child of earth, unpurified and unconsecra

1 10 INITIATION CEREMONY

ssword of the neophyte grade. kerux: places himself in front of neophyte and says: kerux: give me the grip of the neophyte (done) kerux: give me the word (done) kerux: give me the password (done) kerux: having received it, he turns to hiero, gives grade salute, and says: kerux: very honoured hierophant, i have received them. hiero (to hegemon) lead the neophyte to the west and set him between the mystic pillars, with his face towards the east. heg: places neophyte between the pillars, and remains behind him. hiero: frater (sorer .will you pledge yourself to maintain the same secrecy regarding the mysteries of this grade as you are pledged to maintain regarding those of the neophyte grade- never to reveal them to the world, and not even to confer them upon a neophyte without a dispensation

he sign is given by raising the right hand to an angle of 45 degrees. it is the position in which the hierophant interposed for you between the hiereus and the hegemon. the token is given by grasping fingers, the thumb touching thumb to form a triangle. it refers to the ten sephiroth. the word is adonai ha-aretz, and means adonai the lord of the earth, to which element this grade is allotted. the mystic number is 55, and from it is formed the password nun he. it means ornament, and when given is lettered separately. the badge of this grade, is the sash of the neophyte with the narrow white border, a red cross within the triangle, and the number 1 within a circle and 10 within a square, one on each side of the triangle. hiero: invests neophyte with the sash, and points out the three portals

ro: this grade is especially referred to the element of earth, and therefore, one of its principal emblems is the great watch tower or terrestrial tablet of the north. it is the third or great northern quadrangle or earth tablet, and it is one of the four great tablets of the elements said to have been given to enoch by the great angel ave. it is divided within itself into four lesser angles. the mystic letters upon it form various divine and angelic names, in what our tradition calls the angelic secret language. from it are drawn the three holy secret names of god emor dial hectega which are borne upon the banners of the north, and there are also numberless names of angels, archangels, and spirits ruling the element of earth. kerux: comes forward retrieves fylfot cross from altar and hand

en these contraries in equilibrium, reconciling and mediating between them. in this is a great mystery, very admirable and recondite. the fire produced the heavens, the water, the earth, and the air is the reconciler between them. in the year, they bring forth the hot, the cold, and the temperate seasons, and in man, they are imaged in the head, the chest, and the trunk. i now confer upon you the mystic title of periclinus de faustis, which signifies that on this earth you are in a wilderness, far from the garden of the happy. and give you the symbol of aretz which is the hebrew name for earth, to which the grade of zelator is referred. the word zelator is derived from the ancient egyptian zaruator, signifying searcher of athor, goddess of nature; but others assign to it the meaning of the

west. hiero: frater kerux, you have my command to declare that our frater has been duly admitted to the grade of zelator. kerux: comes to n.w of hierophant, faces west, raises wand and says: kerux: in the name of adonai melekh, and by command of the very honoured hierophant, hear ye all that i proclaim that frater (name) has been duly admitted to the grade of zelator, and that he has obtained the mystic title of periclinus (pericline) de faustis and the symbol of aretz. kerux: returns to his place by e. saluting, and by s. and w. hiero: in the zelator grade, the symbolism of the tenth sephirah malkuth is especially shown, as well as the tenth path of the sepher yetzirah. among other mystic titles, malkuth is called shaar, the gate, which by metathesis becomes ashur, meaning the number ten

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

oss on 'ceres dp.i 310 goddesses. frumenti (hanka's glosses 5* 6; only the s in the word seems to be the slav, zliivete= zh, and v does not answer to the teut. r, b, p. the earth was thor's mother, not his wife, yet in sn. 220 we do find the simple sif standing for earth. to decide, we ought to have fuller details about sif, and these are wholly wanting in our mythology. nowhere amongst us is the mystic relation of seed-corn to demeter, whose poignant grief for her daughter threatens to bring famme on mankind (hynm to cer. 305 315, nor anything like it, recorded. the gothic language draws a subtle distinction between sunja (veritas) and simjs (defensio, probatio veritatis; in ohg. law, sunna, sunnis means excusatio and impedimentum. the on. law likewise has this si/n gen. synjar, for excus

they once inhabited, into clefts and caverns of the mountains, or into subterranean springs, and are there held \vi'apt in a seldom interrupted slumber, from which they issue in times of need, and bring deliverance to the land. that here again, not only wuotan, arminius, dieterich and siegfried, but such modern heroes as charles, frederick barbarossa and even tell are named, may assure us of the mystic light of myth which has settled on them. it was a norse custom, for aged heroes, dead to the world and dissatisfied with the new order of things, to shut themselves up in a hill: thus herlaugr with twelve others goes into the haugr (egilss. p. 7, and in like manner eticho the welf, accompanied by twelve nobles, retires into a mountain in the scherenzerwald, where no one could find him again

3 8 INITIATION CEREMONY

riangular pyramid formed of4 elements in right hand, hegemon takes theoricus by left hand and gives an alarm of 8 knocks. heg: his throne was like a fiery flame, and the wheels as burning fire. hiereus: opens door and admits them, returns to his place. heg: conducts theoricus to the north west facing the seat of hiereus. hegemon takes pyramid. hiereus: give me the sign, grip or token, grand word, mystic number and password of the grade of theoricus. theor: word shaddai el chai, no. 45, password mah. hiereus: give me also the mystic title and symbol which you received in that grade. theor: poraios de rejectus. ruach. hiereus: frater xyz do you solemnly pledge yourself to maintain the same strict secrecy regarding the mysteries of the 31st and 30th paths, and of the grade of practicus which

ng sign of a neophyte and say i swear by the abyss of the waters. candidate repeats heg: removes hoodwink. places in his hand the cup of water from before the tablet. hiereus: sprinkle with your hand a few drops of water towards the tablet of water in the west and say, let the powers of water witness my pledge. heg: replaces cup. hiereus: conduct the theoricus to the east and place him before the mystic pillars. hiero (knocks) before you are the portals of the 31st, 32nd and 29th paths. of these as you already know, the central one leads from the zelator grade to the theoricus grade. the one on the left hand now open to you is the 31st which leads from the grade of zelator to the grade of practicus. take in your right hand the pyramid of flame and follow your guide axiokersa the kabir who

ill the elbows are level with the shoulders bring the hands across the chest touching the thumbs and tips of fingers thus forming a triangle apex downwards. this represents the element of water to which this grade is attributed, and the waters of creation. the grip or token is the general grip of the first order. the grand word is elohim tzabaoth which means the elohim of hosts and of armies. the mystic number is 36 and from it is formed the pass word of this grade, which is eloah, one of the divine names. it should be lettered separately when given. unto this grade and unto the sephira hod, the eighth path of the sepher yetzirah is referred. it is called the absolute or perfect path because it is the means of the primordial which hath no root to which it may be established, except in the

you represents the symbol the planets resumed in a mercurial figure. in gradual descent we obtain luna, mars, sol, venus, and below saturn and jupiter, right and left. heg: places theoricus in a seat in west facing hierophant and returns to his own place. hiero: i now congratulate you on having passed through the ceremony of the grade of practicus and in recognition thereof i confer upon you the mystic title of monokeros de astris which means the unicorn of the stars, and i give you the symbol of mayim which is the hebrew name for water. take your seat in the south (knocks) in the name of elohim tzabaoth i now declare that you have been duly advanced to the grade of practicus, and lord (lady) of the 30th and 31st paths. before you are eligible for advancement to the grade of philosophus y

4 7 INITIATION CEREMONY

uares in right hand. hegemon takes practicus by left hand and gives an alarm of 7 knocks. heg: and the ruach elohim moved upon the face of the waters. hiereus: opens door and admits them, then returns to his place. heg: conducts practicus to south in front of the tablet of fire, faces him to east and takes from him the calvary cross. hiero: give to the hegemon the sign, grip or token, grand word, mystic number and password of the grade of practicus. pract: sign, general grip of 1st order. grand word elohim tzabaoth, no. 36, password eloah (done) hiero: give me also the mystic title and symbol which you received in that grade. pract: monokeros de astris mayim (done) heg: places practicus before tablet of fire. hiero: frater (xyz) do you solemnly pledge yourself to maintain the same strict s

r by the torrent of fire (done) hiero: let the hoodwink be removed. heg: removes hoodwink. heg: places in his hand the incense from before the fire tablet. hiero: wave the incense before the tablet of fire and say let the powers of fire witness my pledge. pract: let the powers of fire witness my pledge (done) heg: replaces incense. hiero: conduct the practicus to the east and place him before the mystic pillars (done) the ritual of the 29th path hiero: before you are the portals of the 31st, 32nd and 29th paths as in the grade of zelator. the two former you have already traversed, and the portal of the 29th path, on the right hand leading from the grade of zelator to the grade of philosophus is now open to you. take in your right hand the calvary cross of 12 squares, and follow your guide

onoured hegemon, you have my command to present the practicus with the necessary admission badge and to admit him (her. heg: rises goes to door, opens it, presents practicus with calvary cross of 10 squares and admits him. heg: the river kishon swept them away, that ancient river, the river kishon, o my soul, thou hast trodden down strength. heg: leads practicus to south and places him before the mystic pillars. hiero: monokeris de astris, the path now open to you is the 27th which leads from the grade of practicus to the grade of philosophus. take in your right hand the calvary cross of 10 squares, and follow your guide through the path of mars. heg: the lord is a man of war, the lord of armies is his name. heg: leads practicus round to foot of the dais. hiero: rises with red lamp in his

de is given by raising the arms above the head making with the thumbs and fingers a triangle apex upwards. this represents the element of fire, to which this grade is attributed, and also the spirit which moved upon the waters of creation. the grip or token is the general grip of the first order. the grand word is a name of nine letters tetragrammaton tzabaoth, which means the lard of armies. the mystic number is 28 and from it is formed the pass word of the grade which is koch (kaph, cheth) meaning power. it should be lettered separately when given. unto this grade and unto the sephira netzach, the 7th path of the sepher yetzirah is referred. it is called the recondite intelligence and it is so called because it is the refulgent splendor of all the intellectual virtues which are perceived

it stood upon the 12 oxen, answering to the 12 stars of the crown of aima, the great mother. it is the synthesis of binah, containing the waters of creation. heg: places candidate in a seat in west facing hierophant. hiero: returns to place. hiero: i now congratulate you, honoured frater (soror) on having passed through the ceremony of philosophus and in recognition thereof, i confer upon you the mystic title of pharos illuminans, which means the illuminating tower of light and i give you the symbol of asch, which is the hebrew word for fire. and as having attained at length unto the highest grade of the first order, and being as it were, the connecting link with the second order, i further confer upon you the title of respect of honoured frater(soror) and i give you the further symbol of

ABRAMELIN1

dix c 5 to the introduction i will, for the sake of comparison, give some examples of angelic invocation taken from other sources. abraham the jew repeatedly admits, as i have before urged, that this particular system of the sacred magic of abra-melin has its basis in the qabalah. it is well to examine what is here meant. the qabalah itself is divided into many parts; the great bulk of it is of a mystic doctrinal nature, giving the inner occult meaning of the jewish sacred writings. also it employs the numerical values of the hebrew letters, to draw analogies between words, the total numerical value of whose letters is the same; this branch alone is a most complicated study, and it will be foreign to our purpose to go into it here; the more so as my work, the kabbalah unveiled, treats at l

s. also it employs the numerical values of the hebrew letters, to draw analogies between words, the total numerical value of whose letters is the same; this branch alone is a most complicated study, and it will be foreign to our purpose to go into it here; the more so as my work, the kabbalah unveiled, treats at length of all these points. the so-called practical qabalah is the application of the mystic teachings to the production of magical effects. for the classification of divine and angelic names; of hosts and orders of angels, spirits and demons; of particular names of archangels, angels, intelligences, and demons, is to be found carried out even to minute detail in the qabalah, so that the knowledge hereof can give a critical appreciation of the correspondences, sympathies, and antip

ADEPTUS MINOR INITIATION

eptus major, by what sign hast thou entered the portal" second "by the sign of the rending asunder of the veil (gives it) chief "associate adeptus minor, by what sign has thou closed the portal" third "by the sign of the closing of the veil"(gives it) second "p" third "r" second "k" third "t" second" tkrp" third "which is the veil of the sanctum sanctorum" chief "mighty adeptus major, what is the mystic number of this grade" second "21" chief: associate adeptus minor, what is the password formed therefrom? third "a" chief "h" third "y" 4 chief "h" third "hyha (vibrates loudly) chief "mighty adeptus major, what is the vault of the adepti" second "the symbolic burying place of our founder christian rosenkreutz, which he made to represent the universe" chief "associate adeptus minor, in what

ace of our founder christian rosenkreutz, which he made to represent the universe" chief "associate adeptus minor, in what part of it is he buried" third "in the center of the heptagonal sides and beneath the altar, his head being toward the east" chief "mighty adeptus major, why in the center" second "because that is the point of perfect equilibrium" chief "associate adeptus minor, what does the mystic name of our founder signify" third "the rose and cross of christ; the fadeless rose of creation; the immortal cross of light" chief "mighty adeptus major, what was the vault entitled by our more ancient fraters and sorors" second "the tomb of osiris onnophris, the justified one" chief "associate adeptus minor, of what shape was the vault" third "it was that of an equilateral heptagon, a fig

l heptagon, a figure of seven sides" chief "mighty adeptus major, unto what do these seven sides allude" second "seven are the lower sephiroth, seven are the palaces, seven are the days of creation, seven is the height above and seven is the depth below" chief "associate adeptus minor, where is the vault symbolically situated" third "in the center of the earth, in the mountain of the caverns, the mystic mountain of abiegnus" chief "associate adeptus minor, what is the meaning of this title, abiegnus" 5 c b a f k l e c q n w (temple set up at beginning of ritual) third "it is abiegnus, lamb of the father. it is by metathesis abi-genos, born of the father; bia-genos, strength of our race, and the four words make the sentence,'mountain of the lamb of the father, and the strength of our race"

r of his age was placed in a cloister where he learned both greek and latin. while yet a youth, he accompanied a certain brother p.a.l. on a pilgrimage to the holy land, but the latter, dying at cyprus, he himself went to damascus. there was then in arabia a temple of the order which was called in the hebrew tongue 'damkar' that is, the blood of the lamb. there he was duly initiated, and took the mystic title christian rosenkreutz, or christian of the rosy cross. he then so far improved his knowledge of the arabian tongue that in the following year he translated the book 'm' into latin, which he afterwards brought back with him to europe. after three years, he went on into egypt, where there was another temple of the order. there he remained for a time still studying the mysteries of natur

thy heart be 'god, be more merciful to me a sinner, and keep me in the pathway of truth' third "thus then, did frater n.n. and his companions, having moved aside the circular altar, and having raised the brazen plate or lid of the pastos, discover the body of our founder, with all the ornaments and insignia as here shown before you. upon his breast was the book 't, a scroll explaining in full the mystic tarot; at the end of which was written a brief paragraph concerning christian rosenkreutz, beneath which the earlier fraters had inscribed their names. following this came the names of the three highest chiefs of the order, frater hugo alverda, the phrisian, in the 576th year of his age. frater franciscus de bry, the gaul, in the 495th year of his age. frater elman zata, the arab, in the 46

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

shoulders with the back of the head and shoulders of the other person concerned(*1) the achievement does produce a certain satisfaction. but this, i think, is mostly vanity, and it has nothing whatever to do, as i said before, with what we are trying to talk about. 9. the various postures recommended by the teachers of yoga depend for the most part upon the hindu anatomy for their value, and upon mystic theories concerning the therapeutic and thaumaturgic properties ascribed to various parts of the body. if, for instance, you can conquer the nerve udana, you can wlk on water. but who the devil wants to talk on water? swimming is much better fun (i bar sharks, sting-rays, cuttle-fish, electric eels and picanhas. also trippers, bathing belles and mr. lansbury) alternatively, freeze the water

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

a vitae, which he expected to be an elixir of life and a cure for all diseases, but which in his hands never came to perfection. then also there are added mint, anise, fennel and hyssop, all holy herbs familiar to all from the treasury of hebrew scripture. and there is even the sacred marjoram which renders man both chaste and passionate; the tender green angelica stalks also infused in this most mystic of concoctions; for like the artemisia absinthium itself it is a plant of diana, and gives the purity and lucidity, with a touch of the madness, of the moon; and above all there is the dittany of crete of which the eastern sages say that one flower hath more puissance in high magic than all the other gifts of all the gardens of the world. it is as if the first diviner of absinthe had been i

s absinthe as a stirrup-cup; for in the right conception of this life as an ordeal of chivalry lies the foundation of every perfection of philosophy "whatsoever ye do, whether ye eat or drink, do all to the glory of god" applies with singular force to the absintheur. so may he come victorious from the battle of life to be received with tender kisses by some green-robed archangel, and crowned with mystic vervain in the emerald gateway of the golden city of god. vii. and now the cafe is beginning to fill up. this little room with its dark green woodwork, its boarded ceiling, its sanded floor, its old pictures, its whole air of sympathy with time, is beginning to exert its magic spell. here comes a curious child, short and sturdy, with a long blonde pigtail, with a jolly little old man who lo

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

g, remember! in the name of the covenant sworn between thee and the race of men, i call to thee! hearken, and remember! from the gate of the great god nanna, i call to thee! by the name which i was given on the lunar sphere, i call to thee! lord nebo, who does not know of thy wisdom? lord nebo, who does not know of thy magick? lord nebo, what spirit, on earth or in heavens, is not conjured by thy mystic writing? lord nebo, what spirit, on earth or in the heavens, is not compelled by the magick of thy spells? nebo kurios! lord of the subtle arts, open the gate to the sphere of thy spirit! nebo kurios! master of the chemical science, open the gate to the sphere of thy workings! gate of the swift planet, merkurios, open unto me! ia athzothtu! ia angaku! ia zi nebo! marzas zi fornias kanpa! la

ALEISTER CROWLEY BOOK OF LIES

enduring unto the end, at the end was naught to endure (8) amen. book of lies get any book for free on: www.abika.com 23 [29] commentary( zeta) this chapter gives a list of those special messengers of the infinite who initiate periods. they are called dinosaurs because of their seeming to be terrible devouring creatures. they are masters of the temple, for their number is 6 (1 plus 2 plus 3, the mystic number of binah; but they are called "none, because they have attained. if it were not so, they would be called "six" in its bad sense of mere intellect. they are called seven, although they are eight, because lao-tzu counts as nought, owing to the nature of his doctrine. the reference to their "living not" is to be found in liber 418. the word "perdurabo" means "i will endure unto the end

last budda. krishna was the principal incarnation of the indian vishnu, the preserver, the principal expounder of vedantism. tahuti, or thoth, the egyptian god of wisdom. mosheh, moses, the founder of the hebrew system. dionysus, probably an ecstatic from the east. mahmud, mohammed. all these were men; their godhead is the result of mythopoeia. notes (5) masters of the temple, whose grade has the mystic number 6= 1+ 2+ 3 (6) these are not eight, as apparent; for lao-tzu counts as 0 (7) the legend of "christ" is only a corruption and perversion of other legends. especially of dionysus: compare the account of christ before herod/pilate in book of lies get any book for free on: www.abika.com 24 the gospels, and of dionysus before pentheus in "the baccae (8) o, the last letter of perdurabo, is

, as is intimated by the last paragraph, which implies knowledge of a secret worship, of which the grand master did not speak. the eagle may be identified, though not too closely, with the hawk previously spoken of. it is perhaps the sun, the exoteric object of worship book of lies get any book for free on: www.abika.com 74 of all sensible cults; it is not to be confused with other objects of the mystic aviary, such as the swan, phoenix, pelican, dove and so on. note (17) his initials i.b.m. are the initials of the three pillars of the temple, and add to 52, 13x4, bn, the son [77] 34 kappa-epsilon-phi-alpha-lambda-eta lambda-delta the smoking dog(18) each act of man is the twist and double of an hare. love and death are the greyhounds that course him. god bred the hounds and taketh his ple

ll are accepted. this cannot be done at all unless one is capable of making dhyana at least on any conceivable thing, at a second's notice; otherwise, the practice would only be ordinary mind-wandering. book of lies get any book for free on: www.abika.com 78 [81] 36 kappa-epsilon-phi-alpha-lambda-eta lambda-sigma the star sapphire let the adept be armed with his magick rood [and provided with his mystic rose. in the centre, let him give the l.v.x. signs; or if he know them, if he will and dare do them, and can keep silent about them, the signs of n.o.x. being the signs of puer, vir, puella, mulier. omit the sign i.r. then let him advance to the east, and make the holy hexagram, saying: pater et mater unis deus ararita. let him go round to the south, make the holy hexagram, and say: mater e

me of sex consists in the usurpation of its function by the unworthy. sex is a sacrament. the word virtus means "the quality of manhood. modern "virtue" is the negation of all such qualities. in paragraph 3, however, we see the penalty of conservatism; children must be weaned. in the penultimate paragraph the words "the new christ" alluded to the author. in the last paragraph we reach the sublime mystic doctrine that whatever you have must be abandoned. obviously, that which differentiates your consciousness from the absolute is part of the content of that consciousness. note (27) chapter so called because amfortas was wounded by his own spear, the spear that had made him king [131] 61 kappa-epsilon-phi-alpha-lambda-eta xi-alpha the fool's knot book of lies get any book for free on: www.ab

ALEISTER CROWLEY BOOK OF THE LAW

e: he shall expound it. but remember, o chosen one, to be me; to follow the love of nu in the star-lit heaven; to look forth upon men, to tell them this glad word. ii,77: o be thou proud and mighty among men! ii,78: lift up thyself! for there is none like unto thee among men or among gods! lift up thyself, o my prophet, thy stature shall surpass the stars. they shall worship thy name, foursquare, mystic, wonderful, the number of the man; and the name of thy house 418. ii,79: the end of the hiding of hadit; and blessing& worship to the prophet of the lovely star! chapter iii iii,1: abrahadabra! the reward of ra hoor khut. iii,2: there is division hither homeward; there is a word not known. spelling is defunct; all is not aught. beware! hold! raise the spell of ra-hoor-khuit! iii,3: now let

ALEISTER CROWLEY LIBER 777

lema is to work in conscious harmony with evolution. experiments in creation, involving variation from existing types, are lawful and necessary. their value is to be judged by duty get any book for free on: www.abika.com 9 their fertility as bearing witness to their harmony with the course of nature towards perfection--o0oit: liber 777 vel p rolegomena s y m b o l i c a ad s y s t e m am sceptico-mystic vi explicand fundamentum hieroglyphicum sanctissimorum scient summ v a\a\ publication in class b i 777 the following is an attempt to systematise alike the data of mysticism and the results of comparative religion. the sceptic will applaud our labours, for that the very catholicity of the symbols denies them any objective validity, since, in so many contradictions, something must be false;

explicand fundamentum hieroglyphicum sanctissimorum scient summ v a\a\ publication in class b i 777 the following is an attempt to systematise alike the data of mysticism and the results of comparative religion. the sceptic will applaud our labours, for that the very catholicity of the symbols denies them any objective validity, since, in so many contradictions, something must be false; while the mystic will rejoice equally that the self-same catholicity allembracing proves that very validity, since after all something must be true. fortunately we have learnt to combine these ideas, not in the mutual toleration of subcontraries, but in the affirmation of contraries, that transcending of the laws of intellect which is madness in the ordinary man, genius in the overman who hath arrived to st

tle \yyj \yhla hwr tja, achath ruach elohim chayyim( one [is] the spirit of the living elohim, a line from the sepher yetzirah which adds to 777. cols. cxii cxiii. these sets of attributions were extracted by the golden dawn from the first volume of kabbala denudata. the symbols in 7 and 8 apparently represent hermaphroditic brass. col. cxiv. the numbers are an addition; each password adds to the mystic number of the sephirah corresponding. vide col. x. col. cxv. the entries in this column were originally given as initials only. col. cxxi. these are golden dawn titles. the a\a\ titles in the 1st order differ slightly; 0 =08 is probationer, 1 =108 is neophyte, 2 =98 zelator and the waiting grade between philosophus and adeptus minor is called dominus liminis. cols. cxxix cxxxii. these are t

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

fect gold. even in the legend of prometheus we find an identical formula concealed; and a similar remark applies to those of jesus christ, and of many other mythical godmen worshipped in different countries<golden bough" j.m.robertson "pagan christs" a. crowley "jesus" etc, etc> a magical ceremony constructed on this formula is thus in close essential harmony with the natural mystic process. we find it the 29 basis of many important initiations, notably the third degree in masonry, and the 5 degree= 6square ceremony of the g. d. described in equinox i, iii. a ceremonial selfinitiation may be constructed with advantage on this formula. the essence of it consists in robing yourself as a king, then stripping and slaying yourself, and rising from that death to the knowledg

he ordinary man entirely ignorant of everything and incapable of anything. he is therefore represented as blindfolded and bound. his only aid is his aspiration, represented by the officer who is to lead him into the temple. before entering, he must be purified and consecrated. once within the temple, he is required to bind himself by an oath. his aspiration is now formulated as will. he makes the mystic circumambulation of the temple for the reasons to be described in the chapter on "gesture. after further purification and consecration, he is allowed for one moment to see the lord of the west, and gains courage<<fear is the source of all false perception. even freud had a glimpse of this fact> to persist. for the third time he is purified and consecrated, and he sees the lord of the east

e-hundredth of an inch unprotected. it is no good building a ship if the water can enter, through however small a hole. that first task of the magician in every ceremony is therefore to render his circle absolutely impregnable<truth in "konx om pax. the circle (in one aspect) asserts duality, and emphasizes division> if one littlest thought intrude upon the mind of the mystic, his concentration is absolutely destroyed; and his consciousness remains on exactly the same level as the stockbroker's. even the smallest baby is incompatible with the virginity of its mother. if you leave even a single spirit within the circle, the effect of the conjuration will be entirely absorbed by it<forces they more or less c

orporeal idea of ambition in a course of action such as to induce in others the incorporeal idea of satisfying mine. i made my will manifest to sense; sense swayed the wills of my fellowmen; mind wrought on mind through matter. i did not "sit for" a medical baronetcy by wishing i had it, or by an "act of faith, or by praying to god "to move pharaoh's heart, as our modern mental, or our mediaeval, mystic, miracle-mongers were and are muddlers and maudlin enough to advise us to do. a few general observations on the magical link may not be amiss, in default of details; one cannot make a manual of how to go courting, with an open-sesame to each particular brigand's cavern, any more than one can furnish a budding burglar with a directory containing the combination of every existing safe. but on

? he must have certain stores of electrical force, and the right kind of clouds to contain it. he must see that the force does not leak away to earth quietly and slyly. he must arrange a stress so severe as to become at last so intolerable that it will disrupt explosively. now he, as a man, cannot pray to god to cause them, for the gods are but names for the forces of nature themselves. but "as a mystic, he knows that all things are phantoms of one thing, and that they may be withdrawn therein to reissue in other attire. he knows that all things are in himself, and that he is all-one with the all. there is therefore no theoretical difficulty about converting the illusion of a clear sky into that of a tempest. on the other hand, he is aware "as a magician, that illusions are governed by the

ALEISTER CROWLEY MAGICK WITHOUT TEARS

when you have understood how 0= 2 is the unique, the simple, and the necessary solution of the riddle of the universe, there will be, in a sense, little more for you to learn about the theory of magick. you should, however, remember most constantly that the equation of the universe, however complex it may seem, inevitably reels out to zero; for to accomplish this is the formula of your work as a mystic. to magic without tears get any book for free on: www.abika.com 78 remind you, and to amplify certain points of the above, let me quote from magick pp. 152-3 footnote 2 "all elements must at one time have been separate- that would be the case with great heat. now when atoms get to the sun, we get that immense extreme heat, and all the elements are themselves again. imagine that each atom of

"therefore you can have an infinite number of gods, individual and equal though diverse, each one supreme and utterly indestructible. this is also the only explanation of how a "perfect being" could create a world in which war, evil, etc, exist. god is only an appearance, because (like "good) it cannot affect the substance itself, but only multiply its combinations. this is something the same as mystic monotheism; but all parts of himself, so that their interplay is false. if we presuppose many elements, their interplay is natural "it is no objection to this theory to ask who made the elements- the elements are at least there, and god, when you look for him, is not there. theism is obscurum per obscurius. a male star is built up from the centre outwards; a female from the circumference in

spells. wisdom says: be strong! 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 "but exceed! exceed "strive ever to more! and if thou art truly mine- and doubt it not, an if thou art ever joyous- death is the crown of all" 5 the mystic's idea of deliberately stupefying and stultifying himself is an "abomination unto the lord" this, by the way, does not conflict with the rules of yoga. that kind of suppression is comparable to the restrictions in athletic training, or diet in sickness. magic without tears get any book for free on: www.abika.com 128 now we get back to the qabalah- how to make use of it. let us suppose that

ow let me hearten you, brave sister! all the old tales are true! you can have as many dragons, princesses, vampires, knightserrant, glendowers, enchanted apes, jinn, sorcerers and incubi as you like to fancy, and- whoa emma! did i tell you about cardinal newman? well, i will. the one passage in his snivelling apologia which impressed me was a tale of his childhood- before the real poet, lover and mystic had been buried beneath the dung-heap of theology. he tells us that he read the arabian nights- in a heavily bowdlerized edition, bet you a tosser- and was enchanted, like the rest of us, so that he sighed "i wish these tales were true" the same thing happened to me; but i set my teeth, and muttered "i will make these tales true" magic without tears get any book for free on: www.abika.com 2

as you may read in pretty nearly all of them, from st. augustine to st. teresa and the nun gertrude. the stages recounted by the buddha in his psychological analyses correspond with almost incredible accuracy (2) the phenomena observed by those who use opium, hashish, and some other "drugs (3) the phenomena of various forms of insanity. the facts of this research are infuriating to the religious mystic; and the fact of its main conclusion is liable to drive him into so delirious a frenzy of rage as to make one reach for one's notebook- one more typical extreme case! now of course very few religious persons know that they are mystics- already it annoys them to suggest it- but, whether the lady doth protest too much, or too little, the fact is that they are. there is no true rational meanin

ALEISTER CROWLEY MEDITATION

s "lord" and a reasonable translation of the whole word would be "union with god" the exact term used by christian mystics to describe their attainment. now there is great confusion, because the buddhists use the word samadhi to mean something entirely different, the mere faculty of attention. thus, with them, to think of a cat is to "make samadhi" on that cat. they use the word jhana to describe mystic states. this is excessively misleading, for as we saw in the last section, dhyana is a preliminary of samadhi, and of course jhana is merely the wretched plebeian pali corruption of it<buddhist cannon is infinitely repulsive to all nice minds; and the attempt to use the terms of an ego-centric philosophy to explain the details of a psycholog

riginal) of crowley with implements, titled underneath "the magician in his robe and crown, armed with wand, cup, sword, pantacle, bell, book, and holy oil" 52 ceremonial magick<magick has been adopted throughout in order to distinguish the science of the magi from all its counterfeits> the training for meditation preliminary remarks hitherto we have spoken only of the mystic path; and we have kept particularly to the practical exoteric side of it. such difficulties as we have mentioned have been purely natural obstacles. for example, the great question of the surrender of the self, which bulks so largely in most mystical treatises, has not been referred to at all. we have said only what a man must do; we have not considered at all what that doing may involve. t

ares which is in the midst, as shown in the illustration. the tau and the circle together make one form of the rosy cross, the uniting of subject and object which is the great work, and which is symbolized sometimes as this cross and circle, sometimes as the lingam-yoni, sometimes as the ankh or crux ansata, sometimes by the spire and nave of a church or temple, and sometimes as a marriage feast, mystic marriage, spiritual marriage "chymical nuptials" and in a hundred other ways. whatever the form chosen, it is the symbol of the great work. this place of his working therefore declares the nature and object of the work. those persons who have supposed that the use of these symbols implied worship of the generative organs, merely attributed to the sages of every time and country minds of a c

sorbs all into the crown. see liber cdxviii> the magick wand is thus the principal weapon of the magus; and the "name" of that wand is the magical oath. the will being twofold is in chokmah, who is the logos, the word; hence some have said that the word is the will. thoth the lord of magic sic is also the lord of speech; hermes the messenger bears the caduceus. word should express will: hence the mystic name of the probationer is the expression of his highest will. there are, of course, few probationers who understand themselves sufficiently to be able to formulate this will to themselves, and therefore at the end of their probation they choose a new name. 71 it is convenient therefore for the student to express his will by taking magical oaths. since such an oath is irrevocable it should

been swallowed up in the means. only those are happy who have desired the unattainable. all possessions, the material and the spiritual alike, are but dust. love, sorrow, and compassion are three sisters who, if they seem freed from this curse, are only so because of their relation to the unsatisfied. beauty is itself so unattainable that it escapes altogether; and the true artist, like the true mystic, can never rest. to him the magician is but a servant. his wand is of infinite length; it is the creative mahalingam. the difficulty with such an one is naturally that his wand being very thin in proportion to its length is liable to wobble. very few artists are conscious of their real purpose, and in very many cases we have this infinite yearning supported by so frail a constitution that n

ALEISTER CROWLEY SEPHER SEPHIROTH

"see" equinox vii for facsimile reproduction of ms. 123 "lingam" the unity or male principle. but these have many symbols "e.g" sometimes yoni is 0 or 3 and lingam 2 "lingam-yoni" a form of the rosy cross "macrocosmchsacrifice; altar (ar) xbd love, beloved; david dwd give, give (see 17, bhy) bh bh to grind, direct, stretch out hdh gold bhz hand (cf. 20) dy sufficiency, plenty yd valley )yg 15 the mystic number of geburah hod: splendour dwh the monogram of the eternal: the divine name of chokmah hy spring byb) steam, vapour dy) pride; a carrying out; exaltation hw)g overflowing, abounding bwz he who impels; to force xz to hide hbx lamentation yh 16 hyssop bwz) he seized, cleaved to zx) elevated, exalted, high hwbg injury, war, lust; fell hwh she )yh alas. woe yw like, equal to gwz hook, bro

hdx a circle, orbit gwx good bw+ to give, place bhy 18 my favourite, my beloved ybh) hatred hby) the antique serpent)+x living yx (notariqon of yehi aur, 232 )w)y 19 an enemy byw) was black hyd eve: to manifest, show forth hwx nation; gentile ywg 20 yod: a hand dwy a name of god yy fraternity hwx) black liquid wyd it was hyh the breast; a vision; a prophet; to gaze hzx sin h)+h golden bwhz 21 the mystic number of tiphareth existence, being: the divine name of kether hyh) but, howbeit; certainly k) deep meditation gygh ah. alas! ywh purity, innocence wxz part of hwhy (see sepher yetzirah) why 22 with his hand wdyb by yodh dwyb hearer in secret hy))h the state of puberty gwwz a magical vision (ch )wzx wheat h+x good hbw (notariqon of gyehovah elohim yehovah achad h, 151 )y)y unity dxy 23 par

the number of the sephiroth of the middle pillar: 1+ 6+ 9+ 10. the pillar of mercy: the paths vau and kaph (cf. 48& 463) k w seeing, looking at hzwx sight, vision hwzx tetragrammaton: gyehovah h: the unutterable name: the lost word. hwhy kebad, husband of the impure lilith; to honour; heavy; liver dbk 27 wept, mourned hkb pure, clear, transparent, innocent kz a parable, enigma, riddle hdyx 28 the mystic number of netzach the god hadit (cf. 419 +ydh mire, clay +y+ union, unity dwxy power, strength xk palate kx one beloved dydy 29 is broken, crushed; he croucheth (ps. 10:10) hkd to break down, overturn kdh 30 a party to an action at law; defendant, plaintiff (note lamed= 30= libra= viii, gjustice h) byyx it will be hyhy 31 how? ky) to; divine name of chesed l) to go kwh a beating, striking

glory dwbk mind, heart, centre bl 33 sorrow; wept, mourned lb) spring, fountain; ruins; wave; dung; oil vessel lg 34 god the father: divine name attributed to jupiter b) l) to ransom, avenge, pollute l)g to reveal )lg wretched; a pauper ld a common person; uneducated, ignorant +wydh 35 agla, a name of god (notariqon of ateh gibor le-olahm adonai, 858 )lg) boundary, limit lbg he will go khy 36 the mystic number of hod a tent, tabernacle lh) how (la. 1:1, 2:1& 4:1-2) hky) to curse; goddess; a name of god attributed to mercury hl) to remove, cast away )lh confession ywdyw perhaps, possibly; would that; not, no wl to separate, divide ldb 37 god (ch )hl) behold! wl) perished, grew old hlb to grow great ldg standard, banner lgd tenuity, breath, vanity; in vain; abel (i.z.q: gthe supernal breathe

lx the greater ldgh 43 great lwdg to rejoice lyg to make faint hlx lion (cf. 340 )ybl hazel, almond zwl together, also mg magus gm one beloved by god hydydy 44 aries: a ram, lamb hl+ aquarius: a bucket yld drops ylg) a pool, pond; sorrow mg) captive, captivity hlwg blood md sand; horror (see the scorpion pentacle in the key of solomon; see also liber 418 10th ayre) lwx flame +hl garment dm 45 the mystic number of yesod adam: man; red md) the fool dm) redemption, liberation hlw)g to grow warm; they (masc) mh hesitated (see 405) lxz she who ruins hlbx hwhy in yetzirah )h w)w )h dwy greatly, strongly, very d)m what, which, why, how; anything, something; yetzitah fs gsecret nature h (see s.d. 1:38-39) hm 46 a name of god yhl) a female slave; an ell, cubit hm) tin, the metal of jupiter lydb a d

ALEISTER CROWLEY THE HEART OF THE MASTER

iage of these is the annihilation of illusion. ix. wander alone; bearing the light and thy staff! and be the light so bright that no man seeth thee! be not moved by aught without or within: keep silence in all ways! x. follow thy fortune, careless where it lead thee! the axle moveth not: attain thou that! xi. mitigate energy with love; but let love devour all things. worship the name, foursquare, mystic, wonderful, and the name of his house 418 (this name to be communicated to those worthy of that initiation) xii. let not the waters wheron thou journeyest wet thee! and, being come to shore, plant thou the vine and rejoice without shame. xiii. the universe is change: every change is the effect of an act of love; all acts of love contain pure joy. die daily! death is the apex of one curve of

ALEISTER CROWLEY THE LOST CONTINENT

liant of this school asserted "matter is a strain in the aether" he explained gravitation in this way. place two ivory spheres in a rubber tube; the strain on the tube is least when the balls touch. the tendency is therefore for them to come together. friction alone checks them. now aether is infinitely elastic and without friction. from these data he calculated the law of inverse squares. a more mystic school saw life everywhere. it knew all that we know, and more, about ions and electrons; it saw every phenomenon as a manifestation of will. the crowning glory of this school was the discovery that zro in its ninth stage, eaten and drunken with concentrated intention, produced the desired result, whatever (within wide limits) that result might be. this went far to supersede the use of all

less; and hence the extraordinary attention paid to them. beneath the houses the rock had been tunneled out into grottos, some in odd fantastic forms, but most in immense polyhedra or combinations of curves. each 'house' had some twenty of such gardens. three reagents were used in the cultivation; the 'seed of metals 'the seed of light, and the seed of, an untranslatable idea approximating to our mystic's interpretation of 'alpha and omega. the two former produced simple effects, the first formed jewels, self-luminious, which yet grew like flowers, the second similar effects with metals; while the third brought any mineral to flower in the most extravagant combinations of colour and form. all such conditions as texture, hardness, elasticity, and physical attributes in general, were conside

arch, zu (egyptian shu) for many ideas connecting with wind, asi means 'cum quasi serpens, obviously the name of an actual high priestess. ra is pure atlantean for sun, and 'mse (egyptian chomse) for moon. the idea in 'mse is that of a strong woman('m) closing the mouth of a serpent (s) or dragon, and from this we have the xith card of the bohemian tarot, and the legend in the apocalypse. in the mystic greek used by the gnostics we find similar traces, sophia being from s ph, giving the idea of 'serpent breath' i.e. wisdom. iao is phallos, kteis, proktos. the word logos means the boy (g) naturally engendered of the virgin (l) and the serpent (s. theos (root o, first written 0) means the sun in his strength and also the lingam-yoni conjoined. christos is 'the love of passion of the rising

i mention of the customs of the atlanteans with regard to marriage, education and religious sacrifices .pa viii. of the history of atlas, from its earliest origins to the period immediately preceding the catastrophe. the origin of atlas is lost in the obscurity of antiquity. the official religious explanation is this "we came across the waters on the living atla, which is pious but improbable. a mystic meaning is to be suspected. the lay historian says "we came, escaping from destruction, eight persons in a ship, bearing the living zro" this reminds one of later legends of presumably equal value. poets frankly claim "we descended from heaven, and it has been seriously urged that seafarers would have preferred the plains to the rocks. the law of contrariety to nature explains this away. ot

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ough unchanged. therefore you have an infinite number of gods, individual and equal though diverse, each one supreme and utterly indestructible. this is also the only explanation of how a being could create a world in which war, evil "etc. exist. evil is only an appearance because, like "good, it cannot affect the substance itself, but only multiply its combinations. this is something the same as mystic monism, but the objection to that theory is that god has to create things which are all parts of himself, so that their interplay is false. if we presuppose many elements, their interplay is natural. it is no objection to this theory to ask who made the elements- the elements are at least there; and god, when you look for him, is not there. theism is "obscurum per obscurius. a male star is

hat woman has no soul. it explains fully the difference between the sexes. weh note: although crowley evidently felt that this characterization was true simply, it should be noted that this comment is not class a. the idea of center outwards and circumference inwards may actually have described the impression received by a male of the victorian age in regard to men and women. certainly every male mystic has the state here described as "circumference inward..no soul" and "female" at the time of reception- vide liber lxv. equally, every woman who acts positively from awareness of her identity would qualify for "center outwards "soul" and "male" in this sense. what crowley identified as sex-linked may better be considered as modality linked, with the sexual linkage as much an accident of cult

has been shewn in a previous note that the principal gods, and men, that men have adored, are in one way or another represented in the tarot card "the fool. the statement in the text is, superficially, either a platitude or a petulance; neither sounds like the tone of nuit. a third alternative? can we have "phrased" it carelessly, or punctuated it incorrectly? or is there a qabalistic puzzle or a mystic submeaning concealed? the subject changes instantly, as it seems. i prefer to suggest that these "fools" are "silent selves, impotent babes unborn; then verse 12 continues "come forth, that is, bring your holy guardian angel from the womb of your subconsciousness. then "take your fill of love; that is, do your true will, whose mode of fulfilment is love, as explained later in this chapter

him with lies? is love so sacred that others must not intrude? nay 'under the stars, at night, what eye but theirs may see? or, if one see, should not your worship wake the cloisters of his soul to echo sanctity for that so lovely a deed and gracious you have done? al i,13 "i am above you and in you. my ecstasy is in yours. my joy is to see your joy" the old comment 13. this doctrine implies some mystic bond which i imagine is only to be understood by experience; this human ecstasy and that divine ecstasy interact. a similar doctrine is found in the bhagavad gita. the new comment note that space is omnipresent<illusion of duality. but when nuith says "

ute instead of as a device of perfection for self-appreciation. the secret name was revealed in the sahara desert- see liber 418, 12 aethyr, equinox i, v, suppl. pp. 82-87. this question of making "no difference" as ordained is to regard the whole of the non-ego or universe apparently external to the self as a single phenomenon; samadhi on any one thing becomes therefore samadhi on the whole. the mystic who "availeth in this" can then perform his great work of "love under will" in a single operation instead of being obliged to unite himself with the non-ego piecemeal. but see also the comment on verse 4, above. notice the word "hurt, from he french "heurter, meaning to knock against an obstacle. there is thus a strictly technical accuracy in the choice of the term (insert quotations from e

ALEISTER CROWLEY THE OTO GNOSTIC MASS

all life, recurring grace of seasons, answer favorably the prayer of labour, and to pastors and husbandmen be thou propitious. the people: so mote it be. the principles the deacon: mysterious energy, triform, mysterious matter, in fourfold and sevenfold division, the interplay of which things weave the dance of the veil of life upon the face of the spirit, let there be harmony and beauty in your mystic loves, that in us may be health and wealth and strength and divine pleasure according to the law of liberty; let each pursue his will as a strong man that rejoiceth in his way, as the course of a star that blazeth for ever among the joyous company of heaven. the people: so mote it be. birth the deacon: be the hour auspicious, and the gate of life open in peace and in well-being, so that she

in one! chorus: glory and worship be to thee, sap of the world-ash, wonder-tree (these words are to form the substance of the anthem; but the whole or any part thereof shall be set to music, which may be as elaborate as art can devise. but even should other anthems be authorized by the father of the church, this shall hold its place as the first of its kind, the father of all others) viii of the mystic marriage and consummation of the elements the priest takes the paten between the index and medius of the right hand. the priestess clasps the cup in her right hand. the priest: lord most secret, bless this spiritual food unto our bodies, bestowing upon us health and wealth and strength and joy and peace, and that fulfilment of will and of love under will that is perpetual happiness. he make

ALEISTER CROWLEY THE QABALAH

bis c 31 bis 5 the temple of solomon the king (continued) great as were frater p. s accomplishments in the ancient sciences of the east, swiftly and securely as he had passed in a bare year the arduous road which so many fail to traverse in lifetime, 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 an

r, death. before what is known as the equinox of the gods, a little while ago, there was an initiated formula which expressed these ideas to the wise. as these formulas are done with, it is of no consequence if i reveal them. truth is not eternal, any more than god; and it would be but a poor god that could and did not alter his ways at his pleasure. this formula was used to open the vault of the mystic mountain of abiegnus, within which lay (so the ceremony of initiation supposed) the body of our father christian rosen creutz, to be discovered by the brethren with the postulant as said in the book called fama fraternitatis. there are three officers, and they repeat the analysis of the word as follows: chief. let us analyse the key word i. 2nd. n. 3rd. r. all. i. chief. yod. y 2nd. nun. n

ent from the waters which were above the firmament. 39 e is the base of natural logarithms; it is defined as the sum from 0 to infinity of 1 over n factorial; approximately 2.718281828 t.s. liber lviii 24 or by meaning: the ox and the goad, i.e. he is both matter and motion. we here append a sketch ms by frater p, giving his explanation by tarot, etc, of the letters of the alphabet spelt in full. mystic readings of the letters of the alphabet (see tarot cards, and meditate [la. folly s doom is ruin tyb. the juggler with the secret of the universe. lmg. the holy guardian angel is attained by self-sacrifice and equilibrium. tld. the gate of the equilibrium of the universe (note d, the highest reciprocal path) hh. the mother is the daughter; and the daughter is the mother. ww. the son is (but

me of 12 stars and their correspondences. see 777. 13. dja, unity, and hbha, love. a scale of unity; thus 13 1= 1; 26= 13 2= 2; 91= 13 7= 7; so that we may find in 26 and 91 elaborations of the dyad the the septenary respectively. 14. an elaboration of 5 (1+ 4= 5, force; a concentration of 86 (8+ 6= 14, elohim, the 5 elements. 15. hy, jah, one of the ineffable names; the father and mother united. mystic number of geburah: 1+ 2+ 3+ 4+ 5. 17. the number of squares in the swastika, which by shape is aleph, a. hence 17 recalls 1. also way, iao, the triue father. see 32 and 358. 18. yj, life. an elaboration of 9. 20. dwy, yod, the letter of the father. 21. hyha, existence, a title of kether. note 3 7= 21. also why, the first three (active) letters of hwhy. mystic number of tiphareth. 22. the nu

the hebrew alphabet; and of the paths on the tree. hence suggests completion of imperfection, finality, and fatal finality. note 2 11= 22, the accursed dyad at play with the shells. 24. number of the elders;40 and= 72 3. 72 is the divided name. 26. hwhy. jehovah as the dyad expanded, the jealous and terrible god, the lesser countenance. the god of nature, fecund, cruel, beautiful, relentless. 28. mystic number of netzach, jk, power. 31. al, not; and la, god. in this part i( nature as it is) the number is rather forbidding. for al is the god-name of chesed, mercy; and so the number seems to deny that name. 40 in the apocalpyse of john t.s. liber lviii 28 32. number of sephiroth and paths, 10+ 22. hence is completion of perfection. finality; things as they are in their totality. hwhyha, the

ALEISTER CROWLEY THE SWORD OF SONG

nce in england christ still stands with iron nails in bloody hands not pierced, but grasping! to hoist high children on cross of agony, 115 i find him real for english lives. up with my pretty pair of fives !34 i fight no ghosts. but why revile (you urge me) in that vicious style 120 the very faith whose truths you seem (elsewhere)35 to hold, to hymn supreme in your own soul? perhaps you know how mystic doctrines melt the snow of any faith: redeem it to 125 a fountain of reviving dew. so i with christ: but few receive the qabalistic balm,36 believe nothing and choose to know instead. but, to that terror vague and dread, 130 external worship; all my life war to the knife! war to the knife! no! on the other hand the buddha says: i m surprised at you! how could a person accept my law and stil

0 yet self-subordinate to the whole for its own sake expand! so we molecules of a central soul, time s sons, judged by eternity. nature is gone our joys, our pains, 435 our little lives and god remains. were this the truth why! worship then were not so imbecile for men! but that s no christian faith! for where enters the dogma of despair? 440 despite his logic s silver flow i must count caird62 a mystic! no! you christians shall not maask me so the plain words of your sacred books behind friend swedenborg his spooks! 445 says huxley63 in his works (q. v) the microcosmic lives change daily in state or body yet you gaily arm a false hegel cap -pie your self, his weapons make him wear 450 false favours of a ladye fayre (the scarlet woman) bray and blare a false note on the trumpet, shout: a c

? 455 i cite the little-go. you stare, and have no further use for paley! ascension day 17 mysticism does not need christ. krishna will serve, or the carpenter. the sacred walrus. god, some vestments, and lady wimborne. fearful aspect of john iii. 16. universalism. will god get the bara* slam? eternal life. divergent views of its desirability. buddhist idea. dogma of belief. but if you drink your mystic fill under the good tree igdrasil64 where is at all your use for christ? 460 hath krishna not at all sufficed? i hereby guarantee to pull a faith as quaint and beautiful as much attractive to an ass, and setting reason at defiance, 465 as zionism, christian science, or ladies leage,65 keep off the grass! from alice through the looking-glass. hence i account no promise worse, fail to conceiv

e other atheist s death;73 how they sought god! of course! impair by just a touch of fever, chill, my health where flies my vivid will? 655 my carcase with quinine is crammed; i wish south india were damned; i wish i had my mother s nursing, find precious little use in cursing, the sword of song 22 poem does not treat of pal ontology: nor of poet s youth: nor of christian infamies. poet forced to mystic position. and slide to leaning on another, 660 god, or the doctor, or my mother. but dare you quote my fevered word for better than my health averred? the brainish fancies of a man hovering on delerium s brink: shall these be classed his utmost span? 666 all that he can or ought to think? no! the strong man and self-reliant is the true spiritual giant. i blame no weaklings, but decline 670

so intend, explain at once all agony of doubt, make people comprehend pentecost 35 but the results of concentration do so. some poetry. as by a lightning flash, solve doubt and turn all nature inside out: 390 and, if such potency of might hath truth, once state the truth aright, whence came the use for all these pages millions together mighty sages whom the least obstacle enrages? 395 condemn the mystic if he prove thinking less valuable than love? well, let them try their various plans! do they resolve that doubt of man s? how many are hegelians? 400 this, though i hold him mostly true. but, to teach others that same view? surely long years develop reason.45 after long years, too, in thy season bloom, concentration s midnight flower! 405 after much practice to this end i gain at last the

ALEISTER CROWLEY EQ I 1

f bejewelled tents for the warrior sacraments. vaster, vaster, vaster, vaster, grows the stature of the master; all the ringed encampment vies with the infinite galaxies. in the midst a cubic stone with the devil set thereon; hath a lamb's virginal throat; hath the body of a stoat; hath the buttocks of a goat; hath the sanguine face and rod of a goddess and a god! spell by spell and pace by pace! mystic flashes swing and trace velvet soft the sigils stepped by the silver-starred adept. back and front, and to and fro, soul and body sway and flow in vertiginous caresses to imponderable recesses, 40 till at last the spell is woven, and the faery veil is cloven that was sequence, space, and stress of the soul-sick consciousness "give thy body to the beasts! give thy spirit to the priests! brea

themselves brilliant and flashing, yet so black was that wherein they grew that they seemed brighter than suns. and these were placed one above the other in a single line and straight, even according to the seven centres of his intention that he bare about him in the hollow tube that hath thirty and two joints "he slayeth sir amorex le desirous" these plants did our brother perardua pluck, as the mystic rites ordain; and these did he heat furiously in his alembic, yet with vegetable heat alone, while he kept them ever moist, dropping upon them of his lunar water, whereof he had three and seventy minims left of the eight and seventy that his father had given him; and these he had borne upon a camel through the desert unto this place where he now was, which is called the oasis of the lion, e

y room, and the girl, staggering, came against the skeleton. the bones were not clean; they were hidden by a greasy slime mingling with the blood, as though the hideous worship were about to endow it with a new body of flesh. she wrenched herself back in disgust. then suddenly she felt it was alive! it was coming towards her! she shrieked once the blasphemy which her vile master had chosen as his mystic name; only a hollow laugh echoed back. then she knew all. she knew that to seek the left-hand path may lead one to the power of the blind worms of the slime- and she resisted. even then she might have called to the white brothers; but she did not. a hideous fascination seized her. and then she felt the horror. something- something against which nor clothes nor struggles were any protection

- but we may find a tower built upon a rock, against which the winds beat in vain. not what christians call faith, be sure! but what (possibly) the forgers of the epistles- those eminent mystics- meant by faith. what i call samadhi- and as "faith without 121 works is dead" so, good friends, samadhi is all humbug unless the practitioner shows the glint of its gold in his work in the world. if your mystic becomes dante, well; if tennyson, a fig for his trances! but how does this tower of samadhi stand the assault of question-time? is not the idea of samadhi just as dependent on all the other ideas- man, time, being, thought, logic? if i seek to explain samadhi by analogy, am i not often found talking as if we knew all about evolution, and mathematics, and history? complex and unscientific st

shes the dream-world of a boy, as it were, between your fingers; but before you can bring the physical universe tumbling about a man's ears he requires to drill his hunchbacks so devilish well that they are terribly like soldiers themselves. and a question capable of shaking the consciousness of samadhi could, i imagine, give long odds to one of frederick's grenadiers. it is useless to attack the mystic by asking him if he is quite sure samadhi is good for his poor health 'tis like asking the huntsman to be very careful, please, not to hurt the fox. the ultimate question, the one that really knocks samadhi to pieces, is such a stupendous idea that it is far more of a! than all previous!'s whatever, for all its? form. and the name of that question is nibbana. take this matter of the soul. w

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, bhikkhave, amentayami vo; vayadhmama sankhara, appamadena sampadetha "lo! now, oh brothers, i exhort ye! decay is inherent in all the tendencies, therefore deliver ye yourselves by earnest effort" ananda metteya. 59 the sabbath""to a. e. w" occult, forbidden lights move in the royal rites. diaphanous, they dance above the souls in trance that have attained to their untold inheritance. above the mystic masque, like plumes upon a casque, they wave their purple and red above each haggard head. thy are like gems snake-rooted, basilisks' bed. here were the tables set for baal and baphomet: her was the altar drest with fire and alkahest for many a holy host, for many a goodly guest. here was the veil, and here the sword and dagger of fear. here was the circle traced, and here the pillar placed

e divinity. the temple of solomon the king (continued) great as were frater p.'s accomplishments in the ancient sciences of the east, swiftly and securely as he had passed in a bare year the arduous road which so many fail to traverse in 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 an

death. before what is known a the equinox of the gods, a little while ago, there was an initiated formula which expressed these ideas to the wise. as these formulas are done with, it is of no consequence if i reveal them. truth is not eternal, any more than god; and it would be but a poor god that could not and did not alter his ways at his pleasure. this formula was used to pen the vault of the mystic mountain of abiegnus, within which lay (so the ceremony of initiation supposed) the body of our father christian rosen creutz, to be discovered by the brethren with the postulant as said in the book called fama fraternitatis. there are three officers, and they repeat the analysis of the word as follows- chief. let us analyse the key word- i. 2nd. n. 3rd. r. all. i. chief. yod. hb:yod. 2nd

ishness with god" or, by yetzirah "the air is his balance" as it is written "god made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament" or, by meaning "the ox and the goad "i.e "he is both matter and motion" we here append a sketch ms. by frater p, giving his explanation by tarot, etc, of the letters of the alphabet spelt in full. mystic readings of the letters of the alphabet("see" tarot cards "and meditate) alp. folly's doom is ruin. bith. the juggler with the secret of the universe. gml. the holy guardian angel is attained by self-sacrifice and equilibrium. 94 dlth. the gate of the equilibrium of the universe (note d, the highest reciprocal path) hh. the mother is the daughter; and the daughter is the mother. vv. the son

tars" and their correspondences. see 777. 13. achd, unity, and ahbh love. a scale of unity; thus 13 x 1= 1; 26= 13 x 2= 2; 91= 13 x 7= 7; so that we may find in 26 and 91 elaboration of the dyad and the septenary respectively. 14. an "elaboration" of 5 (1+ 4= 5, force; a "concentration" or 86( 8+ 6= 14) elohim, the 5 elements. 15. ih, jah, one of the ineffable names; the father and mother united. mystic number of geburah: 1+ 2+ 3+ 4+ 5. 17. the number of squares in the swastika, which by shape is aleph, hb:aleph. hence 17 recalls 1. also iav, iao, the triune father. see 32 and 358. 18. chi, life. an "elaboration" of 9. 20. ivd, yod, the letter of the father. 21. ahih, existence, a title of keter, note 3 x 7= 21. also ihv, the first 3 (active) letters of ihvh. mystic number of tiphereth. 22

ALEISTER CROWLEY EQ I 5

? who is this that walketh upon a ray of the bright, the evening star "refrain" glory unto him that is concealed, and glory unto her that beareth the cup, and glory unto the one that is the child and the father of their love. glory unto the star, and glory unto the snake, and glory unto the swordsman of the sun. and worship and blessing throughout the aeon unto the name of the beast, four-square, mystic, wonderful (v. ii) who is this that travelleth between the hosts, that is poised upon the edge of the aethyr by the wings of maut? who is this that seeketh the house of the virgin"(refrain (v. iii) this is he that hath given up his name. this is he whose blood hath been gathered into the cup of babalon.this is he that sitteth, a little pile of dry dust, in the city of the pyramids"(refrain

e. and it is her eternal energy that hath made this eternal change. and this explaineth the call of the aethyrs, the curse that was pronounced in the beginning being but the creation of sakti. and this mystery is reflected in the legend of the 119 creation, where adam represents the concealed one, for adam is temurah of mad, the enochian word for god, and eve, whom he created 20 the fourth of the mystic numbers of jupiter is 136. for love, is tempted by the snake, nechesh, who is messiah her child. and the snake is the magical power, which hath destroyed the primordial equilibrium. and the garden is the supernal eden, where is ayin, 70, the eye of the concealed one, and the creative lingam; and daleth, love; and nun the serpent. and therefore this constitution was implicitly in the nature

m caused by the coming of the aeon. 28. now is a further and clearer shadowing-forth of the great mystery of the aeon which is to be led up to by the aethyrs. note however that the king of the new aeon never appears until the very first aethyr. 27. hecate appears- her son, the son of a virgin, a magus, is to bring the aeon to pass. and she, the herald, her function fulfilled, withdraws within her mystic veil. 26. the death of the past aeon, that of jehovah and jesus; ends with adumbraiton of the new, the vision of the stele of ankh-f-n-khonsu, whose discovery brought about in a human consciousness the knowledge of the equinox of the gods, 21. 3. 04. 25. appearance of the lion god of horus, the child of leo that incarnates him. the first angel is isis its mother. 173 24. now appears his mat

emone in the ceremony of magister templi which the seer is about to undergo. 18. the vault of preparation for the ceremony of m.t. the veil is the crucifixion, symbol of the dead aeon. the first ordeal is undergone. 17. the symbol of the balance is now given unto the aspirant. 174 16. the sacrifice is made. the high priestess (image of babalon) cometh forth upon her beast and maketh this. 15. the mystic dance by salome. the new temple, the signs of the grades are received and the a.e. rejected. 14. the shrine of darkness. final initiation into grade of m. t. 13. the emergence of nemo into the world; his work therein. this is the first mystery revealed to a m.t. 12. the second mystery: the cup-bearer of babalon the beautiful. the holy grail manifested to the m.t, with the first knowledge of

e useful than idleness. selfishness is bad; unselfishness is good. suffering is common. dwelling upon one's petty troubles and ailments is a manifestation of weakness of character. the reviewer, staggered by revelations so overwhelming, can only fall upon his knees and burst into a flood of tears. but think of the chagrin of lord avebury! m. tupper. konx om pax the most remarkable treatise on the mystic path ever written contains an introduction and four essays; the first an account of the progress of the soul to perfect illumination, under the guise of a charming fairy tale; the second, an essay on truth, under the guise of a christmas pantomime; the third, an essay on magical ethics, under the guise of the story of a chinese philosopher; the fourth, a treatise on many magical subjects of

ALEISTER CROWLEY EQUINOX EQ I 1 2

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

ults have occurred. it may be that the physical health induced by the summer in me, who dislike damp and chill, may being forth as it were a flower the particular kind of energy sammav yamo which gives alike the desire to perform more definitely and exclusively the great work, and the capacity to achieve success. it is in any case remarkable that i was born in october (18- suffered the terrible mystic trance which turned me toward the path in october (18- applied for admission to g. d. in october (18- opened my temple at b--e in 7 october (18- received the mysteries of l.i.l. in october (19- and obtained the grade of 6 5 obtained the first true mystic results in october (19- first landed in egypt in october (19- landed again in egypt in october (19- first parted from in october (19- w

ed bundle of mischief, maryt waska. this being in a way a "bandobast"(and so inviolable) i took her to dinner, eating an omelette, and 15 some bread and camembert, and a little milk. afterwards a cup of coffee, and then two hours of the vajroli mudra badly performed. all this i did with reluctance, i did with reluctance, as an act of self-denial or asceticism, lest my desire to concentrate on the mystic path should run away with me. therefore i think it may fairly be counted unto me for righteousness. i now drink a final coffee and retire, to do i hope a more straightforward type of meditation. so mote it be. naked, maryt looks like corregio's antiope. her eyes are a strange grey, and her hair a very wonderful reddish gold a colour i have never seen before and cannot properly describe. sh

ceivable positions of the body are so. 11.0. still sitting; quite sceptical; sticking to it just because i am a man, and have decided to go through with it. 11.13. have done 10 p.y. cycles. a bit better,and a slight hint of the bhuchari siddhi foreshadowed. have been saying mantra; the question arises in my mind: 18 11.13. am i mixing my drinks unduly? i think not; if one didn't change to another mystic process, one would have to read the newspaper. 11.20. this completes my half-hour of asana. legs very painful; yet again i find myself wishing for kandy (not sugar candy, but the place where i did my first hindu practices and got my first results) and a life devoted entirely to meditation. but not for me! i'm no pratyeka-buddha; a dhamma-buddha every inch of me![a pratyeka-buddha attains th

tinue. 10.24- p.y.[prana yama. ed. 14 cycles. some effort required; 10.39. sweating appears to have stopped and bhuchari hardly begun. my head really aches a good deal. i must add one or two remarks. in my walk i discovered that my mantra hua allahu, etc. really belongs to the visuddhi cakkr m; so i allowed the thought to concentrate itself there.[the visuddhi-cakkr m: the "nerve centre, in hindu mystic physiology, opposite the larynx. ed. also, since others are to read this, one must mention that almost from the beginning of this working of magick art the changed aspect of the world whose culmination is the keeping of the oath "i will interpret every phenomenon as a particular dealing of god with my soul" was present with me. this aspect is difficult to describe; one is indifferent to eve

ALEISTER CROWLEY EQUINOX EQ I 2 2

tions are not so identified, but are simply in curly brackets (addresses and invitations below are not current but copied from the original text of the early part of the 20th century* the wild ass i the secret of the house of set is hidden in my sevenfold veil; for i am he that doth beget the rood, and bear the holy graal. yet is my manhood woman-frail, barren my motherhood. they now shall men my mystic mountain scale? these ram's-horn thumbs jut from my brow to push them to the miry slough wherein the foes of set are caught. come, let us pluck the golden bough from the brave tree of life and thought! who heareth naught, he heedeth naught. come, we are safely housed and shrined where subtler images are wrought than boast the treasuries of mind! 201 ii the secret of the house of set. as a p

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

e doubter. because he chooses to, answers the believer. but the man after god's own heart thinks and reasons nothing, he feels there is neither doing nor choosing, and, dimly though it be, he sees that both of these foolish men, who think themselves so wise, possess but various little segments of one great circle, and that each imagines his segment a perfect circumference in itself. presently the mystic himself discovers that his circle which contained all their segments is but a segment of some greater circle, and that eventually he is living in a great cloud-land formed of myriads 227 and myriads of little spheres, which he feels are in reality one great ocean if he could only make them unite. each stage above him is his ultimate goal for the time being. possessing one little sphere, his

en because of the shadows of the night which obscure all things. and how can one write further about these matters? for those who have been so far and have returned, on account of the darkness saw nothing, therefore they have held their tongues. but there is an old parable which relates how the hound that had tempted man the whole length of his perilous journey, devoured him on the summit of that mystic mountain; and how that ancient dog was indeed god himself. 230 the acolyte before we enter upon the events of the great journey of frater p, during which for six years he voyaged over the face of the globe in quest of the mystic knowledge of all nations, it will be necessary here to recount, briefly though it may be, the circumstances which let up to his entering into communication with the

d with rotten blood "ah! the world, the world. the failure of the world" and then an amber light surged round him, the fearful tapestry of torturing thought was rent asunder, the voices of many angels sang to him "master! master" he cried "i have found thee. o silver christ" then all was nothingness. nothing. nothing. nothing; and madly his horse carried him into the night. thus he set out on his mystic quest towards that goal which he had seen, and which seemed so near; and yet, as we shall learn, proved to be so far away. in the first volume of the diaries, we find him deep in the study of the alchemistic philosophers. poring over paracelsus, benedictus figulus, eugenius and eirenaeus philalethes, he sought the alchemical azoth, the catholicon, the sperm of the world, that universal medi

ALEISTER CROWLEY EQUINOX EQ I 2 3

ustomed to discover an intimate connection between the forces of the body and the soul; and the student of psychology is continually being reminded of the kinship between saint and sinner. now and then we find the extremes of self and selflessness in the same soul. dante tells us how the lover kissed the trembling mouth, and with the same thrill describes his own passionate abandonment before the mystic rose. in our own day, the greatest of french lyric poets, verlaine, has given us volumes of the most passionate love songs, and side by side with them a book of religious poetry more sublimely credulous and ecstatic than anything that has come down to us from the ages of faith. we are all, as sainte-beuve said 'children of a sensual literature' and perhaps for that reason we should expect f

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expression by which alone we can shadow that supreme trance. i had also the advantage of falling across ludlow's book, and was struck by the circumstance that he, obviously ignorant of vedantist and 36 yogic doctrines, yet approximately expressed them, though in a degraded and distorted form. i was also aware of the prime agony of meditation, the "dryness<apophis in the mystic regenerative process isis apophis osiris i a o; or the black dragon in the alchemical translation from the first matter of the work into the elixir (as molinos calls it) which hardens and sterilises the soul. the very practice which should flood it with light leads only to a darkness more terrible than death, a despair and disgust which only too often lead to abandonment, when in truth they

enough a contradiction in terms. yet the consciousness is so vivid, so intense, so certain, that logic is condemned unflinchingly as puerile. the best escape for the logician is to argue that the three assertions are closely consecutive, so closely that mind thinks them one; just as the two points of a pair of compasses pressed upon certain parts of the body are felt as one point only. while the mystic will mutter some esoteric darkness about the true interpretation of the doctrine of the trinity. i think one should add that these results of my introspection are almost certainly due to my own training in philosophy and magic, and that nothing but the intensification of the introspective faculty is due to the hashish. probably, too, this effect (alpha) would be suppressed or unnoticed in a

quite as impregnable as berkeley. let us not try to shirk the truth of it, either by the "common- sense" folly, or the "faith" folly, or the hegelian folly. it may, i think, be readily conceded that the reasoning faculty is not apodeictally absolute. it represents a stage in human thought, no more. you cannot convince a savage of the truth of the binomial theorem; should we then be surprised if a mystic fails to convert a philosopher? yet must he try. 51 ix "for being furnished with every kind of armour, and armed, he is similar to the goddess- zoroaster. my dear professor, how can you expect me to believe this nonsense about bacteria? come, saith he, to the microscope; and behold them! i don't see anything. just shift the fine adjustment- that screw there- to and fro very slowly! i can't

as revolutionised 52 surgery &c, just as mysticism has revolutionised, again and again, the philosophies of mankind. the analogy is a perfect one. by meditation we obtain the vision of a new world, even as the world of microorganisms was unsuspected for centuries of thinking- thinking without method- bricks without straw! just so, also, the masters of meditation have erred. they have attained the mystic vision, written long books about it, assumed that the conclusions drawn from their vision were true on other planes- as if a microscopist were to stand for parliament on the platform "votes for microbes- never noted possible sources of error, fallen foul of sense and science, dropped into oblivion and deserved contempt. i want to combine the methods, to check the old empirical mysticism by

skilled supervision. my present appeal is to recognised physiologists and psychologists to increase the number and accuracy of their researches on the introspective lines which i have laid down above, possibly with further aid from the pharmacist. once the pure physio-psychological action is determined, i shall then ask their further attention to the special results of combining the drug with the mystic process- always invoking trained observation- and from that moment the future of scientific illuminism will be assured. i must add a paragraph or two on the nature of the mystic process and the general character of the transcendental states of consciousness resulting from its successful practice. xi "he maketh the whole world of fire, air, water, and earth, and of the all-nourishing ether

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he places the wine upon the altar, the water he leaves at the north, the oil towards the south, and the brazen vessel of milk on the tripod in the midst of the circle. the magus of art silently recites to herself the exhortation of the lords of the key tablet of union,7 afterwards saying silently: i invoke ye, lords of the key tablet of union, to infuse into these elements of water and fire your mystic powers, and to cast into the midst of these opposing elements the holy powers of the great letter shin: to gleam and shine in the midst of the balance, even in the cauldron of art wherein alike is fire and moisture [after the consecration of the water, the magus of waters takes up the cup of water, and scatters water all round the edge of the circle, saying] so first the priest who governet

e. 11 see tablet of spirit. 12 see tablet of air. creature of earth, in the names of nanta emor dial hectega,13 i consecrate thee to the service of the magic of light "chief magus" we invoke ye, great lords of the watch-towers of the universe!14 guard ye our magic circle, and let no evil or impure spirit enter therein: strengthen and inspire us in this our operation of the magic of light. let the mystic circumambulation take place in the path of light [assistant magus of art goes first, holding in his left the magic candle, and in his right the sword of art, with which latter he traces in the air the outer limits of the magic circle. all circumambulate thrice. he then, standing at east and facing east, says: holy art thou, lord of the universe! holy art thou, whom nature hath not formed! h

ist said unto me, let me shroud myself in darkness, peradventure thus may i manifest in light. i am an only being in an abyss of darkness, from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of ages answered unto my soul "creature of mercury, who art called taphthartharath! the light shineth in thy darkness, but thy darkness comprehendeth it not" let the mystic circumambulation take place in the path of darkness, with the magic light of occult science to guide our way [i.a. takes up sigil in left and candle in right. starting at north they circumambulate once. s.s.d.d. rises, and passes round the temple before them, halting at the gate of the west. sigil bared by i.a, purified and consecrated: s.s.d.d, as hiereus, assuming the mask of the spirit

aphthartharath. tiriel, in the name of hod, send to us in visible form this spirit taphthartharath. o tiriel, tiriel: in all the mighty signs, and seals, and symbols here gathered together, i conjure thee in the name of the highest to force this spirit taphthartharath unto visible manifestation before us, in the great triangle without this circle of art [the magus now places the sigil between the mystic pillars, and attacks it as enterer, directing upon it her whole will: following this projection by the sign of silence. if he does not yet appear, then repeat the invocation to tiriel from the throne of the east. this process may be repeated thrice. but if not even then the spirit come, then an error hath been committed, in which case replace sigil on altar, holding sword as usual, and say"

elohim, tiriel, asboga, din, doni, hod, kokab and every name and spell and scourge of god the vast one bind thee to obey my words and will. behold the standards, symbols and seals and ensigns of our god: obey and fear them, o thou mighty and potent spirit, taphthartharath! behold our robes, ornaments, insignia and weapons: and say, are not these the things thou fearest? behold the magic fire, the mystic lamps, the blinding radiance of the flashing tablets! behold the magical liquids of the material basis; it is these that have given thee form! hear thou the magical spells and names and chants which bind thee! taphthartharath! taphthartharath! taphthartharath! taphthartharath! taphthartharath! taphthartharath! taphthartharath! arise! move! appear! 187 zod car eca od zodamerahnu odo kikal im

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dostoievsky. i have only read it in the french 'crime et ch timent' they call it. well, there is a similar case in that terrible story. mikolka confesses to the 300 murder of the old female moneylender and her sister elizabeth, when the real murderer is rodion romanich raskolnikoff. mikolka is longing for expiation; he wants to atone for a wasted life; he is neither a madman nor an insane, but a mystic, a fantast. you will object that he is a slav. quite so, but there might be some anglo-saxons with a similar turn of mind "what of the theft? what if there has been no theft? if mrs. ridley had hidden or destroyed the money? if she had burned the banknotes? what are banknotes to a woman who is going to die "the police have made a great point of the fact that harry carpenter could not come o

y, that this is hardly a review of a book on my old master, silly old josser! exactly; i never cared a dump for him. he was just a text for my sermon then; and so he is now. edward kelley. strange houses of sleep. by arthur edward waite. william rider and sons, 12"s" 6"d" net. i have always held arthur edward waite for a good poet; i am not sure that he is not a great poet; but that he is a great mystic there can be no manner of doubt "strange houses of sleep" conceived in the abyss of a noble mind and brought forth in travail of chaos that hath been stirred by the breath, is one of the finest 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

he title- page he gives us the portrait of a man in a frock-coat, so within the book we have the 311 muse in a dress-improver and a bond street hat. never mind; even those who dislike the poetry may love to puzzle out the meaning. detailed criticism is here impossible for lack of two illusions, time and space! i will only add that i was profoundly interested in the final book "the king's dole" no mystic who is familiar only with christian symbolism can afford to neglect this ritual. vale, frater! a. c. the cleansing of a city. greening and co. 1"s" net "wherefore i say unto thee, her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven,the same loveth little" jesus christ "but this german woman, pretending to defend the cause of virtue, and to warn women a

ly honest; he is probably as well fitted to carry on his s.p.r. work as any student in england. and to those who are unacquainted with the phenomena of spiritualism "the survival of man" is as useful a book as could be read. but to the student of religion its value is "nil" because the occult knowledge is "nil" in fairness it should be added that this review is written from the point of view of a mystic; to spiritualists the book will be welcome as yet another "proof" of "spirit-return "thought-transference" and so on. v. b. neuburg. this book is a singularly lucid and complete statement of the work of many noble lives. we believe that the s.p.r. has taken up a most admirable position, and wish greater success to their work in the future. if they would only train themselves instead of exer

horess of "a supreme moment" and "the coming of sonia" the first vision, alas! was an atrocity after watts, r.a, but we persisted. chapter i. is jolly good. chapter ii. might have been better with less quotation. 322 chapter iii. is first rate. mystics can only conquer the universe when they can prove themselves better than the rest of the world even in worldly things, and that by virtue of their mystic attainment. we cannot, however, subscribe to her doctrine of the agglutination of the virttis to the atman, save only in due order and balance in the case of the adept. yet we would not deny the possibility of her theory being correct. in chapter iv. she puts a drop of the kerosene of myers into her good wine. in chapter v. we begin to suspect that the authoress's brain is a mass of ill-dig

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omy, in which the planets are replaced by metals, and instead of an account of stellar influences we have the laws governing metallic conversion. your fortune in your name, or kabalistic astrology. new edition, largely revised. demy 8vo, cloth gilt, 96 pp, 2s. 6d. net. by "sepharial" a manual of cartomancy, fortune-telling and occult divination, including the oracle of human destiny, cagliostro's mystic alphabet of the magi &c &c. fourth edition, greatly enlarged and revised, by grand orient. crown 8vo, cloth gilt, 252 pp, 2s. 6d. net. collectanea chemica. being certain select treatises on alchemy and hermetic medicine. by eirenaeus philalethes &c. crown 8vo, 7s. 6d. net. contents_ the secret of the immortal liquor called alkahest_ aurum potabile_ the admirable efficacy of the true oil of

nal published at frankfort in the year 1678. containing 22 celebrated alchemical tracts. translated from the latin and edited by a. e. waite. with numerous most interesting engravings. fcap. quarto, 2 vols. very scarce, 35s. azoth, or the star in the east. a new light of mysticism. by arthur edward waite. imperial 8vo, pp. xvi+ 239. original edition in special binding. price 5s. a presentation of mystic doctrine and symbolism in the light of christian teaching and hermetic philosophy; evolution in the light of mysticism; the way of attainment; and the interior life from the mystic standpoint "note_ many old books on astrology and alchemical science are also kept "in stock. write for latest new and second-hand catalogues_ william rider& son, ltd, 164 aldersgate st, london. e.c. the star in

ccomplished. peace to all beings! 13 aha! olympas. master, ere the ruby dawn gild the dew of leaf and lawn, bidding the petals to unclose of heaven's imperishable rose, brave heralds, banners flung afar of the lone and secret star, i come to greet thee. here i bow to earth this consecrated brow! as a lover woos the moon aching in a silver swoon, i reach my lips towards thy shoon, mendicant of the mystic boon! marsyas. what wilt thou? olympas. let mine angel say "utterly to be rapt away" marsyas. how, whence, and whither? olympas. by my kiss from that abode to this_ to this" my wings? marsyas. thou hast no wings. but see an eagle sweeping from the byss where god stands. let him ravish thee, and bear thee to a boundless bliss! 15 olympas. how should i call him? how beseech? marsyas. silence

or all the rest. speech, like a crag of limestone, crumbles, while this one soul of thought is sure through all confusion to endure, infinite truth in one small span: this that is god is man. olympas. master! i tremble and rejoice. marsyas. before his own authentic voice doubt flees. the chattering choughs of talk scatter like sparrows from a hawk. olympas. thenceforth the adept is certain of the mystic mountain? light and love are life therein, and they are his? marsyas. even so. and one supreme there is whom i have known, being he. withdrawn 26 within the curtains of the dawn dwells that concealed. behold! he is a blush, a breeze, a song, a kiss, a rosy flame like love, his eyes blue, the quintessence of all skies, his hair a foam of gossamer pale gold as jasmine, lovelier than all the w

ou drawest the light of all the skies into thy wake. the heaven dies in bubbling froth of light, that foams about thine ardour. all the domes of all the heavens close above thee as thou art known of me who love thee. excellent kiss, thou fastenest on this soul of mine, that it is gone, gone from all life, and rapt away into the infinite starry spray of thine own aeon. alas for me! 46 i faint. thy mystic majesty absorbs this spark. olympas. all hail! all hail! white splendour through the viewless veil! i am drawn with thee to rapture. olympas. stay! i bear a message. heaven hath sent the knowledge of a new sweet way into the secret element. olympas. master, while yet the glory clings declare this mystery magical! marsyas. i am yet borne on those blue wings into the essence of the all. now

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les the himalaya's frozen sides, crowned with illimitable light, and there in constant war abides, smiting the spangles of the snow; smiting until the vernal tides of earth leap high; the steady flow of sunlight splits the icy walls: they slide, they hurl the knight below. sir palamede the mighty falls into an hollow where there dwelt a bearded crew of monachals asleep in various visions spelt by mystic symbols unto men. but when a foreigner they smelt they drive him from their holy den, and with their glittering eyeballs pelt sir palamede the saracen.3 28 3weh note: in other words, when crowley went searching for an eastern master in and about the indian sub-continent, the local teachers just stared at him until he went away. x now findeth he, as all alone he moves about the burning east

lips the torrent of his being breaks. the beast is gone: the hero slips down to the valley: he forsakes the fond idea (every bone in all his body burns and aches) by speed to attain the dear unknown, by force to achieve the great beyond. yet from that brain may spring full-grown another folly just as fond. 51 xix the knight hath found a naked girl among the dunes of breton sand. she spinneth in a mystic whirl, and hath a bagpipe in her hand, wherefrom she draweth dismal groans the while her maddening saraband she plies, and with discordant tones desires a certain devil-grace. she gathers wreckage-wood, and bones of seamen, jetsam of the place, and builds therewith a fire, wherein she dances, bounding into space like an inflated ass's skin. she raves, and reels, and yells, and whirls so tha

ing beast that mocks my need dwelleth in deep obscurity" so delveth he a darksome hole within the bowels of etna dense, closing the harbour of his soul to all the pirate-ships of sense. and now the questing of the beast rolls in his very self, and high leaps his while heart in fiery feast on the expected ecstasy. but echoing from the central roar reverberates many a mournful moan, and shapes more mystic than before baffle its formless monotone! ah! mocks him many a myriad vision, warring within him masterless, turning devotion to derision, beatitude to beastliness. 65 they swarm, they grow, they multiply; the strong knight's brain goes all a-swim, paced by that maddening minstrelsy, those dog-like demons hunting him. the last bar breaks; the steel will snaps; the black hordes riot in his b

he smiles into their sparkling eyes while they his armour are undoing "for who (quoth he "may say that this is not the mystery i miss" soon he is gathered in the dance, and smothered in the flowers. 102 a boy's laugh and a maiden's glance are sweet as paramours! stay! is thee naught some wanton wight may do to excite the glamoured knight? yea! the song takes a sea-wild swell; the dance moves in a mystic web; strange lights abound and terrible; the life that flowed is out at ebb. the lights are gone; the night is come; the lads and lasses sink, awaiting some climax- oh, how tense and dumb the expectant hush intoxicating! hush! the heart's beat! across the moor some dreadful god rides fast, be sure! the listening palamede bites through his thin white lips- what hoofs are those? are they the

work of high authority, and the former especially refers to it repeatedly. jennings (hargrave. the rosicrucians, their rites and mysteries, fourth edition, revised, demy 8vo "with hundreds of illustrations. half morocco" 7"s" 6"d" some of the contents: critics of the rosicrucians criticized- the hermetic philosophers- fire- theosophy of the persians- drudical stones- the round towers of ireland- mystic christian figures and talismans- the rosy cross in indian, egyptian, greek, roman, and mediaeval monuments- the great pyramid- connexion between the templars and gnosticism- astro-theosophical system of the rosicrucians- robt. fludd- the holy greale- the round table- alchemy- the outline of the kabbalah, etc, etc. the kabbalah unveiled, containing the following books of the zohar (1) the bo

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nice page the magnificent essay which we all know so well, yet of which we never tire. the one objection to emerson is that he thinks all men know this oversoul. they don't. it's a few holy illuminated men of god, and i hope that this includes john m. watkins. a.c. vol. i, no. 2. june, 1910. a true christian. by jacob boehme. a most exquisite treatise on the life of the soul. boehme is a passive mystic, or quietist, of the very first water; he really perceives the underlying realities of christianity, a religion which is so hidden by mounds of dirt and rubbish that it needs a very great mystic to get to the bottom of things without becoming defiled. i hope mr. watkins is a true christian. v. b. n. the porch. vol. i, no. 3. on the good, or the one. by plotinus. we took up this book with av

hich is so hidden by mounds of dirt and rubbish that it needs a very great mystic to get to the bottom of things without becoming defiled. i hope mr. watkins is a true christian. v. b. n. the porch. vol. i, no. 3. on the good, or the one. by plotinus. we took up this book with avidity, thinking from the title that it was about mr. watkins. but no; at least not under that name. plotinus' method of mystic exercise is practically that of liber xvi (a. a. publication in class d, but it takes a deal of research to discover this in his dull pages. he drones on in such an exalted kind of way, don'tcherknow! there is hardly a mystic living who wouldn't be a better man for reading gal's gossip now and then. i wish i had a copy here! doris leslie("baby. things a freemason should know. by f. j. w. cr

otherhood. the golden dawn was now but a deserted derelict, mastless, rudderless, with a name of opprobrium painted across its battered stern. p. however did not abandon it to to cast himself helpless into the boiling waters of discontent, but instead, he leapt on board that storm-devouring argosy of adepts which was destined to bear him far beyond the crimsoning rays of 43 this dying dawn to the mystic land where stood the great tree upon the topmost branches of which hung the golden fleece. long was he destined to travel, past lemnos and samothrace, and through colchis and the city of aeea. there, as a second jason, in the temple of hecate, in the grove of diana, under the cold rays of the moon, was he to seal that fearful pact, that pledge of fidelity to medea, mistress of enchantments

great deeds did he do, as we shall see. he tamed the bulls with ease- the white and the black. he ploughed the double field- the east and the west. he sowed the dragons' teeth- the armies of doubt; and among them did he cast he stone of zoroaster given to him by medea, queen of enchantments, so that immediately they turned their weapons one against the other, and perished. and then lastly, on the mystic cup of iacchus he lulled to sleep the dragon of the illusions of life, and taking down the golden fleece accomplished the great work. then once again did he set 44 sail, and sped past circe, through scylla and carybdis; beyond the singing sisters of sicily, back to the fair plains of thessaly and the wooded slopes of olympus. and one day shall it come to pass that he will return to that far

not the exclamation of a sage. no doctor who is worth his salt will say "i can't tackle this disease; he says "i "will" tackle 50 this disease" so also with the unknowable, god" priori" first cause, etc, etc, this metaphysical sickness can be cured. not certainly in the same manner as small-pox can be; for physicians have a scientific language wherein to express their ideas and thoughts, whilst a mystic too often has not; but by a series of exercises, or a system of symbolic teaching, which will gradually lead the sufferer from the material to the spiritual, and not leave him gazing and wondering at it, as he would at a star in the night. a fourth dimensional being, outside a few mathematical symbols, would be unable to explain to a third dimensional being a fourth dimensional world, simpl

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ness 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 "turns, bows, and stretches her hands in mute appea

e son. sphinx. per spiritum sanctum, amen["she also retires to her place on wheel" maenads. evoe! evoe ho! iacche! iacche! typhon. hail, o dionysus! hail! winged son of semele! hail, o hail! the stars are pale; hidden the moonlight in the vale; hidden the sunlight in the sea. blessed is her happy lot who beholdeth god; who moves mighty-souled without a spot, mingling in the godly rout of the many mystic loves. holy maidens, duly weave dances for the mighty mother bacchanal to bacchus cleave! wave his narthex wand, and leave earthly joys to earth to smother! io! evoe! sisters, mingle in the choir, the dance, the revel! he divine, the spirit single, he in every vein shall tingle. sense and sorrow to the devil! 34 mingle in the laughing measure, hand and lip to breast and thigh! in enthusiast

revel! he divine, the spirit single, he in every vein shall tingle. sense and sorrow to the devil! 34 mingle in the laughing measure, hand and lip to breast and thigh! in enthusiastic pleasure grasp the solitary treasure! laughs the untiring ecstasy! sisters! sisters! raise your voices in the inspired divine delight! now the sun sets; now the choice is who rebels or who rejoices, murmuring to the mystic night. io! evoe! circle splendid! dance, ye maids serene and subtle! clotho's task is fairly ended. atropos, thy power is ended! ho, lachesis! ply thy shuttle! weave the human dance together with the life of rocks and trees! let the blue delirious weather bind all spirits in one tether, overwhelming ecstasies! io! evoe! i faint, i fall, swoon in purple light; the grape drowns my spirit in i

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

ling, in the brilliant resilient first rays of the sprint! no godhead could charm her, but manhood awoke- o fiery valkyrie, i invoke, i invoke["he tears down the veil [luna "plays accordingly<cancer. 333-333-333. taurus. 1. brother warden of the graal, our task is ended. cancer. let us depart, it is accomplished. 124 konx om pax the most remarkable treatise on the mystic path ever written contains an introduction and four essays; the first an account of the progress of the soul to perfect illumination, under the guise of a charming fairy tale; the second, an essay on truth, under the guise of a christmas pantomime; the third, an essay on magical ethics, under the guise of the story of a chinese philosopher; the fourth, a treatise on many magical subjects of

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the entire volume is eminently recommendable "jewish chronicle "a gorgeous rhapsody. fortunately, there are the police. on the whole, we cannot help regretting that such splendid powers of imagination and expression are flung away in such literary rioting "light "sometimes of much beauty of rhythm and phrase-"times "poets who have any originality deserve to be judged by their own standard. a neo-mystic or semi-astrological pantheist "liverpool echo "love-making appears to have an added halo in his eyes if it is associated with delirium or bloodshed. mr. neuburg has a 'careless rapture' all his own; the carelessness, indeed, is just the trouble. his versification is remarkable, and there is something impressive in its mere fluency. so luxurious, so rampant, a decadence quickly palls. on th

ning blood, but complacent chewing of the cud. i dared not whisper the sudden fear of my heart in your miracle of an ear, jeanne! i tightened my lips, and my hand on yours; so that you might think i loved you more. but now in the midnight the thought endures, and the love- ah what is the dream we adore? suppose the infinite peace of the heart, jeanne! the crest and crown of labour and art, of the mystic quest, of the toil of the saint, the mount on whose slopes the strongest faint, jeanne! suppose that peace of god, that house of delight of the bridegroom and the spouse, were only the calm of the chewing cows, jeanne! suppose that in all the worlds inane there were one thing only vexed and vain, turbulent, troubled, and insane, jeanne! suppose that the universal plan had but one flaw, and

and magic the dangerous path to the lowest. there are several comments to be made on this assertion. one may doubt whether anything worth doing at all is free from danger, and one may wonder what danger can threaten the man whose object is his own utter ruin. one may also smile a little grimly at the integrity of those who try to include all magic under black magic, as is the present trick of the mystic militant here on earth. now, as one who may claim to a slight acquaintance with the literature of both paths, and to have been honoured by personal exposition from the adepts of both paths, i believe that i may be able to bring them fairly into the balance. this is the magical theory, that the first departure from the infinite must be equilibrated and so corrected. so the "great magician" m

matically, 1(-1= 0. and this path is symbolised in the taro under the figure of the 153 magus, the card numbered 1, the first departure from 0, but referred to beth, 2, mercury, the god of wisdom, magic and truth. and this magus has the twofold aspect of the magician himself and also of the "great magician" described in liber 418 (equinox, no. v, special supplement, p. 144. now the formula of the mystic is much simpler. mathematically, it is 1- 1= 0. he is like a grain of salt cast into the sea; the process of dissolution is obviously easier than the shock of worlds which the magician contemplates "sit down, and feel yourself as dust in the presence of god; nay, as less than dust, as nothing" is the all-sufficient simplicity of his method. unfortunately, many people cannot do this. and whe

tically, it is 1- 1= 0. he is like a grain of salt cast into the sea; the process of dissolution is obviously easier than the shock of worlds which the magician contemplates "sit down, and feel yourself as dust in the presence of god; nay, as less than dust, as nothing" is the all-sufficient simplicity of his method. unfortunately, many people cannot do this. and when you urge your inability, the mystic is only too likely to shrug his shoulders and be done with you. this path is symbolised by the "fool" of the tarot, who is alike the mystic and the infinite. but apart from this question, it is by no means certain that the formula is as simple as it seems. how is the mystic to assure himself that "god" is really "god" and not some demon masquerading in his image? we find gerson sacrificing

ALEX SANDERS THE KING OF THE WITCHES

g round his bare feet, he might appear excessively frail. indoors he wears polo-necked sweaters and feels the cold, but during witch rites he seems impervious to the elements. his voice in normal conversation is low and lacking in resonance. outdoors it commands attention without its being raised. his eyes are expressive; normally gentle, they can become his dominant feature when he is engaged in mystic rituals. a constant stream of visitors-mostly witches or those seeking initiation-interrupt the interview. they are invited to sit and listene. occasionally alex breaks off to go into greater detail.for their benefit. intelligent, patient, easy-going--exceptin. the face of dishonesty, when his temper becomes violent-he speaks his mind in. soft lancashire accents, making no concession to the

power; those who have left work undone, have committed suicide or-have had very ufihappylives are reincarnatedon earth for another chance. q. what part do talismans. play in witchcraft? a: only a little. non-witches seem to have more need for them as 'good-iuck'charms. our speciality is the one for fertility, shaped like a tiny phallus. it has been used for hundreds of years; carved with the same.mystic symbols, consecrated in the circle and worn round the petitioner's neck. whether by psychology, luck or witchcraft, there must. be a regiment ofchildren who have beep. conceived while their mothers were wearing this witches' charm, as our fues. of thank-you letters show. 128 q: arenop--witchesgrateful when you succeed in helping them? a:.not all. ifour spells work,theyputit down to fate. if

d most of us are more attractive to the. opposite sex when we have a few clothes on. remember, too, that we work hard in the circ1eand after three or four hours we are often extremely tired. q: how many requests for help are dealt with .at each coven meeting? a: anything up to twenty. q: is there any way that non-witches can identify witches? a: witches often wear large silver rings engraved with mystic symbols, and they always take leave of other witches with the words 'blessed be. q: is a witch precluded from joining other societies? a: certainly not. i am a grand prior of the order of the romaic crescent, a chevalier ofthe military order ofthe knights of the temple ofjerusalem and a knight of the. imperial constantinian order of stgeorge, all .of which are christian orders. q: to whom c

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

uired, and union with the great spirit of the universe is eventually attained" here this union with the group life is held to be the product of meditation, and there is no other method of attainment. true meditation (of which the preliminary stages are concentration upon and application to any particular line of thought) will differ for different people and different types. the religious man, the mystic, will centre his attention upon the life within the form, upon god, upon christ, or upon that which embodies for him the ideal. the business man, or the professional man, who, during his hours of work, is one-pointedly centred upon the matter he has on hand, and who keeps his attention fixed upon the particular problem he has to solve, is learning to meditate. later on, when he comes to the

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

se, to vision the objective, and to harmonise more and more with the higher measure. for our present purpose (which is to study somewhat the path of holiness and its various stages) it may be described as the realisation of the "kingdom of god within" and the apprehension of the "kingdom of god without" in the solar system. perhaps it might be expressed as the gradual blending of the paths of the mystic and the occultist, the rearing of the temple of wisdom upon the foundation of knowledge. wisdom is the science of the spirit, just as knowledge is the science of matter. knowledge is separative and objective, whilst wisdom is synthetic and subjective. knowledge divides; wisdom unites. knowledge differentiates whilst wisdom blends. what, then, is meant by the understanding? the understanding

ntation..knowledge..science..the scientist. 6th ray..devotion..abstraction..idealism..t. he devotee. 7th ray..incantation..m. agic..ritual..t. he ritualist. remember carefully that we are here dealing with disciples. later on as they progress, the various lines approximate and merge. all have been at one time magicians, for all have passed upon the third ray. the problem now is concerned with the mystic and the occultist, and their eventual synthesis. a careful study of the foregoing will lead to the realisation that the difficulties between thinkers, and between disciples of all groups, consist in their identifying themselves with some form, and in their inability to understand the different points of view of others. as time elapses, and they are brought into closer relationship with the

e the initiatory process, yet who, nevertheless, may have taken the first or second initiation in a previous or earlier life. this is the result, simply, of a lack of "bridging" from one life to another, or it may be the outcome of a definite decision by the ego. a man may be able better to work off certain karma and to carry out certain work for the lodge if he is free from occult occupation and mystic introspection during the period of any one earth life. there are many such amongst the sons of men at this time who have previously taken the first initiation, and a few who have taken the second, but who are nevertheless quite unaware of it, yet their centres and nervous organisation carry proof to those who have the inner vision. if initiation is taken for the first time in any life, the

the power of a still more exalted hierophant than the bodhisattva, the electrical fire of pure spirit, latent in the heart of the lotus, is first contacted- 68- initiation, human and solar copyright 1998 lucis trust in all these words "solar angel "sphere of fire" and "lotus" lies hid some aspect of the central mystery of human life, but it will only be apparent to those who have eyes to see. the mystic significance of these pictorial phrases will prove only a snare or a basis for incredulity to the man who seeks to materialise them unduly. the thought of an immortal existence, of a divine entity, of a great centre of fiery energy, and of the full flower of evolution, lies hidden in these terms, and they must be thus considered. at the fourth initiation, the initiate is brought into the pr

is the work of the initiator to put the initiate in touch with this energy. this pours down upon the group from the moment that segregation has been effected, and is brought about by the initiator using certain words and elevating his rod of power. the three buddhas of activity, who are the great energy centres upon our planet, then touch the tip of the rod with their staffs of office, a certain mystic word is jointly uttered by them, and the downpour begins, continuing to the end- 87- initiation, human and solar copyright 1998 lucis trust of the ceremony. the question may be asked whether any initiates break their oath. very rarely, for we must remember that no initiation is taken until a certain stage has been reached. a few cases have occurred, but as the lord of the world is cognisant

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

lieth the vault of stone; beneath him menaceth the root of blackness, of utter denseness; beside him and above, naught but the same is seen- 17- a treatise on cosmic fire copyright 1998 lucis trust the threefold watchers know and see. the fourfold is now ready; the work of denseness is completed; the vehicle prepared. soundeth the trump of shattering. blinding the power of the oncoming flame. the mystic earthquake rocks the cavern; the burning flames disintegrate the maya, and lo, the work is done. gone is the gloom and the blackness; rent is the cavern's roof. the light of life shines in; the warmth inspires. the lords on-looking see the work commence. the fourfold one becomes the seven. the chant of those who flame rises to all creation. the moment of achievement is attained. proceedeth

ough in reality but one word, has several syllables. the syllables all together form a solar phrase; separated they form certain words of power, producing different effects. 92(80) the great word that peals through one hundred years of brahma or persists in reverberation throughout a solar system, is the sacred sound of a u m. in differentiation and as heard in time and space, each of those three mystic letters stands for the first letter of a subsidiary phrase, consisting of various sounds. one letter, with a sequence of four sounds, makes up the vibration or note of brahma, which is the intelligence aspect dominant in matter. hence the mystery hidden in the pentagon, in the fifth principle of mind, and in the five planes of human evolution. these five letters when sounded forth on the ri

ss. it might here be stated in connection with the planetary logos of our scheme that: a. he is in physical incarnation. b. he is midway through his career upon the cosmic path of initiation, and consequently is to take the fourth initiation in this chain. well may this globe, therefore, be considered the globe of sorrow and of pain, for through it our planetary logos is undergoing that which the mystic calls "the crucifixion" c. the cells in his body those cells through which he feels, and senses, and experiences, are, in this world period, rent by pain and suffering, for his is the consciousness at the centre of the body, and theirs is the capacity to suffer, so that by means of them he may learn the meaning of systemic dispassion, be dissociated from all forms and material substance, an

egree. thus the present scepticism will become non-existent. the dangers then will be along other lines those incident to the very influence of this ray itself: the dangers of crystallisation into form so that the true spiritual devotee may become rare, and the scientific aspirant will take his place. the true occultist is a scientist and a devotee, and where these two are not merged, we have the mystic and the man in danger of black magic, being governed by the intellect and not by selflessness; there are dangers incident also upon contact with the deva evolution and the knowledge of the powers and forces made available through their agency. the coming into incarnation of numbers of old magicians and occultists, and the rapid growth therefore of recognised psychic powers among the people

p. b. expresses it 'the primordial ray becomes the vahan for the divine ray.'68(146) their life animates every atom of substance when built into form, and their life is the sumtotal of logoic magnetism, or the great desire nature of the logos going out after the not-self, producing the cosmic marriage; it is the logoic demonstration of the sex appeal, his search for his polar opposite, and their mystic union. this process is repeated by the microcosm following the line of his being, and this brings him likewise into incarnation, or into mystic union with form. b. the atomic triangle. the causal sheath is to the clairvoyant therefore a sphere of vibrant living substance; within it can be seen three fiery points. at the heart of the sphere is a central blaze of- 304- a treatise on cosmic fi

ALICE A BAILEY05 THE LIGHT OF THE SOUL

" thus the devotee finds ishvara. when the devotee becomes the raja yogin then ishvara will reveal to him the secret of the jewel. when christ is known as king upon the throne of the heart, then he will reveal the father to his devotee. but the devotee has to tread the path of raja yoga, and combine intellectual knowledge, mental control and discipline before the revelation can be truly made. the mystic must eventually become the occultist: the head qualities and the heart qualities must be equally developed, for both are equally divine. 24. this ishvara is the soul, untouched by limitation, free from karma and desire. here we have the picture of the spiritual man as he is in reality. his relation to the three worlds is shown. this is the state of the master or the adept, of the soul who h

re of that which is to be seen, then there is as yet a condition of form perception. only when all forms and the field of knowledge itself are lost sight of, and the knower recognizes himself for what he essentially is (being lost in contemplation of his own pure spiritual nature, can ideal, formless, seedless, objectless meditation be arrived at. it is here that the language of the occultist and mystic both fail, for language deals with objectivity and its relation to spirit. therefore this higher condition of meditation is likened to a sleep or trance condition, but is the antithesis of physical sleep or the trance of the medium, for in it the spiritual man is fully awake on those planes which transcend definition. he is aware, in a full sense, of his direct spiritual identity. 47. when

ed degrees of discipleship; they cover desire for gross objects on the physical plane as well as attachment to those things, occupations and reactions which the- 77- the light of the soul copyright 1998 lucis trust emotions or intellectual pursuits will offer; they cover the whole gamut or range of sensuous experience from the response of the savage to warmth and a good meal to the rapture of the mystic. desire is a generic term covering the outgoing tendency of spirit towards form life. it may mean the delight of a cannibal for that which he eats, the love of a man for his family, the appreciation of the artist for a beautiful painting, or the adoration of the devotee for christ or his guru. it is all attachment in some degree or another, and the progress of the soul seems to be in this d

r of space. the "yajna" is the invisible deity who pervades space. 2. mahavidya. the great magic knowledge. it has degenerated into tantrika worship. deals with the feminine aspect, or the matter (mother) aspect. the basis of black magic. true maha-yoga has to do with the form (2nd aspect) and its adaptation to spirit and its needs. 3. guhya vidya. the science of mantrams. the secret knowledge of mystic mantrams. the occult potency of sound, of the word. 4. atman vidya. true spiritual wisdom. the four noble truths have been stated for us in the words of the buddha in the following terms "now the exalted one thus addressed the brethren 'through not understanding, through not penetrating the four aryan truths, brethren, we have run on and wandered round this long, long journey (or rebirth, b

f the outgoing organs of perception covers the period which the real man spends in what is called the hall of ignorance. satiety, restlessness and a search for the knowledge of the self or soul characterises the period spent in the hall of learning. realization, expansion of consciousness and identification with the spiritual man cover the period spent in the hall of wisdom. the terms human life, mystic life and occult life apply to these three stages. 25. when ignorance is brought to an end through non-association with the things perceived, this is the great liberation. during the process of incarnation, the seer, the soul, is submerged in the great maya or illusion. he is imprisoned by his own thought forms and thought creations and in those of the three worlds also. he regards himself a

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

apparatus which is involved in meditation and which must be trained to add to this first function of the mind an ability to turn in another direction, and to register with equal facility the inner or intangible world. this ability to re-orient itself will enable the mind to register the world of subjective realities, of intuitive perception and of abstract ideas. this is the high heritage of the mystic, but seems as yet not to be within the grasp of the average man. the problem facing the human family today in the realms both of science and of religion results from the fact that the follower of both schools finds he is standing at the portal of a metaphysical world. a cycle of development has come to an end. man, as a thinking, feeling entity, seems now to have arrived at a fair measure o

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

emotional quester who sees the vision and falls down in an illuminated rapture before the beauty that he has sensed, and secondly, the knowers, who have added to the emotional rapture an intellectual achievement (an orientation of the mind) which enables them to do more than sense and enjoy. they understand; they know, and have become identified with that new world of being towards which the pure mystic reaches. the line of demarcation between these knowers of divine things and those who sense the vision is very slight. there is, however, a no-man's ground between the two groups on which a great transition takes place. there is an interlude in experience and in development which changes the visionary mystic into the practical knower. there is a process and a technique to which the mystic c

velopment which changes the visionary mystic into the practical knower. there is a process and a technique to which the mystic can subject himself which coordinates him and develops in him a new and subtle apparatus, by means of which he no longer sees the vision of divine reality but knows himself to be that reality itself. it is with this transitional process and with this work of educating the mystic, that the meditation technique has to do. it is this with which we deal in this book. the problem of leading man into his heritage as a human being is the function of the educators and of the psychologists. they must lead him up to the door of the mystical world. paradoxical as it may sound, the work of leading him into his spiritual heritage is the work of religion and of- 7- from intellec

r tens of thousands of the best minds of the race. they say to us in the words of walt whitman "i and my kind do not convince by argument; we convince by our presence."10(21) education has also been expressed as "an adventurous quest for the meaning of life, involving an ability to think things through" who said this i do not know, but it seems to me a most excellent description of the way of the mystic and the technique of meditation whereby the mystic becomes the fully conscious knower. however much one may seek to explain it away, the fact remains that man goes questing through the ages, and his quest leads him far deeper than the concrete externals of the world in which he lives. dr. overstreet calls this to our attention in words that carry the true mystical message. he says "in the m

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

work suffices. let the outer builders cease their labors then, and let the inner workers enter on their cycle. rule eleven three things the worker with the law must now accomplish. first, ascertain the formula which will confine the lives within the ensphering wall; next, pronounce the words which will tell them what to do and where to carry that which has been made; and finally, utter forth the mystic phrase which will save him from their work. rule twelve the web pulsates. it contracts and expands. let the magician seize the midway point and thus release those "prisoners of the planet" whose note is right and justly tuned to that which must be made. rule thirteen the magician must recognize the four; note in his work the shade of violet they evidence, and thus construct the shadow. when

they are the mass of the educated people who have knowledge but not understanding, and who have yet to learn the distinction between that which can be grasped by the rational mind, that which can be seen by the mind's eye, and that which only the higher or abstract mind can formulate and know. this ultimately merges in the intuition, which is the "knowing faculty" of the intelligent and practical mystic who relegating the emotional and feeling nature to its own place uses the mind as a focussing point and looks out through that lens upon the world of the soul. man's three aspects one of the main means whereby man arrives at an understanding of that great sum total we call- 12- a treatise on white magic copyright 1998 lucis trust the macrocosm god, functioning through a solar system is by a

that there are many people who have experienced at sometime or another an illumination, an unfoldment, an uplifting, and a beatitude which has convinced them that there is a state of consciousness so far removed from that normally experienced as to bring them into a new state of being and a new level of awareness. it is something felt and experienced, and involves that psychic expansion which the mystic has registered down the ages, and which st. paul referred to when he spoke of being "caught up to the third heaven" and of hearing things there which it is not lawful for man to utter. when hearing and sight on those levels are both producing registered experience then we have the occultist plus the mystic. 1. the soul, macrocosmic and microcosmic, universal and human, is that entity which

the above thoughts can also be applied by the student of humanity to the great racial cycles and much of interest will be discovered. again, and of more vital importance to us, these cyclic impulses in the life of the disciple are of a greater frequency and speed and forcefulness than in the life of the average man. they alternate with a distressing rapidity. the hill and valley experience of the mystic is but one way of expressing this ebb and flow. sometimes the disciple is walking in the sunlight and at other times in the dark; sometimes he knows the joy of full communion and again all seems dull and sterile; his service is on occasion a fruitful and satisfying experience and he seems to be able to really aid; at other times he feels that he has naught to offer and his service is arid a

evelopment of the concrete mind. our third hindrance grows out of the preceding one. it consists of the emphasis that has been laid in the west upon the material side of things. this has resulted in a three-fold condition of affairs. first, the world of spirit, or the formless abstract world of subjective consciousness is not recognised in a scientific sense. it is recognised innately by those of mystic temperament, and by those who are able to study the subjective history of men and races, but science recognises not- 50- a treatise on white magic copyright 1998 lucis trust this aspect of manifestation, nor do scientific men, as a whole, believe in a world of super-physical endeavour. all that in the earlier races held paramount place in the lives and thought of the peoples is now approach

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

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

. the developed personality produces the clear distinctions of the dominant lower mind, but (if one may use such a symbolic way of expression) the close proximity of the soul negates a separative attitude. the religious man is pre-eminently astral or emotional and works in a more separative manner, particularly in this piscean age which is passing away. when i say the religious man i refer to the mystic and to the man who senses the beatific vision. i refer not to disciples nor to those who are called initiates, for they add to the mystical vision a trained mental apprehension. the sixth ray of devotion embodies the principle of recognition. by this i mean the capacity to see the ideal reality lying behind the form; this implies a one-pointed application of desire and of intelligence in or

be somewhat grasped as we study the seven ray lives with their seven psychological types, and the twelve creative hierarchies, as outlined for us in the secret doctrine. the 7+12=19, and if you add to these 19 expressions of the life the 3 major aspects of deity, which we call the life of god the father, the love of god the son, and the active intelligence of god the holy ghost, you arrive at the mystic number 22 which is called (in esotericism) the number of the adept. this simply means that the adept is one who comprehends the nature of the 19 forces as they express themselves through the medium of the triple divine manifestation, as it in its turn relates itself to human consciousness. it does not mean that the adept has mastered and can wield these 19 types of energy. they are consciou

e play of soul quality and energy which determines whether a man in any particular life will function as an introvert or an extrovert, then they will work to produce that balancing of the ray forces which will make the man able to express himself in such a way that the path to the outer world is left open, and that to the inner world is also cleared of obstacles. what is the real nature of a true mystic or introvert? he is one whose soul force, ray or quality is too strong for the personality to handle. the man then finds that the path to the inner worlds of desire-emotion, of mind and of spiritual vision are, for him, the line of least resistance, and the physical plane integration and expression suffer as a consequence. the "pull" of the soul offsets the outer "pull" and the man becomes

trovert? he is one whose soul force, ray or quality is too strong for the personality to handle. the man then finds that the path to the inner worlds of desire-emotion, of mind and of spiritual vision are, for him, the line of least resistance, and the physical plane integration and expression suffer as a consequence. the "pull" of the soul offsets the outer "pull" and the man becomes a visionary mystic. i refer not to the practical mystic who is on the way to becoming a white occultist. the reverse condition can also be true, and then you have the pure extrovert. the personality ray focusses itself upon the physical plane, and the inner- 102- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust lure of the soul is temporarily offset, sometimes for sever

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

fanatics quarrel over his words, and fail to remember that he was "the word made flesh" we argue about the virgin birth of the christ, and forget the truth which the incarnation is intended to teach. evelyn underhill points out in her most valuable book, mysticism, that "the incarnation, which is for popular christianity synonymous with the historical birth and earthly life of christ, is for the mystic not only this but also a perpetual cosmic and personal process" scholars spend their lives in proving that the whole story is only a myth. it should, however, be pointed out that a myth is the summarised belief and knowledge of the past, handed down to us for our guidance and forming the foundation of a newer revelation, and that it is a stepping-stone to the next truth. a myth is a valid a

hat `of water and the spirit,'17 this is the first initiation; a later one is that `of the holy ghost and fire,18 the baptism of the initiate in his manhood, as the first is that of birth, which welcomes him as the `little child' entering the kingdom.19 how thoroughly this imagery was familiar among the mystics of the jews is shown by the surprise evinced by jesus when nicodemus stumbled over his mystic phraseology `art thou a master of israel, and knowest not these things'"20 facing these possible heights of attainment stand the disciples of the world at this time. here also stands the weary world disciple, humanity as a whole, worn and distraught, bewildered and restless, yet conscious of divine potentialities and great dreams, visions and ideals which evoke a hope and a refusal to be de

ehem to calvary copyright 1998 lucis trust and destiny dictates. we are journeying hither and thither. we are on our way, widening our horizons. we are also preparing for expansions of consciousness which will enable us to live in two realms at once the life which must be lived on earth and the life which we can live in the kingdom of god. humanity is on the first stage of its journey towards the mystic bethlehem where the christ child will be born, and the first initiation is, at this time, an imminent happening for many "to every man there openeth a way, and ways and a way. and the high soul takes the high way and the low soul gropes the low; and in between, on the misty flats, the rest drift to and fro, but to every man there openeth a high way and a low. and every man decideth the way

o shall he do also; and greater works than these shall he do."6 either these words express a truth, or the whole structure of our belief falls to the ground. there is more still to be revealed, or else past history loses its point; ancient beliefs lose their significance; and we have reached an impasse which god himself would seem unable to transcend. this we cannot accept. the cosmic christ, the mystic christ, the historical christ, and the individual christ are to all eternity, and the revelation can therefore be progressive. if we can believe that god is inclusive of all forms and of that which the forms reveal, surely as our equipment develops and our mechanism of contact improves we shall be able to see more of divinity than at present and be deemed worthy, at a later date, of a great

his temptation. its problem is economic. it is concerned basically and definitely with bread, just as, symbolically speaking, christ's problem was the problem of food. the world is faced with a material issue. that there is no evading this issue is true, and that men must be fed is equally true. upon what basis shall the problem be met? will one be regarded as too idealistic and as an impractical mystic and visionary if one falls back, as christ did, upon the fundamentals of life, and takes the position that when man is readjusted and reoriented as a spiritual being his problem will automatically take care of itself? one surely will be so regarded. if one feels, as do many today, that the- 77- from bethlehem to calvary copyright 1998 lucis trust solution of the problem lies in a revaluatio

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

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

h the process of incarnation, are all occultly considered to be death. but the angels "chose to die, and in dying, lived" through their sacrifice, matter is lifted up into heaven. it is this theme which fills the pages of the secret doctrine, and which is discussed in greater elaboration in a treatise on cosmic fire. the sacrifice of the angels, the death of the sons of god, the immolation of the mystic christ, the crucifixion in time and space of all living entities, called souls this is the theme of those books. this is the mystery hinted at in the world of scriptures, and this is the secret of the ages, which is only discovered by the souls of men as each of them enters individually into conscious relation with his own soul and discovers that which he has joyously done in the past, and

be eliminated on the planets saturn and mars. it is relatively unknown in the other schemes. bliss and sacrifice are synonymous terms as far as our solar logos is concerned, and also for the majority of the planetary logoi. this must be remembered. a touch of this freedom from the limitations of pain and sorrow can be found among the more advanced sons of men on earth, who know the ecstasy of the mystic, the exaltation of the initiate, and the exquisite agony of sacrifice or of any feeling which is carried forward to the point of sublimation. when this point has been reached, the mechanism of suffering and the ability to register sensuous perception is transcended, and momentarily the man escapes on to the plane of unity. here there is no pain, no sorrow, no rebellion and no suffering. whe

on and the satisfaction of that appetite which works out today in the complexity of the sex life of the race; whether it is the urge to be popular, loved and esteemed; whether it is the urge for intellectual enjoyment and the mental appropriation of truth, or the deep-seated desire for heaven and rest which characterises the christian, or the aspiration for illumination which is the demand of the mystic, or the longing for identification with reality which is the "wish" of the occultist. all this is desire in some form or another, and by these urges humanity is governed and controlled; i would say most definitely controlled, for this is only a simple statement of the case- 95- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust it is this realisation

s meaning. it is the quality of the inner vision. this cannot readily be expressed in words that man can comprehend, for we refer not to man's vision of god but to god's own vision of his purpose. down the ages, men have sensed a vision; they have seen it, and have merged themselves with it after much struggle and effort; they have then passed out of human life into he silence of the unknown. the mystic and the occultist have both testified to this vision, and to it all that is beautiful and colourful in the world of nature and of thought also bears silent witness. but what is it? how define it? men are no longer satisfied to call it god, and they are right, for it is, in the last analysis, that to which god bends every effort. yet the quality and the nature of the vision which is god's ow

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

e, your exactness in detail, the discipline which you are willing to impose upon your lives and your self-forgetfulness. may i beg of you to leave results alone and to work without attachment for you know not with exactitude what are my goals for you; may i beg you to desist from that constant self-analysis which is such an outstanding characteristic of the introspective, yet ambitious occidental mystic. what, therefore, is the position i take? that i, one of a great group of disciples who from the humblest aspirant up to the highest member of the hierarchy link humanity with the spiritual kingdom can teach you the ancient rules and give suggestions to you so that you may travel more rapidly along the path and arrive at greater usefulness to your fellowmen. there is not the slightest sugge

thus they guide their workers and helpers and influence and direct their working disciples and the world disciples. there is at this time an inner intention of blending the occidental and the oriental approaches to the ancient wisdom and to the hierarchy. cooperation and the mutual interchange of wisdom and of knowledge are essential if this is to be perfected. the objectives of both methods the mystic and the occult are the same. second: it is necessary for working disciples at this time to appreciate the immediate emergency. there is a crisis in the affairs of men. this crisis must be viewed in terms of opportunity and not in terms of cataclysm or catastrophe. just as in the life of an aspirant to discipleship, there comes a life or a series of lives wherein there is direct conflict bet

a wide open simplicity which waits expectant of that- 66- discipleship in the new age- volume i copyright 1998 lucis trust new thing which is so ready today to precipitate but which is being hindered from so doing by the idealists of the world far more than by the man in the street. the latter is simpler in his reactions and more ready to grasp and see a way out of the immediate impasse than the mystic or the occultist because he thinks in terms of humanity. the disciples of the world (with their nicely formulated ideals and their neatly expressed idealistic concepts) are oft glamoured by the future beauty because they are oblivious of the present opportunity. many of them will find out later that they have been left behind as far as registering the new truths is concerned. to this christ

out correctly and with deliberation, plus regularity, it will eventually bring about a most productive telepathic interplay between the disciples in a group and between the individual disciple, the master and the larger ashram. it will also make the disciple sensitive to the higher "gift waves" the entire meditation (in its two parts) involves, therefore, the linking up of heart and head, of the mystic and the occult approach, and also of feeling and knowledge. only from the heart centre can stream, in reality, those lines of energy which link and bind together. it was for this reason that i have assigned certain meditations which stimulated the heart- 67- discipleship in the new age- volume i copyright 1998 lucis trust into action, linking the heart centre (between the shoulder blades) t

ur determination to tread the path and to go forward towards your goal. that is for you an unalterable and inflexible decision. you hold to it at all costs and in spite of failure at times to achieve your own standard of spiritual living. my questioning is based upon a tendency on your part towards vagueness and a lack of the sense of orientation in time. this is frequently the case with the pure mystic which you have been. of this also i feel sure you are yourself conscious. it is not easy for a person of your type to enter upon a course of self-discipline under the suggestion of another, such as myself. to offset this difficulty, i would remind you that your acquiescence in the matter has been quite voluntary and that you have signified your willingness to make the needed effort after de

ALICE A BAILEY13 PROBLEMS OF HUMANITY

and not all are bad) with future ways of developing the youth of the world so that it can cope with a new civilization which is inevitably upon its way. the visionary idealist has hitherto held the field against the established modes of teaching; his impracticality and his refusal to compromise has thus slowed up the process and humanity has paid the price. the day has now come when the practical mystic and the man of high mental development as well as of spiritual vision will take his place, thus providing a training which will enable the youth of any nation to integrate successfully into the world picture. we start with the realization that our educational systems have not been adequate; they have failed to train children for right living; they have not inculcated those methods of thinki

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

era began in 1875 when the fact of the existence of the masters of the wisdom was proclaimed. it has been carried forward in spite of misrepresentation, attack upon the concept, and scorn. recognition of the substantial nature of the available evidence and the appearance of an intuitive response by occult students and many of the intelligentsia throughout the world has been helpful. a new type of mystic is coming to be recognised; he differs from the mystics of the past by his practical interest in current world affairs and not in religious and church matters only; he is distinguished by his lack of interest in his own personal development, by his ability to see god immanent in all faiths and not just in his own particular brand of religious belief, and also by his capacity to live his lif

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

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

al and the negation of the essential. students, however, need to remember that that which is necessary varies according to the stage of evolution which has been reached by an individual. for some people, for instance, the possession of that which is material may be as great a spiritual experience and as potent a teacher in life expression as the more elevated and less material requirements of the mystic or hermit. we are rated as regards action and point of view by our place upon the ladder of evolution. we are rated really by our point of view and not by our demand upon life. the spiritually minded man and the man who has set his feet upon the path of probation and who fails to attempt the expression of that which he believes, will be judged as caustically and pay as high a price as does

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

is accounts for two percent (2) of the entire telepathic receptivity, demonstrated by humanity as a whole throughout the entire world. western students would here do well to remember that the subjective eastern student is far more prone to telepathic receptivity than is his western brother; this has a definite bearing on all the above classifications, which is somewhat humiliating for the western mystic and occult student. the world scriptures emanate from another department of the second ray teaching faculty. in this statement i do not include the old testament except such passages as the twenty-third psalm and certain passages out of the prophets, particularly the prophet isaiah. the world scriptures were written for mystics, occupied with beauty, comfort, and encouragement, and were not

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

orm, but the mystery of the higher and the lower mind and their relation to each other. 2. the mystery of the lion and the unicorn. this secret is preserved for us in the ancient nursery rhyme about the "lion and the unicorn going up to town" and contains in a peculiar way the secret of initiation and the "going up" of the human being to the portal of admittance into the hierarchy as well as the "mystic raising" of which masonry holds the key. this deals with the emergence of the consciousness of the initiate (white and one-pointed) and the defeat of the king of beasts (the personality) leading to the triumph of group and world consciousness, of selflessness and illumination over self-consciousness and selfishness. in the true rendition of this ancient myth the king of beasts is blinded an

power of venus is lessened in this sign, whilst the moon falls. what do these facts symbolically portray? let me see if i can make the beauty of these implications clear to you. uranus is the planet whose characteristics are the scientific mind, which, at this stage of the disciple's career, means that he can begin to live the occult life and the way of divine knowledge can take the place of the mystic way of feeling. it means also that knowledge can be transmuted into the way of wisdom and of light. this necessarily brings in the will aspect or the influence of the first ray (vulcan) blended with the seventh ray (uranus) producing the desired manifestation upon the physical plane. uranus, therefore, initiates a new order of life and conditions and this when developed in the life of the d

nction as the "inspired spiritual sacrifice" he is then sensitive to world conditions and freed from personal desires. before individual man can achieve initiation, he must be fully self-conscious, mystically oriented and occultly developed. he must be aware of himself as he essentially is a soul involved in form which is itself developed and unfolded through soul activity; he must be a developed mystic, capable of pure vision, motivated by spiritual intent and able to perceive the uses of inherent sensitivity; he must also be a trained occultist, mentally polarised and profoundly aware of the realities, forces and energies of existence and, therefore, free from the ordinary glamours and illusions which colour the reactions and life of the average man. he is then governed by the- 182- a tr

iew in both the east and the west: the buddha and the christ. 3. the two masters who have attempted to awaken humanity in the west to a realisation of the hierarchy are the masters morya and k.h, the two working in the closest relation and expressing first and second ray energy. the keynotes of illumination, of vision, of sight or of spiritual perception and of the fusion of the occidental or the mystic way are dominant in this cycle. the buddha summed up in himself all the light of the past as far as humanity was concerned. he was the culminating messenger, and demonstrated the innate possibilities of mankind, radiating the light of wisdom in relation to the light of substance and producing that dual blaze or flaming light which had been fanned and fostered (though not fully expressed) by

perstitious astrolatry for the profane (s.d. iii. 337) 5. primitive astrology is as far above modern astrology as the guides (the planets and the zodiacal signs) are above the lamp posts (s.d. iii. 341- 370- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 6. astrology has left its eternal imprint upon the world (s.d. iii. 342) 7. astrology is built upon the mystic and intimate connection between the heavenly bodies and mankind and is one of the great secrets of initiation and the occult mysteries (s.d. ii. 525) 8. stars and constellations have an occult and mysterious influence on, and connection with, individuals. and if with the latter, why not with nations, races and mankind as a whole? this again is a claim made on the authority of the zodiacal r

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

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

eval times have their place but it lies in the past; the achievements of modern science (though not man's use of these revelations) are a major modern spiritual factor; the struggle that is going on between political ideologies, between capital and labour and the breakdown of our past educational systems are all indicative of a divine and spiritual ferment which is leavening humanity. and yet the mystic way of introspection and of divine union must precede the occult way of intellectual realisation and divine perception. it always has in the life of the individual and of humanity as a whole. the mystic and the occult way, the way of the heart and the head, must fuse and blend and then humanity will know god and not just "feel after him if haply they may find him" this personal knowledge of

experiencing was the beginning of the mystical phase of my life and out of it emerged much good that i later found. thus i began consciously the age old search for the world of meaning which must be found, if any answer to the perplexities of life and the sorrows of humanity is to be discovered. progress is rooted in the mystical consciousness. a good occultist must be, first of all, a practicing mystic (or do i mean a practical mystic perhaps both) and the development of the heart response and the power to feel (and to feel accurately) should naturally and normally precede the mental approach and the power to know. surely spiritual instinct must precede spiritual knowledge, just as the instincts of the animal, the child and of the undeveloped person always precede intellectual perception

with a theoretical, imaginative event in their consciousness claim such experiences. but with deliberation i have related the two above subjective events (or was the- 25- the unfinished autobiography copyright 1998 lucis trust first subjective) because it is time that people of standing and who are recognised as sane and intelligent should add their testimony to that of the frequently discredited mystic and occultist. i have a good standing as an intelligent, normal woman, an effective executive and creative writer and i choose to add my certain knowledge and conviction to the witness of many others down the ages. all this time, i was given to good works. i was an ardent y.w.c.a. worker. i was present (on sufferance on account of my youth) at the meetings of the heads of the organisation

ng beyond the point reached in the earlier schools, carrying it out of the three worlds into the realm of the soul. they will deal with the world of occult values and will be mental in nature, laying the emphasis upon knowing god, and not just upon feeling after a sensed divinity. at their best, the old schools brought about the integration of the personality and made the essential dualism of the mystic factual. the new schools aim at a higher fusion that between the integrated personality and the soul. they reveal that behind the dualism of the mystic (a necessary stage) there is the occult fact of identity with the divine. 3. esoteric schools in the future these schools will be truly esoteric for humanity will then be ready. the higher consciousness of the disciple will be evoked and tra

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

nt, turns inwards. just as the centres in man, the "lotuses of life" are depicted as turned downwards and with the stalk upwards in the undeveloped man, but are turned upwards in the case of the developed, so there are conditions in the astral body analogous to this. in the case of the highly evolved man, of the initiate or the master, the astral body is steadily oriented towards the soul. in the mystic, the- 26- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust aspirant and the disciple, the process of thus definitely changing the direction of the forces is going on and producing, therefore, a temporary chaos. 4. the astral body of man, being the latest to develop (the physical and the etheric being the first two in order of time) is still the most alive

thetic. monad j ewel in the 1000-petalled. via soul l otus. lotus dynamic will occultist. initiate. master. dominant after 3rd initiation. 2. centre..pituitary..lower brain..soul force..p. etals..b. uddhic between body. left eye. l ove. of egoic v ehicle the eyes. nose. magnetic. lotus, as causal ajna centre nervous light. a whole. body system. intuition. higher vision. mental aspirant. disciple. mystic. dominant after 2nd initiation. 3. heart..thymus..heart..life force..love..higher. anahata circulatory group petals mental system. consciousness causal blood. also. body vagus nerve all types of spiritual people. dominant after 1st initiation. 4. throat..thyroid..b. reathing..creative..knowledge..mental centre apparatus energy. petals body. alimentary sound. canal selfconsciousness creative

ve re-stated, and if you will reread and reflect upon the four laws and the four rules you will possess the needed groundwork upon which to proceed with our future studies, beginning with the diseases incident to the life of discipleship. some of this i have already dealt with in the second volume of a treatise on the seven rays (pages 520-625. there the approach was largely from the angle of the mystic, whereas i am here going to touch upon the problems of the accepted disciple. 4. diseases due to the life of discipleship earlier i told you that disease originated in the four following causes: 1. it is the result of blocking the free life of the soul. 2. it is caused by three influences or sources of contamination: a. ancient mistakes, so-called sins and errors of the individual concerned

, the disciple is seldom tubercular (except when karmically conditioned, nor is he prone to succumb to the social diseases except as they may affect him physically through his sacrificial life of service. contagion can affect him but not seriously so. cancer may claim him as a victim, but he is more liable to succumb to heart complaints and to nervous trouble of some kind or another. the straight mystic succumbs more to purely psychological situations connected with the integrated personality, and therefore incident to his being focussed largely on the astral plane. the disciple is more prone to mental difficulties and to those complaints which are concerned with energy and are due to fusion either completed or in process of soul and personality- 70- a treatise on the seven rays- volume iv

th energy and are due to fusion either completed or in process of soul and personality- 70- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust the first cause which i listed earlier in this treatise was summed up in the statement that disease is the result of the blocking of the free life and the inpouring energy of the soul. this blockage is brought about by the mystic when he succumbs to his own thoughtforms, created constantly in response to his mounting aspiration. these become barriers between him and the free life of the soul and block his contact and the consequent resulting inflow of soul energy. the disciple reverses the entire situation and falls a victim (prior to the third initiation) to the terrific inflow of soul energy the energy of the seco

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

ctual presentation of a truth which they sense and know, but which remains a truth yet undefined. it is my purpose to assist you towards a greater definiteness of realisation and expression; this should in no way detract from the wonder and the beauty of what you sense, but should increase your power to know and also to make available to others the knowledge which you have gained. in the past the mystic expressed his realisation through love- 27- education in the new age copyright 1998 lucis trust and practical kindness, expressing it on the physical plane through charitable deeds and self-sacrifice, and on emotional levels by his aspiration, his vision, and his ability to express the love of god to the world. the mystic today continues with the same process, but under the evolutionary urg

he most inadequate of the definitions of esotericism is that it concerns that which is concealed and hidden and which, even though suspected, still remains unknown. the inference is that to be an esotericist is to be among those who seek to penetrate into a certain secret realm to which the ordinary student is not permitted to penetrate. if this were all that it is, then every scientist and every mystic would represent the approach of the mental type and of the developed emotional type to the world of esotericism and of the hidden realities. this would not, however, be accurate. the mystic is never a true esotericist, for he is not dealing in his consciousness with energies and forces, but with that vague "something other (called god, the christ, the beloved) and therefore, in reality, wit

ication of the personality with the central self, the soul. 2. the mind, then, will be trained and become an intermediary between soul and personality. section three: the three major sciences of the aquarian age i. the science of the antahkarana. a. the mystical realisation of duality. 1. the problem of the integrated personality. 2. the vision of the soul, the central self. 3. the problem of the mystic. b. occult identification or at-one-ment. 1. the integration of soul and personality. 2. the mind as an intermediary. 3. the problem of equilibrium or steadiness. c. the application of these concepts to the immediate educational necessity. ii. the science of meditation. a. meditation as an education technique. 1. right control of the mind. 2. the two functions of the mind. 3. the mind as it

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

hen h.p.b.'s proclamation of the fact of the existence of the masters of the wisdom was made. it has been carried forward in spite of misrepresentation, attack upon the concept and scorn; recognition of the substantial nature of the available evidence, and an appearance of an intuitive response by occult students and many of the intelligentsia throughout the world have been present. a new type of mystic is coming to be recognised; he differs from the mystics of the past (except in a few outstanding instances) by his practical interest in current world affairs and not in religious and church matters only; he is distinguished by his lack of interest in his own personal development, by his ability to see god immanent in all faiths and not just in his own particular brand of religious belief

light of the divine presence. all mystics have been able to do this to a greater or less degree, but he differs from those in the past in that he is able clearly to indicate to others the techniques of the path; he combines both head and heart, intelligence and feeling, plus an intuitive perception, hitherto lacking. the clear cold light of the spiritual triad now illumines the way of the modern mystic, and not simply the light of the soul, and this will be increasingly the case. both of these groups the general public and the world aspirants in their varying degrees have among them those who stand out from the general average as possessing a deeper insight and understanding; they occupy a no-man's-land, intermediate in the one case between the masses and the esotericists, and on the othe

of this the iceberg is by far the best symbol. his knowledge and capacities and his spiritual abilities do not become a practical demonstration in daily life, as they should. esoteric knowledge is not intended to drive your spiritual life into greater and increasing subjectivity; the goal is not a more inward life and a training which will make of you a true introspective and consequently a pure mystic. exactly the reverse is intended; all that the disciple essentially is upon the inner planes has to become objective; thus his spiritual livingness becomes an everyday affair. it is here that the dual life of discipleship starts and at the same time demonstrates its essential unity. the disciple becomes outwardly effective. his ashramic consciousness and his power to function as a disciple

arded as individual and the other three types as- 151- discipleship in the new age- volume ii copyright 1998 lucis trust representative of their group nature: 1. desire, leading to the attainment in the three worlds of that which the lower man desires and wants; this will include the desires of the lowest types of human beings through all intermediate types up to and inclusive of the aspirational mystic. 2. prayer; this is the stage wherein the aspirant, the mystic or the spiritually inclined man blends personality desire with aspiration for soul relation and contact; he, through the proved efficacy of prayer, discovers the subtler powers and the fact of the essential dualism of life; he finds that he himself is both a lower self and a higher self. 3. mental reflection or concentrated thin

on will be one of the most powerful factors in the destruction of the old values and in the massed recognition of the spiritual- 155- discipleship in the new age- volume ii copyright 1998 lucis trust truth which underlies all life; it is with this reorientation that sixth ray disciples, wielding sixth ray energy, are occupied at this time. you need to remember that the one-pointed attitude of the mystic, functioning in group formation, will be a powerful factor in the creative work being done by the hierarchy and by the new group of world servers, because theirs will be a massed effect, and usually wielded unconsciously. under the influence of disciples on the seventh ray of organisation or of ceremonial order, that powerful physical concretisation of energy which we call "money" is provin

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

y are. this sizing up of the situation and this recognition of blame and responsibility must preface every attempt to bring down into active being the new world order. this new world will not come as an answer to prayer or by the passive wishful thinking and expectation of the peace-loving idealist and mystical visionary. they point the way and indicate the needed objective. it will come when the mystic and the man of vision awakens to the need of the hour and comes down from the world of dreams, of theories, and of words into the hard arena of daily and public life. he must be willing to fight for that which he desires and knows to be good and true and right, and must stand firm against those who seek to distort the vision and to arrest its appearance, arming for battle so that final disa

would be well-advised to change their methods if beneath their pronounced ignorance and their love of the spectacular there lies a true belief and a real humanitarian desire. information anent the hierarchy should take the following lines: 1. emphasis should be laid on the evolution of humanity with peculiar attention to its goal, perfection. this is not the idealistic perfection of the visionary mystic, but the control of the instrument, man in incarnation, by the indwelling and overshadowing soul. the constitution of man should be increasingly taught. 2. the relation of the individual soul to all souls should be taught, and with it the recognition that the long-awaited kingdom of god is simply the appearance of soul-controlled men on earth in everyday life and at all stages of that contr

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

and of this symbol of energy, with its inflow and distribution, is to be found in the relation of the three higher centres in the human being head, heart and throat to the three lower centres solar plexus, sacral centre and the centre at the base of the spine. the science of invocation and evocation is also seen to be symbolically proceeding along evolutionary lines. worship, the attitude of the mystic, must give place to invocation in the man who knows he is divine. this symbolic revelation is to be seen in the lifting up of the three lower energies and their evocative response to the three higher, thus producing an eventual unity at the point of tension. i realise that this is a hard thing to comprehend because it embodies truths which are difficult for the disciple to grasp. but they w

oiceless expression) and this cry beats against the door which separates him from the soul, in the first instance, and from the hierarchy, in the second. the door is only a symbol of separation; it divides one place from another location, one sphere of activity from another, and one state of consciousness from another. it fosters in the aspirant a sense of duality. it is a word descriptive of the mystic attitude. this attitude embraces the concepts of here and there, of soul and body, of god and man, of hierarchy and humanity. but rule iii, as voiced for initiates, demonstrates that this mystical realisation finally goes; the sense of separation disappears, and the door is left behind. 1. dual the moving forward. the door is left behind. that is a happening of the past. the first point whi

ted, in an effort to clarify the method whereby this is done, that by the carrying out of the plan the disciple learns the nature of the purpose, but that the purpose itself can only be grasped by one who is developing monadic consciousness. monadic consciousness is not consciousness as human beings understand it, but is that state of apprehension which is not consciousness or realisation, as the mystic feels it, or identification, as the occultist terms it, but something that appears when all of these three are appreciated and registered in a moment of time within the orbit of space. now, having said this, i would ask you if you are much the wiser, or of what profit it is for me to write these words if you understand them not? for two reasons i write. one of my functions and duties (as a

d one to be known, of liberation to be achieved, of spiritual satisfaction and an opened door to greater wonders. in the occult age which has now definitely dawned, the neophyte will be taught to see the picture whole, to think in the larger terms, to emerge out of the normal separative consciousness into the broad state of awareness that "sees no difference" the goal, or rather the result of the mystic and occult way, is the merging of the vertical way of life with the horizontal way of service, and it is this merging which shamballa demands should condition the attempt now in process of training those who will together seek initiation, will together pass through the portal on to the way, and who can together be presented to the one initiator as a "unit of light" this sense of synthesis (

ining forth, dimming the light of the soul and blotting out the light of form. this is the demand for the building of the antahkarana which relates the disciple in his personality to the triad. 2. the macrocosmic whole is all there is. let the group perceive that whole and then no longer use the thought "my soul and thine" this is the demand for a sense of synthesis which is occult vision and not mystic vision. these two demands will be the two basic requirements for the new schools of occultism. in view of all the instructions given earlier in this volume, and in view also of the clarity of the statement made above, there is little that it will be necessary for me to say anent this first demand. the word "demand" which has been used perhaps requires explanation. in considering this subjec

ALICE BAILEY THE LABOURS OF HERCULES

effect, and this from the standpoint of the initiator of the causes in order to produce intelligent effects. through the twelve signs of the zodiac he passed, struggling to work subjectively and trying to reject the lure and the pull of the outer tangible form. the second key thought can be expressed in the words "the conception of a concealed deity lies at the heart of all religions" this is the mystic realization and the object of the search that humanity has carried on down the ages. the exponents of the world religions have embodied in their teaching one aspect of the search, accepting the fact of god as a basic premise, and with their heart's love and devotion and worship proving the reality of his existence. the testimony of the mystics of all time and races is so vast that it now in

forms are aspects of energy; that there is an interplay and an impact of energies upon our planet; that the planet is itself an energy unit composed of a multitude of energy units, and that man himself is likewise a composite bundle of forces and moving in a world of force. this is where [12] science so wonderfully has led us, and this is where the astrologer, the occultist, the idealist and the mystic also meet and testify to a concealed deity, to a living being, to a universal mind, and to a central energy. in the unfolding drama of the heavens, in the conclusions of the scientific enquirer, in the mathematical computations of the astrologers, and in the testimony of the mystic, however, we can see a steadily emerging manifestation of this concealed divinity. little by little, through t

this story really signifies the lesson which is the first that all aspirants have to master, and one which it is impossible to learn until the tests in aries and in taurus have been undergone. then, on the physical plane, in the field of the brain and in his walking consciousness, the disciple has to register contact with the soul and to recognize its qualities. he must no longer be the visionary mystic, but must add to the mystical achievement the occult knowledge of reality. this is often forgotten by aspirants. they rest content with aspiration and with the vision of the heavenly goal. they have wrought out in the crucible of life an equipment that is characterized by sincerity, good desire, fine character, and they are conscious of purity of motive, a willingness to fulfil the requirem

darkness and in sloughy mud, soon lost its power when the rays of the sun and the touch of the wind fell on it. convulsively it strove, a shudder passing through its loathsome frame. fainter and fainter grew its struggles till the [142] victory was won. the nine heads drooped, then with gasping mouths and glazing eyes fell limply forward. but only when they lifeless lay did hercules perceive the mystic head that was immortal. then hercules cut off the hydra's one immortal head and buried it, still fiercely hissing, beneath a rock. returning, hercules stood before his teacher "the victory is won, the teacher said "the light that shines at gate the eighth is now blended with your own. francis merchant introduction again we find variations in the versions of the myth and we have no longer th

phic basis of mysticism by t.h. hughes, page 46. in days of darkness and apparent spiritual deadness, this revival of interest in the higher realities inevitably appears, guaranteeing that the spirit of man is on its way, and that the reality remains unchanged behind the changing surface of material events. the very need of the hour calls for the sounding of a clear note and to the newly emerging mystic and knower is given the task of this sounding "what we find in the mystic is an intensified organ for the affirmation of the reality of god and for the richer interpretation of his character" with these clear words, dr. jones calls our attention to the work eternally done in the spiritual field by the awakened seeker. truth is, phoenix-like, emerging anew in the field of human experience, b

AN INTRO TO STUDY OF THE KABALAH

bility they claimed for the bible could not fail to be reflected upon their personal propaganda, or the specialities of a chapel service. religious intolerance has cursed every village of the land, and hardly a single sect has originated which has not only claimed the right to differ from others, and to criticise, but also to persecute and assign to perdition all beyond its own narrow circle. the mystic, the occultist and the theosophist do indeed do good, or god, service, by illustrating the bases and origins of all faiths by the mutual illumination that is available. by tolerance and mutual esteem much good may arise, but by the internecine struggles of religionists, every faith is injured, and religion becomes a by-word meaning intolerance, strife and vainglory, and the mark and profess

in reunion with the god from whom they came forth. the kabalistic theory of man's constitution, origin and destiny is very different from the modern christian view, but differs from the indian schemes more in manner of presentation than in principle, and these two may be fitly studied side by side and each will illuminate the other. there is, indeed, no sharp line of cleavage between the western mystic doctrines, the kabalism of the middle ages related to the egyptian hermeticism, and the indian esoteric theosophy. they differ in language nomenclature, and in the imagery employed in the effort to represent spiritual ideas to mankind; but there is no sufficient reason for any condemnation of either school by any other. the world of intellectual culture is wide enough for both to exist side

r, of a guide who has traversed the path, and who can recognise by personal communion the stage which each pupil has attained. there is no royal or easy path to high attainment in mysticism. unwearied effort, combined with purity of life, is of vital importance. the human intellect can only appreciate and assimilate that which the mind's eye can at any time perceive. the process cannot be forced. mystic lore cannot be stolen. if any learner did appropriate the knowledge of a grade beyond him it would be to him but folly, disappointment and darkness. students have often been offered a doctrine, or assertion, or explanation, which their intellect has rejected as absurd, or as sheer superstition; which same dogma they have later in life assimilated with every feeling of esteem. occultism in t

ANALYSIS OF THE 5 6 INITIATION

as well as trapt, and the light is brought down and cemented into the new adept via the analysis of the keyword. minutum mundum the light is shown, the radiance, and the four colors are explained. crook and scourge these are the symbols of balanced power and the light of osiris. serpent and sword the light that descendeth downward forming creation, and the light returning upward to the divine. 10 mystic mountain of abiegnus the steep ascent is only traversed by the persistent. many are called to adepthood, only a few achieve it. still, fewer that reach adepthood are capable of maintaining it in a constant upward ascent. the vault take note that the forty squares show the ten in the four worlds or letters of the name, hwhy. so many who claim to understand the symbolism of the vault have nev

ANATHEMA OF ZOS

ve-i bring! am i your swineherd, though i shepherd unto goats? my pleasure does not obtain among vermin with vain ideas-with hopes and fears of absurd significance. not yet am i over-weary of myself. not ye shall i palliate abomination, for in ye i behold your parents and the stigmata of foul feeding. in this ribald intoxication of hypocrisy, this monument of swindlers' littlenesses, where is the mystic symposium, the hierarchy of necromancers that was? honest was sodom! your theology is a slime-pit of gibberish become ethics. in your world, where ignorance and deceit constitute felicity, everything ends miserably-besmirched with fratricidal blood. seekers of salvation? salvation of your sick digestion; crippled beliefs: convalescent desires. your borrowed precepts and prayers-a stench unt

ARADIA GOSPEL OF THE WITCHES

ook which is in all probability thetranslation of some early or later latin work, since it seems most probable that every fixed faith findsits record. there are literary men among the pariahs of india; there were probably many among theminions of the moon, or nocturnal worshippers ofdiana. in fact, i am not without hope that researchmay yet reveal in the writings of some long-forgotten heretic or mystic of the dark ages the parallelof many passages in this text, if not the whole of it. page 66 when illumination or illumin-ism, in company with magic and mysticism, and a resolve to regener-ate society according to extreme free thought, inspired the t emplars to the hope that they wouldmaster the church and the world, the equality of woman, derived from the cairene traditions, againreceived a

BLAVATSKY H P ANTHROPOGENESIS

as the preceptor of the daityas, the giants of the fourth race, who, in the hindu allegory, obtained at one time the sovereignty of all the earth, and defeated the minor gods. the titans of the western allegory are as closely connected with venus-lucifer, identified by later christians with satan. therefore, as venus, equally with isis, was represented with cow's horns on her head, the symbol of mystic nature, and one that is convertible with, and significant of, the moon, since all these were lunar goddesses, the configuration of this planet is now placed by theologians between the horns of the mystic lucifer* it is owing to the fanciful interpretation of the[[footnote(s* the ansated cross is the astronomical planetary sign of venus "signifying the existence of parturient energy in the s

the allegory which states that for killing sukra's mother, vishnu was cursed by him to be reborn seven times on the earth, is full of occult philosophical meaning. it does not refer to vishnu's avatars, since these number nine, the tenth being still to come, but to the races on earth. venus, or lucifer (also sukra and usanas) the planet, is the light-bearer of our earth, in both its physical and mystic sense. the christians knew it well in early times, since one of the earliest popes of rome is known by his pontiff name as lucifer "every world has its parent star and sister planet. thus earth is the adopted child and younger brother of venus, but its inhabitants are of their own kind. all sentient complete beings (full septenary men or higher beings) are furnished, in their beginnings, wi

quainted with the puranas, the book of the dead, the zendavesta, the assyrian tiles, and finally the bible, and who has observed the constant occurrence of the number seven, in these records of people living from the remotest times unconnected and so far apart, can regard as a coincidence the following fact, given by the same explorer of ancient mysteries? speaking of the prevalence of seven as a mystic number, among the inhabitants of the "western continent (of america, he adds that it is not less remarkable. for "it frequently occurs in the popul-vuh. we find it besides in the seven families said by sahagun and clavigero to have accompanied the mystical personage named votan, the reputed founder of the great city of nachan, identified by some with palenque. in the seven caves* from which

cribed by coronado and niza. in the seven antilles; in the seven heroes who, we are told, escaped the deluge "heroes" moreover, whose number is found the same in every "deluge" story- from the seven rishis who were saved with vaivasvata manu, down to noah's ark, into which beasts, fowls, and living creatures were taken by "sevens" thus we see the figures 1, 3, 5, 7, as perfect, because thoroughly mystic, numbers playing a prominent part in every cosmogony and evolution of living beings. in china, 1, 3, 5, 7, are called "celestial numbers" in the canonical "book of changes (yi king, or transformation, as in "evolution. the explanation of it becomes evident when one examines the ancient[[footnote(s[[footnote continued from previous page] seems to believe and to seek to prove that the esoteri

the bird of immortality, atman or the divine spirit- sitting between the two, and thus making the seventh. this represents the same idea as the sephirothal tree, ten in all, yet, when separated from its upper triad, leaving seven. these are the celestial fruits, the ten or[[diagram] 10, born out of the two invisible male and female seeds, making up the 12, or the dodecahedron of the universe. the mystic system contains the[[diagram, the central point; the 3 or[[diagram; the five[[diagram, and the seven or[[diagram, or again[[diagram; the triangle in the square and the synthesizing point in the interlaced double triangles. this for the world of the archetypes. the phenomenal world receives its culmination and the reflex of all in man. therefore he is the mystic square- in his metaphysical a

BLAVATSKY H P COSMOGENESIS

english which may be found in these pages. she is a foreigner, and her knowledge of the language was acquired late in life. the english tongue is employed because it offers the most widely-diffused medium for conveying the truths which it had become her duty to place before the world. these truths are in no sense put forward as a revelation; nor does the author claim the position of a revealer of mystic lore, now made public for the first time in the world's history. for what is contained in this work is to be found scattered throughout thousands of volumes embodying the scriptures of the great asiatic and early european religions, hidden under glyph and symbol, and hitherto left unnoticed because of this veil. what is now attempted is to gather the oldest tenets together and to make of th

03 emblem and symbol differ. 305 magic potency of sound. 307 mystery language. 309- ii. the mystery language and its keys. 310 egypt's many religions. 311 the jews and their system. 313 moses copied from sargon. 319 identity of ancient symbols. 323- iii. primordial substance and divine thought. 325 divine thought, or cineritious matter. 327 ether and intelligence. 330 the seven prakritis. 335 the mystic fire. 339 one tree of knowledge. 341- iv. chaos- theos- kosmos. 342 the union of chaos and spirit. 343 the birth of mind. 345- v. the hidden deity, its symbols and glyphs. 349 the gnostic idea. 351 international correlation of gods. 355[[vol. 1, page] xiii contents. page. vi. the mundane egg. 359 egg-born logoi. 363 the winged globe. 365- vii. the days and nights of brahma. 368 human gods a

ions. 450- xiv. the four elements. 460 the "gods" and the "elements. 463 the language of the elements. 464 pagan and christian worship of the elements. 467- xv. on kwan-shi-yin and kwan-yin. 470 kwan-shi-yin and phallicism. 471 the real meaning. 472- book i- part iii. science and the secret doctrine contrasted. i. reasons for these addenda. 477 occultism versus materialism. 479 the sabbath of the mystic. 481- ii. modern physicists are playing at blind man's buff. 482- iii. an lumen sit corpus nec non. 483 the hypothetical ether. 485 scientific theories of its constitution. 489- iv. is gravitation a law. 490 intelligences or blind forces. 493 the cause of attraction. 498[[vol. 1, page] xv contents. page. v. the theories of rotation science. 500 conflicting hypotheses. 502 more hypotheses. 5

for others it has, and the appearance of mr. sinnett's several interesting books is a visible proof of the fact. it is above everything important to keep in mind that no theosophical book acquires the least additional value from pretended authority. in etymology adi, and adhi budha, the one (or the first) and "supreme wisdom" is a term used by aryasanga in his secret treatises, and now by all the mystic northern buddhists. it is a sanskrit term, and an appellation given by the earliest aryans to the unknown deity; the word "brahma" not being found in 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

a reverend gentleman attached for years to a russian embassy- namely, that there are several documents in the st. peters[[vol. 1, page] xxxvi introductory. burg imperial libraries to show that, even so late as during the days when freemasonry, and secret societies of mystics flourished unimpeded in russia, i.e, at the end of the last and the beginning of the present century, more than one russian mystic travelled to tibet via the ural mountains in search of knowledge and initiation in the unknown crypts of central asia. and more than one returned years later, with a rich store of such information as could never have been given him anywhere in europe. several cases could be cited, and well-known names brought forward, but for the fact that such publicity might annoy the surviving relatives

BLUE EQUINOX

an extended and elaborate commentary on the book of the law, in the form of a letter from the master therion to his magical son. this book contains some of the deepest secrets of initiation, with a clear solution of many cosmic and ethical problems. liber cccxxxiii. the book of lies, falsely so called: with an extended commentary by the master therion. this book contains some of the most valuable mystic epigrams ever written, and also some very important secret rituals. it is the official text-book of a.a. for .babes of the abyss. liber xv: the canon of the mass, according to the gnostic catholic church, which represents the original and true pre-christian christianity. liber li. the lost continent. an account of the continent of atlantis: the manners and customs, magical rites and opinion

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

e manual of christian mysticism. the star in the west (captain fuller. an introduction to the study of the works of aleister crowley. the dhammapada (s. b. e. series, oxford university press. the best of the buddhist classics. the questions of king milinda (s. b. e. series) technical points of buddhist dogma, illustrated by dialogues. liber dcclxxvii vel prolegomena symbolica ad systemam sceptico-mystic vi explicand, fundamentum hieroglyphicam sanctissimorum scienti summ. a complete dictionary of the correspondences of all magical elements, re-printed with extensive additions, making it the only standard comprehensive book of reference ever published. it is to the language of occultism what webster or murray is to the english language. varieties of religious experience (james. valuble as s

atrachophrenoboocosmomachia. an instruction in expansion of the field of the mind. curriculum of a.a. 35 liber d. sepher sephiroth. a dictionary of hebrew words arranged according to their numerical value. this is an encyclop dia of the holy qabalah, which is a map of the universe, and enables man to attain its perfect understanding. liber dcclxxvii. vel prolegomena symbolica ad systemam sceptico-mystic vi explicand, fundamentum hieroglyphicam sanctissimorum scienti summ. a complete dictionary of the correspondences of all magical elements, re-printed with extensive additions, making it the only standard comprehensive book of reference ever published. it is to the language of occultism what webstar or murray is to the english language. liber lxvii. the sword of song. a critical study of va

ks: liber ccxx. liber l vel legis sub figur ccxx as delivered by xciii unto dclxvi. this book is the foundation of the new on, and thus of the whole of our work. liber dcccxiii. vel ararita sub figur dlxx. this book is an account of the hexagram and the method of reducing it to the unity, and beyond. the equinox 36 liber lv. the chymical jousting of brother perardua. an account of the magical and mystic path in the language of alchemy. liber lix. across the gulf. a fantastic account of a previous incarnation. its principal interest is that its story of the overthrowing of isis by osiris may help the reader to understand the meaning of the overthrowing of osiris by horus in the present on. liber cxcvii. the high history of good sir palamedes the saracen knight and of his following of the qu

BOOK OF PLEASURE

o gain cogency they must adopt dogma and mannerism that excludes possibility. by the illumination of their knowledge they deteriorate in accomplishment. have we not watched them decay in ration to their expoundings? verily, man cannot believe by faith or gain, neither can he explain his knowledge unless born of a new law. we being everything, wherefore the necessity of imagining we are not? be ye mystic. others believe in prayer. have not all yet learnt, that to ask it to be denied? let it be the root of your gospel. oh, ye who are living other peoples lives! unless desire is subconscious, it is not fulfilled, no, not in this life. then verily sleep is better than prayer. quiescence is hidden desire, a form of "not asking; by it the female obtains much from man. utilize prayer (if you must

what they do not know (great spiritual truths) so argument a metaphor, cautiously confusing the obvious which developes the hidden virtue. this unnecessary corpulency, however impressive, is it not disgusting (the elephant is exceeding large but extremely powerful, the swine though odious does not breed the contempt of our good taste) if a man is no hero to his servant, much less can he remain a mystic in the eyes of the curious; similarity educates mimicry. decorate your meaning, however objectionable (as fact, after you have shown your honesty. truth, though simple, never needs the argument of confusion for obscurity; its own pure symbolism embraces all possibilities as mystic design. take your stand in commonsense and you include the truth which cannot lie; no argument has yet prevaile

able evolutions of conception-as all is ever conceiving? my answer shall permit all means, all men, all conditions. listen, o, god that art, yet would be god. when the mind is nonplussed- capability to attempt the impossible becomes known; by that most simple state of "neither-neither" the ego becomes the silent watcher and knows about it all! the "why" and "how" of desire is contained within the mystic state of "neither-neither" and common-sense proves it is the milk state, most nutritious! clownish that i am- yet all my ideas have come out of it (and, my friend, all yours, but ever have i been a sluggard- an old sinner who would see others almighty before himself. the death posture ideas of self in conflict cannot be slain, by resistance they are a reality- no death or cunning has overco

lically) reached, is our unconditional release from duality and time- believe this to be true. the belief free from all ideas but pleasure, the karma through law (displeasure) speedily exhausts itself. in that moment beyond time, a new law can become incarnate, without the payment of sorow, every wish gratified, he*(3) having become the gratifier by his law. the new law shall be the arcana of the mystic unbalanced "does not mattter- need not be" there is no necessitation "please yourself" is its creed*(4) in that day there can be deliberation. without subjection, what you wish to believe can be true "he*(5) is pleased by this imitation, the truth revealed to me by all systems of government but is himself ungoverned; kia, the supreme bliss. this the glorious science of pleasing one's self b

ect to conception by conceiving "self" as such by loving. at other times, it*(1) creates a centre, becomes its environment, identified with its ramifications, conception created, subjection to law and the insatiable desire for unity, inasmuch as the duality is unity. servitude to law is the hatred of heaven. self-love only is the eternal all pleasing, by meditation on this effulgent self which is mystic joyousness. at that time of bliss, he is punctual to his imagination, in that day what happiness is his! a lusty innocent, beyond sin, without hurt! balanced by an emotion, a refraction of his ecstasy is all that he is conscious of as external*(2) his vacuity causes double refraction "he" the self-effulgent lightens in the ego. beyond law and the guest at the "feast of the supersensualists*

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

cleanse thee, giving new life to one of the children of the gods. from this day forth you shall be known as.(craft name, within this circle and without it, to all your brothers and sisters of the craft. so mote it be" all "so mote it be" priestess "now you are truly one of us. as one of us will you share our knowledge of the gods and of the arts of healing, of divination, of magick and of all the mystic arts. these shall you learn as you progress" priest "but we caution you ever to remember the wiccan rede. an' it harm none, do what thou wilt" priestess "an' it harm none, do what thou wilt. come now.(name, and meet your kindred" initiate salutes* priest and priestess then moves around to salute and greet all the others in the circle. if the initiation has been taking place without the othe

CHRONOLOGIA RORISPERGIUS

he author discourses of magic, divination and medicine. c.200 desert mothers and fathers. ascetic christians in egypt practised a method of intensive meditation, combined with physical exercises, that they called hesychasm (from the greek, hesychia=silence, q.v. parallels have been observed between medieval ecstatic kabbalah and hesychast practice. 204-270 ce plotinus, neoplatonic philosopher and mystic (born in egypt) c.210 clement of alexandria stromata book 6 chap.4 describes sacred ceremonial procession of egyptian priests carrying the 42 books of hermes(emanation of re) 215-220: origen (185-253/4, then catechist for the christian community of alexandria, preaches his homilies on genesis along with a lot of other works 216 to 276- life of mani, the illuminator, who founded manicheism

e near tehran 836 thabit ibn qurrah (thebit)exiled'sabian' of harran iun baghdad "we are the heirs and propagators of paganism" hermetic philosopher/priest and sabian scientist. 858- 929 abu abdallah mohammad ibn jabir al-battani. harran astrologer. c. 860: john scotus eriugena (c. 800-880) translates pseudo-dionysius's works into latin and adds a commentary. 873-950 al farabi islamic philosopher mystic influenced by plotinus. 875 d. abu yazid al-bistami sufi said to have first expressed symbolism of wine, cup, and cupbearer "i have come to know allah through allah, and i have come to know what is other than allah with the light of allah "praise to me, for my greatest glory "i set forth on an ocean when the [earlier] prophets were still by the shore" 882-942 se'adia ga'on of fajum. comment

s of their knowledge but their disciples, lest the arts and sciences should be debased by being common amongst the vulgar. they hid therefore their secrets and treasures from them by the means of this alphabet, and by inscriptions, which could be read by nobody except the sons of wisdom and learning" 913-982 r. shabbati donnolo (italy "long" recension of the "sefer yezirah" 922 crucifixion of the mystic al-hallaj in baghdad- most famous sufi martyr, was imprisoned for nine years and then, after having hands and feet cut off, executed "ana' al haqq "i am the truth. 931 sa'adiya gaon. first rendition of "sefer yetzirah" in egypt. 955 abu sahl dunash ibn tamim. sefer yetzirah published with gaon's commentary on the short version by tanin. 961 rasa'il-e-ikhwanus safa (epistles of brethren of p

127 ibn al-sid al batalyawsi kitab al- hada'iq or "the book of imaginary circles" ladder by which the soul ascends and descends(influenced by the "epistles of the brethren of purity) popular in medieval spain and provence -translations made by kabbalists moses ibn tibbon and samuel ibn motot 1054 rome splits from orthodox church, forms catholic church 1058-1111 ghazali (persian muslim scholar and mystic) 1060 r. solomon ibn gabirol said to have created a woman 1062-1110 petrus alfonsi proof of the trinity based on the tetragrammaton. 1071-1126 guilhelm ix duca d'aquitania, vii conte di poitiers troubadour c. 1075 yehuda ha-levi born. friend of abraham ibn ezra. helped amalgamate ismailite thought and muslim mysticism to jewish thought. 1075-1129 rupert of deutz. trinitarian division of his

the 3rd part of sodei razayya. part 4 is a commentary on sefer yezirah containing detailed instructions for the creation of a golem. commentary on the sefer yetzirah called "pe'ullah ha-yetsirah("practice or practical application of. sefer ha-hokhmah, a major part of which is concerned with exegesis of holy names. 1165-1235 isaac the blind. provencal kabbalist. 1165-1240 ibn arabi (spanish muslim mystic poet) d.1166 abd al-qadir al-jilani founds one of the earliest sufi orders(prominent in india and north africa. d. 1170 natanael ben al-fayyumi, the garden of intellects,astrological thought influenced by ismaili encyclopaedia of the brotherhood of purity "also by the esoteric teachings which were not widespread among the ordinary people. c.1170- 1230 gaucelm faidit -troubadour- travelled t

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

t length after sufficient information, and an advantageous instruction, i departed friendlily from the first porter. on the way, i would gladly have known what was written in my letter, yet since i had no reason to mistrust the porter, i forbare my purpose, and so went on the way, until i came likewise to the second gate, which though it was very like the other, yet it was adorned with images and mystic significations. on the affixed tablet was date et dabitur vobis( give and it shall be given unto you. under this gate lay a terrible grim lion chained, who as soon as he saw me arose and made at me with great roaring; whereupon the second porter who lay upon a stone of marble woke up, and asked me not to be troubled or afraid, and then drove back the lion; and having received the latter whi

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

f the vault. thus, the altar must be re-charged outside the confines of the vault. next, four knocks are given with the words vibrated tkrp. this spells the word paroketh. paroketh is the veil of the vault of tiphareth and the hidden tabernacle. here, we begin to see our ancient light with our more ancient fraters and sorors as well as our rosicrucian link. the third adept is asked "what does the mystic name of our founder signify" he replies "the rose and cross of christ" this connects us to a strong christian symbol. let us, however, remember that one does not need to be christian to realize the invoking power of the word christ. is not christ within all of us? pagans and christians find a common ground in that osiris and christ are interchanged as symbolical archetypes of self sacrifice

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

history books- as britain versus the american colonies. in fact, the same network was manipulating both sides. this is how all the major wars and revolutions have been created, as we shall see. this strategy was described very well by p. sedir in his histoire et doctrine des rose-croix, published in paris in 1910 "unable to control destinies on earth openly because governments would resist, this mystic alliance can act only through secret societies .these, gradually created as the need for them arises, are divided into distinct groups, groups seemingly in opposition, sometimes advocating the most contradictory policies in religion, politics, economics, and literature; but they are all connected, all directed by the invisible centre that hides its power as it thus seeks to move all the sce

ory. after the turn of the century, the harrimans and rockefellers spent more than $11 million to establish a eugenics research laboratory at cold springs harbor on long island, new york, close to the dulles brothers' estates. the study of eugenics was encouraged at the elite-controlled universities, such as harvard, columbia, and cornell. in germany, the same line was taken by ernst haeckel, the mystic and aryan master race promoter, whose ideas would influence hitler. haeckel said it was the duty of a nation to enforce breeding, and he and his supporters formed the monist league to promote their sick beliefs in germany. the first international congress of eugenics was held in london in 1912. among its directors were winston churchill and alexander graham bell, inventor of the telephone

r officer within us military intelligence, formed the temple of set, but when this was made public, the authorities said they saw no problem. during the second world war, the elite's esoteric tradition was at work on both sides. president roosevelt, who was a 33rd degree freemason, also had the esoteric name, the knight of pythias, and wore the red fez of the ancient arabic order of nobles of the mystic shrine. this organisation claimed to be connected with the illuminati.1 winston churchill, the british prime minister, was a freemason and had several meetings with the satanist aleister crowley, another esoteric guru and a high initiate of many orders, including the order of the golden dawn and the order of oriental templars (more on him later. churchill's meetings with crowley do not, of

and economic faces of history and today are masks which hide their true nature and motivation. they are the apparently 'different' faces of the all-seeing eye network. we are watching actors on a stage and someone else is writing their script. rasputin, the so called mad monk of the history books, was neither mad nor 214..and the truth shall set you free a monk in the conventional sense. he was a mystic who went through a massive spiritual experience while "searching for god" in asia. his psyche was opened to some higher- or lower- consciousness and this russian peasant was suddenly a different person. he was capable of healing and had an intense magnetism and legendary sexual drive. a few years after returning to russia, he had such a hold over the tsar that he was, in effect, the ruler o

DAVID ICKE CHILDREN OF THE MATRIX

iasius.html 37 http//www.angelfire.com/biz5/piso 38 abelard reuchlin, the true authorship of the new testament (the abelard reuchlin foundation, p.o. box 5652, kent, wa, usa, 1979) 39 the christ conspiracy 40 quoted by arthur findlay in the curse of ignorance. a history of mankind (headquarters publishing company, london, first published, 1947) 41 ibid, p 637 42 the christ conspiracy, p 71 43 the mystic shrine: an illustrated ritual of the ancient arabic order nobles of the shrine, 1975, pp 20 to 22 chapter 12 serving the dragon: the present (i) in war, the truth must be guarded by a bodyguard of lies. winston churchill f, as i have outlined here, the world is controlled today by the reptilian shapeshifters and their bloodlines, we should be able to find evidence of their modern activities

DAVID ICKE THE BIGGEST SECRET

where other non-reptilian initiation schools existed, they were infiltrated and taken over by the babylonianpriesthood. mystery schools have been around for tens of thousands of years, probablyhundreds of thousands, and they are used to pass on advanced knowledge to those thehierarchy and priests decide are worthy enough. in his book, the masters of wisdom, j. g .bennett writes of how the russian mystic, gregori gurdjieff, told him that the mysteryschools went back at least 30,000 to 40,000 years.21 gurdjieff said he had learned this fromcave drawings in the caucasus mountains and turkestan (that area again. i often hearnew age people scream with indignation at the thought that the ancient mystery schoolswere part of the manipulation. well, first of all there should be no structures, whate

gain relatesto goddess worship and sexual symbolism. the romans knew the rose as the flower ofv enus (v enus= semiramis) and it was the badge of her sacred prostitutes. in thev enus sexual mysteries, anything sub rosa meaning under the rose, was not to berevealed to the uninitiated.29 mother mary, when used as a symbol for the goddessenergy, was referred to as the rose, rose-bush, rose-garland or mystic rose.30 thename rose may also come from eros, the symbol for sexual love. the rosicrucians linkinto the brotherhood network, as do the jesuits. saunieres brother, alfred, was a jesuit.the guy at the museum in rennes-le-chateau told me that sauniere could have been amember of the rosicrucian order and i would have been surprised if he wasnt. thereis a cross and red rose on his grave in the c

ans.14 its symbol is a crescent moon representedby the claws of a bengal tiger, engraved with a pyramid, an urn, and the pentagram, acombination representing the universal mother: isis-semiramis-ninkharsag.15roosevelts secretary of agriculture, henry wallace, was also an occultist who wasinvolved in the decision to put the all-seeing eye symbol on the dollar bill.16 wallacehad a guru, the russian mystic and artist, nicholas roerich, who spent many yearstravelling through nepal and tibet studying with the lamas and searching for the lostcity of shamballa, the legendary home of the secret occult adepts or masters who aresaid to have secretly influenced world affairs throughout history. they are variouslyknown as the secret chiefs, the hidden masters, or the great white brotherhood andsome re

ndependence, 13, was no coincidence.thirteen, the sacred twelve and one, is anancient mystical number as we have seenthroughout this book.on the two sides of the great seal you find 13 stars above the head of the eagle. themotto e pluribus unum has 13 letters, as does annuit coeptis. the eagle holds 13leaves with 13 berries in its right talon and 13 arrows in the left. there are 72 stones(another mystic number) on the pyramid arranged in 13 rows. the eagle evolved fromthe symbol of the phoenix, the sacred sun bird of the ancient egyptians andphoenicians and the native american version is the thunderbird. manly p. hall says thatthe original seal included the phoenix and it is known that one design for the great sealsubmitted by william barton in 1782 included a phoenix sitting on a nest of

DAVIDSON DAN SHAPE POWER

ower in itself; however, the company may be a powerful organization. the use of the pentagram (i.e, a five pointed star) in both white (i.e, constructive with center point up) and black (i.e, destructive with center point down) ceremonial magic is well known to those who have dabbled in the occult sciences. the christian cross and the jewish star of david are common religious symbols with certain mystic power associated with them. when first studying shape power and symbols, i wondered how a symbol could be used for both constructive and destructive purposes even to the point of questioning if the symbol really had anything at all to do with the magical processes. i have long since learned differently, and i invite you to learn some of these exciting things about simple shapes, which, if y

s one deeply involved in metaphysics, i understand where those who embrace the term "sacred geometry" are coming from. however, as one gets more deeply involved in understanding how the universe functions, and in particular, how geometrical shapes resonate and generate power, the enigmatic view that geometrical symbols are sources of power unknowable or incomprehensible is a childish view. a true mystic believes that he/she 73 can know the cause and effect of things since each person is a part of the whole, a spark of the holy spirit of god, and by meditation and contemplation can achieve a true understanding of the universe and its function and operation. those who are using the term "sacred geometry" apply it to both the geometrical figures most would ascribe to normal geometry and to ce

DEMONIC BIBLE

many books by researchers of the paranormal. he grew disinterested in parapsychology, however, as he found that parapsychologists were more concerned with paranormal events in themselves than with the spiritual reality which paranormal events suggested. he realized that parapsychologists would never find the scientific and rational explanation they sought since they had blinded themselves to the mystic and spiritual reality which was the cause of the very events these researchers witnessed. at the age of fourteen, he turned his attention to mythology and folklore and has said that he fell in love with the goddess diana of greek mythology. his fascination with mythology quickly combined with his belief in the supernatural and drew him into the study of witchcraft and magic. where parapsych

ies up and a new river is formed. can that which never existed die? can it spend eternity in bliss or in torment? can it be reincarnated in another form? it cannot be said to die if it never existed. only the consciousness which enlivened it exists. when consciousness is cut off by the end of flesh, it is diverted elsewhere creating new life. there is only consciousness and it is without end. the mystic says "deny the ego, surrender yourself to the universal consciousness" this is folly for by rejecting one's own consciousness, the universal consciousness which animates the individual is also rejected. if i am god made manifest, then my thoughts are the thoughts of a god and my actions are the actions of a god. my desires are the desires of a god and my will is the will of a god. if i am "

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

o served as the lord of the ocean and seas. attributed as being the ruler of the zodiac (q.v) sign pisces (q.v. on the tree of life (q.v) within the kabbalah (q.v) attributed to the first sephirah (q.v) kether (q.v. keywords include: idealism, illusion, spiritual, drugs, alcohol, confusion, deceit, elusive, astral plane, psychic, charlatans, impressionable, wishful thinker, false, occult, escape, mystic, dreams, visions, lacks substance, gaseous, diffuse, foggy, vicarious, spell, self delusion. neschamah: the intuition. corresponds with the third sephirah (q.v) of the tree of life (q.v. netzach: victory. the seventh sephirah (q.v) on the tree of life (q.v. ninety-three (93) current: what the followers of aleister crowley call their path or tradition. it's holy book is crowley's book of the

y with awakened kundalini (q.v) energy. tantra of the "left hand" advocates sexual practices that have been traditionally condemned by ascetic christian and buddhist priests, yet their ultimate goal is an exalted one- no less than the union of shiva and shakti vessels of human flesh for the purpose of transcendent enlightenment. taoism: tao means "way" the teachings of the chinese philosopher and mystic lao-tse, who, like the buddha, lived in the 6th century b.c. the tao cannot be defined. it may be inadequately described as the undivided, unknowable spiritual source that generated and continues to vitalize all manifest things. in occultism, it may be likened to mana (q.v. tarot: a mystical set of cards having an uncertain origin. although these cards, covered with images, are most commonl

one point down, composed of hode, netzach, and yesode- u- umbanda: one of the african-based cults of brazil that is heavily influenced by western spiritualism via the writings of allan kardec. it involves ecstatic possession. unmanifest: a term used by don tyson for the unknowable source of existence. it is god stripped of all attributes, equivalent to the tao (q.v) of the chinese philosopher and mystic lao-tse; the unground of jacob boehme, and the ain soph (q.v) of the kabbalah (q.v. uranus: the seventh planet of the terran solar system. in astrology (q.v, the planet named after the greek god who served as the mage of the gods. attributed as being the ruler of the zodiac (q.v) sign aquarius (q.v. on the tree of life (q.v) within the kabbalah (q.v) attributed to the second sephirah (q.v)

hamanism. the central rite is possession by spirits called loa (q.v. vril: the occult energy described by the english writer edward bulwer-lytton in his science-fiction novel, the coming race (1871. much the same as mesmer's animal magnetism (q.v) or baron reichenbach's odic force- w- waite, a. e (nee arthur edward waite: a member of the hermetic order of the golden dawn [g.d. more of a christian mystic, than a magician. he was the major member responsible for the g.d. splitting up into numerous factions, by demanding that order stop performing ceremonial magick and that advancement in the order's various grades be based not due to knowledge and work, but mere time in grade in the order. he wrote several books which were basically compilations from other sources with his comments. his writ

DION FORTUNE MYSTICAL QABALA

ts out to be an eclectic before he has made himself an expert will never be anything more than a dabbler. 2. whoever has any practical experience of the different methods of spiritual development knows that the method must fit the temperament, and that it must also be adapted to the grade of development of the student. westerners, especially such as prefer mystical qabala page 9 the occult to the mystic path, often come seeking initiation at a stage of spiritual development which an eastern guru would consider exceedingly immature. any method that is to be available for the west must have in its lower grades a technique which can be used as a stepping-stone by these undeveloped students; to ask them to rise immediately to metaphysical heights is useless in the case of the great majority) a

veloped students; to ask them to rise immediately to metaphysical heights is useless in the case of the great majority) and prevents a start from being made. 3. for a system of spiritual development to be applicable in the west it must fulfil certain well-defined requirements. to begin with, its elementary technique must be such that it is readily grasped by minds that have in them nothing of the mystic. secondly, the forces it brings to bear to stimulate the development of the higher aspects of consciousness must be sufficiently powerful and concentrated to penetrate the relatively dense vehicles of the average westerner, who makes nothing whatever of subtle vibrations. thirdly, as few europeans, following a racial dharma of material development, have either the opportunity or the inclina

ist seeks in his operations. he does not try to escape from matter into spirit, leaving an unconquered country behind him to get on as best it may; he wants to bring the godhead down into manhood and make divine law prevail even in the kingdom of the shades. this is the root-motive for the acquisition of occult powers upon the right-hand path, and explains why initiates do not abandon all for the mystic divine union, but cultivate a white magic. 9. it is this white magic, which consists in the application of occult powers to spiritual ends, by means of which a large proportion of the training and development of the western aspirant is carried out. i have seen something of a good many different systems, and in my opinion the person who tries to dispense with ceremonial is working at a great

e of us who never have had any personal experience of the higher states of consciousness. 4. there are some psychologists who will tell us that the angels of the qabalists and the gods and manus of other systems are our own repressed complexes; there are others with less limited outlook who will tell us that these divine beings are the latent capacities of our own higher selves. to the devotional mystic this is not a point of any great moment; he gets his results, and that is all he cares about; but the philosophical mystic, in other words the occultist, thinks the matter out and arrives at certain conclusions. these conclusions, however, can only be understood when we know what we mean by reality and have a clear line of demarcation between the subjective and the objective. any one who is

n these pages differs, so far as i know, from that of all other writers on the subject, for to me it is a living system of spiritual development, not a historical curiosity. few people, even among those interested in occultism, realise that there is an active esoteric tradition in our midst, handed down in private manuscripts and by "mouth to ear" still fewer know that it is the holy qabalah, the mystic system of israel, which forms its basis. but where may we look more aptly for our occult inspiration than to the tradition which gave us the christ? 2. the interpretation of the qabalah is not to be found, however, among the rabbis of the outer israel, who are hebrews after the flesh, but among those who are the chosen people after the spirit-in other words, the initiates. neither is the qa

DION FORTUNE PSYCHIC SELF DEFENSE

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

hat sleeping dogs have an unfortunate knack of waking up spontaneously. so much occult knowledge is abroad in the world, so much of the kind of things described in these pages is going on unknown and unsuspected in our midst, that it is very desirable that men of goodwill should investigate the forces which men of evil will have perverted to their own ends. these things are the pathologies of the mystic life, and if they were better understood, many tragedies might be averted. on the other hand, it is not well that everybody should indulge in the study of textbooks of pathology. a vivid imagination and a weak head are a disastrous combination. the readers of that one-time "best seller" three men in a boat, may remember the fate of the individual who spent a wet sunday afternoon reading a m

dge. we learn here of the good angel and the evil angel of the soul of man who stand behind his right and left shoulder, the one tempting him, and the other inspiring him. translate the dark angel into terms of modern thought and we have the freudian subconsciousness. but the freudians fail to realise that there is also a bright angel who stands behind the right shoulder of every man. this is the mystic superconsciousness or, in other words, the higher self, the holy guardian angel whom abramelin sought with such ardour and effort. we all know that, when caught off our guard, there comes a dark temptation from the depths of our lower selves, something atavistic stirs, and we think thoughts, or even do deeds, of which we would never have believed ourselves capable. we have heard the voice o

n volition passes through the veil and manifests, i do not know; there are never any details available of these incidents. they take place only in times of dire stress and go as swiftly as they came, leaving no trace except upon the soul. i maintain that even as the lower self can rise up in moments of temptation, so can the higher self descend in moments of spiritual crisis. it is the aim of the mystic to live exclusively in the higher self. it is the aim of the occultist to bring this higher self through into manifestation in brain consciousness "in my flesh shall i see god" just as surely as the lower self can rise up and betray us to some horrible deed, so can the higher self come to the rescue "terrible as an army with banners" i have already told of the mysterious voice which instruc

ess and the lesser magic. supposing a psychic combat is taking place between two occultists, if one of them is of such a grade that he can change gear again, so that consciousness is lifted from the astral to the mental plane, he will be in the sphere of the greater magic and be in full control of the situation. the other can make no stand against him. but what happens in the case of the rare and mystic soul who can shift consciousness once again and engage the gears of a purely spiritual power? he has outclassed the adept. there are many souls who have this mystical spiritual consciousness although they have no occult knowledge. between the higher and the lower modes of thought there is a great gulf fixed across which they leap precariously. if in a time of crisis they are able to rise up

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

which was believed to procure the unlocking of the jaws and the opening of the mouth of the deceased, or of the statue which sometimes represented him, was performed after the purification by water and incense had been effected; and hereby was he enabled to partake of the meat and drink offerings, wherein the friends and relatives also participated, in order that they might cement and seal their mystic unity with the dead and with the god with whom he was identified.[3 [1. some fifty years ago, m. reuvens expressed his belief that the# represented the four quarters of the world, and according to m. maspero it unites in itself the four pillars which support the sky and osiris, whom they preserve from chaos; see recueil de travaux, t. xii, p. 79, note 3; and tudes de mythologie, t. ii, p. 3

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

cs. the esotericist characterizes the reality beyond that depicted by physicists in their observations of the world; these descriptions are termed meta-physics. esotericism, in contrast to bible-based religions and philosophies, is considered a third force in western thought. the esotericists approach to life is generated from human experience, in which, people spontaneously encounter psychic and mystic moments, seek magical means of forecasting the future, and act upon intuitive insights that seem to defy rational thought. beginning with the rise of christianity in the west, esoteric traditions were routinely persecuted, with many of its representative communities destroyed and their members imprisoned and/or killed. their ways were viewed as being evil and outside the conventions of soci

as indeed a good man, but entirely ignorant of the true mystery, and of the veritable magic. abraham thereafter decided to continue his education by traveling. with his friend samuel, a bohemian by birth, he wandered through austria and hungary into greece, and next into constantinople (now istanbul, where he remained two years. abraham then traveled to arabia, in those days a renowned center of mystic learning, and afterward to palestine and egypt. in egypt he became acquainted with abra-melin, a famous egyptian philosopher, who entrusted certain documents to him and confided to him a number of invaluable secrets. abraham then left egypt for europe, where he settled eventually at wurzburg in germany, became deeply involved in research on alchemy. he married a woman who appears to have be

rm the number 365, the number of days in a year. abraxas, they thought, had under his command 365 gods, to whom they attributed 365 virtues, one for each day. the older mythologists consider abraxas an egyptian god, and demonologists describe him as a demon with the head of a king and with serpents forming his feet. ancient amulets depict abraxas with a whip in his hand, and his name inspired the mystic word abracadabra. sources: drury, nevill, and stephen skinner. the search for abraxas. london: spearman, 1972. abred the innermost of three concentric circles representing the totality of being in the cosmology of the celts. abred represents the stage of struggle and evolution against cythrawl, the power of evil (see also barddas) absent healing healing at a distance from the subject, somet

iversity of freiburg in germany under the direction of johannes mischo. the laboratory has a library and an experimental program and works in close cooperation with the institut fur grenzgebiete der psychologie und psychohygiene (institute for border areas of psychology and mental hygiene. address: belfortstr. 16, d- 79085, freiburg i. br, germany. abu yazid al-bestami (ca. 801.874) noted islamic mystic who founded the ecstatic school of sufism. born in bestam in northeastern persia, he became known as al-bestami. his claim that the mystic quest could result in complete absorption and identification with divinity is thought to have been an influence of hindu vedanta. in this respect, his heterodoxy was blasphemous to orthodox islam. beginning with the sufi concept of approaching divinity a

to-manzia unusual form of divination by pins practiced by italian psychic maria rosa donati-evstigneeff. ten straight pins and three bent pins are used. they are shaken in cupped hands, then dropped onto a surface dusted with powder. this system would seem to involve some psychic faculty, and is related to such forms of divination as geomancy and tea leaves. adalbert (ca. 740 c.e) a french pseudo-mystic of the eighth century. he boasted that an angel brought him relics of extraordinary sanctity from all parts of the earth and he claimed to be able to foretell the encyclopedia of occultism& parapsychology. 5th ed. adalbert 7 future, and to read thoughts. i know what you have done, he would say; there is no need for confession. go in peace, your sins are forgiven. adalbert s so-called miracl

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

f those falsely charged by fictitious satanic priestess diana vaughan and others with the practice of devil worship and sorcery. the whole campaign proved to be a conspiracy on the part of journalist gabriel jogand-pages to discredit and embarrass both the roman catholic church and freemasonry. one of the earliest writers to throw doubt on the revelations of jogand-pages was british occultist and mystic arthur e. waite in his book devil-worship in france (1896. he died on june 20, 1881, in virginia. sources: mackey, albert gallatin. encyclopedia of freemasonry. 1874. reprint, chicago: masonic history, 1927. stein, gordon. encyclopedia of hoaxes. detroit: gale research, 1993. maclaine, shirley (shirley maclean beatty (1934) world-famous actress, dancer, movie star, and writer, whose books o

aside. it was not until the nineteenth century that a spreading mesmerist philosophy offered philosophical underpinnings for a scientific worldview. magic merged for the moment with mesmerism, and many of the secret magic societies that abounded in europe about this period practiced animal magnetism experiments as well as astrology, kabbalism, and ceremonial magic. mesmerism powerfully influenced mystic life in the time of its chief advocates, and the mesmerists of the first era were in direct line with the martinists and the mystical magicians of the late eighteenth century. indeed mysticism and magnetism were one and the same thing to some of these occultists (see secret tradition, the most celebrated of which were cazotte, ganneau, comte, wronski, baron du potet de sennevoy, hennequin

ns wore it bound on their brows and breasts during ceremonies, and it was engraved on the silver reservoirs of magic lamps. the tetragram, symbolic of the four elements, was used in the conjuration of the elementary spirits.sylphs of the air, undines of the water, and the fire salamanders and gnomes of the earth. in alchemy it represented the magical elements salt, sulphur, mercury, and azoth; in mystic philosophy, the ideas spirit, matter, motion, and rest; in hieroglyphs, the man, eagle, lion, and bull. the pentagram, the sign of the microcosm, was held to be the most powerful means of conjuration in any rite. it might represent good as well as evil, for with one point in the ascendant it was the sign of christ, and with two points in the ascendant it was the sign of satan. by the use of

onard. the meaning and philosophy of numbers. london: rider, 1932. butler, christopher. number symbolism. london: routledge and kegan paul, 1970. redgrove, h. stanley. a mathematical theory of spirit. london: rider, 1912. waite, arthur edward. the holy kabbalah. london: williams& norgate, 1929. reprint, new hyde park, n.y: university books, 1960. westcott, w. wynn. numbers: their occult power and mystic virtues. london: theosophical publishing society, 1890. magical union of cologne a society stated in a manuscript of the rosicrucians (under the pseudonym omnis moriar) at cologne, germany, to have been founded in that city in the year 1115. in the rosenkreutzer in seiner blosse (1786) of f. g. e. weise, it was stated that the initiates wore a triangle, symbolizing power, wisdom, and love

thasar. and their bones are said to rest in cologne cathedral, germany. the term magus is also used in magical societies like the golden dawn to indicate one of its highest grades, between the master of the temple and the ipsissimus. sources: king, francis. the rites of modern occult magic. new york: macmillan, 1970. magus a spirit control of william stainton moses, supposed to be a member of the mystic band that delivered occult teaching in moses s scripts. magus did not disclose his name on earth, but he said that he lived 4,000 years ago and belonged to an ancient african wonder-working brotherhood. in the nineteenth book of the moses scripts, a topaz is mentioned as the material counterpart of a spiritual jewel worn by magus, which was to be given to stainton moses to help him to see v

EVERBURNING LAMPS

ying hands of the goth and the vandal have left few ancient tombs for modern research to explore. we have to content ourselves with the observations and reports of our forefathers, the narratives of arabian, roman, and mediaeval authors. no fewer than 170 such authorities have written on this subject. many of these references, in greek and latin literature, to lucent bodies, phosphorescence, and "mystic la mps found in tombs" deserve study, and will repay perusal. the darkness of death and the darkness of the tomb are, and have ever been, common phrases; no wonder, then, that the ancients sought to minimise it. hence we find that the relatives of a deceased person were desirous of relieving the gloom hanging over the grave of a beloved wife, kind parent, or respected brother, by any means

the oil for the lamp, there is no consensus of opinion as to the nature of it; neither of the authorities who narrate the finding of the lamps describe it in any way, yet many latin authors discuss it. some speak of it as bituminous oil, derived from the earth, thus forecasting the recent extensive use of petroleum. none of them definitely associate it with any known animal or vegetable oil. many mystic references are, however, made to the labours of the alchemists, who thought it must be of the nature of an essential oil of sol, the metal gold, to be derived from it by alchemic processes. sol, they say, must be dissolved into an unctuous humour, or the radical moisture of sol must be separated.-see "wolfhang lazius" lib. iii, c. 8, and "camden brittania" p. 572. for, say they, inasmuch as

ame raised up, at the next step the arm was elevated, and as the man took the third step the arm descended, shattering the lamp and extinguishing it. the man was terrified, and made a hasty retreat as soon as he recovered possession of his senses sufficiently to find his way out of the vault. the place became famous for some time as the sepulchre of a rosicrucian, and was regarded as a triumph of mystic skill and knowledge, which at once proved the possession of undreamed of powers in the designer, and yet provided the means of as certainly keeping his secret. see also "spectator" no. 379, of 1712. this essay has already extended beyond the contemplated limits, so i refrain from a long resume. these pages provide much food for thought. that lamps have burned for long periods of time untend

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

, individuals who pass as normal earthlings but who are in fact aliens. many were placed here generations ago and have lived on this planet through many incarnations, patiently waiting to be activated when the time of transition which will include mass landings of spaceships comes. t h e re we re contactees before there we re flying saucers. perhaps the first of them was the swedish scientist and mystic em a n u e l swedenborg (1688 1772. in ea rths in the solar wo rl d (1758, swedenborg wrote of his astral travels to the moon and other planets. each of these worlds, swedenborg assert e d, is inhabited, and he described, at length, the people and civilizations there. in the nineteenth century, with the rise of the spiritualist movement, psychic communications with e x t r a t e r restrials

ystery ended in 1948, when pressure from outraged science-fiction fans led ziff-davis, amazing s publisher, to order its closing. that same year palmer and curtis fuller founded fate, dedicated to the true mysteries amaz- ing had featured along with shaver matters, and he left the science-fiction magazine the following year. not long afterward, palmer moved to amherst, wisconsin, where he started mystic (later search) and other worlds (later flying saucers. these publications carried articles by and about shaver. between 1961 and 1964, palmer published sixteen issues of a trade-paper-formatted magazine, the hidden world, devoted entirely to the shaver mystery. shaver died in 1975. palmer, who had continued to champion the mystery while disputing some of shaver s interpretations, died two y

FAUST

ng in that ample space, the old knight s hall; yet hardly all find place. the spacious walls with tapestries are rich, while armour decorates each nook and niche. here is no need, methinks, of magic incantation, ghosts will come here without an invitation. hall of the knights dim illumination. the emperor and court have entered. herald. mine ancient office of announcing plays is marred by spirits mystic interference; in vain one dares in reasonable ways to fathom their mysterious appearance. the chairs are placed, the seats are ready all; the emperor is seated just before the wall; upon the arras there he may with ease behold the glorious battles that men fought of old. now emperor and court are seated here; the benches crowd together in the rear; and lovers in this spirit-hour s uncanny g

night, to canopy of day. on some the lovely stream of life lays hold, others are sought by the magician bold; boldly in rich profusion he displays the marvel whereon each would like to gaze. astrologer the glowing key doth scarcely touch the bowl, over the prospect misty vapours roll; they creep along, then cloud-like on they fare, spread out, round off, entwine, they part, they pair. now note a mystic masterpiece! for lo! the vaporous clouds make music as they go. aerial tones bring forth- what can it be? while they proceed, all turns to melody. the columned shaft, the very triglyph, rings; yea, i believe that all the temple sings. the mist is sinking; from the filmy haze a handsome youth steps forth with measured pace. here ends my task, i do not need to name him; as gentle paris who wo

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

old alphabet' 8: h" 2: 2 2:e 8% i wrote to an address in the book and soon received a reply inviting me to join a group that met informally on thursday nights. i went to the meeting site with great excitement and anticipation. the unique, brilliant, and delightfully eccentric man who led the group was completely different than what i had imagined. i soon came to appreciate that he was an advanced mystic of exceptional vision. his teaching displayed an encyclopedic knowledge of all mystical traditions, anchored in and corroborated by his own extensive direct experience. as an accomplished physicist, he exhorted us to be mystical scientists: to test the hypotheses of the mystical worldviews, to engage in the meditation practices as if they were experiments, and to collect data on all that we

brew and aramaic works of the mystical qabalah, many of which had never been rendered into english. until that time, most books in english on the qabalah were written either by scholars, who approached it from a pedagogical or historical angle, or by hermetic/practical qabalists who framed it within an occult perspective. the work of the chariot was rooted in the oral teachings of an accomplished mystic who was a genuine master of the tree of life, a real man of the ayn. the emphasis of his teaching was to engage in practices that would lead each individual to their own experiential understanding, their own ascent of the tree. this book is the first time that a senior member of this group has recorded these teachings in detail. if you are new to the subject of the mystical qabalah, you wil

mes in the sefer hashmoth. the totality of names in b riyah form the basis for all possible breakdowns of the unbroken letter sequence of the gan eden torah in the world of yetzirah. the beginning of the first verse and the end of the last verse of the written torah in the world of asiyah are seen atop the perimeter of the outer circle. figure 6.3 generation of the torah in the four worlds when a mystic goes into complete extinction of the differentiated self in nirvikalpa samadhi, his/her body becomes' 8: h" 2: 2 2:e 8% cold and corpse-like, with heat only at the crown of the head. normal humans cannot sustain this experience for very long without shattering the shells. the average person gets several momentary flashes of consciousness in the higher centers in their lifetime, but usually

ernal and internal environments. the external environment is the setting in which the meditator practices, and the internal environment is the mind. the practices that each aspirant employs is a matter of individual choice. it is important to develop inner listening skills to connect with and hear the divine guidance that issues from within, or sometimes, through surprising external sources. as a mystic on the path, your individual life is your current yogic teaching story by which the divine leads you through karmic lessons and the process of spiritual growth. so, be vigilant throughout the course of your days and in your dream state for those moments when god is communicating with you. once on the path, there are no coincidences, no accidents. try to make your meditation a routine part o

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

d magia also prove the divinity of christ? i have no explanation of this to offer, unless it is to be supposed that pico thought of the eucharist as a kind of magia. readers interested in this problem may be referred to pico's treatise on the eucharist,1 in which i have not been able to find any definite use of the word magia. so, with the utmost confidence and boldness, the most devout christian mystic, pico della mirandola, advanced to his defence magia and cabala. far from being magics in which a christian must not dabble, they are, on the contrary, magics which confirm the truth of his religion and lead him into a greater spiritual awareness of its mysteries. and yet, this was a double-edged tool which pico was using in defence of his religion, and he was aware of its other dangerous c

gression the numbers of the angels expanded from the four in the way which bruno describes. he could have been getting this information from no more recondite source than agrippa's de occulta philosophia, 3 though he may also have seen reuchlin on the subject.4 but in the cabalist mysticism, these angels, progressively expanding from the sacred name, belong into the super-celestial world, and the mystic who learns through profound knowledge of the hebrew alphabet to get into touch with them, and through them with the name itself, is moving in realms of the absolute far above the world of nature and penetrating into the mysteries of the life of god within himself. bruno sweeps away these "metaphysics" but uses the system "naturally, bringing the metaphysical down into the physical, yet usin

nection with england and with elizabeth is made even more strikingly. when the nine, after all thenwanderings, come to the british isles they meet with "lovely graceful nymphs of father thames" of whom one is the chief, and it is in the presence of this one that the urn opens of its own accord, the vision is seen, the nine become the nine illuminati' it is clear that the one in whose presence the mystic truth unveils itself, is the unique diana, the amphitrite, in short, the "diva elizabetta (the suspicions of the inquisitors were justified about this, who thus becomes the earthly ruler whom bruno expects to bring in his extraordinary new dispensation. 1 cena, dial. 2 (dial, ital, pp. 67-8. i have discussed this passage in relation to the mystical imperialism surrounding elizabeth in my ar

FRATER ELIJAH ANGELS OF CHAOS

ing just a filter through which the it manifests. by the gateway of 156, she has split us into the phantasm of separateness, whose dissolution promises ecstasy. it was, being a past reference. we have: 3675 3576 the 67 between the 3 and 5 (which is 8) moves to the last position and is reversed to 76. the number of the sigil of the phoenix. the sum of these numbers sums to 21(t6, which is also the mystic number of tiphareth and a reference to typhon. the sigil of typhon/ chrnzn. i/7a: the first part of this page is a dictate by chrnzn to distribute this book on a larger scale, to poke fun. an enigmatic reference to isobel. i know not what this is, possibly a face of our lady. the last comment is my ego talking to itself, on being questioned by various individuals as per my techniques and wa

FREEMASON BLUEBOOK

in times of trial and sorrow. thou hast assured us that when we walk through the valley of the shadow of death, thou art with us. thy rod and thy staff comfort us. thou art our light and our salvation, our refuge and our strength in every time of trouble. we thank thee for the life of our brother. we thank thee that he was one 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

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

is lesson was only given to the aspirant to discipleship to show him the reason why it is necessary for him to live a pure and chaste life. it does not apply to the masses who have no spiritual aspirations and are as yet unable to restrain their passions. the rosicrucians do not even advocate an entirely celibate life for their pupils; indeed they regard it as a religious duty for the enlightened mystic, man or woman, to wed a kindred spirit if such can be found, and thus furnish incoming souls a particularly advantageous opportunity for rebirth. when such a devoted couple perform the generative act in a spirit of aspiration to serve a waiting ego, when the prenatal conditions are pure mentally, morally and physically, when the early childhood days of the ego thus born are spent in a home

nine strata of the earth. it is said that jesus was the son of a carpenter, but the greek word is tekton, and means builder; arche is the greek name of primordial matter. it is also said that jesus was a carpenter (tekton) himself. it is true, he was a tekton, builder or mason, a son of god, the grand archetekton. at the age of thirty-three, when he had taken the three-times-three (9) degrees of mystic masonry, he descended to the center of the earth. so does every other tekton, mason or phree messen (child of light) as the egyptian called such, descend through the nine arch-like strata of the earth. we shall find at the time of the first advent of christ both hiram abiff, the son of cain, and solomon, the son of seth, reborn to take from him the next great initiation into the christian m

r god, jehovah. at that time he was given a new hammer and a new word. the hammer was in the form of a cross. the word was written upon a disc, before he was finally slain by his adversaries. and so he slept until as lazarus, the widow's son of nain, he was raised by the strong grip of the lion's paw, the lion of judah. then the disc was found, also the new cruciform hammer, and upon the disc the mystic symbol, the rose. in these two symbols lie hidden the great secret of life, the blending of water and fire, as symbolized by the earthborn fluidic sap ascending through the stem and calyx of the flower to the fire tinted petals, born in the purity of the sun, but still guarded by the thorns of the martial lucifer spirits. exoteric masonry, which is only the husks of the mystic order formed

ents, have openly fought for the temporal power, the priestcraft has fought as strenuously and perhaps more effectively by stealth to retain their hold upon the spiritual development of the feminine element. to the casual onlooker it would seem as if there were no decided antagonism between these two movements at the present time; but though freemasonry of today is but a shell of its true ancient mystic self, and though catholicism has been terribly tarnished by the touch of time, in this one thing there is no difference, namely, that the war is as keen as ever. the efforts of the church are not concentrated upon the masses, however, as much as upon those who are seeking to live the higher life so that they may gain admission to the mystery temple and learn how to make the philosopher's st

ut the war between the flesh and the spirit is still raging in the breast of most people as fiercely as it was in the days when paul gave vent to his pent up feelings, and told us how the flesh was warring against the spirit within himself, and how he did the wrong things which he would not do, and omitted good deed which he aspired so ardently to perform. nor will the struggle ever cease for the mystic mason until he has learned to build the temple made without hands, which is not completed until he has come to the eighteenth (1 plus 8) degree, which is the degree of the rose croix. this is the ultimate of the thirty-third degree, for three times three are nine, and one plus eight are nine. nine being the highest degree in the lesser mysteries, he who has passed this degree of the genuine

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

who is revealed in "the light of the world" the son, who is the highest initiate of the sun period. as the unseen fire is revealed in the flame, so also the fullness of the father dwelt in the son, and they are one as fire is one with the flame in which it manifests. this is the root of all true sun and fire worship. all look beyond the physical symbol and adore "our father who art in heaven" the mystic masons of today hold this faith in fire as firmly as ever. thus it will be seen that the unity which prevailed in the saturn period continued in the sun period. the ordinary humanity of that time has now evolved to the glory of archangels; some were more advanced than others, but there was no antagonism among them. our present humanity had advanced to a plantlike stage, and was slightly abo

n the silver cord is tied by the seed-atom of the vital body (located in the solar plexus) the spirit dies to life in the super- sensible world, and quickens the body it is to use in its coming earth life. this life on earth last until the course of events foreshadowed in the wheel of life, the horoscope, has been run; and when the spirit again reaches the realm of samael, the angel of death, the mystic eighth house, the silver cord is loosed, and the spirit returns to god who gave it, until the dawn of another life-day in the school of earth beckons it to a new birth that it may acquire more skill in the arts and crafts of temple-building. about five months after the quickening, when the last of the watery signs, pisces, has been passed, the representative of the lucifer spirits, samael

piritual aspiration, typified by the last of the fiery signs, sagittarius, the centaur. the centaur is just ahead of the watery sign scorpio, a warning that one who tries to reach that prerogative as "phree messen" a son of fire and light, will surely feel the sting of the scorpion in his heel, which will goad him onward upon the path where men become "wise as serpents" it is from this class that mystic masonry is recruited with men who have the indomitable courage to dare, the unflagging energy to do and the diplomatic discrimination to be silent. part ii the masonic legend every mystic movement has its legend, which tells in symbolic language its status in the cosmic order and the ideal which it tries to realize. from the old testament, containing the atlantean mystery teaching, we learn

never rest until he reaches the goal. there was within it a golden pot with "manna (man "fallen from heaven" together with a statement of the divine laws which man must learn in his pilgrimage through the wilderness of matter. this symbolic ark contained also a magic wand, an emblem of the spiritual powers, called aaron's rod, which are now latent in everyone on his way to the haven of rest--the mystic temple of solomon. the old testament also tells how humanity was miraculously led and provided for, how after the warfare with the world it was given peace and prosperity by the before mentioned king solomon; in short, stripped of all embellishments the story relates the salient facts of man's descent from heaven, his principal metamorphoses, his transgression of the laws of the god jehovah

or of the temple, and ask and receive light; then as "phree messen" or children of light they are instructed in methods of building a new temple without sound of hammer, and when the spirit realizes that it is far from its heavenly home, a prodigal, feeding upon the unsatisfactory husks of the material world, that apart from the father it is "poor, naked and blind" when it knocks at the door of a mystic temple like that of the rosicrucians and asks for light, when it receives the desired instruction after due qualification by building and ethereal soul-body, a temple or house eternal in the heavens, not made with hands, and without sound of hammer, when its nakedness is clothed with that house (see cor. 4.5) then the neophyte receives "the word" the open sesame to the inner worlds and lear

FREEMASONS SATANISM AND SYMBOLISM

g, new york, macoy publishing and masonic supply co, 1948, p. 63. also, steinmetz wrote this belief in his book, the lost word: its hidden meaning, new york, macoy publishing and masonic supply co, 1953, p. 148. another masonic writer, j.d. buck, blasphemously writes "it is far more important that men should strive to become christ's than that they should believe that jesus was christ [j.d. buck, mystic masonry, illinois: indo-american book co, 1913, sixth edition, p. 138] let us hear that terribly blasphemous statement again "it is far more important that men should strive to become christ's than that they should believe that jesus was christ" again we see freemasonry is revealed not to be christian. the unique deity of jesus christ is denied with the above statement. and because of this

FULLER J F C SECRET WISDOM OF THE QABALAH

. 49 adam qadmon. 50 the creation of eve. 52 the messianic redemption. 54 chapter v 55 the redemption of tetragrammaton 55 symbols of the messianic act 55 man the instrument of redemption. 55 the accomplishment of the messianic act. 56 the integration of the disintegrated. 57 the creation of hell. 58 the source of messianic power. 59 secret wisdom of the qabalah page 4 chapter vi 61 the source of mystic power 61 the essence of the qabalah. 61 the mysticism of modern science. 63 the laboratory of satan. 66 the mystical ordeal. 68 the fourth dimension. 69 chapter vii 72 the anatomy of illuminism 72 llluminism. 72 illuminism and revolution. 73 the fourth-dimensional state. 74 the great omission. 79 the mystic way. 81 hebrew alphabet and correspondences 83 glossary of hebrew words and names 84

s are founded upon it and have, in attempting to explain it, merely replaced one set of symbols by another. the zohar says: the holy one, blessed be he, found it necessary to create all these things in the world to ensure its permanence, so that there should be, as it were, a brain with many membranes encircling it. the whole world is constructed on this principle, upper and lower, from the first mystic point up to the furthest removed of all the stages. they are all coverings one to another, brain within brain and spirit within spirit, so that one is a shell to another. the primal point is the innermost light of a translucency, tenuity, and purity, passing comprehension. 38 philosophical comparisons before concluding this chapter, it may be of some interest to the reader if a few brief co

ight; perhaps that light which present-day science calls gradiation h. the sephirotic scheme according to the zohar the act of creation took place as follows: when the most mysterious wished to reveal himself, he first produced a single point which was transmuted into a thought, and in this he executed innumerahle designs, and engraved innumerable gravings. he further graved within the sacred and mystic lamp a mystic and most holy design, which was a wonderous edifice issuing from the midst of thought. 4 this edifice is elohim, the conjunction of the gwho h and the gthese h, as already explained. again we read: before god created the world, his name was enclosed within him, and therefore he and his name enclosed within him were not one. nor could this unity be effected until he created the

he whole scheme is symbolized in the temple of solomon, the temple itself being the central pillar, whilst its two pylons, yakhin and boaz, the white and the black, the right and the left, represent the tree of the knowledge of good and evil- the eternal complementary forces in life without which nothing can be. this symbolism is an excessively ancient one thus, in the norse mythology we find the mystic tree yggdrasil, the roots of which are in the material world and the branches of which reach up to asgard, the happy dwelling of the gods. again, amongst the akkadians, chaldeans, and babylonians we find the world tree, or tree of life, which gstood mid-way between the deep and zikum h- the primordial heaven above. in hindu mythology there is also a world tree- the lingam-and in buddhist th

vital force as harmonizing agent, hermes the messenger of god. the mystery of sex. the problem of sex, being a problem of duality, is closely connected in the qabalah with that of good and evil. it is looked upon as the great cosmological mystery, for marriage is the symbol of perfect harmony. as the zohar says: the words gmale and female he created them h make known the high dignity of man, the mystic doctrine of his creation. from this we learn that every figure which does not comprise male and female elements is not a true and proper figure. 29 and again: he who dies without leaving children will not enter within the curtain of heaven and will have no share in the other world, and his soul will not be admitted to the place where all souls are gathered, and his image will be cut off fro

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

the sun, or city of the procreative powers of nature of which the sun was always an emblem" according to prof. w. r. smith, om means uniting or binding, a fact which is explained by the early significance of the mother element in early society. the name of the great deity om or aum scarcely passes the lips of its worshippers, and when it is pronounced is always reverently whispered. regarding the mystic word om, we are told that it is the name given to delphi, and that "delphi has the meaning of the female organs of generation called in india the os minxoe" although the great god of india was female and male, yet we are assured by forlong that the female energy maya, queen of heaven, even at the present time is more heard of than the male principle. according to bryant, the worship of ham

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 universe is embodied within the female [32] anacalypsis, book v, ch. iv. higgins thinks there is no subject on which more mistakes have been made than on that of the

rld; i plant myself upon my own nature and create again and again this assemblage of beings; i am generation and dissolution, the place where all things are deposited, and the inexhaustible seed of all nature. i am the beginning, the middle, and the end of all things"[42 [42] maurice, indian antiquities, vol. iv, p. 705. according to sir w. jones, the brahme, vishnu, and siva coalesce to form the mystic om, which means the essence of life or divine fire. in the bhagavat geeta the supreme god speaks thus concerning itself "i am the holy one worthy to be known; and immediately adds "i am the mystic [trilateral] figure om; the reig, the yagush, and the saman vedas" it is a unity and still a trinity. this om or aum stands for the creator, preserver, and destroyer or regenerator, and represents

cush, or cuth, and were believed to have been the architects of the tower of babel. epiphanius, eusebius, and others assert that at the time of the building of this tower there existed two rival beliefs, the one demonstrated as scuthism, the other as ionism, or hellenism, the latter of which embodied the worship of the great mother, or the female element, which was worshipped in the shape of the mystic "iona or dove" the scuths, on the other hand, believed in the pre-eminence of a great father, or, perhaps i should say, in a deity composed of a triad containing the elements of a male parent. upon this subject the learned faber remarks "i am much mistaken if some dissension on these points did not prevail at babel itself; and i think there is reason for believing that the altercation betwe

the other hand, is smooth-faced, soft-voiced, and the favorite of his mother. there is indeed much in this myth which seems to indicate that it is an allegory beneath which are veiled certain facts connected with the struggle between two early contending sects regarding the relative importance of the sexes in reproduction. of this inman says "my own impression is that esau, or edom, and jacob are mystic names for a man and a woman, and that round these, historians wove a web of fancy; that ultimately the cognomen jacob was recognized, and that to allow the jewish people to trace their descent from a male rather than a female, the appellation of israel was substituted in later productions"[81 [81] ancient faiths, vol. i, p. 607. as most of the myths or allegories in genesis are now traced t

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

uired from crowleywhathe didnotwish to give: the renunciation of his self-centred nature. this he could only preserve by the practiceofmagic anditwas waite's measured analysisofthe futility and wickedness of magic that so enraged him in later years.13__introduction_ 12crowley's hostility centred on his awareness that waite had perceived the true nature of magic and pointed to anotherway-thatofthe mystic. unwilling to acceptwhathe knewinwardly to be true; crowley turned to verbiage and venom, at the same time belittling himself and ensuring that future generationsofoccultists should knowofwaite and be curious.andwhowaswaite?arthuredward waite, the child of anglo-american parents, wasbornat a time of religious upheaval and left this world as it was busily engaged in tearing apart its social

t this world as it was busily engaged in tearing apart its social fabric. he was a prolific author,butone whose books are, for themostpart,unknownand unread; he was not recognized as a scholar by. the academic world,buthe remains the only comprehensive analyst of the history of occultism in all its many branches.notthatheapproved of thetermor the looseness of its connotations; to himself he was a mystic and an exponent of mysticism. he saw,whatothers before him had not seen, that there can be no final understanding of mystical experiencewithout.an appreciation of the traditions, outside the confines of the church, that preserved those practices that bring mystical experiencewithinthe reach of every man and. woman. he is not easyto understand. his writing isdiffuse,often verbose, and pepper

is genius was undeniable (incampaignagainst uizite, an unpublished part of theconfessions).others, more favourably disposed to waite,mighthesitate to endorse that judgement,butthey admired his verse for its own sake 'poetry of great beauty, katherine tynan called it; while algernon blackwood saw waite's flaming language of great beauty, yet true simplicity-c-as the work of 'an inspired, outspoken mystic, nothing more or less'.whichis how waite wanted them to be seen. he was, above all, a mystic and wished to beknownas such.thathis studies of the occult are remembered when his mystical writings are neglected is a tribute to the folly of an age that exalts the irrational,nota judgement upon their merits; for it is his analysis of mystical experience and his unique approach to the philosophy

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

thits members,justas a knowledge of the wider'occultrevival'ofthe nineteenth century is impoverishedwithoutan awarenessofwaite's role in its various aspects.thenthere are thosewhocrossed his path. for varying reasons, robert browning,arthurmachen, and charles williams all had dealingswithwaite and the storyofhis life throws sidelights on the storyoftheir jives also.andjustas waite was more than a mystic or maligned occultist, so there are other facets to his character and other aspects to his career: a manwhocould exalt in verse the love ofgodandofman while praisingwithequal facility the gloriesofmalted milk is curious enough to be examined in hisownright. if his quest for the secret tradition is seen as a tarnished followingofoccultism, and if his poetry is relegated to a minor place amon

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

es yates, that the purpose of the pamphlets was political, and certainly they stimulated a stream of replies, both attacking and defending the mysterious order while not producing one scrap of evidence for its real existence.therosicrucian myth, set out in the manifestoes, is this 'according to the "fama fraternitatis benedicti ordinis rosae crucis" and the "confessio fraternitatisrc."the notable mystic and adept known as christian rosenkreuz, the founder of the rosicrucian fraternity, was born in1378,of a noble family, and received his education in a cloister. a certain monk, p.a.l, took him as a companion on a journey to the holy land; they reached cyprus, and there p.a.l. died. christian rosenkreuz, however, went on alone to damascus, and to the sanctuary ofmountcarmel where he studied

uch less amiable. in the preface toavisionyeats refers, without naming him, to the artist w.t.horton who 'was my close friend, and had he lived i would have asked him to accept the dedicationofa book i could not expect him to approve'.theapproval would have been lacking because horton had come to dislike magical practices and yeats' involvement with them. william thomas horton was a visionary and mystic, manifestly unsuited to the golden dawn, in which he never progressed beyond the neophyte grade,buthisbriefmembership, from march to mayof1896,entitles him to the doubtful honourofbeing the only artistofdistinction, albeit little distinction, to enter the order. his work is preservedinabookofimages(1898)and inthewaywisdom49ofthe soul(1910),while at least one of his visions is recorded in an

orse still was the insistence on throwing out magic lock, stock and barrel. paragraph10of the manifesto was anathe255 rna to the magical adepts 'we affirm that the earliest statusofthe order was mystical and that the trendoftheorderpractice towards the lower occultism rose with the rise and grew with the70thegoldendawngrowthofthe ascendancy of a single chief. attention. was originally paid to the mystic way, more especially when the studies were chiefly directed by s.a. we desire to give prominence to this methodofprogress' despite this, brodie-innes corresponded with waite on the questionofa possible concordat between the two parties,butirritated him with a seriesofpointed questions about theman255ifesto. unwilling to concede the rightsofany viewpoint save his own waite ignored brodie-inn

l and of greater eminence but of even more concealed existence. many of them received indeed the doctrines and system of theosophy, hermetic science and the higher alchemy from a long series of practical workers whose origin is traced to the fratres r.c. of germany, which association was founded by christian rosenkreuz and his brethren so far back as1398.valentin andrea, the german theologian and mystic, has left us in his works, published in and after the year1614,an account of100thegoldendawnthe doctrines and exoteric management of the r.c. society. but even the revival of mysticism was but a new development of the vastly older wisdom of the kabbalistic rabbis and of.the most ancient of all secret knowledge, the magic of the egyptians, in which the bible itself tells us that moses the fo

history is by no means silent in respectofthe successofwomen in occult researches; mention may be made ofpernelle, the wife and fellow-worker of nicholas flamel, of martin bertheran, companion to the baron jean de chatelet, who died about1645,andofthe widow lady (afterwards symbolized by him assophia255heavenly wisdom, fellow student and inspirer ofjohann georg gichtel who died in1700,famous as a mystic theosophist.theoccultistsoftoday do not need to be reminded of the great hermetists and theosophistsofour day, ofdranna kingsford, of whom death prematurely robbed us. she was indeed illumin255 ated by thesunoflight, and no one who ever heardherlecture and discuss the hermetic doctrines will ever forgetherlearning orhereloquence,herbeauty orhergrace.ofmadame blavatsky, the leaderofthe theos

GILBERT THE MAGICAL MASON

e yet created its most exotic structure, the hermetic order of the golden dawn.thetask of controlling the order proved, however,tobe far beyond the abilities of this timorous scholar, and it slipped from his grasp to fall into the hands of s.l. macgregor mathers, the magical genius who raised it to its greatest glory. but theorderneeded westcott, for he was its true rosicrucian: the physician and mystic who sought all his life for hermetic wisdom, and, having found it, gave it freely to his fellow initiates, inspiring themtofollow, and sometimes to surpass him in their occult studies. in the unknown world of rosicrucians and magicians, westcott was a supreme magus, an adept who servedhiddenmasters,butof this secret life the outside world knew nothing. westcott was born at leamington, warwi

of the order see ellie howe,the magiciansofthe golden dawnand my ownthe goldendaum:twilightofthe magicians(aquarian press, 1983. 5 letter tof.l.gardner, quoted in howe,op.cit.,p. 165. 6 quotedinhowe,op.cit.,p. 210. 7 see queenborough,op. cit.,appendix iv. 8 ibid. 9 ibid. 10 ibid.part one: rosicrucian1.christian rosenkreuz and the rosicruciansthe rosicrucians of medieval germany formed a group of mystic philosophers, assembling, studying and teaching in private the esoteric doctrines of religion, philosophy and occult science, which their founder, christian rosenkreuz, had learned from the arabian sages, who were in their turn the inheritors of the culture of alexandria. this great city of egypt, a chief emporium of commerce and a centre of intellectual learning, flourished before the rise

ere flourished a very learned man, who, having spent many years in travel through the east- asia minor, chaldea, arabia and fez- came again to europe, and after a residence among the moors in spain, returned to his native state in germany, full-filled with the hermetic sciences and' capable in magical arts, which knowledge he had acquired by many initiations in eastern lands. he adopted a covered mystic name, as medieval teachers mostly did; the name he took was 'christian rosenkreuz, or christian rosy cross, or shortly c.r, with a signum or seal of a rose on a cross formed of six squares, such a cross as if closed up would form a cube. he settled in a certain retired place and drew around hun a select circle of friends and pupils who were ultimately, after training, received by him into t

as medieval teachers mostly did; the name he took was 'christian rosenkreuz, or christian rosy cross, or shortly c.r, with a signum or seal of a rose on a cross formed of six squares, such a cross as if closed up would form a cube. he settled in a certain retired place and drew around hun a select circle of friends and pupils who were ultimately, after training, received by him into the grades of mystic initiation which he had himself collected. after some years of tuition and elementary practice these initiates set to work and built, or caused to be built for themselves, a temple or lodge house, or home; they calledit'domussanctispiritus',the house of the divine spirit. here they settled and this was their abode, study and laboratory; from thence they issued forth intumon deeds of mercy a

crudities: and so differs widely from the purely hermetico255 philosophic or gnostic-christian form of the earlier work. i have no objection to urge against the notion which has been formulated by edward macbean among others, that thefamawas written by a true follower of christian rosenkreuz's original order, lind that the latter was written by valentine andrea, a well-known german theologian and mystic who flourished at that time. he may have been a low grade initiate of the rosicrucian order and have been ordered to publish thisconfessioto temper the storm which had been set up by the first tract. this effect, however, did not follow, and the polemic fury of theliteraticontinued in full force for many, many years. many modern critics have accepted this suggestion that andrea wrote thecon

GILBERT THE SORCERER AND HIS APPRENTICE

azine,vol. xi,no. 65(1887)pp.305-8.]2. thesymbolismofthe4ancientsin thisclavicula'no.2,ashortexplanation ofthesymbolism of those four important officers of a college, openinthe zelatorgrade,whoarenamedancients "they preside, in the first place, over the elemental tests, by the symbolical passing through which alone. the candidate becomes entitled to kneelbefore-thealtar of light, and to joininthe mystic labours of: the order.itisnecessary to consider them, however, in other aspects than as simply preparersof the ordeal of the candidate; and, firstly, what does the, name 'ancient' mean, and why isitapplied to these officers. in the hebrew kabalah, the terms 'ancient 'ancient of the ancient.ones 'ancient of days, etc.,aretitles applied to god in his innermost and most concealed forms; and th

are arranged in a column,as inleadingthe candidate from the west to the east.in the second point, however,asifthey had then finished their officein thisrespect,they are placed at the cardinal points, apparently to mark still further, yet in a secret manner, some particular relations of thearmsofacrossto the aspirant, who standsin thecentreafthatcross,with his arms extended in the form of the same mystic symbol, and is made to say at the same time that he is then standing in the 'centre of the earth; just as the greeks were told thatforthemdelphi represented<>o(lepot'ao,.tljt;yij'.alsothe 4 ancients preside over the four elements of air, fire, water and earth; or as the teaching of occultism would say, over air, fire, water, andtheir synthesis;and, therefore, are their robes of the 2673 pri

mystical guardians 'give me your strength, for i am made even as ye. then comes the mystical eye of osiris representing the orb of the sun, and the cow, symbolic of the great water, the blue firmament of heaven. next the adorationofthe lords oftruthbehind the northern heaven 'hail unto ye, ye lords oftruth,ye chiefs behind osiris! ye followers of her whose peaceissure' then the soul arises at the mystic pool of persea trees, wherein is horus, symbolised by the great cat, who slays the evil serpent, apophis. last of the symbols of the 17th chapter is the adoration of the creator in his bark, and the uniting of the purified soul with its maker.the12sth chapter is called 'the hall of the two truths,50 the sorcererand his apprenticeand of separating a personfromhis sins when he has been madeto

equentlythatit must own 6600 years of existence'*this is partly taken by vaillant from court de gebelin'smondeprimitif,vol. 8, p. 387.thetarot53but, notwithstanding the apparent audacity of this latter statement, itmustbe evident on reflection that thetarot,consisting, as it does, of the ten numbers of the decimal scale counter-changed with the tetrad, and of a hieroglyphical alphabetoftwenty-two mystic symbols, must be relegated to a far earlier period inthehistory of the worldthanthat usually assigned to the introduction of cards into europe; and we may take the fact of thetarotbeing the originofthe modern cards as being now pretty well established by general consensus of opinion. it was court de gebelin who, in hismondeprimitif(paris, 1781, wrote 'were we to hear that there exists in ou

f the valley. the deuceofcups shows a tesselated pavement or cloth whereon the cups stand; between them is a species of caduceus, whose serpents are replaced by lion-beaded foliations, which recall the chnuphisserpent of the gnostics, and. certain familiar. forms. of the elemental spirits;practicaloccultists will know to what i allude. the deuce of swords forms a species ofvesicapiscisenclosing a mystic rose of the. primary colours. the deuce of pentacles is bound together by a continuous band in such a manner as to form a figure 8, and represents the one as being the reflection of theother,asthe universe is thatofthe divine idea. the four aces stand out by themselves from the restofthepack, each forming, as it were, the key of its respective suit. the ace of sceptres recalls the club of

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

d herr theodor reuss that he began in july 1901, ends abruptly in october 1903. from yarker there is only silence up to his death in 1913. all that remained for the swedenborgian rite was to be scooped up by waite as a part of his ambitious, but ultimately unrealised, project for a secret council of rites. perhaps it was appropriate for a rite created by a fantasist to end in the dream-world of a mystic. there remains, however, the question of the purpose of the swedenborgian rite. ritual as an aid to religion: the purpose of the rite the ritual of the swedenborgian rite is inordinately long (even mackenzie accepted that it was of extreme length, tedious and largely uninspiring, and yet the rite itself survived for a far longer period than did the great majority of other fringe degrees. so

GILBERT R A THE MASONIC CAREER OF A

e 'the vacuous nature of the great arcanum of allegorical architecture is its permanent protection'17[17. his conviction that freemasonry had lost its way is stressed in the occult sciences18[18, in which he says 'from a century of contradictory sources it borrows a many-splendoured aureole of romance and of esoteric fable, which is eminently liable to attract the soul-student at the threshold of mystic research. we must counsel him to overcome this gravitation of his desires towards masonry. there is no light there; there is no secret of the soul enshrined in the recesses of its suggestive ceremonial; whatever it may have been in the past, at the present day it neither is, nor claims to be, more than "a beautiful system of morality veiled in allegories and illustrated by symbols (pp. 214

known anyone who contributed to this result more than mr. a. e. waite did in england, and 'no one has contributed as he did to the propagation of mystico-magic among the english occultists in or out of freemasonry'37[37. colonel ratton, in his pseudonymous and rather silly attack upon freemasonry, the x-rays in freemasonry38[38, went further and claimed that waite 'professes himself to be both a "mystic" and a mason (p. 60- which claim is manifestly untrue- although he was here slightly less off the mark than when he claimed that 'waite is a rosicrucian, and cannot be suspected of catholic leanings (p. 110. he was evidently unfamiliar with both waite's life and his published works. martinism and the road to the craft after the diversions of the diana vaughan affair, waite returned to his m

enthusiasm for the doctrines of saint-martin remained and in 1899 he completed a major study which is still the only significant english work on saint-martin42[42. the doctrines of saint-martin are diffuse and difficult to elucidate with any clarity but waite succeeded admirably in his presentation. it is unnecessary here to expound them except to record that waite treated martinism as 'a body of mystic doctrine, and not a 39[39] letter from yarker to waite, manchester 30 january, 1897. in the collection of the late geoffrey watkins 40[40] letter from waite to yarker, gunnersbury, 5 february 1897. formerly in the yarker library, now in private hands. 41[41] printed in light, for 2 july 1898 42[42] the life of louis claude de saint-martin, the unknown philosopher, and the substance of his t

is not commonly communicated in lodges, though at the right time it is made known to the right person. but it is requisite that he should come in by the door and should pass through the preliminary grades to attain the ineffable ends"71[71] and in his covering letter he intimated that he 'was going among the brethren of geneva to learn and not to teach'72[72. he was also 'required to choose (1) a mystic name (2) a motto, also symbolical (3) armorial bearings prior to my being armed as a knight in the secret conclave. i have chosen therefore as follows (1) eques a longe aspiciens (2) sacramentum regis abscotidere bonum est (3) argent, a cross sable, 71[71] quoted from his carbon copy of the replies, pasted into his diary for 1902/03 72[72] diary, 16 february 1903 between four roses gules, w

om the brotherhood of the rosy cross and, in his own words 'it is so altered, extended and transformed that it may claim to be a new undertaking and to supersede in fact that which it preserves in name'113[113. for all its transformations, and its attempt to be less cavalier over matters of fact, the book is still principally a restatement of waite's thesis that the essence of masonry lies in the mystic quest. all his work was devoted to that end, and the question whether or not his thesis is viable should not prevent recognition of its importance. waite died in 1942 and was accorded a brief, three-paragraph obituary in the freemasons' chronicle (vol. 135, p. 178, 6 june 1942) in which he was characterized as a poet and writer on freemasonry. there was no attempt to appraise his work or to

GLOBAL FREEMASONRY

rship of humanity much more openly. for example, in a local masonic booklet, it says: primitive societies were weak and, because of this weakness, they divinized the power and phenomena around them. but masonry divinizes only humanity.45 in the lost keys of freemasonry, manly p. hall explains that this masonic humanist doctrine goes back to ancient egypt: man is a god in the making, and as in the mystic myths of egypt, on the potter's wheel, he is being molded. when his light shines out to lift and preserve all things, he receives the triple crown of godhood, and joins that throng of master masons, who in their robe of blue and gold, are seeking to dispel the darkness of night with the triple light of the masonic lodge.46 this is to say that according to the false belief of masonry, human

ess of night with the triple light of the masonic lodge.46 this is to say that according to the false belief of masonry, human beings are gods, but only a grand master reaches the fullness of this divinity. the way to become a grand master is to fully reject the belief in god and the fact that human beings are his servants. this fact is briefly touched on by another writer, j.d. buck, in his book mystic masonry: the only personal god freemasonry accepts is humanity in toto. humanity therefore is the only personal god that there is.47 evidently, masonry is a kind of religion. but, it is not a monotheistic religion; it is a humanist religion and, therefore, a false religion. it enjoins the worship of humanity, not of god. masonic writings insist on this point. in an article in the magazine t

GNOSTIC CATECHISM

e 'the vacuous nature of the great arcanum of allegorical architecture is its permanent protection'17[17. his conviction that freemasonry had lost its way is stressed in the occult sciences18[18, in which he says 'from a century of contradictory sources it borrows a many-splendoured aureole of romance and of esoteric fable, which is eminently liable to attract the soul-student at the threshold of mystic research. we must counsel him to overcome this gravitation of his desires towards masonry. there is no light there; there is no secret of the soul enshrined in the recesses of its suggestive ceremonial; whatever it may have been in the past, at the present day it neither is, nor claims to be, more than "a beautiful system of morality veiled in allegories and illustrated by symbols (pp. 214

known anyone who contributed to this result more than mr. a. e. waite did in england, and 'no one has contributed as he did to the propagation of mystico-magic among the english occultists in or out of freemasonry'37[37. colonel ratton, in his pseudonymous and rather silly attack upon freemasonry, the x-rays in freemasonry38[38, went further and claimed that waite 'professes himself to be both a "mystic" and a mason (p. 60- which claim is manifestly untrue- although he was here slightly less off the mark than when he claimed that 'waite is a rosicrucian, and cannot be suspected of catholic leanings (p. 110. he was evidently unfamiliar with both waite's life and his published works. martinism and the road to the craft after the diversions of the diana vaughan affair, waite returned to his m

enthusiasm for the doctrines of saint-martin remained and in 1899 he completed a major study which is still the only significant english work on saint-martin42[42. the doctrines of saint-martin are diffuse and difficult to elucidate with any clarity but waite succeeded admirably in his presentation. it is unnecessary here to expound them except to record that waite treated martinism as 'a body of mystic doctrine, and not a 39[39] letter from yarker to waite, manchester 30 january, 1897. in the collection of the late geoffrey watkins 40[40] letter from waite to yarker, gunnersbury, 5 february 1897. formerly in the yarker library, now in private hands. 41[41] printed in light, for 2 july 1898 42[42] the life of louis claude de saint-martin, the unknown philosopher, and the substance of his t

is not commonly communicated in lodges, though at the right time it is made known to the right person. but it is requisite that he should come in by the door and should pass through the preliminary grades to attain the ineffable ends"71[71] and in his covering letter he intimated that he 'was going among the brethren of geneva to learn and not to teach'72[72. he was also 'required to choose (1) a mystic name (2) a motto, also symbolical (3) armorial bearings prior to my being armed as a knight in the secret conclave. i have chosen therefore as follows (1) eques a longe aspiciens (2) sacramentum regis abscotidere bonum est (3) argent, a cross sable, 71[71] quoted from his carbon copy of the replies, pasted into his diary for 1902/03 72[72] diary, 16 february 1903 between four roses gules, w

om the brotherhood of the rosy cross and, in his own words 'it is so altered, extended and transformed that it may claim to be a new undertaking and to supersede in fact that which it preserves in name'113[113. for all its transformations, and its attempt to be less cavalier over matters of fact, the book is still principally a restatement of waite's thesis that the essence of masonry lies in the mystic quest. all his work was devoted to that end, and the question whether or not his thesis is viable should not prevent recognition of its importance. waite died in 1942 and was accorded a brief, three-paragraph obituary in the freemasons' chronicle (vol. 135, p. 178, 6 june 1942) in which he was characterized as a poet and writer on freemasonry. there was no attempt to appraise his work or to

GNOSTIC HANDBOOK

of wisdom that is brought when we meet god face to face. certainly gnosticism has certain key motifs, certain perennial ideals, which we will examine in the course of this book. however, we must appreciate that there are gnostic trends in most religious traditions. whether we are talking about odin on the world tree and his flash of wisdom as he grasped the runes or whether we are talking on the mystic achieving wisdom after days of penance and fasting, both are essentially gnostic. in some ways the best way to appreciate gnosticism is to use the metaphor of algebra. algebra is a branch of mathematics that uses letters etc to represent numbers and quantities. algebraic is ultimately from arabic al-jabr reunion of broken parts. pocket oxford dictionary. it may be thought that algebra has l

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

and have much in common with the secret techniques used within the celestial path of the gnostic tradition. this tradition is also found reflected in the secret chariot or merkeva mysticism of the kabbalistic tradition. seven days of re-creation another tradition which expresses this process of re-creation is found hidden within the creation tale of genesis. emanuel swedenborg, the great swedish mystic, taught that hidden with the seven days of creation was a description of our regeneration. though he did not relate these to the chakras, if we link them together we can gain a picture of the spiritual regeneration that takes place in the gnostic life. the key however is to realise that since man is being re-created through the seven days of creation, the actions described are being examine

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

intoning the same word in all four quarters (remain in the north and say "in the divine name adonai ha-aretz, i open this temple in the element of earth. may the archangel uriel look with favor upon this ceremony! may the angel phorlakh and the ruler kerub be also in attendance! i have gained admission in this temple through the badge of the hermetic cross. hear me! i arn one who has received the mystic title of periclinus de faustis and the symbol of aretz. as a wanderer in the wilderness, i invoke the powers of earth to bear witness to my spiritual endeavor. grant me the knowledge of the element of earth and the active realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL GABRIEL

all four quarters. return to the east (remain in the east and say "in the divine name elohim tzabaoth, i open this temple in the element of water. may the archangel gabriel look with favor upon this ceremony! may the angel taliahad and the ruler tharsis be also in attendance! i have gained admission to this temple through the badge of the cup of stolistes. hear me! i arn one who has received the mystic title of monocris de astris and the symbol of maim. as a unicorn of the stars i invoke the powers of water to bear witness to my spiritual endeavor. grant me the knowledge of the element of water and the creative realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs wh

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

in all four quarters. return to the east (remain in the east and say "in the divine name shaddai el chai, i open this temple in the element of earth. may the archangel raphael look with favor upon this ceremony! may the angel chassan and the ruler aral be also in attendance! i have gained admission in this temple through the badge of the caduceus of hermes. hear me! i arn one who has received the mystic title of poraios de rejecttis and the symbol of ruach. i have been brought from amoung rejected. as a lord/lady of the 32nd path, i invoke the powers of air to bear witness to my spiritual endeavor. grant me the knowledge of the element of air and the astral realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambulate the temple th

GOLDEN DAWN RITUALS G

ame of the element, the powerful prince (trace the letters in the air while vibrating the appropriate name of the prince, by the gracious permission of the infinite supreme, increase and strengthen the hidden force and occult virtue of this (name of the implement, that i may be enabled with it to perform those magical operations for which it has been fashioned for which purpose i now perform this mystic rite of consecration in the divine presence of (trace the letters in the air while vibrating the appropriate divine name. step 11 lay aside the lotus wand and take up the magical sword of the art. recite the invocation to the king while tracing in the air the appropriate invoking spirit pentagram followed by the invoking pentagram of the element involved "in the three great secret names of

GOLDEN DAWN RITUALS K

and draws equilibrium spirit pentagrams, saying "exarp bitom (draw active pentagram) hcoma nanta (draw passive pentagram) in the names and letters of the mystical tablet of union, i invoke ye, ye divine forces of the spirit of life. i invoke ye, ye angels of the celestial spheres whose dwelling is in the invisible. ye are the guardians of the gates of the universe! be ye also the watchers of our mystic vault. keep far removed the evil and the unbalanced; strengthen and inspire the initiates, so that we may preserve unsullied this abode of the 4 mysteries of the eternal gods. let this place be pure and holy, so that we may enter in and become partakers of the secrets of divine light (he replaces the incense upon cand resumes his place saying "the sun daily returning is the dispenser of lig

adept. third adept as hierophant inductor performs the ceremony of the opening of portal. any other adept can take the place of the associate officer in west) third adept. very honored fraters and sorors, assist me to open the portal of the vault of the adepti. give the signs of a neophyte, zelator, theoricus, practicus, and philosophus (done) very honored associate adept, what is the additional mystic title bestowed on a philosophus as a link with the second order. associate adept "phrath" third adept "to what does it allude" hodos "to the fourth river of eden" third adept "what is the sign" hodos "the sign of the rending asunder of the veil" third adept "what is the word" hodos "peh" third adept "resh" associate adept "kaph" third adept "tav" hodos "the whole word is paroketh, meaning t

sign of the rending asunder of the veil (gives it) chief adept "associate adeptus minor, by what sign hast thou closed the portal" third adept "by the sign of the closing of the veil (gives it) second adept "peh" third adept "resh" second adept "kaph" 6 third adept "tav" second adept "paroketh" third adept "which is the veil of the sanctum sanctorum" chief adept "mighty adeptus major, what is the mystic number of this grade" second adept "twenty one" chief adept "what is the password formed therefrom" third adept "aleph" chief adept "heh" third adept "yod" chief adept "heh" third adept "eheieh" chief adept "mighty adeptus major, what is the vault of the adepti" second adept "the symbolic burying place of our founder christian rosenkreutz, which he made to represent the universe" chief adep

senkreutz, which he made to represent the universe" chief adept "associate adeptus minor, in what part of it is he buried" third adept "in the center of the heptagonal sides and beneath the altar, his head being towards the east" chief adept "mighty adeptus major, why in the center" second adept "because that is the point of perfect equilibrium" chief adept "associate adeptus minor, what does the mystic name of our founder signify" third adept "the rose and cross of christ; the fadeless rose of creation; the immortal cross of light" chief adept "mighty adeptus major, what was the vault entitled by our more ancient fraters and sorors" 7 second adept "the tomb of osiris onnophris, the justified one" chief adept "associate adeptus minor, of what shape was the vault? third adept "it is that of

or figure of seven sides" chief adept "mighty adeptus major, unto what do these seven sides allude" second adept "seven are the lower sephiroth, seven are the palaces, seven are the days of creation, seven in the height above, seven in the depth below" chief adept "associate adeptus minor, where is the vault symbolically situated" third "in the center of the earth, in the mountain of caverns, the mystic mountain of abi-agnus" chief adept "mighty adeptus major, what is this mystic mountain of abi-agnus" second adept "it is the mountain of god in the center of the universe, the sacred rosicrucian mountain of initiation" chief adept "associate adeptus minor, what is the meaning of this title, abeignus" third adept "it is abi-agnus, lamb of the father. it is by metathesis abi-genos, born of th

GOLDEN DAWN RITUALS VENUSZAM16

e voice of the exorcism said unto me 'let me shroud myself in darkness, peradventure thus shall i manifest myself in light. i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep' and the voice of ages answered unto my soul 'creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not' let the mystic circumambulation take place" step 18 take the talisman, and circumambulate. after going around once, stop in the south, and place it on the ground. say "unpurified and unconsecrated, thou canst not enter the gateway of the west" 7 step 19 purify the talisman with water and consecrate with fire. lift it with the left hand, face toward the west, and say "creature of talismans, twice purified

GOLDEN DAWN RITUALS Z1

s the baptism of the place and, as it were, the preparation of a fitting shrine for the forces of the divine light. while all this goes forward, especially after the hierophant s for by names and images are all powers awakened and reawakened, the officers become clothed in their godforms and the invisible stations awaken. the procession of officers is then formed in the north in readiness for the mystic circumambulation in the path of light. it is formed in the north, beginning from the station of stolistes, the symbol of the waters of creation attracting the divine spirit, and therefore alluding to the creation of the world by the spirit and the waters. the mystic reverse circumambulation forms its procession in the south, beginning from the station of dadouchos, as symbolic of the ending

t. it is formed in the north, beginning from the station of stolistes, the symbol of the waters of creation attracting the divine spirit, and therefore alluding to the creation of the world by the spirit and the waters. the mystic reverse circumambulation forms its procession in the south, beginning from the station of dadouchos, as symbolic of the ending and judgment of the world by d. also, the mystic circumambulation commences by the paths of c and r, as though bringing into action the solar d; while the reverse circumambulation commences beside those of q and x as though bringing the watery reflux into action. the order of the mystic circumambulation: first comes anubis, the watcher within; next thmaa-est, the goddess of the hall of truth; then horus; then the goddesses of the scales o

s; then the goddesses of the scales of the balance, then members, if the hall is large enough, and at the end the watcher without, the sentinel. it is as though a gigantic wheel were revolving, as it is said: one wheel upon earth beside the kerub. the name of the sphere of the primium mobile \ylglgh tycar, signifies the heads or beginnings of wwhirling motions or revolutions. of this wheel in the mystic circumambulation, the 19 ascending side begins from below the pillar of nephthys, and the descending side from below the pillar of isis, but in the reverse circumambulation, the contrary. now, the nave or axis of this wheel is about the invisible station of harpocrates- as though that god, in the sign of silence, were there placed affirming the concealment of that central atom of the wheel

ascending side begins from below the pillar of nephthys, and the descending side from below the pillar of isis, but in the reverse circumambulation, the contrary. now, the nave or axis of this wheel is about the invisible station of harpocrates- as though that god, in the sign of silence, were there placed affirming the concealment of that central atom of the wheel, which alone revolves not. the mystic circumambulation is symbolic of the rise of light and from it is drawn another formulation for the circulation of the breath. this formula should be preceded by that of the middle pillar as described previously. by this method, having invoked the power you wish to awaken in yourself, and having contemplated it, begin its circumambulation thus: fill the lungs and imagine the name vibrating i

yourself, and having contemplated it, begin its circumambulation thus: fill the lungs and imagine the name vibrating in the contained m. imagine this vibration going down the left leg to the sole of the left foot- then passing over to the sole of the right foot then up the right leg to the lungs again, where it is exhaled. do this four times to the rhythm of the fourfold breath. the object of the mystic circumambulation is to attract and make the connection between the divine light above and the temple. therefore, the hierophant does not quit his post to take part therein, but remains there to attract by his sceptre the light from beyond the veil. each member in passing gives the sign of the enterer, thus, projecting the light forward on his path from east to west. he receives it from the

GOLDEN DAWN RITUALS Z2

etc. candidate replies, i seek the hidden light, etc. 9. i candidate is asked whether he is willing to take the obligation. he assents and is instructed now to kneel at the altar. 3 10. j administration of the obligation, and raising the neophyte from the kneeling position. 11. k candidate is placed in the north. oration of the hierophant, the voice of my higher self, etc. hierophant commands the mystic circumambulation in the path of darkness. 12. l procession. candidate barred in south. second baptism of n and o. speech of hegemon. allowing the candidate to proceed. 13. m hoodwink slipped up. challenge of hiereus. speech of hegemon. speech of hiereus. candidate re-veiled and passed on. 14. n circumambulation. barred in north. third baptism. speech of hegemon allowing candidate to approac

on answers for candidate. speech of hierophant. candidate passes on. 16. p candidate led to west of altar. hierophant advances by the path of samekh. officers form the triangle. prayer of hierophant. 17. q candidate rises. hierophant addresses him, long has thou dwelt in darkness. quit the night and seek the day. hoodwink finally removed. scepters and swords joined. we receive thee, etc. then the mystic words. 18. r hierophant indicates lamp of kerux. he commands that the candidate be conducted to the east of the altar. he orders hiereus to bestow signs, etc. hiereus places candidate between pillars. signs and words. he orders the fourth and final consecration to take place. 19. s hegemon removes rope and invests candidate with his insignia. hiereus then ordains the mystic circumambulation

the veiled and corded sigil is then to be placed in the northern part of the hall at the edge of the circle, and the magician employs the oration of the hierophant from the throne of the east, modifying it slightly as follows: the voice of the exorcism said unto me, let me shroud myself in darkness, per adventure thus may i manifest myself in light" etc. the magician then proclaims aloud that the mystic circumambulation will take place. l. the magician takes up the sigil in his left hand and circumambulates the magic circle once, then passes to the south and halts. he stands (having placed the sigil on the ground) between it and the west, and repeats the oration of the 5 kerux. again he consecrates it with n and o, then takes it in his hand, falling westward saying, creature of, twice cons

tirely leaving it yet corded, crying with a loud voice, creature of, long hast thou dwelt in darkness. quit the night and seek the day. he then replaces it upon the altar, holds the magical sword erect above it, the pommel immediately above the center thereof, and says, by all the names, powers, and rites already rehearsed, i conjure thee thus unto visible appearance. then, the magician sites the mystic words. r. saith the magician, as light hidden in the darkness can manifest therefrom, so shalt thou become manifest from concealment unto manifestation. he then takes up the sigil stands to the east of the altar, and faces west. he then rehearses a long conjuration to the powers and spirits immediately superior unto that one which he seeks to invoke, that they shall force him to manifest hi

voice of the exorcism said unto me, let me shroud myself in darkness, per adventure thus shall i manifest myself in light. i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of ages answered unto my soul, creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not. let the mystic circumambulation take place in the path of darkness with the symbolic light of occult science to lead the way. l. then, taking up the light (not from the altar) in the right hand, circumambulate. now take up the telesmata or material basis, carry it around the circle, place it on the ground due south, then bar it, purify and consecrate with n and o and afresh, lift it with left hand, turn a

GOLDEN DAWN RITUALS Z3

misconception, to lose thy reverence for the gods who live forever, the aeons of infinite years. herein is a great error and one which may, in its ultimatum bring about the fall of the genius, a sin which entails none the less terrible consequences because it is a sign of the higher plane where the choice is not between good and evil, but between the higher and lower forms of good. therefore, the mystic circumambulation in the path of darkness is led by the kerux with the symbolic light, as formulating that the higher soul is not the only divine light, but rather a spark from the ineffable flame. the kerux, in his turn, is but the watcher of the gods. after the kerux comes the hegemon, the translator of the higher self, leadng the candidate. then comes the goddesses of the scales of the ba

ates behind the hierophant, who in his present position is aroueris. the hierophant gives a single knock to seal the matter and then invokes the lord of the universe. then only is the hoodwink removed definitely. the hierophant, hiereus, and the hegemon join sceptres and sword above the candidate s head, thus formulating the supernal triad, and assert his reception into the order. they recite the mystic words to seal the current of the flowing light. the higher self remains in the station of harpocrates. at this point, the spiritvision should see a gleaming white triangle formulated over the candidate s head. the hierophant now calls forward the kerux, cautioning the candidate that the light has preceded him without his knowledge. it represents to him here, a vague formulation of ideas whi

natural man be in reality consenting thereto. the free-will of the natural man is never obsessed either by the higher soul or by the ceremony, but, the will consenting, the whole of the ceremony is directed to strengthening its action. as the badge is placed upon him, it is as if the two great goddesses, isis and nephthys, stretched forth their wings over osiris to restore him again to life. the mystic circumambulation follows in the path of light to represent the rising of light in the candidate, through the operation of self-sacrifice. as he passes the hierophant s throne, the red calvary cross is astrally formed above the astral white triangle on his forehead, so that so long as he belongs to the order, he may bear that potent and sublime symbol as a link with his higher self and as an

ine light would suffer thereby, but because it might initiate an avenging current if profaned. this is what is implied by the law of moses in the prohibition about offering unconsecrated d either before or within the veil of the tabernacle. as a vibratory formula, the reverse circumambulation represents the reversal of the current and the restoration of the operator to his ordinary condition. the mystic repast then follows. it is a communion in the body of osiris. its mystic name is, the formula of the justified one, and it is sufficiently explained in the section concerning the altar. the kerux, in finishing, inverts the cup, as the watcher of the gods, to show that the symbols of self-sacrifice and of regeneration are accomplished. the proclamation is confirmed by the hierophant and the

f osiris. its mystic name is, the formula of the justified one, and it is sufficiently explained in the section concerning the altar. the kerux, in finishing, inverts the cup, as the watcher of the gods, to show that the symbols of self-sacrifice and of regeneration are accomplished. the proclamation is confirmed by the hierophant and the chief officers giving the three strokes, emblematic of the mystic triad, and they repeat the mystic words. the hierophant, in his final speech, seals the link first formulated between the members and the supernal triad for each one present, that it may prove to him or her a guide for the ultimate attainment of the supreme initiation. 9 the symbolism and meaning of the step, signs, grip or token and the words they have this three-fold interpretation: 1. ap

GOLDEN DAWN RITUALS ZAM10

higher self said unto me 'let me enter the path of darkness, peradventure, thus, may i attain the light. i am the only being in an abyss of darkness; from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of darkness answered unto my soul 'i am he that formulates in darkness, the light that shineth in darkness, but the darkness comprehendeth it not. let the mystic circumambulation take place in the place of darkness go round, knock when passing east and west and east again. pass to the south, halt, formualte the pillars of fire and cloud, reaching from darkness to the heavens. formulate shroud between them, and pass to the west. invisible, i cannot pass by the gate of the invisible save by virtue of the name of darkness" step 18 formulate forcibly th

GOLDEN DAWN RITUALS ZAM13

nding and asundering of the veil" chief adept "associate adeptus minor, by what sign has thou closed the portal" third adept "by the sign of the closing of the veil" second adept (vibrates "peh" third adept (vibrates "resh" second adept (vibrates "kaph" third adept (vibrates "tav" second adept "paroketh" third adept "which is the veil of the sanctum sanctorum. mighty adeptus exemptus, what is the mystic number of this grade" second adept "twenty-one" chief adept "what is the password formed therefrom" third adept "aleph" chief adept "heh" third adept "yod" chief adept "heh" all "eheieh" 3 chief adept "mighty adeptus exemptus, what is the vault of the adepti" second adept "the symbolic burying place of our founder christian rosencruetz which he made to represent the universe" chief adept "a

rse" chief adept "associate adeptus minor, in what part is he buried" third adept "in the center of the heptagonal sides beneath the altar, his head being toward the east" chief adept "why in the center" second adept "because that is the point of perfect equilibrium, just as the cross of christ is the symbol of the equilibrium of self sacrifice" chief adept "associate adeptus minor, what does the mystic number of our founder signify" third adept "the rose and cross of christ, the fadeless rose of creation, the immortal cross of light" chief adept "mighty adeptus exemptus, what was the vault called by our more ancient fraters and sorors" second adept "the tomb of osiris onnophris, the justified one" chief adept "associate adeptus minor, in what shape was the vault" third adept "a heptagon o

t "sol, osiris, slain and risen" 10 all "isis, apophis, osiris, iao" chief adept "let the divine light descend" second adept "rosea rubea" third adept "et aurea crucis" chief adept "post centum viginti annos patebo (all leave the vault and return to original position (chief adept makes the closing of the veil and returns to the east) chief adept "thus, i have closed the vault of the adepti on the mystic mountain" third adept "ex de nascimur" second adept "in yehashuah morimer" chief adept "per spiritum sanctum reviviscimus (the bell rings twenty-one timederequiem r. r. e t a. c. z e l a t o r a d e p t u s m i n o r step 1 2 perform the l.b.r.p. step 2 perform the b.r.h. step 3 opening by watchtower. step 4 go to the east and perform the invoking ritual of the supernals by the hexagram whi

GOLDEN DAWN RITUALS ZAM15

nsecration. this should take place on the day and hour of f, or else during the course of the fiery tattwa. any convenient sword may be adapted to this use, but the handle, hilt and guard must be such as to offer surfaces for inscriptions. it should be of medium length and weight. the motto of the adeptus should be engraved upon it, or upon the hilt in letters of emerald green, in addition to the mystic devices and names. the hilt, pommel and guard are to be coloured a flame red. the blade should be clean and bright. pentagrams should be painted on salient portions because this is the lineal figure of hrwbg. the divine and angelic names related to hrwbg are then to be added in emerald, as well as their sigils taken from the rose. the sword must then be consecrated in due form. 3 here, agai

GOLDEN DAWN RITUALS ZAM16

e voice of the exorcism said unto me 'let me shroud myself in darkness, peradventure thus shall i manifest myself in light. i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep' and the voice of ages answered unto my soul 'creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not' let the mystic circumambulation take place" step 18 take the talisman, and circumambulate. after going around once, stop in the south, and place it on the ground. say "unpurified and unconsecrated, thou canst not enter the gateway of the west" 7 step 19 purify the talisman with n and consecrate with o. lift it with the left hand, face toward the west, and say "creature of talismans, twice purified and twi

GOLDEN DAWN RITUALS ZAM20

of altar, face east, raise it, and trace the active equilibrating spirit pentagram. say "exarp, bitom" trace the passive equilibrating spirit pentagram, saying "hcoma, nanta. in the names and letters of the mystical tablet of union, i invoke ye, ye angels of the celestial spheres, whose dwelling is in the invisible. ye are the guardians of the gates of the universe; be ye also the watchers of my mystic sphere. remove and banish far the evil; strengthen and inspire me that i may preserve unsullied this my body, as the abode of the mysteries of the holy one. let my sphere be pure and holy so that i may be able to enter into the center of my being, and become a partaker of the secret of the divine light" 5 step 11 pass to the northeast. take the lotus wand and say "the visible sun is the dis

GOLDEN DAWN RITUALS ZAM24

earts, the solemn and sacramental words by which i assume this external and visible temple of isis mighty mother into the house not made by hands, built of lively stones, the company of the adepts, and it is so assumed accordingly" second adept "cum potestate et gloria" third adept "amen (chief adepts are seated) chief adept "fratres et sorores of the rosae rubae et aurae crucis. we know that the mystic temple, which was erected of old wisdom, as a witness of the mysteries which are above the sphere of knowledge, doth abide in the supernal triad, in the understanding which transcends reason, in the wisdom which comes before understanding and in the crown which is the light of the supernals. we know that the shekinah, the cohabiting glory, dwelt in the inner sanctuary, but the first creatio

" hegemon "by the password, i claim my sceptre (takes sceptre and assumes his place) hierophant "let the kerux come to the east (kerux and other officers to follow are served with the lamen which the hierophant holds while addressing them) hierophant "by the powers to me committed, i ordain you kerux of this temple for the ensuing six months, to guard the inner side of the portal, and to lead all mystic processions. i pray that you may ever go before us with the torch of the higher luminaries, uttering the watchwords of the day. thanks be to god, my brother, for the admirable light" kerux "by the password, i claim my lamp and wand" hierophant "let the stolistes come to the east (does this "by the powers in me committed, i ordain you stolistes of this temple for the ensuing six months, to w

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

scientific imagery. for example, one particularly striking tradition speaks of a golden box in which ra had deposited a number of objects described, respectively, as his rod (or cane, a lock of his hair, and his uraeus (a rearing cobra with its hood extended, fashioned out of gold, which was worn on the royal head-dress).11 a powerful and dangerous talisman, this box, together with its bizarre 7 mystic places, time-life books, 1987, p. 62. 8 early hydraulic civilization in egypt, p. 13; egypt before the pharaohs, pp. 27, 261. 9 new larousse encyclopaedia of mythology, p. 11. 10 ibid, p. 13. 11 ibid, pp. 14-15. graham hancock fingerprints of the gods 377 contents, remained enclosed in a fortress on the eastern frontier of egypt until a great many years after ra s ascent to heaven. when geb

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

ng, the more plausible the better, i hastened to take down my coat and hat. by the way, he remarked in the automobile, i take it that you do not mind giving me secret cipher of the ufonauts 65 the word of rose croix. i exchanged the secrets of i.n.r.i. with him. what followed was an account of a close encounter of a most peculiar kind, best read in the original. crowley, ever both rationalist and mystic, was aware of the superficial difficulties in the idea of secret chiefs. yet he tended to be rather unambiguous on this matter. yes; this involves a theory of the powers of the secret chiefs so romantic and unreasonable that it seems hardly worth a smile of contempt..i propose to quote it here in order to show that the most ordinary events, apparently disconnected, are in fact only intellig

lay dying, the christ would not stay dead at all. you are so far outstripped in terms of physical weaponry that you must find a source of strength that transcends the physical, khyla of procyon tells us, such as techniques of centering conscious- ness on powerfully motivating energy, which would be different from one individual to another. khyla of procyon= 150= medicine but it is also death and mystic rose, the ultimate holy graal of magick as well. in elevated mystical states, the very secretions, psychic and otherwise, which humans emit and which desperate vampire-aliens consume like the soul-famished pathetic creatures they are, become poison to them in the transformed 70 allen h. greenfield human. cosmic consciousness is literally poison to them. men in black= 142= they pass as shado

cket wouldn t hurt either. aleister crowley used to say that the correct magical operation for leaving a room is turning the door knob and pushing the door. resistance is not futile= 329= abrogate are all rituals, all ordeals, all words. in the seminal and quintessential chapter 36 of the book of lies, aleister crowley informs us, let the adept be armed with his magick rood [and provided with his mystic rose. the magick rood, or wand, is the supreme male symbol; the mystic rose the female complement. the ritual, called the star sapphire, is the revelation to the initiated of the key secret of the magick of the conquest of the universe. thus, we find the wand: the double wand of power= 329= resistance is not futile. the blond alien khyia of procyon, our alleged informant from the stars= 150

stic rose. the magick rood, or wand, is the supreme male symbol; the mystic rose the female complement. the ritual, called the star sapphire, is the revelation to the initiated of the key secret of the magick of the conquest of the universe. thus, we find the wand: the double wand of power= 329= resistance is not futile. the blond alien khyia of procyon, our alleged informant from the stars= 150= mystic rose. combined, by theosophic addition, the wand and rose together are 3+2+9= 14= 1+4= 5 and 150 or 1+5+0= 6, or 5+6 or 56. 56= isis (5+6= 11, of course, the number of magick, of transformation by will, of decoding. at the end of the star sapphire in crowley s commentary we find, it is not he (the adept) that shall arise in the sign of isis rejoicing. the transformed adept, greater than the

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

nd the archangel naomi (nah-ohmee. the appropriate hierarchy of deities must be addressed during all magical operations in the watchtower squares. use the following hierarchy for your invocations: kings seniors sephirothic cross angels kerubic angels archangels angels lesser angels demons 53 the major magical instruments and weapons let theadeptbe armed with his magickrood jand pro vided with his mystic rose. aleister crowley, the star sapphire the temple. as a magician, your temple is your universe. enochian magcck does not recognize only one universe but a myriad of universes, one for each man. as our thinking tends to be similar to that of others, so our universes tend to overlap. as thinking (le, our inner subjective universe) tends to be dissimilar, so our universes tend toward isolat

ain while standing.my mirad wandered tonight and 1 had a hand time concentrarting. 82 invocation vs evocation i invoke thee, the terrible and invisible god: who dwellest in the void place of the spirit. aleister crowley, libersamekh i invokeye, ye angels of the celestial spheres, whose dwelling is in the invisible. ye are theguardians of the gates of the universe, be ye aleo the guardians of this mystic sphere. let my sphere be pure and holy so that i may enter in and become a partaker of the secrets of the light divine. the golden dawn's watchtower ceremony technically, to invoke means to "call in" whereas to evoke means to "call forth" under normal circumstances you will invoke a deity when you want to assume its identity. you will evoke a deity when you want to communicate with that dei

brate the four names of the elements. feel the angels of the tablet of union rising up from within you. step 7. make the sigas of the rending of the veil (reference "rending and closing the veil" later in this manual) and say, i invoke you, angels of the celestial spheres, whose dwelling is in the invisible. you are the guardians of the cates of the universe. may you also be the guardians of this mystic sphere. keep away the evil and the unbalanced. strengthen and inspire me so that 1 may preserve in purity this abode of the mysteries. let my sphere be pure and holy that i may enter in and become a partaker of the secrets of the light. feel all of the angels of the watchtowers and the tablet of union rising up together from within your body of light. step 8. turn three times to each watcht

ll mysteries return and guide me now to the temple of the urn. as you speak these words, imagine yourself slowly rising above the abyss into the 6th aethyr, maz. let yourself rise high 301 above the white cross. part 4. the urn. with your magical senses, see the silvery urn of maz floating unsuspended before you. visualize the urn clearly. let it be made of fixed mercury. hold your cup toward the mystic urn and say, behold, the urn of guilt and grace at the very center of infinite space. part 5. the cloud. let a dark cloud form above the urn/ create this cloud using all of your past karma. let your guilts and your failures and your wrongs-done-to-others leave your aura and lodge in this cloud. let the dark cloud be seeped full with your karma. continue until your body is completely empty e

GREY W G CONDENSATION OF KABBALAH

rmetic 11 figure 4 keshet the bow, and chetz the arrow mysteries. these concern ordered rituals, intellectual pursuits, sciences, and exact procedures governed by definite rules and calculated formulae. often regarded as the opposite of orphic procedures. rationality and logic is the control here. hermetic people usually associate with the black pillar, the pillar of severity, of the tree. 3. the mystic way or the middle way is the most difficult way of approaching divinity. it is by sheer devotion and absolute dedication to the cause of cosmos. it takes a very great sense of self-sacrifice to follow this way, and almost no ordinary soul is capable of following this path of progress. many start, then usually branch to one side or the other because they are safer and more comfortable than t

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

e takiuo- their leave, and the last was ordered to stay, he pointed to his shadow, saying' he is the last' so the devil had to take the shadoiv, and the pupil escaping remained without a shadow all his life. jamieson gives the details of a scotch superstition 'losino- one's shadow arrives to such as are studying the art of necromancy. when a class of students have made a certain progress in their mystic studies, they are obliged to run through a subterraneous hall, where the devil literally catches the hindmost in the race, unless he crosses the hall so speedily that the arch-enemy can only apprehend his shadow. in the latter case the person of the sage never after throws any shade, and those who have thus lost their shadow always prove the best magicians' the devil is cheated of his prey

cur in on. writings^ i am in doubt whether an as. tea/or is to be connected with zoupar; it signifies minium, color coccineus, and lye gives (without ref) tifran depingere, which ought perhaps to be t;^frian. the addition of the adj. red in redd ted/or (rubrica) favours the conjecture that ted/or was a general term for the colours employed in illuminating manuscripts, and thus may stand for rune, mystic writing, hence our zauber (magic- to identify zoupar with z'epar (p. 40, as. tedfor with tiher, is forbidden by the difference of vowel, though it would bring the notion of magic very near that of sacrifice again. one would much rather trace zoupar to zouwan, goth, taujan, as. tawian (facere, parai-e, and assume the operation of some anomalous change of the w into v, h, p^ even the lith. da

3 analogous is the 0. fr. devin, divin, magician, diviner. witega. spa. galdor. 1035 inasmuch as spying is foreseeing and seeing, there is another word for conjuring that i can connect with it. without any bodily contact, things may be acted upon by mere looking, by the evil eye: this in our older speech was called entsehen (p. 461. but as the vates, beside seeing and knowing, has also to smg the mystic strain and speak the spell, there must from the earliest times have been words to express conjuring, like our present beschreien, beschwatzen, berufen, uhermfen, beschworen [from cry, call, talk, swear. the ohg. hilan, as. galan, on. gala, was not only canere, but incantare, a recital with binding power, a singing of magic words. such spoken charm was called in on. galdr, as. galdor, ohg. h

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

z. 1833, p. 13. passow, nos. 311-3, p. 627. neither greek nor slavic will explain why the rain-girl should be called dodola (caressingly doda) and trvptrrjpovva- 2 burchard very likely could have given us a german designation equally inscrutable. but the meaning of the performance is clear: as the water from the bucket on the dodola, so is rain out of heaven to stream down on the earth; it is the mystic and genuinely symbolic association of means with end. just so the rebound off the millwheel was to send evil flying, and the lustration in the stream to wash away all 1 is this covering merely to protect the maiden s modesty, or has it some further reason? we shall see that personations of spring and summer were in like manner enveloped in foliage. 2 kind, pp. 86-7, gives some variant forms

r treit gouches houbet (wears a gowk s head, msh. 3, 468g. rehter witze ein gouch, ms. 2, 124b. der maere ein goichelin (dim, and gouchgouolt (augm, ben. 209. the on. gaukr is likewise arrogans morio. hans sachs occa sionally uses gauchberg 2 in the same sense, ii. 4, 110d (kempten ii. 4, 220a, extr. from goz 1, 52. yet originally in grauchsberg the bird himself may very well have been meant in a mystic sense which has fallen dark to us now (see suppl. 3 in other ways too the cuckoo stands in ill repute, he passes for an adulterer, who lays his eggs in other people s nests; hence the romans used cuculus in the sense of moechus (plauti asinaria, twice in last scene, and our goucli, goucheun formerly meant bastard (nib. 810, 1. aw. 1, 46, as the swiss gugsck still means an unbidden rival sui

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

n imperator of the rosirucians in the seventeenth century, modern symbolical drawing [7] fra. michael maier grand master of rosicrucians in germany in the seventeenth century and sir francis bacon's deputy on the continent [8] lord raymond vi as count of toulouse, refused to prosecute the mystics who laid the foundation for rosicrucian philosophy in southern france in the thirteenth century. as a mystic martyr, his body was refused burial in "holy ground" but was preserved for 600 years in the knights templar building, built by his forefathers [9] h. spencer lewis, ph.d. f.r.c. former imperator, a.m.o.r.c. of north and south america and founder of its second cycle of activity in the western hemisphere.member of the supreme council r.c. of the world. legate of the order in france.minister o

universitatis illuminati.fellow, andhra university india.chancellor, rose-croix university (set biographical reference on page 125 [10] mrs. may banks-stacey co-founder and first grand matre in u.s.a (see biographical reference on page 123 [11] master kut-hu-mi, the illustrious d. g. m. of tibet (bod-yul) beloved hierophant of the r.c [12] robert fludd robert fludd (1574-1637. english physician, mystic philosopher, and rosicrucian apologist. fludd wrote the brief apology for the fraternity of the rosy cross and other treatises wherein he zealously defended the rosicrucians of his time [13] isaac newton sir isaac newton (1642-1727).english natural philosopher and rosicrucian. newton, a genius in the worlds of physics and mathematics, put forth concepts which had a revolutionary impact on s

te.volta honduras iceland israel italy ivory coast jamaica japan malaysia mali martinique mauritius mexico netherlands netherlands antilles new caledonia new zealand nicaragua nigeria norway panama peru philippines reunion scotland senegal sierra leone singapore south africa suriname sweden switzerland tahiti togo trinidad.tobago united states uruguay venezuela wales zaire zimbabwe [63] part five mystic symbols and their meanings especially prepared for this manual [64] the explanation of ancient symbolism is included in the rosicrucian teachings [65 [66 [67 [68 [69 [70 [71] evolution of the cross many who see the symbol of the rosy cross for the first time believe it to be a christian symbol.very likely a roman catholic symbol.and most surely a religious symbol. we have found that we are

ias love to use with great show of seeming authority.is that the cross and the rose have much to do with dew and other alchemical terms. this is simply a fanciful, though satisfactory, explanation for the casual reader. it is not the truth, however. as far as legend is concerned, we are informed in our own records that man first used the symbol of the cross when, in egypt, or possibly atlantis, a mystic stood at sunrise upon a plain, and, looking toward the east, he raised his arms to a level with his shoulders in adoration of the sun.the giver of life. then, turning to face the west to salute the place where life ended, symbolically, he found that his arms and body, while in the act of salutation, formed a shadow on the ground before him, cast by the rising sun. the shadow was in the form

nite character. the rose, on the other hand, offers little trouble to the student of symbology. its fragrance, its cycles of budding into life, maturing into full bloom and sweetness and then dropping to decay and dust, represent the cycles of life.even human life. that the seed of the [74] disintegrating rose should drop to earth and in earth find again the opportunity to be reborn, typifies the mystic's understanding of the continuity of life, or reincarnation. in our work, the cross represents many things esoterically; likewise the rose. but exoterically, the rose represents evolution, while the cross represents the labors and burdens of life and the karma which we must endure in our earthly existence. in our ritual of the first degree initiation, there is this reference to the cross an

HAMIL THE ROSICRUCIAN SEER

ars to' bring up the common matters over&over again, but what i have read has not given me a single new idea that is in any way tangible only the incessant chatter about what they have seen done by others&[illegible] profess to be able to do the same wonders themselves. certainly it cannot be expected thatanyonewill pass their lives&spend their moneyintravelling to&fro purchasing magical secrets, mystic rites andsacrifices-andthen give it to the world at 30 bobs apieces-butrather as capt. olcott" said in the spiritualist, which highly tickled my fancy,'ifyou don't believe what we tell you we saw, go to india&see for yourself. i wrote a note to your father thinking he might be coming to town before i leavelondon-ishall go north next saturday&as usualstayjweeks,butit is very hardwork-buti ex

and requested if i did not buyittoforwardthecatalogue to miss leighhunt-as my friend mr wallace! was anxious to obtain acopy-theauthor is dotwilling to republishit-andcertainly not infull-whichofcourse i sent not wishing to give such a fancy price. however he kindly offers to lend me his copy again at any time.theauthoris,and also his wife, a spiritualistofthe high church type and like vaughan a mystic rather than a materialalchemist-heisor has been atherosicrucianseerremoving-newcarpets, dyeing of curtains, new fenders and gas fittings and brightening up my pictureframes-iam quite aghast at my extravagance inmyoidage (next saturday week, therjth,i begin my 70thyear-youwill perhaps tell your mama i am getting into my second childhood. nevertheless i am sure you will be pleased at the chan

he rosicru255 cianfasciculuschemica,(1631).18 dr john dee (1527-1608, the most celebratedofenglish astrologers. a mathematician by training he practised crystallomancy with albert laski and invoked spirits with edward kelly. he headed a fraternity, dissolved in 1589,toseek the philosopher's stone and invoke angels. wroteatreatiseof therosiecruciansecrets.19drjohn everard(c.i575-c.1650, divine and mystic, translator of50 therosicrucianseerpage 8 of his holy guide,30 fudged from agrippa's occult philos. book2page30.31i have many different forms of same twomssandit is a curious subject, i would go into it if i had time and were not so precious old. i hope this summer to do a fortnight quietly somewhere for i found travelling about from pillar to post did me more harm than good and with the do

alogue numbers from the hockley (h) or moseley (m) catalogues are given where applicable, in brackets; an asterisk indicates that the manuscript cannot now be located. twelveofthe extant manuscripts are in institutional libraries and sixteen in private collections, but for obvious reasons their locations are not given here.dated manuscripts1825 habai, containing the nature and offices of spirits, mystic incantations..extracted from scarce and valuable works. 1828 magia de profundis seu clavicula solomonis regis et theurgia goetia. with drawingsofcharacters, seals, penta255 cles etc (hi02* 1829 occult spells (talismanic magic.(hii2)1829 journal of a rosicrucian philosopher from apriljothto june 15th 1797, containing the processofthe philosopher's stone. by an alchemist. 1832 bookofthe offic

HEAVEN HELL

ns of a canal with two arms, and contained the birthplace of the god, and near it were seven eyots; the fifth is the smallest division of all, and has only one eyot near it. each eyot has a name which accorded with its chief characteristic; the dimensions of three of the streams or divisions are given, the region where ploughing takes place is indicated, and the positions of the staircase and the mystic boat are clearly shown. the name of the god hetep occurs twice, and that of osiris once. if now we compare this picture with that front the papyrus of nebseni we shall find that the actual operations of ploughing, reaping, and treading out of the corn are depicted on the papyrus, and that several figures of gods and the deceased have been added. the text speaks of offerings made by the dece

sh decay. who the beings in the water are it is impossible exactly to say, but it is clear that they were supposed to have the power to hinder the progress of the boat of afu-ra, for horus propitiates them with promises of health and strength, as we have seen above. a little beyond the lakes are four goddesses who "shed light upon the road of ra in the thick darkness" and in front of them, is the mystic sceptre which represents "set the watcher" who "waketh up and travelleth with the god" to the left of the path of afu-ra we see first the god p-ankhi, i.e "he who is endowed with the property of life" and kheper-ankh, in the form of a beetle, who is pushing before him an oval of sand, which either contains his germ, or is intended to represent the ball of eggs which the scarabaeus sacer rol

HELENA BLAVATSKY NIGHTMARE TALES

of a human voice. it approached, and graduallystrengthening seemed to speak in my very ear. thus sounds a voice speaking across a blue quiescent lake, inone of those wondrously acoustic gorges of the snow-capped mountains, where the air is so pure that a wordpronounced half a mile off seems almost at the elbow. yes; it was the voice of one whom to know is toreverence; of one, to me, owing to many mystic associations, most dear and holy; a voice familiar for longyears and ever welcome; doubly so in hours of mental or physical suffering, for it always brings with it a rayof hope and consolation "courage" it whispered in gentle, mellow tones "think of the days passed by you in sweet associations; ofthe great lessons received of nature's truths; of the many errors of men concerning these truth

et as he was poor and had not hitherto made aname for himself in europe, he remained for several years in the capital of france- the heart and pulse ofcapricious continental fashion- unknown and unappreciated. franz was a styrian by birth, and, at the timeof the event to be presently described, he was a young man considerably under thirty. a philosopher and adreamer by nature, imbued with all the mystic oddities of true genius, he reminded one of some of the heroesin hoffmann's contes fantastiques. his earlier existence had been a very unusual, in fact, quite an eccentric nightmare talesthe ensouled violin61 one, and its history must be briefly told- for the better understanding of the present story. born of very pious country people, in a quiet burg among the styrian alps; nursed "by the

t of euterpe. astrange child he had ever been in his own home, where tales of magic and witchcraft grow out of every inchof the soil; a still stranger boy he had become, until finally he had blossomed into manhood, without onesingle characteristic of youth. never had a fair face attracted his attention; not for one moment had histhoughts turned from his solitary studies to a life beyond that of a mystic bohemian. content with his owncompany, he had thus passed the best years of his youth and manhood with his violin for his chief idol, andwith the gods and goddesses of old greece for his audience, in perfect ignorance of practical life. his wholeexistence had been one long day of dreams, of melody and sunlight, and he had never felt any otheraspirations. how useless, but oh, how glorious th

HELENA BLAVATSKY THE KEY TO THEOSOPHY

t of all nature, and of all that is, visible and invisible. 2. belief in man's eternal immortal nature, because, being a radiation of the universal soul, it is of an identical essence with it. 3. theurgy, or "divine work" or producing a work of gods; from theoi "gods" and ergein "to work" the term is very old, but, as it belongs to the vocabulary of the mysteries, was not in popular use. it was a mystic belief-practically proven by initiated adepts and priests-that, by making oneself as pure as the incorporeal beings-i.e, by returning to one's pristine purity of nature-man could move the gods to impart to him divine mysteries, and even cause them to become occasionally visible, either subjectively or objectively. it was the transcendental aspect of what is now called spiritualism; but havi

c philosophy and are pledged to silence, are alone entitled to know -ooo- the greek teachings q. we have magnificent greek and latin, sanskrit and hebrew scholars. how is it that we find nothing in their translations that would afford us a clue to what you say? a. because your translators, their great learning notwithstanding, have made of the philosophers, the greeks especially, misty instead of mystic writers. take as an instance plutarch, and read what he says of "the principles" of man. that which he describes was accepted literally and attributed to metaphysical superstition and ignorance. let me give you an illustration in point. says plutarch: man is compound; and they are mistaken who think him to be compounded of two parts only. for they imagine that the understanding (brain intel

her, are all dual in their aspects, and thus make six. add to this atma, the impersonal divine principle or the immortal element in man, undistinguished from the universal spirit, and you have the same seven again. they are welcome to hold to their division; we hold to ours [see 'secret doctrine, part 1, p. 182 for a clearer exposition] q. then it seems almost the same as the division made by the mystic christians: body, soul, and spirit? a. just the same. we could easily make of the body the vehicle of the "vital double; of the latter the vehicle of life or prana; of kamarupa, or (animal) soul, the vehicle of the higher and the lower mind, and make of this six principles, crowning the whole with the one immortal spirit. in occultism every qualitative change in the state of our consciousne

ore throats? that the method followed was a bad one. so i think the inference is equally fair with regard to spiritualism when we see their best mediums fall a prey to such a fate. we can only say: let those who are interested in the question judge the tree of spiritualism by its fruits, and ponder over the lesson. we theosophists have always regarded the spiritualists as brothers having the same mystic tendency as ourselves, but they have always regarded us as enemies. we, being in possession of an older philosophy, have tried to help and warn them; but they have repaid us by reviling and traducing us and our motives in every possible way. nevertheless, the best english spiritualists say just as we do, wherever they treat of their belief seriously. hear "m.a. oxon" confessing this truth:

been perpetrated. q. do you reject "louis" as an adept? a. we denounce no one, leaving this noble task to our enemies. the spiritualistic author of art magic, etc, may or may not have been acquainted with such an adept-and saying this, i say far less than what that lady has said and written about us and theosophy for the last several years-that is her own business. only when, in a solemn scene of mystic vision, an alleged "adept" sees "spirits" presumably at greenwich, england, through lord rosse's telescope, which was built in, and never moved from, parsonstown, ireland, i may well be permitted to wonder at the ignorance of that "adept" in matters of science. this beats all the mistakes and blunders committed at times by the chelas of our teachers! and it is this "adept" that is used now

HINE P OVEN READY CHAOS

are firing at a faster rate than normal. physicist david bohm believes that if we can at least begin to concieve of a holistic, rather than fragmented universe, then our minds would begin to move in a similar way, and from this would flow an ordered action towards the whole. this is certainly the case, in my experience, of learning by experience that we live in a magical universe. of madness and mystic journeys the work of anti-psychiatrists such as david cooper and r.d. laing has popularised the view that the complex syndrome known as schizophrenia is similar, in many ways to a mystic journey, with close links to the inner journeys undertaken by shamans and heroes in cultural myths worldwide. however, one point is very clear, that while the shaman or initiate is the active agent- the fea

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

er, and i think the ms you mention is not given amongst his works. he is said to have learned ofraymond lully. something may be learned of it, but when these old writers pretend to tell you great secrets, then you may most suspect of them of mystifying. however, altogether you have made a valuable acquisition. it is one of the stages the aspirant has to go through, to have well impressed upon the mystic and for the most part unintelligible jargon in which this art is veiled. you say you should like to see me to have a talk. as you seem so bent upon this, it would be as well, if you could, but i hardly see how it can be done just now. i like your tenacity and perseverance, and i would do all i could to help you. we may,be in london somewhere about the jrd week in march, but neither of us ha

HP LOVECRAFT A DARK LORE

town had climbed; and in these rides he had imbibed something of the colour of a quaint colonial village. the nurse used to stop and sit on the benches of prospect terrace to chat with policemen; and one of the child's first memories was of the great westward sea of hazy roofs and domes and steeples and far hills which he saw one winter afternoon from that great railed embankment, and violet and mystic against a fevered, apocalyptic sunset of reds and golds and purples and curious greens. the vast marble dome of the state house stood out in massive silhouette, its crowning statue haloed fantastically by a break in one of the tinted stratus clouds that barred the flaming sky. when he was larger his famous walks began; first with his impatiently dragged nurse, and then alone in dreamy medit

achussetts-bay. but oddly enough, the worthy gentleman owned himself most impalpably disquieted by a mere minor detail. on the huge mahogany table there lay face downwards a badly worn copy of borellus, bearing many cryptical marginalia and interlineations in curwen's hand. the book was open at about its middle, and one paragraph displayed such thick and tremulous pen-strokes beneath the lines of mystic black-letter that the visitor could not resist scanning it through. whether it was the nature of the passage underscored, or the feverish heaviness of the strokes which formed the underscoring, he could not tell; but something in that combination affected him very badly and very peculiarly. he recalled it to the end of his days, writing it down from memory in his diary and once trying to re

full announcement and presentation of the utmost interest to mankind and to the world of thought. not even einstein, he declared, could more profoundly revolutionise the current conception of things. as to his graveyard search, whose object he freely admitted, but the details of whose progress he did not relate, he said he had reason to think that joseph curwen's mutilated headstone bore certain mystic symbols- carved from directions in his will and ignorantly spared by those who had effaced the name- which were absolutely essential to the final solution of his cryptic system. curwen, he believed, had wish to guard his secret with care; and had consequently distributed the data in an exceedingly curious fashion. when dr. willett asked to see the mystic documents, ward displayed much reluc

f the british museum in a certain direction. of his daily life he wrote by little, for there was little to write. study and experiment consumed all his time, and he mentioned a laboratory which he had established in one of his rooms. that he said nothing of antiquarian rambles in the glamorous old city with its luring skyline of ancient domes and steeples and its tangles of roads and alleys whose mystic convolutions and sudden vistas alternately beckon and surprise, was taken by his parents as a good index of the degree to which his new interests had engrossed his mind. in june, 1924, a brief note told of his departure for paris, to which he had before made one or two flying trips for material in the biblioth que nationale. for three months thereafter he sent only postal cards, giving an a

ing some substance so pungent that its fumes escaped over the entire house. the formula was so plainly audible in the hall outside the locked door that mrs. ward could not help memorising it as she waited and listened anxiously, and later on she was able to write it down at dr. willett's request. it ran as follows, and experts have told dr. willett that its very close analogue can be found in the mystic writings of "eliphas levi, that cryptic soul who crept through a crack in the forbidden door and glimpsed the frightful vistas of the void beyond 'per adonai eloim, adonai jehova, adonai sabaoth, metraton on agla mathon, verbum pythonicum, mysterium salamandrae, conventus sylvorum, antra gnomorum, daemonia coeli god, almonsin, gibor, jehosua, evam, zariatnatmik, veni, veni, veni' this had b

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

es, important buildings, and the like- for guidance in further explorations. we could soon reconstruct in fancy the whole stupendous thing as it was a million or ten million or fifty million years ago, for the sculptures told us exactly what the buildings and mountains and squares and suburbs and landscape setting and luxuriant tertiary vegetation had looked like. it must have had a marvelous and mystic beauty, and as i thought of it, i almost forgot the clammy sense of sinister oppression with which the city s inhuman age and massiveness and deadness and remoteness and glacial twilight had choked and weighed on my spirit. yet according to certain carvings, the denizens of that city had themselves known the clutch of oppressive terror; for there was a somber and recurrent type of scene in

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

- my watch said 7:15, and the arkham bus left town square at eight- so i tied to give my thoughts as neutral and practical a cast as possible, meanwhile walking rapidly through the deserted streets of gaping roofs and leaning houses toward the hotel where i had checked my valise and would find my bus. though the golden light of late afternoon gave the ancient roofs and decrepit chimneys an air of mystic loveliness and peace, i could not help glancing over my shoulder now and then. i would surely be very glad to get out of malodorous and fear-shadowed innsmouth, and wished there were some other vehicle than the bus driven by that sinister-looking fellow sargent. yet i did not hurry too precipitately, for there were architectural details worth viewing at every dent corner; and i could easily

HP LOVECRAFT THE TOMB

geneous mass of green; when the senses are well-nigh intoxicated with the surging seas of moist verdure and the subtly indefinable odors of the soil and the vegetation. in such surroundings the mind loses its perspective; time and space become trivial and unreal, and echoes of a forgotten prehistoric past beat insistently upon the enthralled consciousness. all day i had been wandering through the mystic groves of the hollow; thinking thoughts i need not discuss, and conversing with things i need not name. in years a child of ten, i had seen and heard many wonders unknown to the throng; and was oddly aged in certain respects. when, upon forcing my way between two savage clumps of briars, i suddenly encountered the entrance of the vault, i had no knowledge of what i had discovered. the dark

HP LOVECRAFT THE UNNAMABLE

t my extravagance. the thing, it was averred, was biologically impossible to start with; merely another of those crazy country mutterings which cotton mather had been gullible enough to dump into his chaotic magnalia christi americana, and so poorly authenticated that even he had not ventured to name the locality where the horror occurred. and as to the way i amplified the bare jotting of the old mystic- that was quite impossible, and characteristic of a flighty and notional scribbler! mather had indeed told of the thing as being born, but nobody but a cheap sensationalist would think of having it grow up, look into people's windows at night, and be hidden in the attic of a house, in flesh and in spirit, till someone saw it at the window centuries later and couldn't describe what it was th

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

livery, came the hypnotic fumes of olibanum; while in a deep niche on one side there ticked a curious, coffin-shaped clock whose dial bore baffling hieroglyphs and whose four hands did not move in consonance with any time system known on this planet. it was a singular and disturbing room, but well fitted to the business then at hand. for there, in the new orleans home of this continent's greatest mystic, mathematician and orientalist, there was being settled at last the estate of a scarcely less great mystic, scholar, author and dreamer who had vanished from the face of the earth four years before. randolph carter, who had all his life sought to escape from the tedium and limitations of waking reality in the beckoning vistas of dreams and fabled avenues of other dimensions, disappeared fro

king reality in the beckoning vistas of dreams and fabled avenues of other dimensions, disappeared from the sight of man on the seventh of october, 1928, at the age of fifty-four. his career had been a strange and lonely one, and there were those who inferred from his curious novels many episodes more bizarre than any in his recorded history. his association with harley warren, the south carolina mystic whose studies in the primal naacal language; of the himalayan priests had led to such outrageous conclusions, had been close. indeed, it was he who- one mist-mad, terrible night in an ancient graveyard had seen warren descend into a dank and nitrous vault, never to emerge. carter lived in boston, but it was from the wild, haunted hills behind hoary and witch-accursed arkham that all his for

half shrouded in the curling fumes from the tripods, which, piled recklessly with fuel, seemed to need less and less attention from the silently gliding and increasingly nervous old negro. there was etienne de marigny himself slim, dark, handsome, mustached, and still young. aspinwall, representing the heirs, was white-haired, apoplectic-faced, side-whiskered, and portly. phillips, the providence mystic, was lean, gray, long-nosed, clean-shaven, and stoop-shouldered. the fourth man was non-committal in age- lean, with a dark, bearded, singularly immobile face of very regular contour, bound with the turban of a high-caste brahman and having night-black, burning, almost irisless eyes which seemed to gaze out from a vast distance behind the features. he had announced himself as the swami chan

before when. what was time? where had he been? why was it strange that benijah should be calling him on this seventh of october 1883? was he not out later than aunt martha had told him to stay? what was this key in his blouse pocket, where his little telescope- given him by his father on his ninth birthday, two months before- ought to be? had he found it in the attic at home? would it unlock the mystic pylon which his sharp eye had traced amidst the jagged rocks at the back of that inner cave behind the snake den on the hill? that was the place they always coupled with old edmund carter the wizard. people wouldn't go there, and nobody but him had ever noticed or squirmed through the root-choked fissure to that great black inner chamber with the pylon. whose hands had carved that hint of a

d now he has the damned effrontery to say randolph carter is really to ask us to postpone the settlement for no good reason! why don't you throw the scoundrel out, de marigny? do you mean to make us all the butts of a charlatan or idiot" de marigny quietly raised his hand and spoke softly "let us think slowly and dearly. this has been a very singular tale, and there are things in it which i, as a mystic not altogether ignorant, recognize as far from impossible. furthermore- since 1930 1 have received letters from the swami which tally with his account" as he paused, old mr. phillips ventured a word "swami chandraputra spoke of proofs. i, too, recognize much that is significant in this story, and i have myself had many oddly corroborative letters from the swami during die last two years; bu

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

l the spells, there is one that can sweep over every portion of our lives to solve single problems or alter the entire life pattern, but it is a difficult spell and requires study. it requires twelve circles, each with a different meaning in relation to the phases of your life, and a deck of playing cards. not tarot cards. everyone interested in fortune-telling has heard much about the supposedly mystic tarot deck. the tarot deck is nonsense. through the centuries, any meaning it may ever have had has been lost and corrupted. through the generations it has changed form hundreds of times. you might as well make up your own meanings for the cards. so use regular cards, but you must use a brand new pack. cards came into being originally as a means of looking into the future. the games came la

INITIATION INTO HERMETICS

artly on the ignorance and partly on the credulity of the individuality or a whole nation in order to reach their selfish aims by, lies and fraud. the true magician will always despise such practices. in reality, magic is a sacred science, it is, in the very true sense the sum of all knowledge because it teaches how to know and utilize the sovereign rules. there is no difference between magic and mystic or any other conception of the name. wherever authentic initiation is at stake, one has to proceed on the same basis, according to the same rules, irrespective of the name given by this or that creed. considering the universal polarity rules of good and evil, active and passive, light and shadow, each science can serve good as well as bad purposes. let us take the example of a knife, an obj

and all my disciples have found it to be the best and most serviceable system *tetragrammaton literally means the four-letter word. it was a subterfuge to avoid the sin of uttering the sacred name yhvh (yahveh) or jehova as it later became when the vowels of another word were combined with the consonants of yhvh. but i would never dare to say that my book describes or deals with all the magic or mystic problems. if anyone should like to write all about this sublime wisdom, he ought to fill folio volumes. it can, however, be affirmed positively that this work is indeed the gate to the true initiation, the first key to using the universal rules. i am not going to deny the fact of fragments being able to be found in many an author s publications, but not in a single book will the reader find

ealized that it is no easy task to analyze the great mystery of creation, and word it in such a way that everybody gets the chance of penetrating the topic to form a plastic picture of it all. the analysis of the elements will also be discussed and the great practical value of them underlined, so that every scientist, whether he be a chemist, a physician, a magnetizer, an occultist, a magician, a mystic, a quabbalist or a yogi, etc, can derive his practical benefit from it. should i succeed in teaching the reader so far that he is able to deal with the subject in the proper way and to find the practical key to the branch of knowledge most suitable for him, i will be glad to see that the purpose of my book has been fulfilled. 2. the principle of fire as it has been said before, akasa or the

magnet. this happens to be a very meritorious work which never ought to be neglected, because it will lead to great success and secure results. these three chapters relating to body, soul and spirit have represented man in his most perfect form. by now, the disciple ought to have realized how very important it is to know one s own microcosm for the initiation and especially for the magic and the mystic practice, as a matter of fact, for the whole of the secrets. most of the authors, from sheer ignorance or for other cogent reasons, have omitted this extremely important part, the foundation. 14. the mental plane as the body ahs its earthly plane, and the astral body or the soul owns the astral plane, the spirit too has its own plane, the so-called mental plane or mental sphere. this is the

le to him. it is quite otherwise with the magician who knows his god in all aspects. he holds his god in awe as he knows himself to have been created in its image, consequently to be a part of god. he sees his lofty ideal, his first duty and his sacred objective in the union with the godhead, in becoming the god-man. the rise to this sublime goal shall be described later on. the synthesis of this mystic union with god consists in developing the divine ideas, from the lowest up to the highest steps, in such a degree as to attain the union with the universal. everyone is at liberty to abandon his individuality or to retain it. such genii usually return to earth entrusted with a definite sacred task or mission. in this rise, the initiated magician is a mystic at the same time. only performing

IRISH WITCHCRAFT AND DEMONOLOGY

the deil, nor his auld agent mary butters. at day the tailor left his post though he had seen no apparition, nae wizard grim, nae witch, nor ghost, though still he had a stray suspicion that some auld wizard wrinkled wife had cast her cantrips o'er poor brawney cause she and he did live in strife, an' whar's the man can blame poor sawney. wae sucks for our young lasses now, for who can read their mystic matters, or tell if their sweethearts be true, the folks a' run to mary butters. to tell what thief a horse did steal, in this she was a mere pretender, an' has nae art to raise the deil p. 231 like that auld wife, the witch of endor. if mary butters be a witch why but the people all should know it, an' if she can the muses touch i'm sure she'll soon descry the poet. her ain familiar aff sh

ISIS UNVEILED

ays felt herself powerful enough to repress this consequences. superstition and belief in the devil were as strong as ever, and science had sot yet dared publicly to measure her forces with those super- natural religion. meanwhile the enemy had slowly but burel> gained ground. all at once it broke out with an unexpected violence 'mira- cles' began to appear in full dayligbt, and passed from their mystic seclusion into the don[lain of natural law. where the profane hand of science was ready to strip os their sacerdotal mask. still for a time the church held her position, and with the powerful help of super- stitious fear checked the progress of the intruding force. but, when in succession appeared mesmerists and somnambulists, reproducing the physical and mental phenomenon of ecstasy, hithe

for this long persecution of those who were the true followers of the grand megahstor, the supreme great master of the rosicrucians, the rirst of masons "for he is the builder and architect of the temple (rf the universe; he is the verbum sapienii "every one knows" wrote the great manichaean of the third cen- tury, faustus "that the evai^eb were written neither hy jesus christ, 64 "hie altogether mystic ccdoring (rf chrisuajiity harmotuzed with the eweme rule* of life mtd opinion, and it it not improbable that jcsiu and john the baptift were in- itiated inta the eaietie mfstcriea, to which chriitionity may be indd>ted for many a form of eipmsuod; m indeed the community of therapeutae, an offnring ol the ewe n e order, aood bekmged wholly to cbriitianity (i. m. joat: tht lirato* indeed, 1

ot religious philosophy of the orient, which, trans' ported into alexandria, got mixed with the doctrine of hato, and under the usurped name of dionysius the areopagite, bishop of atiiens, con- verted and consecrated by st. paul, was thus enabled to penetrate into the mysticism of the medieval ages* says jacouiot" what is then this religious philosophy of the orient, which has penetrated into the mystic symbousm of christianity? we an- swer: this philosophy, the traces of which we find among the magians, the cbaldaeans, the egyptians, the hebrew kabalists and the chris- tians, b none other than that of the hindfi br&hmanas, the sectarians of the piirit, or the spirits of the invisible worlds which surround us" but if the gnostics were destroyed, the gnosis, based on the secret science of s

e necessarianism of a purely meta- 68. note id cudworth* true inutuctuid sytlem, ii, p. 324: london, 184s. 69. l. jiwxiuiot: lt ipiritume dant le nutnde, p. 13, digitizecoy google 40 isis unveiled pliysical conceptiod. together with svayammih, they are the t n sephi- roth of the hebrew kabaliats, the ten hindfi prajdpatu the ain-soph of the former, answering to the great unknown, expressed by the mystic a u m of the latter. says franck, the translator of the kabala "the ten sephiroth are divided into thr^ dasaes; each of them presenting to us the divinity utider a different aspect, the whole still remaining an iridwmliu trinity "the first three sephiroth are purely intellectual or metaphysical; they express the absolute identity of existence and thought, and form what the modem kabalists c

d fourth centuries. had not the emperor sent in 3s9 to alexandria a rescript which was forced from him by the christians for the destruction of every idol, our own century would never have had a christian mythological pantheon of its own. never digitizecoy google maby-vmgm only isis eechristened 41 did the xeo-platonic school reiich such a height of philosophy as when nearest its end. uniting the mystic theosophy of old egypt with the refined philosophy of the greeks; nearer to the ancient mysteries of thebes and memphis than they had been for centuries; versed ia the science of soothsaying and divination, as in the art of the therapeutiaia; friendly with the acutest men of the jewish nation, who were deeply imbued with the zoroastnan ideas, the neo-platonists tended to amal- gamate the ol

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

tem, they stimulate the release of more love and light within us. these are the frequencies that can be directed to sustain and nourish us. this flow of love and light is the true food of the gods. isbn: 978-1-876341-9nothe rosicrucians their rites and mysteries the r o s i c r u c i a n s their rites and mysteries with chapters on the ancient fire and serpent worshippers, and explanations of the mystic symbols represented in the monuments and talismans of the primeval philosophers second edition revised, corrected, and considerably enlarged by hargrave jennings author of the indian religions; or, results of the mysterious buddhism; curious things of the outside world; live lights or dead lights (altar or talbe; one of the thirty; the obelisk (its origin, history, and purpose, etc, etc. il

chapter the fourteenth. can evidence be depended upon? examination of hume s reasoing. 120 chapter the fifteenth. footsteps of the rosicrucians amidst architectural obejcts. 130 chapter the sixteenth. the round towers of ireland. 137 chapter the seventeenth. prismatic investiture of the microcosm. 142 chapter the eighteenth. cabalistic interpretations by the gnostics. 147 chapter the nineteenth. mystic christian figures and talismans. 157 chapter the twentieth. the rosy cross in indian, egyptian, greek, roman, and medi val monuments. 165 chapter the twenty-first. myth of the scorpion, or the snake, in its many disguises. 173 chapter the twenty-second. ominous character of the colour white to english royalty. 177 contents xv chapter the twenty-third. page. the beliefs of the rosicrucians m

ted, very learned octavo, entitled, apologia compendiara fraternitatis de rosea cruce &c, and abounds in knowledge. it is an exceedingly rare work, but there is a copy in the british museum. all this long period was marked by considerable speculation regarding these rosicrucians. pope s rape of the lock is founded upon some of their fanciful cabalistic ideas. the spectator contains notices of the mystic society; and, to prove the public curiouity concerning the rosicrucians, and a strange incident, the particulars of which we are going to supply from the best sources now for the first time, we may state that there is included, in one number of addison s elegant series of papers called the spectator, a resumption of a notice, and some after-comment, upon the supposed discovery of a burial-p

relating to this worship, mad as it seems bad as, in its grossness, it is. it is only in modern times that sensuality, and not sublimity, has been actively assot origin of the fleur-de-lis. 39 ciated with this worship, however. there was a time when the rites connected with it were grand and solemn enough. the general diffusion of these notions regarding the phalli and the ioni, and of the sacred mystic suggestions implied in both, as well as the inflections in design of these unlikely, repulsive figures for serious worship, prove that there was something very extraordinary, and quite beyond belief to the moderns, in the origin of them. the religion of the phallos (and of its twin emblem) is to be traced all over the east. it prevailed not only amongst the hindoos, assyrians, babylonians

ed with a beetle which threatens to gnaw at a thunderbolt. see notes and queries; bee mythology. the lilies are said not to have appeared in the french arms until the time of philip augustus. see montfau on s monumens de la monarchie fran aise, paris, 1729, also jean-jacques chifflet, anutasis de childerie, 1655. see also notes and queries, 1856, london, 2d series, for some under the stone or the mystic human possibility, is the infant saviour, born in the mysterious month of the propitiation, or the mystical astrological and astronomical escaped month of the zodiac; and the stone is the philosopher s stone. the lisses of france. 43 learned papers on the fleur-de-lis. in the early armorial bearings of the frankish kings, the lilies are represented as insects, sembed (seeded, or spotted, on

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

nce on the history of jewish mysticism: the beginnings of jewish mysticism in medieval europe, edited by joseph dan (jerusalem: the hebrew university, 1987. laenen, j. h. jewish mysticism: an introduction, translated by david e. orton [original dutch: joodse mystiek. een inleiding. louisville: westminster john knox press, 2001; iii.2. ghistorical overview of the movements. h. matt, daniel c. gthe mystic and the mitzwot, h in jewish spirituality i: from the bible through the middle ages, edited by arthur green (new york: crossroads publishing company, 1985. mopsik, charles. ggenesis 1:26-27: the image of god, man and wife, and the status of women in the writings of the early kabbalists h and ggenesis 2:24: ethey become one flesh f: several interpretations by medieval jewish mystics, h in id

hers (new york/philadelphia: jewish publication society/meridian books, 1960. niehoff, maren r. gwhat is in a name? philo fs mystical philosophy of language, h in jewish studies quarterly, vol. 2, no. 3 (tubingen: j. c. b. mohr [paul siebeck, 1995. werblowsky, r.j. zwi. gphilo and the zohar h parts 1 and 2, in journals of jewish studies, vols. x and xi (1959 and 1960. winston, david. gwas philo a mystic? h in studies in jewish mysticism (1982. on neoplatonism. goodman, lenn e (ed. neoplatonism and jewish thought. albany: state university of new york press, 1992* charles f apot includes two items not in charlesworth: gpirke aboth h and gthe fragments of a zadokite work. h g[t]he former [is omitted] because it is rabbinic, the latter because it is now recognized to belong among the dead sea

the rest of the rabbinic writings, were all considered authoritative.all part of the same chain of tradition (kabbalah) of which the medieval and later kabbalists considered themselves links.12 kabbalah did not spring up ex nihilo. it seems prudent to open channels for the origins and growth of kabbalah back into the depths of ancient judaism. determining a starting line at sefer ha-bahir and the mystic circles at languedoc does not match the facts. to begin with, the bahir is itself a compilation, with sources and references to earlier material, which immediately begins our search into the time before its appearance.13 20081 27 b. to investigate jewish mysticism, how is one to begin at the beginning? the documentary evidence is sprawling, yet incomplete. we cannot commence with genesis 1:

KETAB E SIYAH

hat blessed spell might know the vengeance of outraged amour and submit to its potent poison that burns in the veins like flame and ignites the very soul with heat? a venom sweeter than nectar, a pain more delighting than joy seized upon the soul of gabriel who had forsaken love but learned 324 that the same bond forsook not him. love, power greater than all more holy and more abominable than the mystic or the tyrant. even death reckons not with your power yet was set free by your bands. why have you wrought such suffering upon the children of my love by the agency of hatred's prince, gabriel, traitor to you? why so move his hand to destroy so much that was fine and good? i shall not revile you for this thing, love, though most bitter is it to me for i have seen too much of your power. bet

l i find this way. may all good spirits aid me in this quest" i heard him not but another did. muhammed went unto the mountain and there, within a cave, 360 did meditate as a hermit, seeking thus to find wisdom that he might perceive the way by which the tribes of the desert might be brought from their barbary and thence to enlightenment. ears are there that hear the lonely voice and seek out the mystic's prayer. those are there that would use truth-seekers and give to them deception. as a vulture drawn to the kill came gabriel to the hermitage and as muhammed prayed in darkness he appeared as a revelation to he that yearned so hard for a greater truth. it was an easy thing to persuade a mind that desired so to believe. now came he to the mountain cave, gabriel, as a vision of smokeless fl

low thee: he shall expound it. but remember, o chose none, to be me; to follow the love of nu in the starlit heaven; to look forth upon men, to tell them this glad word. 77. o be thou proud and mighty among men! 78. lift up thyself! for there is none like unto thee among men or among gods! lift up thyself, o my prophet, thy stature shall surpass the stars. they shall worship thy name, foursquare, mystic, wonderful, the number of the man; and the name of thy house 418. 79. the end of the hiding of hadit; and blessing& worship to the prophet of the lovely star! 426 chapter iii 1. abrahadabra; the reward of ra hoor khut. 2. there is division hither homeward; there is a word not known. spelling is defunct; all is not aught. beware! hold! raise the spell of ra- hoor-khuit! 3. now let it be firs

KNOWLEDGE LECTURE ONE

ound in the walls of the pyramids of the kings of the 5th and 6th dynasties at sakarah, the recensions of the 11th and 12th dynasties on the sarcophagi of thatperiod, and the theban recension of the 18th dynasty and onward is found on papyri, both plain and illuminated. no satisfactory translation of these books is avalable, none having been yet attempted by a scholar having the qualifications of mystic as well as egyptologist. the ritual of the dead, generally speaking, is a collection of hymns and prayers in the form of a series of ceremonial rituals to enable the man to unite himself with osiris the redeemer. after this union he is no longer called the man, but osiris with whom he is now symbolically identified "that they also may be one of us" said the christ of the new testament "i am

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

e realm fell, another rose in its place; new ideologies replaced the old, and the world moved on to new eras. today, however, all of humanity s engagements have reached total negation. humanity seems to be turning to religion, as it has done before science, industrialism and culture took its place. in truth, this time around it is a very different unfolding. the worldwide upsurge of religions and mystic teachings of all sorts is not due to their strong appeal to people, but for lack of choices. humanity is losing hope that science and technology will improve its state and sweeten its bitter life. the reason for the new attraction to religion is to test once more, learn once again, and for the last time, that no cure and relief for our present crisis will be found in them. religions design

LAITMAN M THE KABBALAH EXPERIENCE

end of correction? a: today, as in the past, there are great kabbalists who are busy correcting the world. their goal is to perform the instructions of the creator on our corporeal level, and for that reason they have a body and a soul. they are known to no one, and should remain that way. a l l s h a l l k n ow m e q: what is common to, and what differentiates kabbalah from, other religions and mystic methods? t h e k a b b a l a h e x p e r i e n c e 282 a: the wisdom of kabbalah is related to no other religion or belief. it does not deal with meditations, prophecies, questions of religion, or even one s mental state. the wisdom of kabbalah is the science of the system of creation and its management. kabbalah teaches how anyone can attain the revelation of the system of creation. it is

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

l of meaning they may be. but if we are building a grand and beautiful form as a channel for the divine energy, through which the world may be helped, then most assuredly we are doing work, collecting, concentrating and storing up great superhuman forces, and then, with the closing blessing, pouring all that out upon the world. without this, all the preliminaries are, as it says in the co-masonic mystic charge, glike massive doorways, leading nowhither h. 76. there is no reason why we in the present day should not do as much with our ritual as did the ancient egyptians. any defects that may stand in the way are to be found not in the outer world, but in the failure on the part of the brn. to realize the seriousness of the work which they have undertaken, or to rise to the degree of unselfi

while we radiate all love and kindly feeling upon the unfortunate vampire. 369. the constantly repeated charge to see that the lodge is close tyled should bring to our minds a succession of useful warnings; and whenever we hear it we should remember to ask ourselves: gis my heart full of the divine love, and have i kept it close tyled against all evil and foolish thought since last i heard these mystic words? h 370. so when this question comes now, just before the opening of the lodge, it serves to remind us of the instant necessity of bringing ourselves into the right frame of mind for the wonderful piece of work which we are going to do. 371. the egyptians taught that this phrase had yet another meaning, though one which scarcely concerns us. they understood the necessity of tyling the

unselfish, loyal and upright citizen. therefore about many of the most important points in life we are truly left to walk in darkness; and it is precisely from that particular sort of darkness that freemasonry delivers its candidates. therefore they symbolically acknowledge the existence of the darkness, and are willing to go forward through it in search of light. 479. moreover, as is said in the mystic charge, it also symbolizes the blank unconsciousness which follows the passage through the gateway of death, ere the subtler part of the physical body has fallen away. 480. the candidate wears a c c t c about his neck, with the loose end hanging in front, and he is admitted to the lodge upon the p c of a naked s c pressed to his left b c these two things typify the fact that in life men hav

s with which he has been endowed from on high- just as arjuna in the battle of kurukshetra used the celestial weapons presented to him by shiva during his pilgrimage in the himalayas- just as perseus, in the fearful adventure which he undertook against the gorgon, used the helmet lent to him by pluto, the shield or mirror of pallas athene and the wings of mercury- just as king arthur received the mystic sword excalibur from the lady of the lake. and even christ said: gi do nothing of myself, but as my father hath taught me, and he that sent me is with me. h 488. the t c of g c r c, it is said, has already been heard in his favour in the lodge. this phrase has a double sense. it may undoubtedly be taken as referring to the testimony to the candidate which has already been given by his propo

stery over the personality, the mind as well as the emotions, to develop a magnificent attitude of brotherhood and altruism which compels him ever to take the standpoints of the ego, so that never again may the square be allowed to obscure the compasses, and leads him through the valley of the shadow of death to the threshold of that heavenly world where the immortal self for ever dwells. for the mystic death and raising again relate not only to the contained existence of man fs personality in the astral world after the death of the physical body, but in a higher sense typify a death to all that is transitory and impermanent, and the attainment of an eternal reality beyond the veils of space and time. 738. the ceremony of installation 739. it has always seemed to me a matter of great regre

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ecord of their own spiritual experiences, declare that the degrees of the order are symbolical of certain states of consciousness which must be awakened in the individual initiate if he aspires to win the treasures of the spirit. they give testimony of another and far higher nature upon the validity of our masonic rites- a testimony that belongs to religion rather than to science. the goal of the mystic is conscious union with god, and to a mason of this school the craft is intended to portray the path to that goal, to offer a map, as it were, to guide the feet of the seeker after god. 19. such students are often more interested in interpretation than in historical research. they are not primarily concerned in tracing an exact line of descent from the past, but rather in so living the life

or occult school. the term occultism has been much misunderstood; it may be defined as the study and knowledge of the hidden side of nature by means of powers which exist in all men, but are still unawakened in the majority- powers which may be aroused and trained in the occult student by means of long and careful discipline and meditation. 22. the goal of the occultist, no less than that of the mystic, is conscious union with god; but the methods of approach are different. the aim of the occultist is to attain that union by means of knowledge and of will, to train the whole nature, physical, emotional and mental, until it becomes a perfect expression of the divine spirit within, and can be employed as an efficient instrument in the great plan which god has made for the evolution of manki

erent. the aim of the occultist is to attain that union by means of knowledge and of will, to train the whole nature, physical, emotional and mental, until it becomes a perfect expression of the divine spirit within, and can be employed as an efficient instrument in the great plan which god has made for the evolution of mankind, which is typified in masonry by the building of the holy temple. the mystic, on the other hand, rather aspires to ecstatic union with that level of the divine con-sciousness which his stage of evolution permits him to touch. 23. the way of the occultist lies through a graded series of steps, a pathway of initiations conferring successive expansions of consciousness and degrees of sacramental power; that of the mystic is often more individual in character, a flight

ne, as plotinus so beautifully expressed it. to the occultist the exact observance of a form is of great importance, and through the use of ceremonial magic he creates a vehicle through which the divine light may be drawn down and spread abroad for the helping of the world, calling to his aid the assistance of angels, nature-spirits and other inhabitants of the invisible worlds. the method of the mystic, on the other hand, is through prayer and orison; he cares nothing for forms and, though by his union therewith he too is a channel of the divine life, he seems to me to lose the enormous advantage of the collective effort made by the oc-cultist, which is so greatly strengthened by the help of the higher beings whose presence he invokes. both these paths lead to god; to some of us the first

fathomless abyss, from which issued a cold wind which blew out the tiny flame of his lamp and left him in profound darkness. he was left hanging there for a short time, but soon the noise ceased, the platform returned to its former position and the ivory door opened itself. through it he then entered a brilliantly lighted apartment in which he found a number of the priests of isis dressed in the mystic insignia of their offices, who welcomed and congratulated him. on the walls he saw the various symbols of the egyptian mysteries, the signification of which was by degrees explained to him. 121. one cannot guarantee all the details of such an account, but it is true that severe tests more or less of the nature described were applied to candidates for the inner mysteries. none of these trial

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

up rejected crowley, whom it viewed as a former member impervious to discipline and subsequently expelled. s. l.macgregor mathers, a former leader of hogd, was also believed to have fallen to the dark powers. the bennu phoenix temple followed the rituals of the ogd. sex magic was allowed if practiced within the context of marriage. sex magic outside of marriage, with a homosexual partner, or as a mystic masturbation was strictly condemned. homosexual behavior was regarded as impure. drugs and animal sacrifice were also forbidden. see also crowley, aleister;magic and magical groups for further reading: gilbert, r. a. the golden dawn scrapbook: the rise and fall of a magical order. york beach, me: samuel weiser, 1997. the golden dawn, twilight of the magicians.wellingborough, northamptonshir

uous men, according to their actions. this image is particularly easy to perceive in the sixth book of the aeneid, which can be considered the starting point of dante s inferno. in this part of the poem, virgil offers his conception of individual destiny after life, describing the descent of aeneas into hades, the underworld, escorted by the sybil, to reach his father, from whom he will receive a mystic revelation and a prophecy before returning to the upper world. virgil s world of the dead is described as a place below the earth, which can be entered by the cave near lake avernus. it is thus very different from homer s underworld, located in the far northwest, but still apparently on the earth. virgil s underworld is populated by the shades of great personages of legend and of the ordina

LIBER HAD

practice the result goes on increasing until its climax in his physical death in its due season. this practice should, however, prolong life "this is the second indication of the nature of the result("ccxx. ii" 66, 72-74. 23. let the adept aspire to the practice of liber xi. and preach to mankind "this is the fourth practice of ethics("ccxx. ii" 76. 24. let the adept worship the name, foursquare, mystic, wonderful, of the beast, and the name of his house; and give blessing and worship to the prophet of the lovely star "this is the fifth practice of ethics("ccxx. ii" 78, 79. 25. let the aspirant expand his consciousness to that of nuit, and bring it rushing inward. it may be practised by imagining that the heavens are falling, and then transferring the consciousness to them "this is the fif

LIBER 777

brotais erotos "o thou who hast formulated thy father and made fertile thy mother" 1. great adepts babalon- nuit. 2. isis- venus- aphrodite- astarte. 3. artemis- vesta- maria. 4. nymphs. in all cases death to be entrance into copulation, begetting yourself on them for new incarnation. woman adepts use corresponding male goou: liber 777 vel p rolegomena s y m b o l i c a ad s y s t e m am sceptico-mystic vi explicand fundamentum hieroglyphicum sanctissimorum scient summ v a\a\ publication in class b i 777 the following is an attempt to systematise alike the data of mysticism and the results of comparative religion. the sceptic will applaud our labours, for that the very catholicity of the symbols denies them any objective validity, since, in so many contradictions, something must be false;

explicand fundamentum hieroglyphicum sanctissimorum scient summ v a\a\ publication in class b i 777 the following is an attempt to systematise alike the data of mysticism and the results of comparative religion. the sceptic will applaud our labours, for that the very catholicity of the symbols denies them any objective validity, since, in so many contradictions, something must be false; while the mystic will rejoice equally that the self-same catholicity allembracing proves that very validity, since after all something must be true. fortunately we have learnt to combine these ideas, not in the mutual toleration of subcontraries, but in the affirmation of contraries, that transcending of the laws of intellect which is madness in the ordinary man, genius in the overman who hath arrived to st

abiriron 23 \ym maim water. 24 brqu akrab scorpio c wrytcjn necheshthiron 25 tcq qesheth sagittarius b wrycjn necheshiron 26 ydg gedi capricorn e wrygdgd dagdagiron 27. mars. 28 yld deli aquarius d wrymyhb bahimiron 29 \ygd dagim pisces c wrymycn nashimiron 30. sol. 31 ca ash fire. 32. saturn. 32 bis ra aretz earth. 31 bis ta ath spirit. table of correspondences 4 ix. the sword and the serpent x. mystic numbers of the sephiroth xi* elements (with their planetary rulers. xii* the tree of life. 0. 0. 1 1 root of d 1st plane, middle pillar 2 3 root of b 2nd plane, right pillar 3 6 root of c 2nd plane, left pillar 4 10 c 3rd plane, right pillar 5 15 b 3rd plane, left pillar 6 21 d 4th plane, middle pillar 7 28 b 5th plane, right pillar 8 36 c 5th plane, left pillar 9 45 d 6th plane, middle pil

tle \yyj \yhla hwr tja, achath ruach elohim chayyim( one [is] the spirit of the living elohim, a line from the sepher yetzirah which adds to 777. cols. cxii cxiii. these sets of attributions were extracted by the golden dawn from the first volume of kabbala denudata. the symbols in 7 and 8 apparently represent hermaphroditic brass. col. cxiv. the numbers are an addition; each password adds to the mystic number of the sephirah corresponding. vide col. x. col. cxv. the entries in this column were originally given as initials only. col. cxxi. these are golden dawn titles. the a\a\ titles in the 1st order differ slightly; 0 =08 is probationer, 1 =108 is neophyte, 2 =98 zelator and the waiting grade between philosophus and adeptus minor is called dominus liminis. cols. cxxix cxxxii. these are t

LIBER ALEPH

is antinomy, the more fierce the puissance of the magnetism, and the quality of energy disengaged by the coition. thus in the union of similars, as of halogens with each other, is no strong passion of explosive force, and the love between two persons of the like character and taste is placid and without transmutation to higher planes. i the book of wisdom or folly 23 f de nuptiis mysticis (of the mystic marriage) my son, how wonderful is the wisdom of this law of love! how vast are the oceans of uncharted joy that lie before the keel of thy ship! yet know this, that every opposition is in its nature named sorrow, and the joy lieth in the destruction of the dyad. therefore, must thou seek ever those things which are to thee poisonous, and that in the highest degree, and make them thine by l

the fury of thine early victory in these arts magical and sciences is but the sign of thine own baseness and unworthiness, since the contrast or differential is so overwhelming to thee; but, becoming expert and adept, thou art balanced in the glory, and calm, even as the stars. c the book of wisdom or folly 137 ez de arte amoris et deliciarum mystici (of the art of love and of the pleasure of the mystic) he path therefore unto this beatific vision of beauty, o my son, is that practice of bhakti yoga which is written in the book called eight score and fifteen, or .astarte. by this mine hand when i was in gaul the beloved, at montigny that is hard by the forest of the blue fountain, with agatha my concubine, the very soul of love and of musick, that had ventured herself from beneath the cros

elf, being the deepest ego, that is, a being separate from the universe; and his is the root of the while mystery of evil. for he hath in him the magick power, which if he use not, he is self-poisoned, even as any organ of the body that refuseth its function. so then his cure is in his ally the lion, that feareth not the crocodiles, nor hideth himself, but leapeth eagerly forward. the path of the mystic hath this pitfall; for though he unite himself with his god, his mode is to withdraw from that which him seemeth is not god. whereby he affirmeth and confirmeth the demon, that is duality. be thou instant therefore, o my son, to turn from every act of love at he moment of full satisfaction, flinging the invoked might hereof against a new opposite; for the formula of every dragon is perpetua

nor is there any one law of her nature, but in her are all laws, so that each thing or each truth that thou perceiveth is as it were one gesture of her dance. shut up the book of thy questions, o my son, concerning nature, her way, her origin, or her purpose, except in those matters which concern thee and thine own orbit, o thou star, begotten of my loins in my lust of hilarion, the golden rose, mystic and joyous, the lily of a thousand petals and one petal, subtle and perverse, that thou mightest fulfil his work of a magus which i cam to accomplish, robing myself in flesh of man, as was my nature and the will of my nature, the name of my star that flameth in the body of nuith our lady. m liber aleph vel cxi 204 zu de ratione huius epistol scribend (of the reason of writing this epistle)

LIBER ASTARTE

and that they converse as may be fitting. 23. concerning the mysterious triangle. now then as three cords separately may be broken by a child, while those same cords duly twisted may bind a giant, let the philosophus learn to entwine these three methods of magic into a spell. to this end let him understand that as they are one, because 1 [one of crowley.s pseudonyms, a fictitious persian islamic mystic to whom was attributed a curious work known as the scented garden of abdullah the satirist, or the bagh-i-muattar. t.s] astarte vel liber berylli 8 the end is one, so are they one because the method is one, even the method of turning the mind toward the particular deity by love in every act. and lest thy twine slip, here is a little cord that wrappeth tightly round and round all, even the m

LIBER CCXLII AHA

e accomplished. peace to all beings! 1 aha! olympas: master, ere the ruby dawn gild the dew of leaf and law, bidding the petals to unclose of heaven.s imperishable rose, brave heralds, banners flung afar of the lone and secret star, i come to greet thee. here i bow to earth this consecrated brow! as a lover woos the moon aching in a silver swoon, i reach my lips towards thy shoon mendicant of the mystic boon! marysas. what wilt thou? olympas. let mine angel say .utterly to be rapt away. marysas. how, whence, and whither? olympas .by my kiss from that abode to this.to this. my wings? marysas. thou hast no wings. but see an eagle swooping from the byss where god stands. let him ravish thee and bear thee to a boundless bliss! olympas. how should i call him? how beseech? marysas. silence is lo

or all the rest. speech, like a crag of limestone, crumbles, while this one soul of thought is sure through all confusion to endure, infinite truth in one small span: this that is god is man. olympas. master! i tremble and rejoice. marsyas. before his own authentic voice doubt flees. the chattering choughs of talk scatter like sparrows from a hawk. olympas. thenceforth the adept is certain of the mystic mountain? light and love are life therein, and they are his? marsyas. even so. and one supreme there is whom i have known, being he. withdrawn within the curtains of the dawn dwells that concealed. behold! he is liber ccxlii 12 a blush, a breeze, a song, a kiss, a rosy flame like love, his eyes blue, the quintessence of all skies, his hair a foam of gossamer pale gold as jasmine, lovelier t

he light of all the skies into thy wake. the heaven dies in bubbling froth of light, that foams liber ccxlii 30 about thine ardour. all the domes of all the heavens close above thee as thou art known of me who love thee. excellent kiss, thou fastenest on this soul of mine, that it is gone, gone from all life, and rapt away into the infinite starry spray of thine own aon. alas for me! i faint. thy mystic majesty absorbs this spark. olympas. all hail! all hail! white splendour through the viewless veil! i am drawn with thee to rapture. marsyas. stay! i bear a message. heaven hath sent the knowledge of a new sweet way into the secret element. olympas. master, while yet the glory clings declare this mystery magical! marsyas. i am yet borne on those blue wings into the essence of the all. now

he cornice, gain the breach, and learn what next the ridge can teach! yet.not the ridge itself may speak the secret of the final peak. olympas. all ridges join at last. marsyas. admitted, o thou astute and subtle-witted! yet one.loose, jagged, clad in mist! another.firm, smooth, loved and kissed by the soft sun! our order hath this secret of the solar path, even as our lord the beast hath won the mystic number of the sun. olympas. these secrets are too high for me. marsyas. nay, little brother! come and see! neither by faith nor fear nor awe approach the doctrine of the law! truth, courage, love, shall win the bout, and those three others be cast out. olympas. lead me, master, by the hand gently to this gracious land! aha! 35 let me drink the doctrine in, an all-healing medicine! let me ri

LIBER CLXV A MASTER OF THE TEMPLE

ing and frees the soul from its shackles. all seems so good to-night, this simple life, the tent by the sea, the night air, the happy tired feeling after the day s work, the presence of my two dear ones, the equinox 162 and all the dear ones of which i am a part, the presence of adonai within and without. it is good to have lived for this [this is dreadful! you must not mistake feeling good for a mystic state. o.m] aug. 9, 9:59 to 10:26 p.m. during this meditation a certain magical understanding arose whereby it was easy to interpret any common object into a symbol of the work [a bit better. o.m] aug. 18, 11:07 to 11:13 p.m. even 6 mins is a difficulty now. when will the tide turn again [the tides are due to the pull of the sun and moon. o.m] aug. 19, 7:32 to 7:42 p.m. slight feeling of jo

LIBER CXCVII STORY OF SIR PALAMEDES

les the himalaya.s frozen sides, crowned with illimitable light, and there in constant war abides, smiting the spangles of the snow; smiting until the vernal tides of earth leap high; the steady flow of sunlight splits the icy walls: they slide, they hurl the knight below. sir palamede the mighty falls into an hollow where there dwelt a bearded crew of monachals asleep in various visions spelt by mystic symbols unto men. but when a foreigner they smelt they drive him from their holy den, and with their glittering eyeballs pelt sir palamede the saracen. 24 x now findeth he, as all alone he moves about the burning east, the mighty trail of some unknown, but surely some majestic beast. so followeth he the forest ways, remembering his knightly oath, and through the hot and dripping days plough

the beast is gone: the hero slips down to the valley: he forsakes the fond idea (every bone in all his body burns and aches) sir palamedes, the saracen knight 43 by speed to attain the dear unknown, by force to achieve the great beyond. yet from that brain may spring full-grown another folly just as fond. 44 xix the knight hath found a naked girl among the dunes of breton sand. she spinneth in a mystic whirl, and hath a bagpipe in her hand, wherefrom she draweth dismal groans the while her maddening saraband she plies, and with discordant tones desires a certain devil-grace. she gathers wreckage-wood, and bones of seamen, jetsam of the place, and builds therewith a fire, wherein she dances, bounding into space like an inflated ass.s skin. she raves, and reels, and yells, and whirls so tha

ing beast that mocks my need dwelleth in deep obscurity. so delveth he a darksome hole within the bowels of etna dense, closing the harbour of his soul to all the pirate-ships of sense. and now the questing of the beast rolls in his very self, and high leaps his whole heart in fiery feast on the expected ecstasy. but echoing from the central roar reverberates many a mournful moan, and shapes more mystic than before baffle its formless monotone! ah! mocks him many a myriad vision, warring within him masterless, turning devotion to derision, beatitude to beastliness. they swarm, they grow, they multiply; the strong knight.s brain goes all a-swim, paced by that maddening minstrelsy, those dog-like demons hunting him. liber cxcvii 58 the last bar breaks; the steel will snaps; the black hordes

o their sparkling eyes while they his armour are undoing .for who (quoth he .may say that this is not the mystery i miss. soon he is gathered in the dance, and smothered in the flowers. a boy.s laugh and a maiden.s glance are sweet as paramours! stay! is there naught some wanton wight may do to excite the glamoured knight? liber cxcvii 90 yea! the song takes a sea-wild swell; the dance moves in a mystic web; strange lights abound and terrible; the life that flowed is out at ebb. the lights are gone; the night is come; the lads and lasses sink, awaiting some climax.oh, how tense and dumb the expectant hush intoxicating! hush! the heart fs beat! across the moor some dreadful god rides fast, be sure! the listening palamede bites through his thin white lips.what hoofs are those? are they the q

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

put.but we may find a tower built upon a rock, against which the winds beat in vain. not what christians call faith, be sure! but what (possibly) the forgers of the epistles.those eminent mystics!.meant by faith. what i call samadhi!.and as gfaith without works is dead, h so, good friends, samadhi is all humbug unless the practitioner shows the glint of its gold in his work in the world. if your mystic becomes dante, well; if tennyson, a fig for his trances! but how does this tower of samadhi stand the assault of question-time? is not the idea of samadhi just as dependent on all the other ideas.man, time, being, thought, logic? if i seek to explain samadhi by analogy, am i not often found talking as if we knew all about evolution, and mathematics, and history? complex and unscientific stu

es the dream-world of a boy, as it were, between your fingers; but before you can bring the physical universe tumbling about a man fs ears he requires to drill his hunchbacks so devilish well that they are terribly like soldiers themselves. and a question capable of shaking the consciousness of samadhi could, i imagine, give long odds to one of frederick fs grenadiers. it is useless to attack the mystic by asking him if he is quite sure samadhi is good for his poor health; ftis like asking the huntsman to be very careful, please, not to hurt the fox. the ultimate question, the one that really knocks samadhi to pieces, is such a stupendous idea that it is far more of a! than all previous! fs together, for all its? form. and the name of that question is nibbana. take this matter of the soul

that he has always heard so; naturally mccabbage has no difficulty in proving to him by biological methods that he has no soul; and with a sunny smile each passes on his way. but mccabbage is wasted on the philosopher whose belief in a soul rests on introspection; we must have heavier metal; hume will serve our turn, may be. but hume in his turn becomes perfectly futile, pitted against the hindu mystic, who is in constant enjoyment of his new-found atman. it takes a buddha-gun to knock his castle down. now the ideas of mccabbage are banal and dull; those of hume are live and virile; there is a joy in them greater than the joy of the man in the street. so too the buddha-thought, anatta, 1 [joseph mccabe, a grationalist h/ atheist writer of the period. t.s] 14 liber cxlviii is a more splend

LIBER DCCCLX JOHN ST

lts have occurred. it may be that the physical health induced by the summer in me, who dislike damp and chill, may being forth as it were a flower the particular kind of energy. sammavayamo.which gives alike the desire to perform more definitely and exclusively the great work, and the capacity to achieve success. it is in any case remarkable that i was born in october (1875; suffered the terrible mystic trance which turned me toward the path in october (1896; applied for admission to g d in october (1898; opened my temple at boleskine in october (1899; received the mysteries of l.i.l. in october (1900; and obtained the grade of 6= 5; obtained the first true mystic results in october (1901; first landed in egypt in october (1902; landed again in egypt in october (1903; first parted from ros

brought up that red-headed bundle of mischief, maryt waska. this being in a way a .bandobast (and so inviolable, i took her to dinner, eating an omelette, and some bread and camembert, and a little milk. afterwards a cup of coffee, and then two hours of the vajroli-mudra1 badly performed. all this i did with reluctance, as an act of self-denial or asceticism, lest my desire to concentrate on the mystic path should run away with me. 1 [for the vajroli mudra see siva samhita iv 53-75. t.s] liber dccclx 14 therefore i think it may fairly be counted unto me for righteousness. i now drink a final coffee and retire, to do i hope a more straightforward type of meditation. so mote it be. naked, maryt looks like corregio fs antiope. her eyes are a strange grey, and her hair a very wonderful reddis

all conceivable positions of the body are so. 11.00. still sitting; quite sceptical; sticking to it just because i am a man, and have decided to go through with it. 11.13. have done 10 p.y. cycles. a bit better, and a slight hint of the bhuchari-siddhi foreshadowed. have been saying mantra; the question arises in my mind: am i mixing my drinks unduly? i think not; if one didn ft change to another mystic process, one would have to read the newspaper. 11.20. this completes my half-hour of .sana. legs very painful; yet again i find myself wishing for kandy (not sugar candy, but the place where i did my first hindu practices and got my first results) and a life devoted entirely to meditation. but not for me! i.m no pratyeka- buddha; a dhamma-buddha every inch of me [a pratyeka-buddha attains t

moment, one may continue. p.y [pr.n.y.ma..ed] 14 cycles. some effort required; sweating appears to have stopped and bhuchari hardly begun. my head really aches a good deal. i must add one or two remarks. in my walk i discovered that my mantra hua allahu, etc, really belongs to the vi.uddhi-cakra; so i allowed the thought to concentrate itself there [the vi.uddhi-cakra: the .nerve centre. in hindu mystic physiology, opposite the larynx..ed] also, since others are to read this, one must mention that almost from the beginning of this working of magick art the changed aspect of the world whose culmination is the keeping of the oath .i will interpret every phenomenon as a particular dealing of god with my soul. was present with me. this aspect is difficult to describe; one is indifferent to eve

should have insisted on her staying with me; the symptoms began immediately on her drinking some coffee. i have noticed with myself, that eating has started the action. 5.30. an hour of mingled nap and mantra. i now feel alive again. it was very strange how calm and balanced i was: yet now i am again energised; may it be to the point of enthusiasm! people will most assuredly smile at this exalted mystic; his life seems made up of sleep and love-making. indeed, to-day i have been shockingly under the power of tamas, the dark sphere. but that is clearly a fatigue-effect from having worked so hard. oh lord, how long? 5.50. the mantra still ripples on. i am so far from the path that i have a real good mind to get maryt to let me perform the black mass on her at midnight. i would just love to b

LIBER HAD

ult goes on increasing until its climax in his physical death in its due svb figvra dlv 5 season. this practice should, however, prolong life. this is the second indication of the nature of the result (ccxx. ii. 66, 72-74. 23. let the adept aspire to the practice of liber xi, and preach to mankind. this is the fourth practice of ethics (ccxx ii. 76. 24. let the adept worship the name, foursquare, mystic, wonderful, of the beast, and the name of his house; and give blessing and worship to the prophet of the lovely star. this is the fifth practice of ethics (ccxx ii. 78, 79. 25. let the aspirant expand his consciousness to that of nuit, and bring it rushing inward. it may be practised by imagining that the heavens are falling, and then transferring the consciousness to them. this is the fift

LIBER LIBERI VEL LAPIDIS LAZULI

en from afar off. 24. come! let us irritate the vessels of the earth: they shall distil strange wine. 25. it grows under my hand: it shall cover the whole heaven. 26. thou art behind me: i scream with a mad joy. 27. then said ithuriel the strong; let us also worship this invisible marvel! 28. so did they, and the archangels swept over the heaven. 12 liber liberi vel lapidis lazuli 29. strange and mystic, like a yellow priest invoking mighty flights of great grey birds from the north, so do i stand and invoke thee! 30. let them obscure not the sun with their wings and their clamour! 31. take away form and its following! 32. i am still. 33. thou art like an osprey among the rice, i am the great red pelican in the sunset waters. 34. i am like a black eunuch; and thou art the scimatar. i smite

LIBER LVII

bis. c 31 bis 3 the temple of solomon the king (continued) great as were frater p..s accomplishments in the ancient sciences of the east, swiftly and securely as he had passed in a bare year the arduous road which so many fail to traverse in lifetime, 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 an

r, death. before what is known as the equinox of the gods, a little while ago, there was an initiated formula which expressed these ideas to the wise. as these formulas are done with, it is of no consequence if i reveal them. truth is not eternal, any more than god; and it would be but a poor god that could and did not alter his ways at his pleasure. this formula was used to open the vault of the mystic mountain of abiegnus, within which lay (so the ceremony of initiation supposed) the body of our father christian rosen creutz, to be discovered by the brethren with the postulant as said in the book called fama fraternitatis. there are three officers, and they repeat the analysis of the word as follows: chief. let us analyse the key word.i. 2nd. n. 3rd. r. all. i. chief. yod. y 2nd. nun. n

god. or, by yetzirah .the air is his balance. as it is written .god made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament. or by meaning .the ox and the goad. i.e .he is both matter and motion. we here append a sketch ms by frater p, giving his explanation by tarot, etc, of the letters of the alphabet spelt in full. 28 liber lviii mystic readings of the letters of the alphabet (see tarot cards, and meditate [la. folly.s doom is ruin* tyb. the juggler with the secret of the universe. lmg. the holy guardian angel is attained by self-sacrifice and equilibrium. tld. the gate of the equilibrium of the universe (note d, the highest reciprocal path. hh. the mother is the daughter; and the daughter is the mother. ww. the son is (bu

12 stars. and their correspondences. see 777. 13. dja, unity, and hbha, love. a scale of unity; thus 13 1= 1; 26= 13 2= 2; 91= 13 7= 7; so that we may find in 26 and 91 elaborations of the dyad the the septenary respectively. 14. an .elaboration. of 5 (1+ 4= 5, force; a .concentration. of 86 (8+ 6= 14, elohim, the 5 elements. 15. hy, jah, one of the ineffable names; the father and mother united. mystic number of geburah: 1+ 2+ 3+ 4+ 5. 17. the number of squares in the swastika, which by shape is aleph, a. hence 17 recalls 1. also way, iao, the triue father. see 32 and 358. 18. yj, life. an .elaboration. of 9. 20. dwy, yod, the letter of the father. 21. hyha, existence, a title of kether. note 3 7= 21. also why, the first three (active) letters of hwhy. mystic number of tiphareth. 22. the

he hebrew alphabet; and of the paths on the tree. hence suggests completion of imperfection, finality, and fatal finality. note 2 11= 22, the accursed dyad at play with the shells. 24. number of the elders;41 and= 72 3. 72 is the .divided name. 26. hwhy. jehovah as the dyad expanded, the jealous and terrible god, the lesser countenance. the god of nature, fecund, cruel, beautiful, relentless. 28. mystic number of netzach, jk .power. 31. al .not; and la .god. in this part i(.nature as it is) the number is rather forbidding. for al is the god-name of chesed, mercy; and so the number seems to deny that name. 32. number of sephiroth and paths, 10+ 22. hence is completion of perfection. finality; things as they are in their totality. hwhyha, the combined hyha and hwhy, macroprosopus and micropr

LIBER LXVII THE SWORD OF SONG

33 so since in england christ still stands with iron nails in bloody hands not pierced, but grasping! to hoist high children on cross of agony, i find him real for english lives. up with my pretty pair of fives !34 i fight no ghosts .but why revile (you urge me .in that vicious style the very faith whose truths you seem (elsewhere)35 to hold, to hymn supreme in your own soul. perhaps you know how mystic doctrines melt the snow of any faith: redeem it to a fountain of reviving dew. so i with christ: but few receive the qabalistic balm,36 believe nothing.and choose to know instead. but, to that terror vague and dread, external worship; all my life. war to the knife! war to the knife! no! on the other hand the buddha says .i.m surprised at you! how could a person accept my law and still use h

red, free yet self-subordinate to the whole for its own sake.expand!.so we molecules of a central soul, time.s sons, judged by eternity. nature is gone.our joys, our pains, our little lives.and god remains. were this the truth.why! worship then were not so imbecile for men! but that.s no christian faith! for where enters the dogma of despair? despite his logic.s silver flow i must count caird62 a mystic! no! you christians shall not mask me so the plain words of your sacred books behind friend swedenborg his spooks! says huxley63 in his works (q. v .the microcosmic lives change daily in state or body..yet you gaily arm a false hegel cap -pie. your self, his weapons.make him wear false favours of a ladye fayre (the scarlet woman) bray and blare a false note on the trumpet, shout .a champion

t woman) bray and blare a false note on the trumpet, shout .a champion? faith.s defender! out! sceptic and sinner! see me! quail i. i cite the little-go. you stare, and have no further use for paley! caird.s interpretation of hegel. his identification of it with christianity proved to be mystical. his interpretation false. 420 425 430 435 440 445 450 455 14 the sword of song but if you drink your mystic fill under the good tree igdrasil64 where is at all your use for christ? hath krishna not at all sufficed? i hereby guarantee to pull a faith as quaint and beautiful as much attractive to an ass, and setting reason at defiance, as zionism, christian science, or ladies. leage,65 .keep off the grass. from .alice through the looking-glass. hence i account no promise worse, fail to conceive a f

black, void of all cause, all aim; unkenned, as if i had been dead indeed. all in christ.s name! and i look back, and then and long time after lack courage or strength to hurl the creed down to the heaven it sprang from! no! not this inspires the indignant blow 660 666 670 675 680 685 690 695 700 poem does not treat of pal- ontology: nor of poet.s youth: nor of christian infamies. poet forced to mystic position. 20 the sword of song at the whole fabric.nor the seas filled with those innocent agonies of pagan martyrs that once bled, of christian martyrs damned and dead in inter-christian bickerings where hate exults and torture springs, a lion an anguished flesh and blood, a vulture on ill-omen wings, a cannibal74 on human food. nor do i cry the scoffer.s cry that christians live and look

370 375 380 385 the advaitist position. mind.s superior functions. does truth make itself instantly apparent? not reason. 32 the sword of song as by a lightning flash, solve doubt and turn all nature inside out: and, if such potency of might hath truth, once state the truth aright, whence came the use for all these pages millions together.mighty sages whom the least obstacle enrages? condemn the mystic if he prove thinking less valuable than love? well, let them try their various plans! do they resolve that doubt of man.s? how many are hegelians? this, though i hold him mostly true. but, to teach others that same view? surely long years develop reason.45 after long years, too, in thy season bloom, concentration.s midnight flower! after much practice to this end i gain at last the long sou

LIBER MMCMXI NOTE ON GENESIS

id that .all things should be cut into three. whose will. assenting all things were so divided. for the mind of the father said into three, governing all things by mind. and there appeared in it the triad, virtue and wisdom and multiscient truth. thus floweth forth the form of the triad. thus is formulated the creative trinity which is, as it were, the essential preliminary to manifestation. this mystic son of the eternal parents, having for his number 3, is typified in all the sacred scripts by that number. thus it is written of the manifestation of the son of god upon the earth .shiloh shall come (the initial of which mystery-name is c [chaldaan oracles, fragment 13 in the westcott/ cory editions; known from quotations by psellus and pletho. b, the magus of power in tarot= will [chaldaan

the tetragram. also is the number of ma (also 91) by aiq bekar 1+4+5= 10.the perfection of the sephiroth. a note on genesis 7 one father eternal. one son eternal. 4. 1. 2. 3. one mother eternal. fig. ii..the trinity in manifestation in both of these symbols the all-including circle represents the underlying idea of the number 0: the infinite: para-brahman: the ain soph. in the first is shown the mystic trinity before manifestation; as it were unlimited, unbound, and unbounded, inoperative because of its diffusiveness and dispersion. in the second figure we behold their concentration: focalisation: producing by their joint action the number of manifestation.4. in the worlds.assiah: in the taro, the princess.the throne of the spirit: in the tetragram, the he final, and in symbolic language

as or jeheshua: the third principle. for the same reason i have drawn the triangle with the 3 uppermost 1d 3 2 instead of 3 c 1 2 [see note at end. t.s] 11 part ii it was necessary that i should go thus somewhat at length into this mystery of the opening of the numbers, because without this explanation much of the meaning of the verse must necessarily remain obscure. now let us consider this most mystic verse! the first thing that strikes us is that it contains seven words: the second that the number of its letters is twenty-eight. thus does it perfectly symbolise in its entirety the third symbol in the numerical evolution. before proceeding to a detailed analysis, and following the process of creation by time (i.e, beginning at the first letter, and so proceeding, let me point out a few g

LIBER OS ABYSMI VEL DAATH

d academic editions are available] 4 [thomas henry huxley, collected essays vol. 6: ghume, with helps to the study of berkeley. h] 5 [crowley, gtycarb, an essay in ontology with some remarks on ceremonial magic. h first published in 1902, a revised version bound up in the sword of song, reprinted in collected works ii, 233-243] 6 [crowley, gtime: a dialogue between a british sceptic and an indian mystic. h in ac fs collected works, ii, 267-282] 7 [crowley, gthe soldier and the hunchback! and? h (later declared to be liber cxlviii in class c. in equinox i (1] 8 [it is not clear whether crowley refers to the science of logic or the glesser logic h (encyclopedia of the philosophical sciences: part i. logic, so-called because it is shorter than the science of logic and thus more widely read. m

LIBER SAMEKH

h the universe, we shall fall into error when we develop our new instrument of direct understanding. it is vital that the adept should train his intellectual faculties to tell him the truth, in the measure of their capacity. to despise the mind on account of its limitations is the most disastrous blunder; it is the common cause of the calamities which strew so many shores with the wreckage of the mystic armada. bigotry, arrogance, bewilderment, all forms of mental and moral disorder, so often observed in people of great spiritual attainment, have brought the path itself into discredit; almost all such catastrophes are due to trying to build the temple of the spirit without proper attention to the mental laws of structrue and the physical necessities of freedom. the mind must be brought to

LIBER XV CHYMICAL JOUSTING OF PERARDUA

illiant and flashing, yet so black was that wherein they grew that they seemed brighter than suns. and these were placed one above the other in a single line and straight, even according unto the seven centres of his intention that he bare about him in the hollow tube that hath thirty and two joints. liber lv 2 he slayeth sir amorex le desirous. these plants did our brother perardua pluck, as the mystic rites ordain; and these did he heat furiously in his alembic, yet with vegetable heat alone, while he kept them ever moist, dropping upon them of his lunar water, whereof he had three and seventy minims left of the eight and seventy that his father had given him; and these he had borne upon a camel through the desert unto this place where he now was, which is called the oasis of the lion, e

the tincture of double efficacy. yet the brethren mocked him; for he had imperilled himself sore; so that unto this hour hath the name of perardua been forgotten, and they that have need to speak of him say in right joyaunce non sine fulmine [this work was first published in equinox i (1. in the .syllabus. in equinox i (10) it was declared to be liber lv in class c (on the grounds that 55 is the .mystic number. of malkuth (i.e (1.10) as well as hn .an ornament. the illustration .the regimen of the seven. is by j.f.c. fuller, whose a a mottoes were per ardua (lat .through hardship) and non sine fulmine (lat .not without the thunderbolt. the index to equinox vol. i gave the author of the body of the work as crowley; it is not clear what grounds, if any, f.i. regardie in the introduction to g

LIBER XXXVI THE STAR SAPPHIRE

erman work of christian mysticism, translated into french by persons unknown, and from french into english by one isabel de steiger (late 19th century (c) ordo templi orientis. key entry &c. by frater t.s. for celephais press/ n.i.w.g. this e-text last revised 13.06.200-tliber xxxvi the star sapphire v a a publication in class d 1 let the adept be armed with his magick rood [and provided with his mystic rose. in the centre, let him give the l. v. x. signs;1 or if he know them, if he will and dare do them, and can keep silent about them, the signs of n. o. x. being the signs of puer, vir, puella, mulier. omit the sign i.r.2 then let him advance to the east, and make the holy hexagram,3 saying: pater et mater unus deus ararita.4 let him go round to the south, make the holy hexagram, and say:

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

who owns the well. he is full of wisdom, because he drinks from the well using the horn gjallarhorn. the seeress of voluspa mentioned this well in connection with odin fs wisdom: i know fully, odin, where you hid your eye: in the famous well of mimir. mimir drinks mead each day from the pledge of valfodr [odin. the passage is usually understood to mean that odin gave away one of his eyes to gain mystic vision, and that he did so by putting the eye in mimir fs well. the voluspa poet apparently imagined that the eye could be used as a kind of deities, themes, and concepts 231 drinking vessel, unless what the stanza means is that the whole well could be called gpledge of odin. h that mead can be drunk from it is not surprising, since mead confers wisdom. the location of mimir fs well beneath

LOGOMACHY OF ZOS

a decadent witchcraft. long have we known the near without knowing its lineage. ego experiences more by recognition of diversity than of likeness. originality expresses our surprise at things felt more than at things understood. the body is organic knowledge with cryptic signatures of its begetters, to which we add a dithering paraphrase. we do not live eternally yet seek knowledge of eternity. a mystic is one who experiences more of himself than he can articulate. until we are increative we are only circumstantial causes of change. we form our mental conclusions via language and posit exact logic as considered evidence from insecure and ambiguous ideographs, further involved by legerdemain grammar and propositions become presumptuous. better by far are definitions by symbolism and analogy

independent. becoming spatial in space, alternating in time, combining and separating endlessly; seemingly casual as the way of the life-force. we cannot fathom more than the believable. that is our level of ability. but it does not preclude our feeling more. euphony is formulated sound. wisdom cannot articulate in a flood of words but may express itself in some resounding word-graph to cipher a mystic meaning. see that your in-breathings are of purity so that your out-breathings are not foul. i have indrawn all foulness, but my exhalations are not that bad. as human beings, all we absorb. psychically or bodily. forms its own excretion. the rationale of our beliefs and acceptances usually spring from pretentiousness or misconception, never as compensation for our failures. therefore, do n

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

an doctrines and tenets fifteen rosicrucian and qabbalistic diagrams alchemy and its exponents the theory and practice of alchemy: part one the theory and practice of alchemy: part two the hermetic and alchemical figures of claudius de dominico celentano vallis novi the chemical marriage bacon, shakspere, and the rosicrucians the cryptogram as a factor in symbolic philosophy freemasonic symbolism mystic christianity the cross and the crucifixion the mystery of the apocalypse the faith of islam american indian symbolism the mysteries and their emissaries conclusion the secret teachings of all ages an encyclopedic outline of masonic, hermetic, qabbalistic and rosicrucian symbolical philosophy being an interpretation of the secret teachings concealed within the rituals, allegories, and myster

e cryptogram as a factor in symbolic philosophy secret alphabets--the biliteral cipher--pictorial ciphers--acroamatic ciphers--numerical and musical ciphers--code ciphers. 169 freemasonic symbolism the pillars raised by the sons of seth--enoch and the royal arches--the dionysiac architects--the roman collegia--solomon, the personification of universal wisdom- freemasonry's priceless heritage. 173 mystic christianity st. iran us on the life of christ--the original name of jesus--the christened man--the essenes--the arthurian cycle--merlin the mage. 177 the cross and the crucifixion the aurea legenda--the lost libraries of alexandria--the cross in pagan symbolism- the crucifixion, a cosmic allegory--the crucifixion of quetzalcoatl--the nails of the passion. 181 the mystery of the apocalypse

, however, between pristine christianity and neo-platonism many basic tenets of the latter were accepted by the former and woven into the fabric of patristic philosophy. briefly described, neo-platonism is a philosophic code which conceives every physical or concrete body of doctrine to be merely the shell of a spiritual verity which may be discovered through meditation and certain exercises of a mystic nature. in comparison to the esoteric spiritual truths which they contain, the corporeal bodies of religion and philosophy were considered relatively of little value. likewise, no emphasis was placed upon the material sciences. the term patristic is employed to designate the philosophy of the fathers of the early christian church. patristic philosophy is divided into two general epochs: ant

ording to the baconian system revolutionized european thought; voltairism, which assailed the divine origin of the christian faith and adopted an attitude of extreme skepticism toward all matters pertaining to theology; and neo-criticism, a french revision of the doctrines of immanuel kant. henri bergson, the intuitionalist, undoubtedly the greatest living french philosopher, presents a theory of mystic anti-intellectualism founded upon the premise of creative evolution, his rapid rise to popularity is due to his appeal to the finer sentiments in human nature, which rebel against the hopelessness and helplessness of materialistic science and realistic philosophy. bergson sees god as life continually struggling against the limitations of matter. he even conceives the possible victory of lif

hermetists, show a decided oriental influence, while the rosicrucians, according to their own proclamations, gained much of their wisdom from arabian mystics. although the mystery schools are usually associated with civilization, there is evidence that the most uncivilized peoples of prehistoric times had a knowledge of them. natives of distant islands, many in the lowest forms of savagery, have mystic rituals and secret practices which, although primitive, are of a decided masonic tinge. the druidic mysteries of britain and gaul "the original and primitive inhabitants of britain, at some remote period, revived and reformed their national institutes. their priest, or instructor, had hitherto been simply named gwydd, but it was considered to have become necessary to divide this office betw

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

to that of the name elohim, is exactly equal to the total numerical value of the twenty-five letters in the square. figures 11 and 12. the holy pentacles page 61 figure 13. the third pentacle of saturn. this should be made within the magical circle, and it is good for use at night when thou invokest the spirits of the nature of saturn. editor s note. the characters at the ends of the rays of the mystic wheel are magical characters of saturn. surrounding it are the names of the angels: omeliel, anachiel, arauchiah, and anazachia, written in hebrew. figure 14. the fourth pentacle of saturn. this pentacle serveth principally for executing all the experiments and operations of ruin, destruction, and death. and when it is made in full perfection, it serveth also for those spirits which bring n

s, when thou invokest them from the side of the south. editor s note. the hebrew words around the sides of the triangle are from deut. vi.4 "hear, o israel, ihvh alhinvh is ihvh achd" the surrounding versicle is from psalm cix. 18 "as he clothed himself with cursing like as with a garment, so let it come unto his bowels like water, and like oil into his bones" in the center of the pentacle is the mystic letter yod. figure 15. the fifth pentacle of saturn. this pentacle defendeth those who invoke the spirits of saturn during the night; and chaseth away the spirits which guard treasures. editor s note. the hebrew letters in the angles of the cross are those of the name ihvh. those in the angles of the square form alvh, eloah. round the four sides of the square are the names of the angels: ar

ters of mars, and the names of the four angels: madimiel, bartzachiah, eschiel, and ithuriel written in hebrew around the pentacle. figure 26. the second pentacle of mars. this pentacle serveth with great success against all kinds of diseases, if it be applied unto the afflicted part. editor s note. the letter h, in the angles of the hexagram. within the same the names ihvh, ihshvh yeheshuah (the mystic hebrew name for joshua or jesus, formed of the ordinary ihvh with the letter sh placed therein as emblematical of the spirit, and elohim. around it is the sentence, john i. 4 "in him was life, and the life was the light of man" this may be adduced as an argument of the greater antiquity of the first few mystical verses of the gospel of st. john. figure 27. the third pentacle of mars. it is

MEANING OF MASONRY

ythe meaning of masonry by w.l. wilmshurst foreword freemasonry has had many great scholars who devoted their time and talents to the philosophical exposition of the character of the craft, the meaning of craft symbols, and the religious aspects of the fraternity: albert pike, robert freke gould, fort newton, albert gallatin mackey, and w. l. wilmshurst. walter leslie wilmshurst (1867-1939) was a mystic with a practical knowledge and profound understanding of the religions of the world. the meaning of masonry discloses the real purpose of modern freemasonry and clearly states the true body of teaching and practice concerning the esoteric meanings of masonic ritual. freemasonry is based on the three great principles: brotherly love, relief, and truth. over the years, brotherly love and reli

mportant to note here that this enlargement of consciousness is in no way represented as being dependent upon intellectual attainments, learning or book-knowledge. these may be, and indeed are, lesser staves of the ladder of attainment; but they are not numbered among the principal ones. compare st. paul's words" though i have all knowledge and have not love, i am nothing" and those of a medieval mystic" by love he may be gotten and holden, but by wit and understanding never" the lodge is" supported by three grand pillars, wisdom, strength and beauty" again the references are not to the external meeting-place, but to a triplicity of properties resident in the individual soul, which will become increasingly manifest in the aspirant as he progresses and adapts himself to the masonic discipli

ion of the true meaning and purpose of the royal arch ceremony. dealing as it does with a supreme human experience which none can fully appreciate without undergoing it, it is the greatest and most momentous rite in masonry, and no one who studies it comprehendingly and in its sacramental significance will withhold admiration either for the profound knowledge and insight of the now unidentifiable mystic and initiate who conceived it or for the skill with which he compiled it and cast his knowledge into dramatic expression. the pity of it is that those who practise the rite make no effort to penetrate its meaning and are content with the unenlightened perfunctory performance of a ritual which even exoterically is singularly striking, beautiful and suggestive. the least reflection upon it mu

es conferred by reason of advantage merit and ability. to cite one of the most instructive of early christian treatises (dionysius: on the ecclesiastical hierarchy, with which every masonic student should familiarize himself, it will be found that admission to the early church was by three ceremonial degrees exactly corresponding in intention with those of masonry" the most holy initiation of the mystic rites has as its first godly purpose the holy cleansing of the initiated; and as second, the enlightening instruction of the purified; and finally and as the completion of the former, the perfe cting of those instru cted in the science of their appropriate instructions. the order of the ministers in the first class cleanses the initiated through the mystic rites; in the second, conducts the

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

der of the ashmole museum at oxford. historian of the order of the garter and member of the so-called invisible college, which later became the royal society, or so we are told. ashmole and robert fludd were behind the creation of the first masonic lodge in england.william backhouse (1593-1653) a mysterious figure, the adoptive father of ashmole.j. c. barchusen (1666-1723)jacob boheme (1575-1624) mystic and alchemist, follower of paracelsus. johann fredrick bottger (1682-1719- creator of porcelain.appendix c: suggested areas of research266atlantis, alien visitation, and genetic manipulation robert boyle (1627-1691) one of the primary founders of modern chemistry, he was a practicing alchemist.tycho brahe (1546-1601) astronomer. his discoveries about weather patterns, lead to todays chaos t

also agreed to proclaim an emergency bank holiday in new y ork, and a simi-lar action was taken in illinois. one of president franklin d. roosevelt's first official acts after taking office on inauguration day(saturday, march 4, 1933, was to proclaim an emergency, three-day, nationwide banking holiday,signed and effective monday, march 6. fdr was a member of the ancient arabic order nobles ofthe mystic shrine, i.e, the shriners. shriners are 33rd degree masons.the great seal of united states was established on june 20, 1782. the back of the great seal wasbarely known until the 1930s when it became a part of the dollar bill under masonic united statespresident franklin d. roosevelt. on the reverse side of the great seal are an eye and a pyramid.over the eye and pyramid is an inscription, a

MICHAEL WYNN THE SOUL TRAVELERS

already under that impression. these steps of initiation are symbolized by paths from sephirah to another, here the initiate makes his way from malkuth to kether. lucifer s fall from the highest abode in the heavens is frequently represented by a lightning bolt, whereas the human s path upwards may include a snake--michael wynn's "the soul travelers" 61 famous phrases: transformation through the mystic passageways and chambers of the great pyramid passed the illumined of antiquity. they entered its portals as men; they came forth as gods. it was the place of the "second birth" the "womb of the mysteries" and wisdom dwelt in it as god dwells in the hearts of men. somewhere in the depths of its recesses there resided an unknown being who was called "the initiator" or "the illustrious one" r

MORALS AND DOGMA

ascending from earth to heaven; the three principal rounds of which are denominated faith, hope, and charity; and which admonish us to have faith in god, hope in immortality, and charity to all mankind" accordingly a ladder, sometimes with nine rounds, is seen on the chart, resting at the bottom on the earth, its top in the clouds, the stars shining above it; and this is deemed to represent that mystic ladder, which jacob saw in his dream, set up on the earth, and the top of it reaching to heaven, with the angels of god ascending and descending on it. the addition of the three principal rounds to the symbolism, is wholly modern and incongruous. the ancients counted seven planets, thus arranged: the moon, mercury, venus, the sun, mars, jupiter, and saturn. there were seven heavens and seve

hebrew. in the english and american lodges the letter g. is substituted for this, as the initial of the word god, with as little reason as if the letter d, initial of dieu, were used in french lodges instead of the proper letter. yod is, in the kabalah, the symbol of unity, of the supreme deity, the first letter of the holy name; and also a symbol of the great kabalistic triads. to understand its mystic meanings, you must open the pages of the sohar and siphra de zeniutha, and other kabalistic books, and ponder deeply on their meaning. it must suffice to say, that it is the creative energy of the deity, is represented as a _point, and that point in the centre of the _circle_ of immensity. it is to us in this degree, the symbol of that unmanifested deity, the absolute, who has no name. our

nowledge now imparted by books and letters, was of old conveyed by symbols; and the priests invented or perpetuated a display of rites and exhibitions, which were not only more attractive to the eye than words, but often more suggestive and more pregnant with meaning to the mind. masonry, successor of the mysteries, still follows the ancient manner of teaching. her ceremonies are like the ancient mystic shows--not the reading of an essay, but the opening of a problem, requiring research, and constituting philosophy the arch-expounder. her symbols are the instruction she gives. the lectures are endeavors, often partial and one-sided, to interpret these symbols. he who would become an accomplished mason must not be content merely to hear, or even to understand, the lectures; he must, aided b

h remembering in every sentence, becomes fastidious, and condenses like tacitus. the vulgar love a more diffuse stream. the ornamentation that does not cover strength is the gewgaws of babble. neither is dialectic subtlety valuable to public men. the christian faith has it, had it formerly more than now; a subtlety that might have entangled plato, and which has rivalled in a fruitless fashion the mystic lore of jewish rabbis and indian sages. it is not this which converts the heathen. it is a vain task to balance the great thoughts of the earth, like hollow straws, on the finger-tips of disputation. it is not this kind of warfare which makes the cross triumphant in the hearts of the unbelievers; but the actual power that lives in the faith. so there is a political scholasticism that is mer

the _seven_ spirits of god, burned before the throne; and the lamb that was slain had _seven_ horns and _seven_ eyes. eight is the first cube, that of _two. nine is the square of _three, and represented by the triple triangle. ten includes all the other numbers. it is especially _seven_ and _three; and is called the number of perfection. pythagoras represented it by the tetractys, which had many mystic meanings. this symbol is sometimes composed of dots or points, sometimes of commas or yods, and in the kabalah, of the letters of the name of deity. it is thus arranged, the patriarchs from adam to noah, inclusive, are _ten_ in number, and the same number is that of the commandments. twelve is the number of the lines of equal length that form a cube. it is the number of the months, the trib

MOTTA MARCELO THE COMMENTARIES OF AL

nderstanding it, and so becoming one with it. with the egyptian initiate we exclaim "there is no part of us that is not of the gods; and add the antistrophe "there is no part of the gods that is not also of us" therefore, the love that is law is no less love in the petty personal sense; for love that makes two one is the engine whereby even the final two, self and not-self, may become one, in the mystic marriage of the bride, the soul, with him appointed from eternity to espouse her; yes, even the most high, god all-in-all, the truth. therefore we hold love holy, our heart's religion, our mind's science. shall he not have his ordered rite, his priests and poets, his makers of beauty in colour and form to adorn him, his makers of music to praise him? shall not his theologians, divining his

acked. but thou hast all in the clear light, and some, though not all, in the dark. all previous systems have been sectarian, based on a traditional cosmography both gross and incorrect. our system is based on absolute science and philosophy. we have "all in the clear light" that of reason, because our mysticism is based on an absolute scepticism. but at the time of this writing i had very little mystic experience indeed, as my record shows. the fact is that i was far, far from the grade even of master of the temple. so i could not properly understand this book; how then could i effectively promulgate it? i comprehended but dimly that it contained my word; for the grade of magus then seemed to me unthinkably high above me. also, let me say that the true secrets of this grade (of magus) are

roperly understand this book; how then could i effectively promulgate it? i comprehended but dimly that it contained my word; for the grade of magus then seemed to me unthinkably high above me. also, let me say that the true secrets of this grade (of magus) are unfathomable and awful beyond all expression; the process of initiation thereto was continuous over years, and contained the most sublime mystic experiences--beyond any yet recorded by man--as mere incidents in its terrific pageant. the "equation" is the representation of truth by word. it will be noticed that the subject of the verse changes abruptly after the word "aum" a. c. had thought of this word at this moment; it was one that he respected a lot, and he had become very agitated in mind since the positive assertion, in verse 4

of its images, knowing that we must abstract every one of their qualities from every one of these equally if we would unveil it; or (2) to reject all images of the absolute, knowing that attainment thereof would be the signal for the manifestation of that part of its nature which necessarily formulates itself in a new universe of images. realizing that these two courses (the materialist's and the mystic's) are equally fatuous, we may engage in either or both of two other plans of action, based on assent to actuality. we may (1) ascertain our own particular properties as partial projections of the absolute; we may allow every image presented to us to be of equally intrinsic and essential entity with ourselves, and its presentation to us a phenomenon necessary in nature; and we may adjust ou

are one. if i droop down mine head, and shoot forth venom, then is rapture of the earth, and i and the earth are one. the magical power is universal. the free man directs it as he will. leave him alone, or he will make you sorry you tried to interfere! there is here a reference to the two main types of the orgia of magick; i have already dealt with this matter in the comment. observe that in the 'mystic' work, the union takes place spontaneously; in the other, venom is shot forth. this awakes the earth to rapture; not until then does union occur. for, in working on the planes of manifestation, the elements must be consecrated and made 'god' by virtue of a definite rite. 27. there is great danger in me; for who doth not understand these runes shall make a great miss. he shall fall down into

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

medies and tragedies to the public, representations of which were given, and prizes awarded to those which elicited the greatest admiration. page 231 the lesser dionysia were vintage festivals, celebrated in rural districts in the month of november, and were characterized by drinking, feasting, and joviality of all kinds. in connection with some of the festivals in honour of dionysus were certain mystic observances, into which only women, called menades or bacchantes, were initiated. clad in fawn-skins, they assembled by night on the mountain sides [199]some carrying blazing torches, others thyrsi, and all animated with religious enthusiasm and frenzy. they shouted, clapped their hands, danced wildly, and worked themselves up to such a pitch of excitement and fury that in their mad frenzy

ins, they assembled by night on the mountain sides [199]some carrying blazing torches, others thyrsi, and all animated with religious enthusiasm and frenzy. they shouted, clapped their hands, danced wildly, and worked themselves up to such a pitch of excitement and fury that in their mad frenzy they tore in pieces the animal brought as a sacrifice to dionysus. under the name of bacchanalia, these mystic rites were introduced into rome, where men also were allowed to participate in them; but they were attended with such frightful excesses that the state authorities at length interfered and prohibited them. panathenaa. the panathenaa was a famous festival celebrated in athens in honour of athene-polias, the guardian of the state. there were two festivals of this name, the lesser and the grea

ed them to be seated; but instead of doing so they assumed a supplicating attitude, and humbly besought her protection. they then informed her of the dreadful crime which they had committed, and implored her to purify them from it. this circe promised to do. she forthwith commanded her attendant naiads to kindle the fire on the altar, and to prepare everything necessary for the performance of the mystic rites, after which a dog was sacrificed, and the sacred cakes were burned. having thus duly purified the criminals, she severely reprimanded them for the horrible murder page 258 of which they had been guilty; whereupon medea, with veiled head, and weeping bitterly, was reconducted by jason to the argo. further adventures of the argonauts..having left the island of circe they were wafted by

the king, and feigned great interest in all their concerns. having gained their confidence, she informed them, that among her numerous magic arts, she possessed the power of restoring to the aged all the vigour and strength of youth, and in order to give them a convincing proof of the truth of her assertion, she cut up an old ram, which she boiled in a cauldron, whereupon, after uttering various mystic incantations, there came forth from the vessel a beautiful young lamb. she then assured them, that in a similar page 261 manner they could restore to their old father his former youthful frame and vigour. the fond and credulous daughters of pelias lent an all too willing ear to the wicked sorceress, and thus the old king perished at the hands of his innocent children. death of jason..medea

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

lt tool. this is the time to be specific, and your notebook is a handy reminder that a certain spell will produce a certain result. you will get your first inkling of the power you are in touch with as you see the magical happenings in your life recorded in your notebook. chapter 2 you can awaken your magic power you have a power within you that can be woken. it is what the ancient avatars of the mystic east use to call the fiery serpent the great body of radiance and the immutable light. it is the same power that you can now use to work any magic you want. you may have expected that at this stage you would be told to obtain mystic robes, magic wands, bat s wings, eye of newt, and cauldrons, or to indulge in blood drinking and human sacrifice. such occult paraphernalia and activities are n

power. enter your witching circle and face north, south, east or west. the direction that you face will depend on your desire. awaken your magic power, and as you finish taking the three breaths visualize an elemental symbol directly in front of you. now enlarge the symbol until it is several feet high, and pulsating with magical power. see it as clearly as you can. imagine you are bathed in its mystic light. try and actually breathe in this mystic light. imagine it circulating within you. now call forth the spirits of the symbol and ask them for help in achieving your desire. spend a few minutes thinking about whatever it is that you seek in the way of happiness and peace of mind. say a simple thank you to the spirits and go about your daily affairs. repeat daily until the ritual draws y

e and pick up a pinch of earth and take it inside with you. enter your witching circle. face north, and sprinkle the soil on the floor in front of you. that small and simple gesture forges a bond between you and the gnomes, and adds power to the spell. awaken your magic power. imagine a golden square directly in front of you. now enlarge the image until it is several feet high, and pulsating with mystic force. see it as clearly as you can. imagine yourself bathed in its mystic light. try and actually breathe in this light. imagine it circulating within you. now, in your mind, pretend that you are reaching into the golden square. feel around inside until your hands touch two moneybags, bulging with gold coins. pick the bags up and bring them out of the golden square. feel the coins with you

u will now experience the power of the spheres physically. a great calmness will surge through your mind, and your skin will prickle with a vibrant current of raw magic power. it remains only to circulate it and then direct it to change circumstances and situations to your benefit. the sacred names of power the names used in the first part of the ritual are ancient hebrew names of god that have a mystic power of their own. they are a true invocation to the hidden occult power of the cabala, and powerful adepts have used them for centuries. by saying the names, you are attuning yourself with the power of those adepts, and the still greater powers of the cabala. the correct phonetic pronunciation of those names is as follows: the first sacred name of power is pronounced: eh-he-yeh. the secon

sing the raw magic power of higher spiritual forces to shape your future. the middle pillar circulation ritual breathe deeply and bring your attention to the sphere of spirit above your head. as you exhale slowly, pretend that a liquid stream of white light is beginning to emerge from the sphere and flow down the left side of your body, bathing your left shoulder, arm, hip, leg, and foot with its mystic glow. try to feel this light being absorbed through the pores of your skin as it flows down the side of your head, and on down your body. when the stream of light reaches the sphere of earth at your feet, begin to inhale slowly and pretend that the stream of light is moving up the right side of your body, back to the sphere of spirit. on the way up it bathes your right leg, hip, arm and sho

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

a military organization. the word assassin as applied to the brotherhood does not mean, as some have maintained "eater of hashish" in reality, assassin is the plural form of the arab word for guardian, assas. the assassins or "guardian brothers were so named because the purpose of their order was the protection of the holy land, whose central orientation, the axis of the spiritual world, was the mystic mountain, which explains the title held by the grand master, the sheik el djebel" interpreted by the europeans to mean the old man of the mountain (sheik means "master "teacher" or "head of a brotherhood" and "old man" as in a person worthy of respect.)28 the higher adepts within the assassins devoted their time to the study of philosophy in the fortress of alamut, which was located in a pe

NECRONOMICON ALAZIF

awn near, the vaporous smoke shall enchant and fascinate them, binding their powers to thy will. editor's note: in the published edition a series of planetary glyphs and sigils are shown in reference to the above formula. these have been omitted as they are not illustrated in the original manuscript but were provided from other unrelated texts by the publishers. to make ye powder of ibn ghazi the mystic powder of materialization: take ye dust of ye tomb- wherein ye body has lain for two hundred years or more past, three parts. take of powdered amaranth, two parts; of ground ivy leaf, one part, and of fine salt, one part. compound all together in an open mortar in the day and hour of saturn. make over the thus assembled ingredients the voorish sign, and then seal up the powder within a lead

the vast and terrible name of damamiach that crom-yha uttered and the mountains shook i mightily compel ye forth o barbuelis, attend me! aid me! give power unto my spell that this weapon that bearest the runes of fire recieveth such vertue that it shall strike fear into the hearts of all spirits that would disobey my commands, and that it shall assist me to form all manner of circles, figures and mystic sigils necessary in the operations of magickal art. in the name of great and mighty yog-sothoth and in the invincible sign of voor (give sign) give power! give power! give power! when the flames turn blue it shall be a sure sign that the spirits obey your demands whereupon thou shalt quench the blade in an afore prepared mixture of brine and cock-gall. burn the incense of zkauba as an offer

t its vertue be forever lost. editor's note: the following graphic alphabet is deciphered from the manuscript, according to the publishers, by use of a "magic square cipher" inherent in the manuscript itself and is therefor included in this etext version. ye alphabet of nug-soth al azif page 8 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 (note: in ye writing of ye mystic runes of nug-soth ye latin c serveth for ye k) ye characters of nug hold ye key to ye planes, employ ye them in ye talismanic art and in all ye sacred inscriptions ye voice of hastur hear ye the voice of dread hastur, hear the mournful sigh of the vortex,the mad rushing of the ultimate wind that swirls darkly amongst the silent stars. hear ye him that howls serpent-fanged amid the bowels of

amidst ye cold waste lieth the mountain of kadath where upon the hidden summit an onyx castle stands. dark clouds shroud the mighty peak that gleams 'neath ancient stars where silent brood the titan towers and rear forbidden walls. curse-runes guard the nighted gate carved by forgotten hands, and woe to he that dare pass within those dreadful doors. earth's gods revel where others once walked in mystic timeless halls, which some have glimpst in sleeps dim vault through strange and sightless eyes. to call forth yog-sothoth for yog-sothoth is the gate. he knoweth where the old ones came forth in times past and where they came forth again when the cycle returneth when thou would call forth yog-sothoth thou must waite until the sun is in the fifth house with al azif page 10 of 18 http//www.ch

d ones came forth in times past and where they came forth again when the cycle returneth when thou would call forth yog-sothoth thou must waite until the sun is in the fifth house with al azif page 10 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 saturn in trine. then enter within the stones and draw about thee the circle of evocation tracing the figurines with the mystic scimitar of barzai. circumambulate thrice widdershins and turning thy face to the south intone the conjuration that openeth the gate: ye conjuration o thou that dwelleth in the darkness of the outer void, come forth unto the earth once more i entreat thee. o thou who abideth beyond the spheres of time, hear my supplication (make the sign of caput draconis) o thou who art the gate and the wa

NEW WORLD ORDER OR OCCULT SECRET DESTINY

ncient mysteries, being practiced by both freemasonry and the new age, were giving to humanity by the hierarchy. the real purpose of masonry taught to man, from the hierarchy is the expediting of the spiritual evolution, to transform their nature into a god-like superman. the serpent caused the fall in the garden of eden by giving eve this very same message. man is a god in the making. and as the mystic myths of egypt, on the potter s wheel, he is being molded. when his light shines out to lift and preserve all things, he receives the triple crown of godhood (manly p. hall, the lost keys of freemasonry, p. 92) european mysticism was not dead at the time the united states of america was founded. the hand of the mysteries controlled in the establishment of the new government for the signatur

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

degrees,however,were never completed, and remain to this day degrees merely in name, having no ritual, or at best,mere skeletons, to be, filled up at the pleasure of any speculator who chooses to purchase them.the extravagant character of the rite need hardly be alluded to; the published constitutions, diplomas, edicts, etc, furnish abundant evidence of the fact.this heaping up of such a mass of mystic rubbish,merely for the purpose of constituting and governing an association of men, the mission of which is the development of reason and intelligence, and the study of wisdom, is simply ridiculous. in b i d i, after having compiled the rituals of his rite,marconis visited belgium as grand hierophant and successor of his father, and opened negotiations for the establishment of his order in

against the machinations of marconis, and setting forth their reasons for his expulsion. the police finally interfered, and on the b hth of may, b i e a, all the lodges of the rite of memphis were closed. from that date, until b i e i finding his occupation gone, he turned his attention to masonic literature and published in succession several works, the sanctuary of memphis, the hierophant, the mystic sun, the mystic temple, the masonic pantheon, etc. in b i e i v j, taking advantage of the political events of the period, marconis succeeded in reestablishing three lodges at paris: the disciples of menes, the disciples of pythagoras, and the disciples of memphis. the belgian and other lodges he had previously founded, however, slept the sleep that knows no waking. during the time that mar

n b i f a against masonry in general, in france obliged marconis to close his lodges, and in december, b i f b, they for the second time yielded to a feeling of somnolency, and lay down to pleasant dreams. the government of the rite was then transferred to the grand lodge he had established at london, and on the d ath of november, berjean was solemnly installed as grand master of light of the new mystic temple, and of the general grand council of the order, being at the same time appointed agent of the hierophant. the order at that time consisted in london of but some thirty members, chiefly political refugees, among whom were louis blanc and a few other b f g heredom albert pike& william l. cummings men of note. these, however, soon retired and their places were taken by a class of men wh

rite, and elected judge parrish as their grand master. thus there came into existence two spurious branches of the rite; besides which calvin c. burt continued to confer degrees. this led to a judicial tribunal in which wilson expelled burt. k the grand lodge of massachusetts formally endorsed the assertion that wilson is running the rite to make money, and expelled him from the craft.2. a grand mystic temple had been chartered in canada by alexander b.mott. the canadian members declared themselves independent, organized a sovereign sanctuary, and chartered a body of the rite of misraim in the united states, with w. b. lord of utica, new york as grand master.mott claimed that all rights to the rite of misraim in the united states belonged to him by virtue of his office as grand master of

t desire, if in accord with the old system.3. john yarker was the prime moving spirit of the rite in england. he was a masonic student of some repute and a writer of no mean ability. he seemed, however, to have a penchant for erratic quasi-masonic organizations, including the rite of swedenborg, of which he was supreme grand master for the united kingdom, the sat bhai of prague, and various other mystic and occult institutions. 3. he also signed himself f.s.sc (london. this was a pseudo-scientific b i c heredom albert pike& william l. cummings volume j, c a a b b i d the spurious rites of memphis and misraim figure g. patent issued on september b h, b j f f, by the last sovereign sanctuary of the rite of memphis in the united states (referred to in appendix c. the sovereign sanctuary trans

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

ass [below] that does not have its spiritual angel above it, which activates its growth. h10 this refers to the sparks that fell; they are the agents that cause everything to grow until a human being comes along and elevates them by separating the good from the evil. here again we see that the kabbalistic definition of evil (which simply articulates the jewish definition of evil in the context of mystic cosmology) carries none of the stigma of perniciousness the word connotes in western culture. evil is simply that which does not promote divine consciousness, or is antagonistic to it. yes, evil is bad and harmful, but only because it obstructs divine consciousness, not because there is such a thing as intrinsic bad. thus, the image used to denote evil in kabbalah is kelipah, the gshell h t

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

to the vast mass of fantasy and hysteria which have sadly infiltrated this field. if it appears that in dealing with this opening volume of the golden dawn i have done little else than recommend a wide selection of books, i had a purpose in so doing. those books suggested are excellent additions to the basic requisites of a sound occult library. secondly, they may succeed in training the would-be mystic and student of magic to be skeptical, well-informed, and intuitive all at the same time. thirdly, they will go far towards disciplining his mind, enabling him to manage more intelligently this mass of material subsumed under the words the golden dawn. such a preparation is not easily come by, and for that reason should not be lightly treated. november 25,1968 israel regardie introduction 7

na in anelia. and it is likewise asserted that those ci her manuscripts were among the rituals gd clocuments originally rescued by obe; little from freemason's hall. yet other accounts have it that westcott or a clerical friend found the manuscripts on a bookstall in farringdon street. further apocryphal legends claim that they were found in the library of books and manuscripts inherited from the mystic and clairvoyant, frederick hockley, who died in 1885. whatever the real origin of these mysterious cipher manuscripts, when eventually deciphered with the aid of macgregor mathers, they were alleged to have contained the <21> address of a fraulein anna sprengel who purported to be a rosicrucian adept, in nuremburg. here was a discovery which, naturally, not for one moment was neglected. its

sense, of course, what those critics claim is perfectly true. the principal formulae and teaching are concealed in the preliminary neophyte grade and that of adeptus minor. it is the development of the ideas in these ceremonies which constitutes the great work- the disclosure of the essence of mind, the invocation of the higher genius. these, however, are the high ends and the final goals of the mystic term. notwithstanding his limitations these are ultimates to which every man mist work. meanwhile, in orzer to render that attainment possible in its fullest sense, several important matters require attention. the personality must be harmonised. every element therein demands equilibriation in order that illumination ensuing from the magical work may not prodice fanaticism and pathology inst

tly recommended to study this ritual again and again until almost it becomes a part of his very life, incorporated into the very fabric of his being. very little aesthetic appreciation will be required to realise that in this and the other rituals are passages of divine beauty and high eloquence. and the least <72> learned will find ideas of especial appeal to him, as the scholar and the profound mystic will perceive great depth and erudition in what may appear on the surface as simple statement. properly performed, with initiated technique and insight, these rituals are stately ceremonies of great inspiration and enlightenment. the apparent complexity of the above delineated scheme may be thought by some individuals to be entirely too complicated for modern man and not sufficiently simple

kings of the 5th and 6th dynasties at sakarah, the recension of the 1 lth and 12th dynasties on the sarcophagi of that period, and the theban recension of the 56 the golden dawn: volume i book one 18th dynasty and onward is found on papyri, both plain and illuminated. no satisfactory translation of these books is available, none having been yet attempted by a scholar having the qualifications of mystic as well as egyptologist. the ritual of the dead, generally speaking, is a collection of hymns and prayers in the form of a series of ceremonial rituals to enable the man to unite himself with osiris the redeemer. after this union he is no longer called the man, but osiris, with whom he is now symbolically identified "that they also may be one of us" said the christ of the new testament "i a

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

air, water and fire, as well as by signal proofs of the applicants morality, virtue,prudence, and zeal. having advanced thus far with cheerfulness, are you willing to assure us of your good faith by a pledge of fidelity for vows are not exacted from members of this grade.aspirant:i am.celebrant:place your hand upon your heart. do you pledge your honour never to reveal the secret ceremonialof our mystic circle unless by permission of the supreme magus, and even then only in strictconformity with our rule and ordinances?aspirant:i do.celebrant:do you pledge your honour never to be concerned or connected with any rosicrucian college,except the one into which you are now admitted, without first obtaining the consent of the suprememagus?aspirant: i do.celebrant:do you pledge your honour to yie

ires to a greater knowledge of thee, and of thywondrous works, that thy glory may be magnified. vouchsafe to illume him with the light of thywisdom; cleanse him and sanctify him, that being made worthy of this place where we strive tocomprehend and glorify thee, he may be enabled to retain a firm hope, a righteous council andappreciate thy holy doctrine. amen.the brethren now noiselessly form the mystic circle about the altar and the aspirant, who is stillkneeling, while the suffragan reads the following "in the beginning was the word, and the wordwas with god, and the word was god.the same was in the beginning with god.all things were made by him; and without him was not anything made that was made.in him was life, and the life was the light of men.and the light shineth in the darkness an

hief adept in front of a white covered table,with 33 burning candles upon it; in front of this is an altar (small) of incense, burning; and abovethis is suspended a 5-pointed star (one point up. the aspirant is caused to rise in front of the altaron which is the rose and cross, having the letters i.n.r.i. above the rose, when thecelebrant so directs: rise, my brother, and receive the light of our mystic circle.the conductor removes the veil of obscurity from the aspirant, while the brethren thrice strike theirarms across the breast.chief adept:the light of the lord be with you.celebrant:and with thy spirit.worthy brother, on being restored to a more perfect vision you discover before you the altar uponwhich rests the rose upon the cross, commemorative of the spotless life of him whom we be

allusion, for you were in search of wisdom. bethou as wise as a serpent. in learning wisdom seek to be obedient unto the law, for all its paths arepeace.the conductor of novice invests the aspirant with a crimson robe, as thecelebrant says: receive and be invested with, the crimson robe in token of your ardour, zeal andpromised devotion to the rosicrucian order. let the aspirant be placed in the mystic circle and joinwith us in repeating the initials of the mystic word. i.n.r.i.the mystic circle is formed, the aspirant uniting.celebrant:brethren and fraters, i declare this mystic circle perfect and the chain of union complete.the brethren clap their arms sharply across the breast. the aspirant is led to the centre of the circleand kneels, while the celebrant, suifragan and 4 ancients lay

ant is led to the centre of the circleand kneels, while the celebrant, suifragan and 4 ancients lay their hands on the head of theaspirant; when thechief adept says: we receive thee, brother, as a zelator, and one of the "eight" you may nowretire without the porch of reflection, and when you shall desire to re-enter you will place yourname on one side of a triangular piece of white paper, and the mystic initials on the altar, andexhibit the same to the acolyte at the entrance.the aspirant is escorted to the entrance, the escort excepting the conductor of novices returning totheir stations. the conductor, in preparation chamber, instructs the aspirant that his preparing thepaper signifies his sufficient reflection, and his determined desire for more light.second sectionthe arrangement of th

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

pposed to our obsession. here is one of the most dangerous disorders which can affect the moral nature. the sole remedy for such a bewitchment is to make use of folly itself in order to cure folly, to provide the sufferer with imaginary satisfactions in the opposite order to that wherein he is now lost. endeavour, for example, to cure an ambitious person by making him desire the glories of heaven mystic remedy; cure one who is dissolute by true love natural remedy; obtain honourable successes for a vain person; exhibit unselfishness to the avaricious and procure for them legitimate profit by honourable participation in generous enterprises, etc. acting in this way upon the moral nature, we may succeed in curing a number of physical maladies, for the moral affects the physical in virtue of

on, pronounced their sentence of death in the name of illuminism, and this sentence was executed variously but rigorously, even as several years and several centuries previously had occurred in the case of similar judgements against the abbe de villars, urban grandier and many others. the revolutionary philosophers perished, as did cagliostro deserted in the prisons of the inquisition; as did the mystic band of catherine theos; as did the imprudent schroepffer, driven to suicide in the midst of magical triumphs and the universal infatuation; as did the deserter kotzebue, who was stabbed by carl sand; as did also so many others whose corpses have been discovered without anyone being able to ascertain the cause of their sudden and sanguinary death. the strange allocution addressed to cazotte

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

e anomalous works; but if they persist in their curiosity, they have only to start afresh. the triad, being the foundation of magical doctrine must be necessarily observed in evocations; for it is the symbolical number of realization and effect. the letter e is commonly traced upon kabalistic pantacles which have the fulfilment of a desire for their object. it is also the sign of the scapegoat in mystic kabalah, and saint-martin observes that inserted in the incommunicable tetragram it forms the name of the redeemer. it is this which the mystagogues of the middle ages represented in their nocturnal assemblies by the exhibition of a symbolical goat, carrying a lighted torch between its two horns. in the fifteenth chapter of this gritual h we shall describe the allegorical forms and strange

r is the sign of the triad, because it represents hieroglyphically the emission which results from the union of the two principles. the number 11, which is that of the letters of the word, combines the unity of the initiate with the denary of pythagoras, and the number 66, the added total of all the letters, form kabalistically the number 12, which is the square of the triad and consequently the mystic quadrature of the circle. we may remark, in passing, that the author of the apocalypse, that key of the christian kabalah, composed the number of the beast, that is to say, of idolatry, by adding a 6 to the double senary of abracadabra, which gives 18 kabalistically, the number attributed in the tarot to the hieroglyphic sign of night and of the profane. the moon, together with the towers

reason why a o should be traced rather than a n or z; four stars will also give indifferently a m, k, or x, as well as an. we are deterred therefore from reproducing a copy of gaffarel's planisphere, examples of which are, moreover, not exceedingly rare. it was included in the work of montfaucon on the religions and superstitions of the world, and also in the treatise upon magic published by the mystic eckartshausen. scholars, moreover, are not agreed upon the configuration of the letters of the primitive alphabet. the italian tarot, of which the lost gothic originals are much to be regretted, connects by the disposition of its figures with the hebrew alphabet in use after the captivity, and known as the assyrian alphabet; but there are fragments of anterior tarots where the disposition i

tion of fresh and more conclusive discoveries. as to the alphabet of the stars, we believe it to be instinctive, like the configuration of clouds, which seem to assume any form that imagination lends them. star-groups are like points in geomancy or the figures of cartomancy. they are a pretext for auto-magnetism, an instrument to fix and determine native intuition. thus, a kabalist, familiar with mystic hieroglyphics, will perceive signs in the stars which will not be discerned by a simple shepherd, but the shepherd, on his part, will observe combinations that will escape the kabalist. country people substitute a rake for the belt and sword of orion, while a kabalist recognizes in the same sign. considered as a whole. all the mysteries of ezekiel, the ten sephiroth arranged in a triadic ma

RUBY TABLET OF SET

hermetism 1. philo, the man and his thought 2. the evidence from hippolytus 3. the old gnostics iii. some basic gnostic methods 1. cosmology 2. anthropology 3. soteriology iv. results of research in gnostic science 1. the myth of pistis sophia 2. the mystery of the first mystery 3. the gnosis of jesus the mystery of the ineffable 4. the degrees of the mysteries 5. the mysteries of mithras 6. the mystic diagrams 7 'inaoca xpiatoa 8. the truth 9. god v. the gnosis as a hermetic science can lead to new-thinking vi. conclusion i. introduction gnosis sounds very much more formidable and technical in english or german than it does in greek. avwaic is "knowledge. gnosis is the original greek term which means knowledge, and it is employed to designate intellectual knowledge as distinguished from

ard have declared that the devil, in the mysteries of mithras, had plagiarized their most sacred rites by anticipation. the mithriac mysteries represented the esoteric side of a great international religious movement, which the uniting together of many peoples into the graeco-roman world had made possible, and which resulted from the contact of greece and rome with the thought of the east. 6. the mystic diagrams it is very probable, therefore, that in these diagrams squares may represent treasures or the substance-side, while circles may represent gods or the energy-side- but these can interchange, for the substance of one plane or phase becomes the energy of the plane below. the three strokes seem to represent the potential triad or trinity latent in all manifestation, and this triad acti

s something unconceivable, intangible, and incomprehensible for him. it is quite otherwise with the magician who knows his god in all aspects. he holds his god in awe as he knows himself to have been created in his image, consequently to be a part of god. he sees his lofty ideal, his first duty, and his sacred objective in the union with the godhead, in becoming the god-man. the synthesis of this mystic union with god consists in developing the divine ideas, from the lowest up to the highest steps, in such a degree as so attain the union with the universal. everyone is at liberty to abandon his individuality or to retain it. such genii usually return to earth entrusted with a definite sacred task or mission. in this rise, the initiated magician is a mystic at the same time. only performing

steps, in such a degree as so attain the union with the universal. everyone is at liberty to abandon his individuality or to retain it. such genii usually return to earth entrusted with a definite sacred task or mission. in this rise, the initiated magician is a mystic at the same time. only performing this union and giving up his individuality, he voluntarily enters into dissolution which in the mystic wording is called mystic death. it is evident that true initiation knows neither a mystic nor a magic path. there is only one initiation linking both conceptions, in opposition to most of the mystic and spiritual schools which are dealing with the very highest problems, through meditation or other spiritual ways, without having gone through the first steps at first. this would be similar to

frame of this thesis. sticking to a carefully planned, step-by-step development, there will be neither a mishap nor a failure or bad consequences, for the simple reason that ripening takes place slowly, but surely. it is quite an individual matter, whether the adept will choose as his idea of god christ, buddha, brahma, allah, or someone else. all depends on the idea, in the initiation. the pure mystic wishes to approach his god only in the all-em-bracing love. the yogi, too, walks towards one single aspect of god. the bhakti yogi keeps to the road of love and devotion; the raja and hatha yogi choose the path of self-control or volition; the jnana yogi will follow that of wisdom and cognition. let us regard the idea of god, now, from the magic standpoint, according to the four elements, t

SATANGEL

consciousness) and female mind (passive, intuitive, dreaming awareness, and the concept of heaven and hell itself have direct parallels with the metaphoric language of superego and subconscious. as it says in the kybalion, the all is mind; the universe is mental. indeed any of these systems might provide alternative explanations for the products and manifestations of the others. both the medieval mystic and the modern jungian psychologist might both agree on this; that the symbolism of the black magicians, like that of their close relatives the al-khem-ists1, may be likened to a code describing ideas more profound than their absurd and laborious rituals seem to describe. many illuminating comparisons may be made with the classical works of the hermeticists, texts which are commonly accepte

mersed in an aeon of atheist and nihilist world views, the angels and devils themselves still provoke a powerful response from our deeper minds. angelology, like the pantheistic cosmologies that precede it, reflects our human psychology. that is, the various spheres of angelic influence, love, protection, vengeance, even death and disease, are human concerns. approaching as rationalist, artist or mystic we may seek to fathom in the study of angels some insight into ourselves. the first circle highest triad the hierarchy of heaven may be seen as a series of circles surrounding the singularity of god, an emanation of pure thought of the highest vibration whose frequency steadily decreases as it travels away from the core. these transmissions first become an orbiting region of limitless light

SATANIC BIBLE

business; in fact, jeane dixon was my landlady and i had a chance to write about her before ruth montgomery did. but i had considered all the occultists phonies, hypocrites, or quacks, and i would never spend five minutes writing about their various forms of hocus-pocus. all the occultists i had met or heard of were white-lighters: alleged seers, prophesiers, and witches wrapping their supposedly mystic powers around god-based, spiritual communication. lavey, seeming to laugh at them if not spit on them in contempt, emerged from between the lines of newspaper stories as a black magician basing his work on the dark side of nature and the carnal side of humanity. there seemed to be nothing spiritual about his "church. as i listened to lavey talk that first time, i realized at once there was

it has received, perhaps it has been taking more than its share of the blame. the followers of the mystical beliefs are every bit as guilty of the little humanisms as the "misguided" christians. both religions are based on trite philosophies, but the mystical religionists profess to be enlightened and emancipated from the guilt-ridden dogma which is typified by christianity. however, the eastern mystic is even more preoccupied than the christian with avoiding animalistic actions that remind him he is not a "saint, but merely a man- only another form of animal, sometimes better, more often worse, than those who walk on all fours; and who, becuase of his "divine spiritual and intellectual development, has become the most vicious animal of all! the satanist asks "what is wrong with being hum

tions that remind him he is not a "saint, but merely a man- only another form of animal, sometimes better, more often worse, than those who walk on all fours; and who, becuase of his "divine spiritual and intellectual development, has become the most vicious animal of all! the satanist asks "what is wrong with being human, and having human limitations as well as assets" by denying his desires the mystic has come no closer to overcoming compulsion than his kindred soul, the christian. the eastern mystical beliefs have taught people to contemplate their navels, stand on their heads, stare at blank walls, avoid the use of labels in life, and discipline themselves against any desire for materialistic pleasure. nevertheless, i am sure you have seen just as many so-called desciplined yogis with

hich attaches a certain amount of importance to material gains. in this way the people can be pacified into accepting their lot, no matter how small it may be. satanism uses many labels. if it were not for names, very few of us would understand anything in life, much less attach any significance to it- and significance compels recognition, which is something everyone wants, especially the eastern mystic who tries to prove to everyone he can meditate longer or stand more deprivation and pain than the next fellow. the eastern philosophies preach the dissolution of man's ego before he can produce sins. it is unfathomable to the satanist to conceive of an ego which would willfully choose denial of itself. in countries where this is used as a sop for the willingly impoverished, it is understand

es where this is used as a sop for the willingly impoverished, it is understandable that a philosophy which teaches the denial of the ego would serve a useful purpose- at least for those in power, to whom it would be detrimental if their people were discontented. but for anyone who has every opportunity for material gain, to choose this form of religious thought seems foolish, indeed! the eastern mystic believes strongly in reincarnation. to a person who has virtually nothing in this life, the possibility that he may have been a king in a past life or may be one in the next life is very attractive, and does much to appease his need for self-respect. if there is nothing in which they can take pride in this life, they can console themselves by thinking "there are always future lives" it neve

SATANIC RITUALS

ain. at the fork of the trail the candidate would make an important decision: either to retain his present identity, or strike out on the left-hand path to schamballah, where he might dwell in satan's household, having rejected the foibles and hypocrisies of the everyday world. a striking american parallel to this rite is enacted within the mosques of the ancient arabic order of the nobles of the mystic shrine, an order reserved for thirty-second degree masons. the nobles have gracefully removed themselves from any implication of heresy by referring to the place beyond the devil's pass as the domain where they might "worship at the shrine of islam" l'air epais is impossible to perform without an indiscreet degree of blasphemy toward the christian ethic, hence its exclusion from masonic rit

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

as a civic duty, there were other forms of worship that gave individuals a direct relationship with the divine. in ancient greece the eleusinian and orphic mystery cults offered people the chance to come face-to-face with the god or goddess. a cult is a religion that is regarded as unorthodox, or untraditional; it usually has a small number of followers compared to other religions. although their mystic rites were kept secret, it is known that they required elaborate initiations, including purification rites (rituals to clean the new members and make them pure, accepting occult or magical knowledge, and acting out a sacred drama. many of these mystery cults celebrated a cycle of death and rebirth. the eleusinian mysteries, held at the sacred site of eleusis near athens, for example, reenac

ndia died: june 14, 1533 puri, orissa, india indian religious leader one should chant the holy name of the lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige and should be ready to offer all respect to others. caitanya (also spelled chaitanya) mahaprabhu was an indian hindu ascetic and mystic who lived during the sixteenth century. an ascetic is someone who gives up the pleasure and comforts of the world to lead a life of self-denial and religious devotion a mystic is a person who claims to have direct knowledge of god and of spiritual truth. caitanya was the founder of a sect, or division, of hinduism called gaudiya vaishnavism. vaishnavas, or those who practice vaishnavism, re

stica. http//www.themystica.com/mystica/articles/g/ gardner_gerald_b.html (accessed on june 2, 2006. 144 world religions: biographies gerald brousseau gardner abu ha mid muhammad al-ghaza l born: 1058 tus, persia died: 1111 tus, persia persian religious scholar; writer what remained for me was not to be attained by oral instruction and study, but only by immediate experience and by walking in the mystic way. although abu ha mid muhammad al-ghaza l was a legal scholar and teacher, he is best known for his writings on religion and philosophy. in the middle of his life, al-ghaza l gave up his academic career and spent years of deep thought on religion. he joined the sufi sect of islam, the mystical branch that emphasizes a direct connection with god through prayer and self-denial. al-ghaza l

direct experience with allah, not through scholarship. as he wrote in his autobiography: i apprehended clearly that the mystics are men who had real experiences, not men of words, and that i had already progressed as far as possible by way of intellectual apprehension. what remained for me was not to be attained by oral instruction and study, but only by immediate experience and by walking in the mystic way. retires from the world al-ghaza l moved his family back to tus. he gave up his wealth and began to live the severe ascetic life of a sufi. such a life is marked by contemplation, prayer, self-denial, and poverty. the ultimate goal is to understand and become one with allah. for sufis, learning and education are the least important ways a person can experience allah. more important is t

he next decade, al-ghaza l traveled throughout the middle east. he lived for a time in damascus (in modern-day syria, made a pilgrimage to mecca (in modern-day saudi arabia, and visited egypt. in 1099 he returned to 148 world religions: biographies abu ha mid muhammad al-ghaza l tus, where he established a sufi retreat and school. he lived a quiet life of prayer and writing, and became known as a mystic, one who seeks enlightenment or understanding through religious mysteries. in 1106 nizam al-mulk s son persuaded al-ghaza l to return to teaching. after much debate al-ghaza l finally decided to teach at the nizamiyya in nishapur, where he had once studied. it was during these years that he completed his greatest work, ihya ulum ad-din. in this book al-ghaza l explains the rules and practic

SEPHER YETZIRAH WESTCOTT

s made, so that the general idea of the several chapters may become in the mind one concrete whole. a separate consideration of the several parts should follow this general grasp of the subject, else much confusion may result. this hook may be considered to he an allegorical parallel between the idealism of numbers and letters and the various parts of the universe, and it sheds much light on many mystic forms and ceremonies yet extant, notably upon freemasonry, the tarot, and the later kabalah, and is a great aid to the comprehension of the astro-theosophic schemes of the rosicrucians. to obtain the full value of this treatise, it should he studied hand in hand with hermetic attributions, the "isiac tablet" and with a complete set of the designs, symbols and allocation of the trump cards o

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

n for occult studies. they had a charm for him early in life, and he pursued them with the earnestness which characterised his pursuit of other studies. he became absorbed in wizard lore; he equipped himself with magical implements, with rods for transmitting influence, and crystal balls in which to discern coming scenes and persons; and communed with spiritualists and mediums. the fruit of these mystic studies is seen in "zanoni" and "a strange story" romances which were a labour of love to the author, and into which he threw all the power he possessed, power re-enforced by multifarious reading and an instinctive appreciation of oriental thought. these weird stories, in which the author has formulated his theory of magic, are of a wholly different type from his previous fictions, and, in

all nature, animate and inanimate, to an invariable law of sequences, the more does the natural instinct of man rebel, and seek an outlet for those obstinate questionings, those 'blank misgivings of a creature moving about in worlds not realised' taking refuge in delusions as degrading as any of the so-called dark ages" it was the revolt from the chilling materialism of the age which inspired the mystic creations of "zanoni" and "a strange story" of these works, which support and supplement each other, one is the contemplation of our actual life through a spiritual medium, the other is designed to show that, without some gleams of the supernatural, man is not man, nor nature nature. in "zanoni" the author introduces us to two human beings who have achieved immortality: one, mejnour, void o

as sufficiently trite and prosaic, with his usual patience; and then, thoughtfully turning to his bookshelves, took down an old volume, and read to me, first, in greek, and secondly, in english, some extracts to the following effect "plato here expresses four kinds of mania, by which i desire to understand enthusiasm and the inspiration of the gods: firstly, the musical; secondly, the telestic or mystic; thirdly, the prophetic; and fourthly, that which belongs to love" the author he quoted, after contending that there is something in the soul above intellect, and stating that there are in our nature distinct energies, by the one of which we discover and seize, as it were, on sciences and theorems with almost intuitive rapidity, by another, through which high art is accomplished, like the s

erives its inspiration" the author, then pursuing his comment upon plato, observes, that "one of these manias may suffice (especially that which belongs to love) to lead back the soul to its first divinity and happiness; but that there is an intimate union with them all; and that the ordinary progress through which the soul ascends is, primarily, through the musical; next, through the telestic or mystic; thirdly, through the prophetic; and lastly, through the enthusiasm of love" while with a bewildered understanding and a reluctant attention i listened to these intricate sublimities, my adviser closed the volume, and said with complacency "there is the motto for your book, the thesis for your theme "davus sum, non oedipus" said i, shaking my head, discontentedly "all this may be exceedingl

head, the tendency of incredulity is the surest. real philosophy seeks rather to solve than to deny. while we hear, every day, the small pretenders to science talk of the absurdities of alchemy and the dream of the philosopher's stone, a more erudite knowledge is aware that by alchemists the greatest discoveries in science have been made, and much which still seems abstruse, had we the key to the mystic phraseology they were compelled to adopt, might open the way to yet more noble acquisitions. the philosopher's stone itself has seemed no visionary chimera to some of the soundest chemists that even the present century has produced (mr. disraeli, in his "curiosities of literature (article "alchem, after quoting the sanguine judgments of modern chemists as to the transmutation of metals, obs

SORCERIES OF ZOS

e book of pleasure. our path: the eclectic path between ecstasies; the precarious funambulatory way. our deity: the all-prevailing woman('and i strayed with her, into the path direct) our creed: the living flesh (zos('again i say: this is your great moment o f reality- the living flesh. our sacrament: the sacred inbetweenness concepts. our word: does not matter-need not be. our eternal abode: the mystic state of neither-neither. the atomospheric 'i (ki a. our law: to trespass all laws. the zos and the kia are represented by the hand and the eye, the instruments of sentiency and vision. they form the foundation of the new sexuality, which spare evolved by combining them to form a magical art- the art of visualizing sensation, of 'becoming one with all sensation, and of transcending the dual

SPENSER THE CULT OF THE ALL SEEING EYE 1960

beskow was quoted as saying "my fresco contained no intentional symbols, though i've heard people say that the black-and-pale-blue circle in the upper middle section of the panel stands for the cosmos. all that i seriously sought to do was to open up the wall, in order to let the eye travel farther, and to open up the mind, provoking meditation but not directing it (all emphasis supplied- 8- the mystic, p. d. ouspensky, has written4 that in "real art nothing is accidental. it is mathematics. everything in it can be calculated, everything can be known beforehand. the artist knows and understands what he wants to convey and his work cannot produce one impression on one man and another impression on another, presuming, of course [they are] people on one level. at the same time the same work

ome natural talisman of significant and noble importance rather than in a chapel in the ordinary sense. those who are wedded to seeking communion in traditional settings may be somewhat ill at ease here. this is a sudden break with prior experience. one is thrown violently upon his own] resources "the room and the concept do not seem indicative of the supplications or the dualistic concept of the mystic in which illumination is sought as a boon granted by deity. rather, seemingly inherent in the decoration of the room, in the pinpoint of light playing on the ore, is the concept of a personal concentration of forces, creating a focus that illumines the field of attention "the pinpoint of light, the void of space, the illuminated crystalline ore. one feels projected into a setting of cosmolo

this group. i it once issued prayer cards to visitors containing prayers from the "world's great living religions" namely, hinduism, buddhism. judaism, islamism, sikhism, christianity and st. francis of assisi. the friends held vigils of prayer in the room in 1953 and 1954. back in 1946 the movement had sent dr. frank laubach, union theological seminary graduate and author of "letters of a modern mystic" to the paris peace conference to lobby for the establishment of the meditation room- 1 1- speakers for the movement's meetings have included norman cousins, ralph bunche and frank p. graham of the u.n, and william ernest hocking and kirtley f. mather of harvard, all of whom have communist-front records (see may-june and july-august 1059 and july-august 1962 issues of the laymen's movement

light above, proclaiming the continuity of life and the immortality of the soul (ibid, march-april 1960, pp. 6-7) m. oldfield howey tells us in the encircled serpent (david mackay co, philadelphia, pa, 192, p. 84, that in the symbolism of egypt the "serpent is constantly represented as surmounting a cross. the brazen serpent. was a palladium or talisman in [he form of a serpent coiled around the mystic tau, or t [also] the serpent set up by moses was originally the egyptian. sun-god, who was now known to his people as jehovah (lbid, p. 83) joseph von hammer, in the history of the assassins (eng. trans, 1835) explains the tau as the figure of the phallus (see also source 9, p. 791 "among the egyptians, the lotus was the symbol of osiris and isis. it was esteemed a sacred ornament by the pr

ill in 1935. he sold this to secretary morgenthau on the prosaic ground that novus ordo was latin for new deal, and for years afterward morgenthau was beset by people who assumed that the appearance of the great pyramid on the currency signified his own attachment to some esoteric fellowship. his susceptibility to the occult had drawn wallace in the late twenties into the orbit of a white russian mystic in the tradition of blavatsky named dr. nicholas roerich, a painter and an associate in the moscow art theater and the diaghilev ballet, a friend of stravinsky and of rabindranath tagore. wallace occasionally called on him at the roerich museum on riverside drive in new york. the friendship continued after wallace went to washington. he found solace in a strange and protracted correspondenc

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

om of the mysteries, only understood by those who have been through their processes, is mysteriosophy (mysterienweisheit, a term now in use among scholars and not at all alien to steiner s usage. the one-to-beinitiated is an initiand. one who has been through the process becomes a mystes (plural, mystai, the term retained by steiner (der myste, but not identical with the related and more familiar mystic (der mystiker. the goal of the mysteries is divinization (verg ttung, equivalent to apotheosis, theothenai, or becoming god. nineteenth-century conventions of long paragraphs and undivided chapters do not help modern readers to find their way through steiner s many-sided approach. i have provided subtitles for the sections of each chapter, and tried to articulate the divisions of steiner s

uld have found it difficult to speak about a godhead perfect and closed in his own nature. the mystai were not interested in knowledge of a perfect god, but in an experience of the divine life. they wished to become god, not to establish a relationship to a godhead outside of themselves. it is inherent in christianity, then, that its mystical striving is not without presuppositions. the christian mystic seeks the godhead within, but to do so must look to the historical christ as the physical eye looks to the sun. the physical eye tells us that what it can see, it sees by the light of the sun, and the christian initiate tells us that one ascends in one s own inner nature to the vision of god, but the light by which one sees is the light of christmade- manifest. it is through him that the my

corinthians 7:3; ephesians 2:6. afterword 207 through the power of faith, through which community is built in a new way. christ jesus appeared in his own time as an initiate but one initiated in a uniquely great way. henceforth for the christian community, mysteriosophy would be indissolubly bound up with the personality of christ jesus.35 what had previously been the experience of the individual mystic now passes over to the community as a whole. in the mystery-places the spirit had been poured out upon the mystai of old. through the mystery of golgotha it was poured out upon the whole christian community. 36 one man brings the community along with him so that it can receive there the fruits of the mysteries. the consciousness of the angel of the community (apocalypse 1:20 2:1) carries th

t (rudolf steiner press, london, 1983, pp. 19-20. 69. for more on this, the specifically orphic version of the myth of dionysus, see steiner, wonders of the world, pp. 90ff. 218 christianity as mystical fact 70. cf. above, ch. 1 and nl 8. 71. on the kinds of explanation developed in the ancient mysteries, which might be allegorical, physical (that is, including cosmic, natural or seasonal events, mystic, and so on, see w. burkert, ancient mystery cults (harvard university press, cambridge, 1987, pp. 78ff. 72. sallust, on the gods and the world iii, 3-4. 73. steiner develops such a structural approach, for example, in relation to the adonis mysteries in the easter festival in the evolution of the mysteries (anthroposophic press, 1987, pp.6ff. thus one might say that for steiner, as for a mo

TECHNICIANS GUIDE TO THE LEFT HAND PATH

of records abouth these mystical incidents, and there have been several modern brain function studies upon present day mystics. these studies have included various physiological measurements taken during meditative states such as body temperature, brain wave activity, heart rate and blood pressure. however, for the purpose this work, i want to focus only upon one aspect of these studies. what the mystic, him or herself, was conscious of during their experience. for it is here, in the accounts of their conscious perceptions, that we can begin to understand the differences, and similarities, in the rhp and lhp percepetual spectrum of the "higher self. in order to get to a point where this differentiation can be understood we need to determine the conditions that a "higher self" exists within

ype, and then it seeks again- as a result of the characteristics that this extension into matter has synthesized into. this now sets the stage for discerning the fork in the path from which left hand path, and right hand path diverge. so what of these scientifically conducted experiments with mystics, and yogis that i have previously mentioned? physiologically speaking, what occurs when a yogi or mystic enters into various brain wave states through meditiation, ritualism and so forth are the exact same physiological states that an antinomian lhp character will enter when they practice meditation or ritual. this is important to realize, for it allows us to very precisely define where we actually dodiverge and make that turn squarely into lhp territory. the right hand path mystic will align

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

the air, aka lucifer? an indicator of attitude according to most reference books of the occult, the positioning of the hand on a 50 codex magica particular part of the body indicates one's mental attitude and inner meaning. a hand placed on the breast indicates a tender, loyal or sympathetic attitude. placed on the neck, the hand denotes sacrifice and penalty, while the joining of hands signifies mystic marriage and fidelity. three or more people linking hands signifies the joining of forces or energy, and is expressive of a virile fraternity and of solidarity in the face of danger. the authors of a dictionary of symbols note that the hand expresses "ideas of action, as well as those of power and dominion" they say it is also a sign of royalty. the jewish kabbala (or cabala) teaches that t

onic sign of the brotherhood of jahbuhlun. left is major robert anderson of the confederate army and at right is general george mcclellan, union general of the army of the potomac (photos from the florida mason, january, 2004, p. 7) russian mikhail katkov (1818-1880, occult publisher of moscow gazette. katkov brought hindu and theosophy teachings to russia. he also published some books of russian mystic, helena blavatsky. 66 codex mag1ca above, john wilkes booth (left, a well known stage actor, with his brothers in a production of caesar, in 1864, just a year before he assassinated president abraham lincoln. booth and his elder brother, edwin, were both members of the masonic lodge, but because of john wilkes' notoriety, the freemasons quietly removed his name from their rolls. to this day

ood fellow 89 annie besant, a co-mason (women's branch) took over the theosophy cult at the passing of colonel olcott. the logo of theosophy is blatantly occultic, combining the crowned oroboros serpent with both the jewish star of david, or six-pointed star, and the encircled swastika. another photo of theosophist annie besant giving the sign. besant, like her mentors, colonel olcott and russian mystic helena blavatsky, believed in the "pure doctrine" of lucifer, which they called the perennial philosophy and the "secret doctrine" 90 m codex magica for he's a jolly good fellow 91 interesting political cartoon in new jersey's star-ledger newspaper following the 9/11 world trade center attack, sent to the author by a friend. ever wondered why "uncle sam" wears the satanic goatee beard? joha

sm and theosophy. did her membership in these groups inspire keller to choose a hand sign for the deaf, translated as "i love you, which is today often used interchangeably with the universal "i love (and/or worship) satan" hand sign? helen keller with alexander graham bell. keller wrote a book, my religion, in which she explained her occult religious views and her enthusiasm for the teachings of mystic emmanuel swedenborg. was the architecture of the deaf signs based on keller's aberrant religious views? these u.s. postal stamps depicting the deaf's "i love you" sign are shocking, to say the least. the inventor of the deaf signing system was herself an occultist and devotee of theosophy, the hindu/occult group founded by russian mystic helena blavatsky, author of the secret doctrine "el d

a brother in the craft is 'at by testing his handshake, or grip. it is, therefore, an important mode of recognition. the commonly used phrase "get a grip" has masonic origins. the handshake, or grip, is a sign of unity, oneness of purpose and allegiance or devotion to joint cause. it is considered a bond, or seal, of acknowledgment between illuminist brethren. the masonic authorities speak of a "mystic tie" or spiritual union. certainly, demon powers do congregate together and enjoy one another's foul company. the god of fidelity the illuminist handshake, the clasping or joining of hands, can have many meanings. its simplest is as a symbol of fidelity. interestingly, dr. cathy burns, in her informative expose, hidden secrets of the eastern star, notes that even at this basic level, the in

THE BOOK OF PLEASURE

o gain cogency they must adopt dogma and mannerism that excludes possibility. by the illumination of their knowledge they deteriorate in accomplishment. have we not watched them decay in ration to their expoundings? verily, man cannot believe by faith or gain, neither can he explain his knowledge unless born of a new law. we being everything, wherefore the necessity of imagining we are not? be ye mystic. others believe in prayer. have not all yet learnt, that to ask it to be denied? let it be the root of your gospel. oh, ye who are living other peoples lives! unless desire is subconscious, it is not fulfilled, no, not in this life. then verily sleep is better than prayer. quiescence is hidden desire, a form of "not asking; by it the female obtains much from man. utilize prayer (if you must

what they do not know (great spiritual truths) so argument a metaphor, cautiously confusing the obvious which developes the hidden virtue. this unnecessary corpulency, however impressive, is it not disgusting (the elephant is exceeding large but extremely powerful, the swine though odious does not breed the contempt of our good taste) if a man is no hero to his servant, much less can he remain a mystic in the eyes of the curious; similarity educates mimicry. decorate your meaning, however objectionable (as fact, after you have shown your honesty. truth, though simple, never needs the argument of confusion for obscurity; its own pure symbolism embraces all possibilities as mystic design. take your stand in commonsense and you include the truth which cannot lie; no argument has yet prevaile

itable evolutions of conception-as all is ever conceiving? my answer shall permit all means, all men, all conditions. listen, o, god that art, yet would be god. when the mind is nonplussedcapability to attempt the impossible becomes known; by that most simple state of "neither-neither" the ego becomes the silent watcher and knows about it all! the "why" and "how" of desire is contained within the mystic state of "neither-neither" and common-sense proves it is the milk state, most nutritious! clownish that i am- yet all my ideas have come out of it (and, my friend, all yours, but ever have i been a sluggard- an old sinner who would see others almighty before himself. 23 24 25 the death posture ideas of self in conflict cannot be slain, by resistance they are a reality- no death or cunning h

mbolically) reached, is our unconditional release from duality and time- believe this to be true. the belief free from all ideas but pleasure, the karma through law (displeasure) speedily exhausts itself. in that moment beyond time, a new law can become incarnate, without the payment of sorow, every wish gratified, he8 having become the gratifier by his law. the new law shall be the arcana of the mystic unbalanced "does not mattter- need not be" there is no necessitation "please yourself" is its creed.9 in that day there can be deliberation. without subjection, what you wish to believe can be true "he"10 is pleased by this imitation, the truth revealed to me by all systems of government but is himself ungoverned; kia, the supreme bliss. this the glorious science of pleasing one's self by a

bject to conception by conceiving "self" as such by loving. at other times, it14 creates a centre, becomes its environment, identified with its ramifications, conception created, subjection to law and the insatiable desire for unity, inasmuch as the duality is unity. servitude to law is the hatred of heaven. self-love only is the eternal all pleasing, by meditation on this effulgent self which is mystic joyousness. at that time of bliss, he is punctual to his imagination, in that day what happiness is his! a lusty innocent, beyond sin, without hurt! balanced by an emotion, a refraction of his ecstasy is all that he is conscious of as external.15 his vacuity causes double refraction "he" the self-effulgent lightens in the ego. beyond law and the guest at the "feast of the supersensualists"

THE BOOK OF THE ELDER KINGS GOLDEN DAWN

of our holy words of illumination; yea, listen to the vast symphony of our holy words of illumination. 4. we come in the power of the light! we come in the light of wisdom! we come in the mercy of the light! the light hath liberty in its wings! 5. we are the unseen liberty of the great unfathomable mystery of the universe: we are the ineffable and boundless freedom in the secret sanctuary of the mystic beyond! 6. in the heavenly palace of our heart shalt thou smell our spirit of perfume, as though a thousand and one different perfumes were ignited therein. 7. but hear thou our majestic music of the spheres! hear thou the ineffable sound of our mystic union! 8. halt: halt! now eat the fruit and drink the wine. we are come! our will is one: our will is done! 9. come with us, and we shall up

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

a belief in an afterlife may be essentially humanity s belief in itself. within the vast majority of human beings exists a fundamental longing for the continuance of conscious and rational life. in centuries past, a desire for a future life was confined to affirmations of faith in the teachings or the scriptures of one s religious belief. today, the hopes of the common person, the saint, and the mystic that an afterlife is truly a reality have been joined by many scientists, who are proving that the scientific desire to know and to keep on knowing is but another form of the same demand for a continuation of a conscious and rational life. how the major religions view the afterlife with all their diversity of beliefs, the major religions are in accord in one great teaching: human beings are

pt the concept of reincarnation and blend many of the beliefs of christianity and judaism with traditional teachings of hinduism and buddhism. in his classic work, the varieties of religious experience, william james (1842 1910) has this to say regarding the oneness and unity of the mystical traditions: this overcoming of all the usual barriers between the individual and the absolute is the great mystic achievement. in mystic states we both become one with the absolute and we become aware of our oneness. this is the everlasting and triumphant mystical tradition, hardly altered by differences of climate or creed. in hinduism, in neoplatonism, in sufism, in christian mysticism we find the same recurring note, so that there is about mystical utterances an eternal unanimity perpetually telling

mber 15, 1970, in nice, france, following a period of declining health. m delving deeper angoff, allan. eileen garrett and the world beyond the senses. new york: william morrow, 1974. carrington, hereward. the case for psychic survival. new york: citadel press, 1957. garrett, eileen. many voices: the autobiography of a medium. new york: g. p. putnam s sons, 1968. leshan, lawrence. the medium, the mystic, and the physicist. new york: viking press, 1974. daniel dunglas home (1833 1886) the clientele of daniel dunglas home was one of the most exclusive that ever gathered around any one medium: elizabeth barrett browning, mark twain, napoleon iii, the empress eugenie, tolstoy, and many other notables on both 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

ured forth from the entranced davis. in 1847, the book was published and was received eagerly by a public seeking new revelations from a modern prophet. although some critics pointed out many similarities to the writings of swedenborg concerning creation, philosophy, and religion, davis champions replied that the seer was a man of modest education who had never read the works of the great swedish mystic. davis had, in fact, only five months of formal schooling. however, there should be little mystery if the principles of nature contained echoes of swedenborg, for it was his spirit who had manifested with galen to inspire davis. due to the success of his book, davis began issuing univercoelum, a periodical which was published from 1847 to 1849 and was devoted to clairvoyance, trance phenome

cs mysticism is the attempt of humans to attain ultimate knowledge of the true reality of things and to achieve communion with a hierarchy of spiritual beings and with god, not through the ordinary religious paths, but by means of personal revelation and interaction with the divine. whereas the major religions teach submission of the individual will and adherence to various creeds and dogmas, the mystic desires to realize a union with the supreme being free of all ecclesiasticisms and physical limitations. while the faithful member of the orthodox religious bodies seeks to walk the doctrinal spiritual path and obey the will of god according to accepted dogma, the mystic wishes to become one with the divine essence itself. in other words, for the conventional, unquestioning member of a reli

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

election. it was no longer prestigious to be a mason. in state after state, lodges closed. overall, the fraternity lost more than half of its members. by 1845, freemasonry began to revive in the united states, but it never again achieved the social status that it had once enjoyed. in 1872, two masons formed a kind of parody of the masons and named it the ancient arabic order of the nobles of the mystic shrine, aka, the shriners. by 1897, the masons had about 750,000 members, and numerous other fraternal organizations such as the knights of columbus, the benevolent and protective order of elks, the odd fellows, and the loyal order of moose sprang into being. in the 1950s, the masons reached their numerical peak in america with more than four million members. in 2001, there were about two m

t the alchemists were truly calling upon angels, rather than demons in disguise, and they recalled the words of the church father tertullian (c. 155 or 160.after 220, who confirmed earlier beliefs that the gsons of god h referred to in genesis were evil perverts who bequeathed their wisdom to mortals with the sole intention of seducing them to mundane pleasures. while the hermetic was akin to the mystic, a great deal more came out of those smoky lab- 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 42 magic and sorcery alchemywas introduced to the western world in the second century c.e. oratories than candidates for the torture chambers of the inquisition. in the intellectual halflight of the middle ages, the brotherhood of alchemy, perhaps by acci

n, those who sought divine harmony should study astrology in order to learn the harmony of the spheres, should become a theologian in order to comprehend the needs of the soul, and should practice alchemy in order to understand that there are universal substances to be found everywhere in the material world. those many accomplishments should then be capped with the fully realized human becoming a mystic to perceive always that there exist things beyond logic. m delving deeper caron, m, and s. hutin. the alchemists. trans. by helen r. lane. new york: grove press, 1961. seligmann, kurt. the history of magic. new york: meridian books, 1960. spence, lewis. an encyclopedia of occultism. new hyde park, n.y: university books, 1960. summers, montague. the history of witchcraft. new york: universit

d among its members william butler yeats (1865.1939, aleister crowley (1875.1947, and dion fortune. regardie had demystified many esoteric mysteries surrounding the occult and presented understandable texts on practical magic. by age 19, he began to correspond with aleister crowley. in 1928, he accepted the position of crowley fs personal secretary, hoping that the magician would tutor him in the mystic arts; however, crowley left him to independently study magic. when crowley fs publisher declared bankruptcy, regardie lost his job. although the golden dawn had ceased to exist as a functioning magical society as early as 1903, it continued to exist in various descendant orders, such as the stella matutina and the alpha et omega. in 1932, regardie fs distillation of the teachings of the gol

and increase the ability to gtune in to h the querent. some readers prefer to lay out the cards in the pattern of a cross, a circle, or several rows of cards placed in various representations of what the reader 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 prophecy and divination 129 cartomancy in hexagram used for predictions in the 1893 edition of the mystic test book (fortean picture library) it is likely the kabballah was the spiritual ancestor of the philosophy of the tarot. perceives as best providing him or her with a window to the querent fs future. here are some basic meanings of the individual cards in the major arcana: the juggler or magician (arcanum one) stands with one hand raised to heaven and the other pointing to earth, thereby c

THE MAGICIAN S KABBALAH

which as a reflection of ain soph would correlate in that the paths could not emanate from the kether stage in that ain is naught, but would have to expand from the ain soph stage where the naught is progressed to the notnaught. also, it is stated that the "1" of kether cannot become anything in that it is the unity, and thus only through its own reflection (the formula of 1+1=2, rather than the mystic formula of 0=2) as the "2" of chockmah can manifestation begin. in the light of progress up the tree (the initiatory system, then the svph stage of chockmah is the "end" as the grade of ipssissimus in kether is "beyond the comprehension of all lower grades" as crowley puts it. nun in binah at the creative stage represented by binah, the sephirah at the top of the negative pillar of form, we

be redeemed to binah, the "mother. thus, on the progression up the tree, malkuth (the universe) must be raised to binah (transcendent understanding) which is the state of the magister templi in the initiatory system (attributed to binah, who tends his "garden (the sephiroth below the abyss. this then perhaps develops into a state where the understanding becomes a mirror of the divine will and the mystic achieves chockmah by becoming a pure interface of god. finally, the way is completed (yod as symbolic of the way depicted on the hermit tarot card) by recognising the unity of all things, and hence the same letter covers both kether and chockmah. incidentally, the hermit tarot card to which yod is attributed is also associated with the neophyte ceremony of the golden dawn, and demonstrates

tive process. hanged man the "drowned man" or sacrificed god aspect of this card links with the nature of chockmah as showing the sacrifice of the point of singularity by extending its essence towards manifestation. the card is also symbolic of initiation, and hence mirrors the initiation of the creative process through chockmah. in symbolic form, showing the reversal of the man, it refers to the mystic state of the magus (the grade assigned to chockmah) which is utterly opposite to the uninitiated state in that it is connected directly to the divine (wise one of chockmah) rather than the normal state of being connected to malkuth (ego state of yesod. emperor the emperor has aries assigned to it in the zodiacal attributions, and this fits neatly with the burst of "red" energy of the spring

the philosophus in netzach is then to examine this work and remove contradictions thus discovered in the model of yesod. when yesod is thus refined, the "strait way" to tiphareth is accessed, and the whole work is then returned to again, but now in order to allow the higher sephiroth their full expression. hod is spelt in hebrew hvd, heh-vau-daleth, and totals to 15 by gematria. this is also the mystic number of geburah, being the summation of 1+2+3+4+5, and points to a close relationship between the two. the letters of hod are symbolised by the tarot atus of the emperor, the hierophant, and the empress. one could see in this the marriage of the emperor and empress by the hierophant, symbolising the experience of hod on a mystical level. the cards of the paths connecting hod to its compan

pillar. it is also connected directly to hod and netzach. the letters of yesod, yod-samekh-vau-daleth, total 80 by gematria, which is the value of peh, meaning "mouth. it is also the value of ks, meaning "throne, and mvld, meaning "birth, or new moon. as the moon is the planet attributed to yesod, it is interesting to note that peh spelt in full is pa, which totals 81, and is as crowley states "a mystic number of the moon, as it totals 8+1=9, the number of yesod, and equates with ksa, meaning again "throne" and also "time of the full moon. this number, 81, is also the value of anki, meaning "ego, which again is attributed to yesod. thus both 80 and 81 represent different aspects of yesod. the attribution of "throne" and "ego" to yesod are of note in light of the description by the golden d

THE MARTINIST OPERATIVE GENERAL RITUAL

n-vau-he. the following notes concern a very ancient divine name called at times the pentagrammic name which was well known to the kabbalists, especially christian kabbalists, as well as to the doctors of the original christian church. the letter shin: hebrew kabbalists knew this letter shin as one of the three mother-letters (with aleph and mem) and that it signified the fire. st. jerome in his "mystic interpretation of the alphabet" defined this letter shin as the symbol of the vivifying word. much later, papus tells us1) that this letter shin, inverted, in the flamboyant star (the pentagram) with its point up, represents to the rosicrucian initiate the incarnation of the divine word in the human nature. dr. r. allandy, in his work on the symbolism of numbers, adds this to what papus had

THE MIDDLE PILLAR

ome back to haunt you in the next. likewise, the good that you do in one lifetime will come back to reward you in the next. in this manner, the individual human soul slowly evolves over the course of many lifetimes, gradually learning though its mistakes and growing a little wiser, a little closer to the divine each time. in buddhism, the "wheel of life" or round of births is known as sasara. the mystic seeks to get off the wheel of incarnation as soon as possible, speeding up the process of spiritual crowley's teachings, though based on golden dawn much more eastern in focus. 11. john laurence bendit (1898) was a psyduatrist, researcher. educated at cambridge university, as a psychiatrist from 1923 onwards. from secretary for the theosophical society in london, he was a member of the soci

l nature, and certainly no progress in that path wluch leads to the knowledge of the higher self. silence with reference to symptoms and results is therefore most desirable. endnotes 1. ths is daath, which is not a sephirah, but rather a conjunction of chokmah and binah. 2. from the neophyte ritual. see regardie, the golden dawn, 129. 3. the symbol of the rosicrucians. rosicrucianism is a form of mystic or esoteric christianity whose teachings embrace the hermetic sciences. 4. the philosopher's stone is an alchemical symbol of true spiritual attainment. the search for the philosopher's stone is the search for truth and illumination. 5. along the same lines, each letter of the hebrew alphabet has a musical note attributed to it. thus each divine name in hebrew can be sung or played on a mus

the fivepointed star has been used as a symbol of protection and a talisman for health and well-being. it was popular among the babylonians, egyptians, assyrians, and hebrews. according to eliphas levi, magicians of old used to draw the symbol upon their doorsteps, to keep malevolent spirits out and beneficent spirits in. and as early as the sixth century b.c.e, pythagoras, the greek philosopher-mystic, used the pentagram as a holy symbol for his followers. five was a number peculiarly associated with the ideas of marriage and union, as it is the first number beyond the monad formed from the union of the first odd and even numbers, male and figure 11: backing into the tree. the pentagram 185 female. it is also said to represent the human figure, with arms and legs outspread. the shape of

title is "strength" another higher function of geburah is that of din meaning "justice "judgment" or "severity" the divine name of geburah is elohim gibor or "god of battles" according to iamblichus, a neoplatonic philosopher-magician of the fourth century c.e "the pentad is highly expressive of justice, and justice comprehends all the other virtues."l3 in his book numbers, their occult power and mystic virtues, w. wynn westcott states that the pentad is called "the unconquered" westcott also states: proclus on hesiod gives two reasons for its semblance to justice "because it punishes wrong, and takes away inequality of possession, and also equalizes what is less, to benefit "14 thus the number five provides us with the ideas of fear, strength, severity power, and justice. the awesome ener

eh is one of the highest names that is associated with the act of creation. figure 12: the pentagram and pentagon. 190 the balanceb etweenm ind and magic other words that correspond to the number twenty-one are hagig (212n "meditationff and khezev (lth "vision" the twentyfirst path of the sepher yetzirah is called "the wheel of fortune" and it is attributed to the planet jupiter. in addition, the mystic number of tiphareth is twenty-one. the total length of all lines on the pentagram (twenty-one multiplied by five) is 105, which is formed by adding all the numbers from one to fourteen. the fourteenth key of the tarot is "temperance" the card of the hga or higher self. the fourteenth path of the sepher yetzirah is attributed to daleth (1)th, e "door" of initiation. fourteen is also a number

THE NECRONOMICON SIMON VERSION

g, remember! in the name of the covenant sworn between thee and the race of men, i call to thee! hearken, and remember! from the gate of the great god nanna, i call to thee! by the name which i was given on the lunar sphere, i call to thee! lord nebo, who does not know of thy wisdom? lord nebo, who does not know of thy magick? lord nebo, what spirit, on earth or in heavens, is not conjured by thy mystic writing? lord nebo, what spirit, on earth or in the heavens, is not compelled by the magick of thy spells? nebo kurios! lord of the subtle arts, open the gate to the sphere of thy spirit! nebo kurios! master of the chemical science, open the gate to the sphere of thy workings! gate of the swift planet, merkurios, open unto me! ia athzothtu! ia angaku! ia zi nebo! marzas zi fornias kanpa! la

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

ngerous. h eliphas levi. preface non mihi subtilem calamum si cedat apelles quae tibi sunt dotes, posse notare putem. i.n.r.i. at first sight it may appear to the casual reader of this essay, that the superscription on its cover is both froward and perverse, and contrary to the sum of human experience. this however i trust he will find is not the case, and, as ianthe, will discover that after the mystic union has been consummated, the beautiful daughter of ligdus and telethusa was as acceptable a young husband as ever wooed nymph on the shaded slopes of ida. much has been written concerning stars, both terrestrial and celestial, and not a little regarding that capricious star which gleamed over the humble manger-bed of the son of man. dark seas of blood have long since lapped that star of

how many and yet how few. aleister crowley stands forth with no little of the glory of the great victorian cast o fer him; enhancing our pleasures, and enchanting our senses. the sun kisses the moon, and through the diaphanous veil of the vestal is seen the subtle contour of her form. but no vestal is crowley, no mere milk-and-bun-walk, where we may rest and take our fill; for he has unstrung the mystic lyre of life from the tree of the knowledge of good and of evil, singing old songs and new, flinging shrill notes of satire to this tumultuous world, as some stormy petrel shrilly crying to the storm; or sweet notes of love, soft as the whispering wings of a butterfly. here are the jewels of heaven, of havilah, and of eden, with not a little of the fire of hell, the flames of gehenna, and t

tal-like we are never sated, and as our lips taste the nectar of true poetry we tremblingly clutch the crags of parnassus in search for the asphodel of love, wisdom, and beauty. here, as we turn some beetling height, the dying rays of the swinburnian sun sink, those rays that ruffled the vestal purity of the clouds to the rosy blush of a lover fs kiss, and in the departing light we again find the mystic trinity midst the hellebore and thistles of existence, enthroned, eternal. the sun sinks, and the last notes of the nightingale die into the stillness of falling night. the emerald sky like the robe of some car-borne astarte, slashed with an infinite orange and red, fades into the sombre garment of night; and above silently breaks a primal sea gemmed with all the colours of the opal, deepen

sex, of the carnal, of the pathic, and of evil, all inter-webbed and woven with the eternal filament of good. and so if we read this strange poet aright, we shall see as we progress onwards, that he has struck a sonorous note from the rim of time, fulfilled of the knowledge of good and evil, sweet to the ears of those who are born children by the daughters of men to the sons of god, sweet as that mystic fruit was to the lips of eve, daughter of god, child of the mystic man. but we must speed on, taking in this chapter swift glances at the magnificent scenery that these volumes offer up to us, plucking the lilies of spring and the roses of summer, and weave them into a laureate wreath with the fiery leaves of the dying year *the temple of the holy ghost, vol. i, p. 166. poe, in that little

ld of verse and line, lie lyrics of surpassing beauty: tannhauser (the longest of the poems) would be a magnificent contemplation even if we cut from it its sparkling songs, but with them it becomes superb, neither are there too many; the queen of our poet fs ideals is no gilded prostitute, no theodora hung with a myriad flashing jewels, but rather some chaste priestess carrying on her breast the mystic symbol of isis, whose belt is a jewelled zodiac, and in whose hand is the eternal ankh *except perhaps in orpheus. this interspersing of lyrics has been carried to a charming intensity of expression and their effect on the mind is one full of joy, no cloying, no surfeit, no repletion; the variety of the dishes is extraordinary in delicacy and piquancy as well as in number. the morals of a n

THE SECRET RITUALS OF THE OTO

laimed to be grand master of the order. the order of the temple saw itself as the true church of christ, preserving through the centuries a true egyptian gnostic christian tradition. it claimed that the son of god. was brought up in the schools of alexandria. he was able to reach all the degrees of egyptian initiation. jesus conferred evangelical initiation on his apostles and disciples. how this mystic christianity had supposedly passed on to the templars was recounted in the order s legend: file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c2.html (4 of 5 [12/28/2001 2:01:22 pm] the secret rituals of the o.t.o. up to the year 1118 the mysteries and the hierarchic order of the initiation of egypt, transmitted to the jews by moses, then to the christians b

m reuss, who accused him of revealing the innermost secrets of the order, he changed his mind. crowley responded to the accusation by pointing out that he was not in possession of these secrets and therefore hardly in a position to reveal them. silently reuss opened a copy of crowley s book of lies and pointed to a passage beginning let the adept be armed with his magic rood and provided with his mystic rose. in a flash crowley understood the nature of the o.t.o. magical system and in the conversation that followed it was agreed that he should head the british section of the o.t.o. this, it will be remembered, was the mysteria mystica maxima. subsequently crowley visited berlin where he received copies of the order s instructional manuscripts and had the title of supreme and holy king of i

al arch students or lay brothers full instruction in the scottish degrees of ancient and accepted masonry. 5 rose-croix knight of rose-croix knight of pelican knight of east and west esoteric instruction and introductory remarks on the passing into rosicrucianism and hermetic science. 6 historical templar knight kadosh grand inspector general a full history of the templars and their ceremonies. 7 mystic templar (colour violet) mystic masonry theoreticus magus of light grand master of light general theoretical studies of the o.t.o. magical system. 8 oriental templar (colour white) esoteric rosicrucianism practicus adeptus princeps illuminatus practices that taught in seventh degree. technical perfection of practice. achievement of technical results. mystical interpretation of achieved techn

of the signs used in the 18 of ancient and accepted masonry. the closing of a sovereign chapter of rose croix the red room m.w.s: very excellent and perfect princes, assist me, if it be your pleasure, to close this. chapter of the holy order of rose croix of heredom (all rise) holy mother, what is the hour? h.p: it is the hour when the lost word is found; when the sacred tau has bloomed into the mystic rose; when the star called wormwood is cast into the abyss, and the blazing star has reappeared in all its splendour; when our altars have been renewed, and the light restored to our eyes. the new covenant is established; do what thou wilt is the whole of the law. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c7.html (13 of 14 [12/28/2001 2:04:51 pm] the

me to open the temple (all give sign) sir knight sentinel, guard the approaches of the temple (sentinel goes out on guard after seeing that all give signs) lady of the sword, guard the portal of the temple (she salutes, draws sword, and goes to door) hail babalon! hail, bearer of the holy grail (dips lance (she gives the cup to each companion in turn, then to g.c, and finishes it) let us form the mystic triangle (the three companions, facing outwards with hands joined, surround g.c. and c.b. who exchange the greeting m(outh) to m(outh. r(ight) h(and) to k(nee. l(eft) h(and) to a(nus. change to eaglegrip and exchange word. she changes to babalon, while he invokes in sign of 7 =4) we invoke thee, three-in-one, sol-om-on. 1st companion: sol. 2nd comp: om. 3rd comp: on. all: sol! om! on! c.b:

TRUE HISTORY OF WITCHCRAFT

crowley's time, has taken on a more popular image, and is more targeted towards international organizational efforts, thanks largely to the work under the caliphate of the late grady mcmurtry. this contrasts sharply with the very internalized oto that barely survived during the mccarthy era, when the late karl germer was in charge, and the oto turned inward for two decades. the famous ancient and mystic order of the rose cross (amorc, the highly successful mail-order spiritual fellowship, was an oto offspring in crowley's time. it has been claimed that kenneth grant and aleister crowley were discussing relatively radical changes in the ordo templi orientis at approximately the same time that gardner and crowley were interactive. though wiccan writers give some lip service (and, no doubt, s

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

an account of the remains of the worship of priapus, lately existing at isernia, in the kingdom of naples: in two letters: one from sir william hamilton, k.b, his majesty s minister at the court of naples, to sir joseph banks, bart, president of the royal socieity. and the other from a person residing at isernia: to which is added a discourse on the worship of priapus and its connection with the mystic theology of the ancients. by r. p. knight, esq. london: printed by t. spilsbury, snowhill. m.dcc.lxxxvi. a letter from sir william hamilton, etc. naples, dec. 30, 1781. sir, aving last year made a curious discovery, that in a province of this kingdom, and not fifty miles from its capital, a sort of devotion is still paid to priapus, the obscene divinity of the ancients (though under another

s or perversion. neither are organs of one species of enjoyment naturally to be considered as subjects of shame and concealment more than those of another; every refinement of modern manners on this head being derived from acquired habit, not from nature: habit, indeed, long established; for it seems to have been as general in homer s days as at present; but which certainly did not exist when the mystic symbols of the ancient worship were first adopted. as these symbols were intended to express abstract ideas by objects of sight, the contrivers of them naturally selected those objects whose characteristic properties seemed to have the greatest analogy with the divine attributes which they wished to represent. in an age, therefore, when no prejudices of artificial decency existed, what more

tivities and actions of the gods, like those of homer and callimachus; but these are compositions of a different kind, and are properly invocations or prayers used in the orphic mysteries, and seem nearly of the same class as the psalms of the hebrews. the reason why they are so seldom mentioned by any of the early writers, and so perpetually referred to by the later, is that they belonged to the mystic worship, where everything was kept concealed under the strictest oaths of secrecy. but after the rise of christianity, this sacred silence was broken by the greek converts who revealed everything which they thought would depreciate the old religion or recommend the now; whilst the heathen priests revealed whatever they thought would have contrary tendency; and endeavoured to show, by publis

, where everything was kept concealed under the strictest oaths of secrecy. but after the rise of christianity, this sacred silence was broken by the greek converts who revealed everything which they thought would depreciate the old religion or recommend the now; whilst the heathen priests revealed whatever they thought would have contrary tendency; and endeavoured to show, by publishing the real mystic creed of their religion, that the principles of it were not so absurd as its outward structure seemed to infer; but that, when stripped of poetical allegory and vulgar fable, their theology was pure, reasonable, and sublime (gesner. proleg. orphica. the collection of these poems now extant, being probably compiled and versified by several hands, with some forged, and other interpolated and

medals were the public acts and records of the state, made under the direction of the magistrates, who were generally initiated into the mysteries. we may therefore be assured, that whatever theological and mythological allusions are found upon them were part of the ancient religion of greece. it is from these that many of the orphic hymns and fragments are proved to contain the pure theology or mystic faith of the ancients, which is called orphic by pausanias (lib. i, c. 39, and which is so unlike the vulgar religion, or poetical mythology, that one can scarcely imagine at first sight that it belonged to the same people; but which will nevertheless appear, upon accurate investigation, to be the source from whence it flowed, and the cause of all its extravagance. the history of orpheus hi

TYSON DONALD NEW MILLENNIUM MAGIC

ect of desire. the ancients believed, quite naturally, that this was the mechanism by which the sense of sight operated-that through the eye was put forth a power that touched the object looked upon. only when science began to analyze the nature of light was this idea displaced and ridiculed. the eye was then seen as a passive receptacle, a kind of window through which light entered. the poet and mystic william blake wrote: this life's dim windows of the soul distorts the heavens from pole to pole and leads you to believe a lie when you see with, not thro, the eyes blake knew that passive seeing is a pernicious delusion; and that if human beings believe themselves detached from the things they look upon, they must also believe many other fictions destructive of the truth. the view of scien

ing to focus power. the magus always seeks to place him or herself in the role of the mover. it is the mover of events who determines what is to be done and how. it is the position of con- trol from which intention can be exercised. the magus seldom enjoys the role of the moved, as it is not in his or her nature to be passive and accept direction from others; were it so, the magus would become a mystic. most odious of all for the magus is to play the part of the moving instrument and cause the realization of an action initiat- ed by the will of another. this is to be at best an obedient servant, at worst, a slave. a reality in life is that all men and women, even the greatest of adepts, variously occupy each of the three points of the triangle. it is an honor to serve as an instru- ment o

rking these general descriptions should be applied to known gods and goddesses, who can then be invoked through the points of the nonagram. they are also useful when creating unique god-forms with desirable qualities. human beings can be separated into one of the categories and magically acted upon through the appropriate point of the nonagram. other uses will suggest themselves to the magus. the mystic and cult leader g. i. gurdjieff taught a type of nonagram in private lectures given to his inner circle of followers in st. petersburg in 1915. the construction of gurdjieff's symbol, which he called the enneagram and regarded as the universal symbol and the philosopher's stone, is based on the decimal equivalents of the divisions of seven'/7,2/7 'y7, and is completely described by p. d. ou

o be the symbol of modern times. perhaps the most useful numerical division for understanding what the hen- decagram means is 9+ 2= 11. this can also be written 3+ 4+ 4= 11, which gives a different emphasis. both equations show the trinity manifesting on the physical circle as duality. creation is seen as a hostile balance of good and evil. this is the world viewed through the eyes of the persian mystic zoroaster, who saw it as the divided kingdom of ahura mazda (ormazd) and angra mainyu (ahriman, two equally powerful and independent gods. zoroaster has ahura mazda say: table of hendecagram w ci 0 demon function substance disorder i baphomet behemoth lucifuge leviathan zephas belphegor ashtaroth beelzebub asmodeus lilith abbadon idolatry blasphemy pride envy anger sloth creed gluttony lust

with in the world of forms. the final verse of the poem is interesting because it reveals the close kinship between the word and the deed in magic. an action is a shell for the underlying reality it contains. the soul of the action is the pattern upon which the actual act bases its structure. likewise, the word or words for the action are also only forms, or shells, of the underlying reality. the mystic sees no significant difference between the word and the deed, the name and the object-both are illusory cocoons spun around the reality that is directly manifested from the all. in practical terms, the signs the magus wins from the light of spirit through his or her personal seeking will act as the basis for further meditations, and while only a few signs will be given at the start, the acq

TYSON DONALD SOUL FLIGHT

estant reformation, the rigid and complete control over the relationship between the common individual and the deity passed out of the hands of the clergy. this event gave rise to ordinary men and women having astral journeys of the kind that previously had only been experienced by priests, nuns, saints, and others involved in the church. the best known is emanuel swedenborg (1688-1772, a swedish mystic who wrote entire books describing his astral travels to heaven and hell, and his interactions with angels. he was a prominent scientist who in the year 1743 believed that he had received a mission from god to reveal a new doctrine of christianity to the world. he was instructed by angels during astral journeys, and wrote more than forty books on 66. brewer, dictionary of miracles, 310. chap

blavatsky, 39-40. there is undoubtedly much more myth in the unobserved portions of the life of blavatsky than fact. she had no intention of telling the truth about herself when a more exciting lie would add to the aura of mystery and romance that she deliberately cultivated. this hidden period in her life, the ten years after her first marriage in which she is supposed to have wandered among the mystic masters of tibet and india, was probably a good deal more squalid than she preferred to acknowledge. she traveled on the fringes of the law, taking advantage of the foolish, and it was during this period that she acquired the tricks of the seance that served her so well as the leader of the theosophical movement. the hardship of her vagabond life was undoubtedly mitigated by the regular sum

ribbon above a disk inscribed with hebrew letters and occult symb o l "h o wever, in a footnote in the earlier work ritual magic in england (1970, king described the device more simply as a gold ring on a silk thread, held suspended above a disk on which were written the letters of the alphabet.l19 it is possible that mathers and his wife used a complex wheel of hebrew letters patterned after the mystic alphabet rose that was the central part of the rosy-cross symbol of the golden dawn, wherein the hebrew alphabet is inscribed on twenty-two petals arranged in three concentric circles. i believe it is just as likely that a simpler yes-no oracle made up of a cross surrounded by a circle was employed. if so, the movements of the ring swinging on the thread, either forward and back along the v

crucian and freemason general karl haushofer, founded the luminous lodge of the vril society in 1925, the same year in which the thule society was dissolved. the author wulf schwarzwiiller asserted that the purpose of the vril society was to investigate the roots of the aryan race, and to perform ritual exercises designed to awaken the power of vril. he claimed that haushofer was a student of the mystic gregor ivanovich gurdyev, better known as g. i. gurdjieff (c. 1866-1949 "both gurdjieff and haushofer maintained that they had contacts with secret tibetan lodges that possessed the secret of the 'superman. the lodge included hitler, alfred rosenberg, himrnler, goring, and hitler's subsequent personal physician dr. morell."15* adolf hitler and the age of horus it is doubtful that hitler him

tire world resonates like a vast crystal bell. chapter fourteen: runes 249 7. gebo literal meaning: gift, sacrifice general sense: a present, gift for service, something given or received, achievement, talent, avocation, devotion gebo is the bank of a great, slow-flowing river where religious mystics have placed themselves in various strained postures as tests of their devotion and endurance. one mystic lies tied to stakes in the earth with a wooden pallet laden with large stones resting on his chest. another stands on one foot, his raised leg withered to thinness from long disuse. yet a third holy man lashes his back with a flail so that the blood flies off in shining red droplets. another sits naked and stares directly into the sun with unwinking eyes. another plays the flame of a burnin

TYSON DONALD THE POWER OF THE WORD

ascinating to compare the words of levi with those of papus; of s.l. macgregor mathers, the leader of the golden dawn, with those of aleister crowley, his former student and the self-proclaimed great beast of the apocalypse; of helena p. blavatsky, the leader of the theosophists, with paul foster case, the founder of builders of the adytum; of p.d. ouspensky, the disillusioned former pupil of the mystic gurdjieff, with frater achad, a rebellious student of crowley. even in modern times, tetragrammaton continues to exert a powerful fascination over magicians working in the western tradition of ceremonial magic. contemporary kabbalists and occultists discover in the arrangement of the four letters of the ineffable name the essential pattern of the entire universe. the many magical correspond

different mystical pronunciations of it (the kabbalah unveiled [london: routledge and kegan paul, 19621, p. 30. it is the custom in modern magic to pronounce the name by sounding out each of its hebrew letters fully: yod-he-vau-he (pronounced "yod-hayvav- hay) in order to more accurately express its compound esoteric meaning and also to acknowledge that the true name is unspeakable. no scholar or mystic of modern times, regardless of depth of learning or profundity of intuition, can be sure that a particular way of sounding the four consonants ihvh is identical to the way used by the high priest in the history of the name 5 temple at jerusalem before the roman conquest. it is equally impossible to be certain that the pronunciation of the jewish priests, though historically accurate, was th

when a name is rightly vibrated by the tongue and lips upon the air, it comes alive. a resonance is established between the living name and the thing itself. by manipulating the name, the potential of the named thing is released upon the world. to articulate ihvh is to harness the power of supreme deity, both to create and destroy, for human ends. according to the esoteric doctrine of the jewish mystic-magicians known as kabbalists, the structure of tetragrammaton forms the blueprint upon which the entire universe of space and time, matter and energy, good and evil, humans and angels, is based. the name does not merely reflect the makeup of the world-it is the world. in the most ancient book of the kabbalah, sepher yetzirah (the book of formation, it is written "he selected three letters

UNCLE SETNAKT SEZ THE HEROIC SOCIETY

illegal, purveyors of numbing entertainment, preachers of individuality-denying systems will disappear as nightmares in the dawn of reason. 8. in an heroic society one will seek after the mysteries. we will celebrate and understand the transcendental moments of all cultures. not through some crystal-counter 'channeling, but with a careful interplay of real research (archaeology/anthropology) and mystic insight from the talented among us. we will study all, accept all, but we will revel unabashed in the pride of our own ancestral streams. the honour of all mankind will be remanifest in an heroic society. 9. in an heroic society we will explore ourselves and find the full range of our voices. by being true to ourselves rather than to a cultural norm (or god, our acts are freed from the heav

VOX SABBATUM

e quality leading to self-deification. the arabic aniza bedouin clan is perhaps a sound source of the baphomet or horned one in witchcraft. the aniza tribe was a very powerful and renown group of warriors who were both violent in war, and very kind to their women and children. the connection between the cult of the revellers goes back to abu el-atahiyya (748-c. 828, who was a respected writer and mystic writer. his disciples were called wise ones and adopted a goat as their tribal symbol. the goat had a torch between the horns which incidentally later became a symbol for the devil in spain. the torch simply represented illumination and wisdom, that the tribe (goat) was the head of wisdom. long afterabu el-atahiyya died some of his tribe migrated to spain. much of the illustrious past of th

WAITE ASPECTS OF MASONIC SYMBOLISM

, my brethren- in things of ceremony and ritual. both are devoid of explanation, and it is for us to understand them as we can. for myself it is obvious that something distinct from the express motives of masonry has come to us in this idea of raising. the instituted mysteries of all ages and countries were concerned in the figuration, by means of ritual and symbolism, of new birth, a new life, a mystic death and resurrection, as so many successive experiences through which the candidate passed on the way of his inward progress from earthly to spiritual life, or from darkness to light. the ritual or book of the dead is a case in point. it has been for a long period regarded by scholarship as intimating the after- death experiences or adventures of the soul in the halls of judgment, and so

but son also of mary- one of whose titles, according to latin theology, is queen of heaven. the hidden life in egypt and nazareth corresponds to the life of seclusion led by the mystae during their period of probation between the lesser and greater mysteries. the three years of ministry are in analogy with the temple-functions of the mystagogues. but lastly, in egypt and elsewhere, there was the mystic experience of the pastos, in which the initiate died symbolically; as jesus died upon the cross. the christian "symbolum" says- descendit ad inferos: that is "he descended into hell; and in the entranced condition of the pastos, the soul of the postulant was held or was caused to wander in certain spiritual realms. but in fine, it is said of christ- tertia die resurrexit "the third day he r

same direction. we have no call to consider these aberrations of a partially digested learning; but they had their excuses in their period. the point on which i would insist is that in the symbolism of the old initiations, and in the pageant of the christian mythos, there is held to be the accurate delineation of a mystical experience, the heads and sections of which correspond to the notions of mystic birth, life, death and resurrection. it is a particular formula which is illustrated frequently in the mystic literature of the western world. long before symbolical masonry had emerged above the horizon, several cryptic texts of alchemy, in my understanding, were bearing witness to this symbolism and to something real in experience which lay behind it. in more formal christian mysticism, i

rature of the western world. long before symbolical masonry had emerged above the horizon, several cryptic texts of alchemy, in my understanding, were bearing witness to this symbolism and to something real in experience which lay behind it. in more formal christian mysticism, it was not until the 16th century and later that it entered into the fullest expression. now, that which is formulated as mystic birth is comparable to a dawn of spiritual consciousness. it is the turning of the whole life- motive in the divine direction, so that, at a given time- which is actually the point of turning- the personality stands symbolically between the east and the north, between the greatest zone of darkness and that zone which is the source of light, looking towards the light- source and realizing th

al consciousness. it is the turning of the whole life- motive in the divine direction, so that, at a given time- which is actually the point of turning- the personality stands symbolically between the east and the north, between the greatest zone of darkness and that zone which is the source of light, looking towards the light- source and realizing that the whole nature has to be renewed therein. mystic life is a quest of divine knowledge in a world that is within. it is the life led in this light, progressing and developing therein, as if a brother should read the mysteries of nature and science with new eyes cast upon the record, which record is everywhere, but more especially in his own mind and heart. it is the complete surrender to the working of the divine, so that an hour comes when

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

y to produce filthy, nocturnal sexual pollutions with all of its fatal consequences. hatha yoga is just a matter of acrobatics that have the power of taking the student out of the superior worlds in order to enslave him in the physical world. we have never known of an acrobatic hatha yogi with internal illuminated powers. three rays of illumination of intimate selfrealization exist: the yogi, the mystic and the perfect matrimony. however the three rays inevitably have the need for sexual magic. anything that is not directed through sexual magic is a useless waste of time. we come out from eden through the doors of sex and only through those doors can we return to eden. eden is sex in itself. the seventh arcanum is represented by a crowned warrior that carries a triangle above his crown and

WESTERN MANDALAS OF TRANSFORMATION SR AL

false imagination, may be able to enter into them, through our lord jesus christ" numerous other prayers and affirmations may be used in keeping with the student's own personal inclinations, but these should be studied, at least for the implications suggested, both psychologically and magically. purification and intention.so frequently stressed.are vital at this point in the working. the medieval mystic arnold of villanova felt that although talismans were a blessing for those who were struggling on the spiritual path, they would only benefit those who had been purified in both mind and heart. setting aside a time of prayerful reflection is a very important part of beginning. regardie offers a number of other traditional qabalistic prayers at the end of his wonderful treatise, the tree of

4: blb, ve-laib: the heart 34: chhvyh, chahaviah: angel of 6th quinance of scorpio. the kamea of chesed/jupiter. 87 34: ld root: expresses every idea of generation, propagation, of any extension whatsoever given to being. to make manifest, to put forward 34: dl, dal: a pauper root: every idea of extraction, or removal. of exhaustion and weakness. 136: theosophic extension of numbers in kamea 136: mystic number of 16th path, vav 136: kpvl: double 136: hsmal, hismael: spirit of jupiter 136: yhpyal, yophiel: intelligence of jupiter 136: mmvn, mammon: wealth, money, financing, fines 136: mtzah: ability, means, to be supplied with 136: qvl, qol: voice, call, cry, thunder 136: avdh ihvh bkl-lbi: i will give thanks unto jehovah with all my heart 136: dei gloria intacta: the untouchable glory of g

ting on the cross of matter (see figure 12-c. at the singularity matter leaves the physical universe altogether and influences emanating from it are beyond the power of science to predict in any figure 12-c way, even theoretically. it is the closest thing science has discovered to something akin to the supernatural. yet it is this wheel upon which turns all of the others. jacob boehme, the famous mystic, once said "this wheel has seven wheels one in another, and one nave, and all seven wheels turn on that one nave" if any sephira can be compared to the ain soph, it is daath, because both represent this unimagined territory, which religious philosophers of all traditions have said is the true nature of god. in qabalah, the ain soph is not a part of the tree at all, being beyond all attribut

d all attributes. it is incomprehensible nothingness, beyond and behind all manifestation, whose number is zero. zero is the number of infinite space and time, and any number multiplied by it vanishes into its ocean of infinity. however, from it proceeds all things. the jewish kabbalist ben abraham ha-lavan once said "nothingness is more existent than all the being of the world" and the christian mystic meister eckhart echoed this thought when he said that "god's nichts fills the entire world; his something though is nowhere" this "nowhere" is often thought of in qabalistic terms as the chaos from which the divine being created the world. god, it is thought, made the universe from nothing. the sepher yetzirah tells us that "he formed something actual out of chaos and made what is not into

red in most tarot decks behind the image of michael the archangel. this angel signifies the higher self, which is preparing the personality for the great transformation that the soul undergoes in becoming so totally absorbed in god that it loses all sense of self. this is represented by the metaphor of the arrow which has been released from the bow and finds its way directly into the heart of the mystic. there are many other layers of mystical and alchemical interpretation, but our principal purpose is talisman-making. how do we go about connecting with the energy this archetypal key represents through talismanic artwork? figure 13-i figure 13-j figure 13-k figure 13-l we first have to choose the word we want to spell symbolically. we can choose the angelic name (michael, as in the example

WICCA EIGHT SABBATS OF WITCHCRAFT

dark phase of the year, just as the new day begins at sundown. there are many representations of celtic gods with two faces, and it surely must have been one of them who held sway over samhain. like his greek counterpart janus, he would straddle the threshold, one face turned toward the past in commemoration of those who died during the last year, and one face gazing hopefully toward the future, mystic eyes attempting to pierce the veil and divine what the coming year holds. these two themes, celebrating the dead and divining the future, are inexorably intertwined in samhain, as they are likely to be in any new year's celebration. as a feast of the dead, it was believed the dead could, if they wished, return to the land of the living for this one night, to celebrate with their family, tri

ld pen the following lyrics for jethro tull: for the may day is the great day, sung along the old straight track. and those who ancient lines did ley will heed this song that calls them back. a m i d s u m m e r' s celebration= by mike nichols* the young maid stole through the cottage door, and blushed as she sought the plant of pow'r 'thou silver glow-worm, o lend me thy light, i must gather the mystic st. john's wort tonight, the wonderful herb, whose leaf will decide if the coming year shall make me a bride* in addition to the four great festivals of the pagan celtic year, there are four lesser holidays as well: the two solstices, and the two equinoxes. in folklore, these are referred to as the four 'quarter-days' of the year, and modern witches call them the four 'lesser sabbats, or th

WICCA WITCHCRAFT TODAY

nce each mystery had different rites and myths but was the same, this must mean that they had some inner secret. in his learned work the villa of the mysteries, professor vittorio macchioro has this to say on the subject 'the mystery is a special form of religion which existed amongst all ancient peoples, and among primitive peoples still preserves very considerable importance. its essence is the mystic palingenesis, that is to say, a regeneration brought about by suggestion. in its most perfect stage this palingenesis is a veritable substitution of personality: the man is invested with the personality of a god, a hero or an ancestor, repeating and reproducing the gestures and actions attributed to him by tradition' only those deities who, owing to their own mythical history, bore within t

eremonies by means of which the woman is initiated into the orphic mystery and attains communion with zagreus '1. the liturgy begins with a maiden who, aided by an attendant and two young boys, one holding a mirror before her, and superintended by a priestess, is performing her bridal toilet. she is draped in the sindon, a ritual veil which was placed on the neophytes in the mysteries; she is the mystic bride, the catechumen, preparing to celebrate under the symbol of matrimony her communion with dionysus. it is she who is the protagonist of the entire liturgy '2. draped in the sindon the maiden reverently approaches a nude youth evidenced to be a priest by the high dionysiac boots he is wearing. this embades, under the tender guidance of a priestess, is reading a charge or ritual from a r

t just orgies. indeed we know, as shown above, a little of what they were. lewis spence in his occult encyclopaedia says 'pictures, mosaics and sculptures show the initiates as naked, one carrying corn, another fire, some sacred baskets with serpents, women, or goddesses, initiating men. these were secret cults into which only certain people were admitted after preliminary preparation. after this mystic communication or exhortation (the charge, the revelation of certain holy things, then communion with the deity; but the mysteries seem to centre round the semi-dramatic representation of a mystery play of the life of the god' i think it is at least plausible to believe that all this was not play-acting, but that there was a serious reason behind it. that they believed that, while the gods w

welve women dancing round a man who is stark naked except for garters. as stockings were not worn for several thousand years afterwards, these must have some meaning. after the fierce persecutions it was generally impossible to hold the great rites, and they were only very occasionally celebrated. as the religious motives lessened, the rites were practised mainly by people who had an urge towards mystic learning, and as it was no longer possible to raise power in the grand and easy way other means to this end were cultivated. besides the formula, it is necessary to have some innate power of hyperaesthesia or prevision which can be developed with practice. in the olden days one would see examples everywhere and know positively how it worked and could easily obtain the necessary herbs; and n

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

ion of it. it is only goodness which gives extras, and so i say again that we have much to hope from the flowers. the emperor s horses the te of piglet pg. 196 a great man retains a child s mind. and, as the following story by chuang-tse shows, the great man respects the child s mind, as well: accompanied by six of his wisest men, the yellow emperor journeyed to chu-t zu mountain, to speak to the mystic ta kuei. in the wilderness of hsiang ch eng, the procession lost its way. after wandering for some time, the men came upon a boy tending horses. do you know the way to chu-t zu mountain? they asked him. i do, the boy replied. in that case, they said, would you know where we might find the hidden dwelling of the hermit ta kuei? yes, he answered, i can tell you. what a fascinating child! said

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

can show the way to much secret knowledge and spiritual progress and lead true and patient students who can will, dare, learn and be silent to the summum bonum, true wisdom, and perfect happine hcollectanea hermetica, of which it seem to form a suitable part, numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott and i am hopeful that it may be as well received by students of mystic philosophy as the previous volumes which treated of alchemy, in the hermetic arcanum, hermetic art, euphrates and aesch metzareph; the dream of scipio and the golden verses of the pythagoreans, the pymander of hermes and egyptian magic. i have added in this edition many notes on the notions of the rabbis of israel, both from those who contributed to the mishnah and gemara of the talmuds of

rly, the four several numbers of sol are 6, 36, 111, 666. of venus, 7, 49, 175, and 1225. of mercury, 8 64, 260 and 2080. of luna, 9, 81, 369 and 3321. each number then becomes a name. take the case of mercury. 64 is alike din and dni, din and doni. 260 is tiriel, tirial and 2080 is taphthartharath, tptrtrt. rawlinson, in his volumes on the ancient monarchies, states that the chaldeans associated mystic numbers with their deities. thus to anu, pluto, 60. bel, jupiter, 50. hoa, neptune, 40. sin, the moon, 30. shamash, the numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott sun, 20. nergal (mars, 12. and beltis or mylittal, 15 and nin is saturn, 10. 31. it will be noticed that the great number of sol is 666, called sorath, surt, the number of the beast, about, which so

rs--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott sun, 20. nergal (mars, 12. and beltis or mylittal, 15 and nin is saturn, 10. 31. it will be noticed that the great number of sol is 666, called sorath, surt, the number of the beast, about, which so much folly has been written. one famous square of five times five divisions, amounting in most directions to 666, is formed of the mystic words sator, arepo, tenet, opera, rotas. of these the first, third and last number 666, but opera and its reverse number only 356. the number 608 is notable, being in coptic, phre, the sun 500, 100, 8. and in greek we find vhs, 400, 8, 200, which becomes ihs in latin, for the greek upsilon changes to y and i in latin, and so we obtain the anagram of iesus hominum salvator. kircher points ou

e letters of iesous also make a magic square of 36 divisions, adding every way to 888. consult the arithmologia of kircher. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott remember illius meminit sybilla de nomina ejus vaticinando, onoma sou monades, dekades, ekaton tades okto, or nomen tuum 8 unitates, denarii, 8 centenarii--see st. augustine, de civitate dei. note the mystic word abraxas is 1, 2, 100, 1, 60, 1, 200=365 in greek letters. as a curiosity, note that the roman x for 10 is two v s, which are each 5. c, for 100 consists of two l s which are 50. priscian says i for 1, was taken from i in the middle of the greek mia, female of eis, i and v for 5 because it was the fifth vowel. to remember hebrew numerals note a, i, q=1, 10, 100. and in greek a, i, r, a=

nt to it. this book is a mystical work on symbolism referring to cosmogony, to man, and to the purposes of life. the initial symbols are the yang, male, and the yin, female. then follow 8 trigrams, formed of emblematical lines; they are khien, tui, li, chan, sien, khan, kan and kwan. each expressed by figures of one long and two short lines. some say that one fo hi invented these symbols. a later mystic expanded the system into 64 figures; each composed of 6 lines of whole and half lines. with these were associated two diagrams formed of circles, named the river numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott horse, and the writing of lo. these will repay the contemplation of modern occultists. yang, male, is also associated with heaven, the sun, light, and 25 th

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

soul, for when 6 of 13 these are extended the soul becomes replete. with a more excellent life and divine illumination; and is, as it were, raised above itself" of the chald an magi it might be truly said that they "among dreams did first discriminate the truthful vision" for they were certainly endowed with a far reaching perception both mental and spiritual; attentive to images, and fired with mystic fervours, they mere something more than mere theorists, but were also practical exemplars of the philosophy they taught. life on the plains of chald a, with its mild nights and jewelled skies, tended to foster the interior unfoldment; in early life the disciples of the magi learnt to resolve the bonds of proscription and enter the immeasurable region. one oracle assures us that "the girders

he imagination, a divine power which controls consciousness "relieve yourself to be above body, and you are" says the oracle; it might have added "then shall regenerate phantasy disclose the symbols of the soul" but it is said "on beholding yourself fear" i.e, the imperfect self. everything must be viewed as ideal by him who would understand the ultimate perfection. will is the grand agent in the mystic progress; its rule is all potent over the nervous system. by will the fleeting vision is fixed on tile treacherous waves of the astral light; by will the consciousness is impelled to commune with the divinity: vet there is not one will, but three wills the wills, namely, of the divine, the rational and irrational souls to harmonize these is the difficulty. it is selfishness which impedes th

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

ouis. time in islamic thought. in man and time: papers from the eranos yearbooks, edited by joseph campbell, 108 114. princeton: princeton university press, 1957. matt, daniel c. ayin: the concept of nothingness in jewish mysticism. in the problem of pure consciousness: mysticism and philosophy, edited by robert k. c. forman, 121 159. new york: oxford university press, 1990. bibliography 289. the mystic and the mizwot. in jewish spirituality from the bible through the middle ages, edited by arthur green, 367 404. new york: crossroad, 1986. may, todd. reconsidering difference: nancy, derrida, levinas, and deleuze. university park: pennsylvania state university press, 1997. mayhew, robert. the female in aristotle s biology: reason or rationalization. chicago: university of chicago press, 200

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

th will be exhumed on the fullmoon. the shadow vase will be buried for one month. the solar vase for half a month. the goal is to visualize, along with the invocation of the holy guardian angel, azal'ucel, to create and materialize in your life you true will and show the benefits of this. this represents your desired direction of life, magicial ability and growth, ect. the true will is not a mere mystic truth, but a reality of the luciferian will. the ritual of the invocation of the holy guardian angel should be performed with ecstasy and excitement, as crowley wrote "enflame thyself in invocation. allow the sight of this exteriorized shadow demon and solar angel to unite within yourself, thus embarking clearly on the path of cain -note by fra. akhtya commentary to the rite of azal'ucel by

WORKING CEPHALOEDIUM VERSION 1

, but the ways of the word and the mysteries of truth. this name then and this number shall be the glyph hieratic to unlock the fort ress of the aeon; captain is he of all the hosts of mars, and ra hoor khuit cro wned king in that palace of force and fire. set, the beast, for ayin; thoth, al astor the logos, for yod; apis, perdurabo, for vau; and hoor hoorpakraat, bapho met, for zain; foursquare, mystic, wonderful, as cherubs shall i that am one th rough these four be the builder and warder thereof. and the scarlet woman shall bear her cup therein, bestriding her beast& iacchaiion shall stand with his rod, to wige that beast therewith. for he hast the wand of death& the beast the cup of death, but the beast h ath the wand of life& the scarlet woman the chalice of life. now pe joineth& guar

WORKING CEPHALOEDIUM VERSION 2

law, but the ways of the word and the mysteries of truth. this name then and this number shall be the glyph hieratic to unlock the fortress of the aeon; captain is he of all the hosts of mars, and ra hoor khuit crowned king in that palace of force and fire. set, the beast, for ayin; thoth, alastor the logos, for yod; apis, perdurabo, for vau; and hoor hoorpakraat, baphomet, for zain; foursquare, mystic, wonderful, as cherubs shall i that am one through these four be the builder and warder thereof. and the scarlet woman shall bear her cup therein, bestriding her beast& iacchaiion shall stand with his rod, to wige that beast therewith. for he hast the wand of death& the beast the cup of death, but the beast hath the wand of life& the scarlet woman the chalice of life. now pe joineth& guarde

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

it (active and passive) while vibrating "exarp, bitom, nant.a, hcoma" return the rose to the altar. make the portal sign and vi brate "ol sonuf vaorsagi goho iada salta elexarpeh comananu tabitom zodakara eka zodakara od zodameranu do kikle qaa piape piamoel od voan. i invoke ye, ye angels of the celestial spheres, ye are the guardians of the gates of the universe. be ye also the guardians of the mystic sphere. keep removed from this sphere all that is destructive to it and keep all the balance and harmony. let this sphere be pure and holy so that the powers of the holy seal of truth may flow in peace and harmony within this humble sphere" take up the lotus wand, holding it by the white band. ci] cumambulate deosil to the east. stand between the pillars. poir the rose of the lotus wand tow

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

aced in a doister at the age of five where he learned some greek and latin. while yet a youth, he accompanied a certain brother p.a.l. on a pilgrimage to the holy land; but the latter, dying at cyprus, he himself went to damascus. there was then in arabia a temple of the order which was called in the hebrew tongue 'damkar: that is 'the blood of the lamb' there he was duely initiated, and took the mystic title christian rosenkreutz, or christian of the rose cross. he then so improved his knowledge of the arabian tongue, that in the following year he translated the book 'm' into latin, which he afterwards brought back with him to europe "after three years he went into egypt, where there was another temple of the order. there he remained for a time still studying the mysteries of nature. afte

feet high. although in the tomb of the sun does not shine, it is lit by the symbolic rose of our order in the centre of the first heptagonal ceiling. in the midst of the tomb stands a circular altar, and after having raised the brazen plate or lid of the pastas, discover the body of our founder, with all the ornaments and insignia. upon his breast was the book 't' a scroll explaining in full the mystic tarot; at the end of which was written a brief paragraph concerning christian rosenkreutz, beneath which earlier fraters had inscribed their names. following this came the names of the three highest chiefs of the order, viz: frater hugo alverda, the phrisian, in the 576th year of his age. frater franciscus de bry, the gaul, in the 495th year of his age. frater elman zata, the arab, in the 4

) further provides us with a bridge in which to interpret the rosicrucian history relating directly to the r.r. et a.c: history of the rosicrucian order by g.h. frater n.o.m. the opening words of that part of the 5=6 ritual which deals with the history of the order of the r.c. are as follows: know them 0 aspirant, that the order of the rose and cross bath existed from time immemorial and that its mystic rites were practiced and its hidden knowledge communicated in the initiations of the various races of antiquity: egypt, eleusis, samothrace, persia, chaldea, and india alike cherished these mysteries, and thus handed down to posterity the secret wisdom of the ancient ages. this statement is one which comes home to every member of the 5=6 grade, for although one in that position is but on th

t, eleusis, samothrace, persia, chaldea, and india alike cherished these mysteries, and thus handed down to posterity the secret wisdom of the ancient ages. this statement is one which comes home to every member of the 5=6 grade, for although one in that position is but on the threshold of genuinely serious occult study and development, it is easy enough to trace the masterful manner in which our mystic knowledge has been consolidated; and the essential unity of the system speaks eloquently of the wisdom which formulated it. albeit, the manner of its introduction into medieval europe is chiefly interesting to us. c.r. is the great figure-head around which has clustered the most romantic traditions of medieval occultism. history has not passed down the real name of this unique character for

nity of the system speaks eloquently of the wisdom which formulated it. albeit, the manner of its introduction into medieval europe is chiefly interesting to us. c.r. is the great figure-head around which has clustered the most romantic traditions of medieval occultism. history has not passed down the real name of this unique character for c.r. is obviously a fictitious or assumed name chosen for mystic purposes. born in 1378 and dying in 1484, a life of 106 years was apparently the term of his physical manifestation: and to his exertions and efforts, it is that we may describe the great reformation of occultism in the west. fired by a noble purpose and ensouled by divine energies, his was the ideal of a life of occult usefulness: it reckons little if the world knew nought of that obscure

0 0

ing, watching over the cup of lustral waters and to purify the hall and those present with water" hierophant "kerux, your station and duties" kerux "my station is within the portal. my duties are to see that the furniture of the hall is properly arranged at the opening, to guard the inner side of the portal, to admit the fraters and sorors, to watch over the path of the candidate, and to lead all mystical circumambulations. my lamp is a symbol of hidden knowledge and my wand is a symbol of directing power" hierophant "honored hegemon, your station and duties" hegemon "my station is between the two pillars of hermes and solomon. my face is toward the cubical altar of the universe. my duties are to watch over the gateway of hidden knowledge. for i am the reconciler between light and darkness

head bow to the hierophant and walks back to his quarter) hierophant (stands, and hold the scepter in the right hand, and the banner of east in left. the kerux goes to the northeast, followed by the hegemon, the hiereus with the banner of west and sword, followed by the stolistes, and the dadouchos. each officer makes the sign of horus and harpocrates as they pass the banner of the east "let the mystical circumambulation begin in the pathway of light (hiereus circumambulates once, the hegemon twice, and the other officers circumambulate three times) hierophant "the mystical circumambulation, symbolic of the rise of light is accomplished. let us adore the lord of the universe (sits down (all face east) all (salutes with the sign of enterer after each phrase "holy art thou, lord of the univ

soul said unto me 'let me enter the path of darkness, and peradventure, there shall i find the light. i am the only being in an abyss of darkness. from an abyss of darkness came i forth ere my birth, from the silence of a primal sleep' and the voice of ages said unto my soul 'i am he who formulates in darkness, the light that shineth in the darkness, yet the darkness comprehendeth it not' let the mystical circumambulation take place onto the path of darkness that leadeth onto light with the lamp of hidden knowledge to guide the way (kerux leads the way, followed by the hegemon with the candidate, with stolistes and dadouchos following last (as the candidate passes the hierophant, he knocks. as they pass the hiereus in the west, he knocks. they pass on to the north, and as they pass east ag

es and dadouchos, purify and consecrate all members with fire and water) stolistes "i purify thee with water" dadouchos "i consecrate thee with fire" 35 hierophant "honored hegemon, i command you to remove the rope, the last remaining symbol of the path of darkness" hegemon "by command of the very honored hierophant, i remove the bonds of darkness. go forth now into the light" hierophant "let the mystical circumambulation take place on the pathway of light (kerux leads the way followed by the hegemon, the candidates, the hiereus, stolistes and dadouchos, in that order. the kerux, stolistes, dadouches, and candidates circumambulates three times) hierophant "take your station in the northwest part of the temple (neophyte moves to the northwest (kerux replaces the rose, cup, lamp and paten in

east, forms himself in a cross "glory be to thee, father of the undying for thy glory flows out rejoicing to the ends of the earth" hierophant (turns back around "the red cross above the white triangle represents the unfolding of light. at its east, south, west, and north angles are a rose, 36 fire, cup of wine, and bread and salt. these allude to the elements of, air, fire, water, and earth. the mystical words- khabs am pekht-are ancient egyptian and are the origin of the greek words- konx om pax- which was uttered at the eleusinian mysteries. a literal translation would be 'light rushing out in one ray, and they signify the same form of light as that symbolized by the staff of the kerux. east of the double cubical altar of created things are the pillars of hermes and solomon. they are th

0 0 INITIATION CEREMONY

oss, saying: hiero: glory be to thee, father of the undying. for thy glory bows out rejoicing, to the ends of the earth! hiero: he reseats himself. hiero: the red cross above the white triangle, is an image of him who was unfolded in the light. at its east, south, west and north angles are a rose fire, cup of wine and bread and salt. these allude to the four elements, air, fire, water, earth. the mystical words- khabs am pekht- are ancient egyptian and are the origin of the greek konx om pax- which was uttered at the eleusinian mysteries. a literal translation would be light rushing out in one ray and they signify the same form of light as that symbolized by the staff of the kerux. east of the double cubical altar of created things, art the pillars of hermes and of solomon. on these are pa

d neophytes. stol: falls in behind hiereus. dad: falls in behind stolistes. sentinel: ends the procession. all salute as they pass the hierophant. hiereus: drops out when his throne is reached. heg: passes hierophant twice and then takes his place between the pillars. directs neophytes to follow kerux. heg: directs neophyte to his seat in the north. all officers return to their places. hiero: the mystical reverse circumambulation is accomplished. it is the symbol of fading light. let us adore the lord of the universe. all turn east. stol: directs neophyte to rise and face east. hiero: faces east. all together say saluting. holy art thou, lord of the universe! salute holy art thou, whom nature hath not formed! salute holy art thou, the vast and the mighty one! salute lord of the light and o

3 8 INITIATION CEREMONY

ein, as further marked by the lamps at the angles. while the cup of water placed at the junction of the cross and triangle represents the maternal letter mem. the portals in the east and south east are the paths which conduct to the higher while that in the south leads to the grade of philosophus, the highest grade of the first order. this grade is also related to the planet mercury. its kamea or mystical square is formed of 64 squares containing the numbers from 1 to 64 arranged so as to show the same sum each way. its ruling numbers are 8, 84, 260 and 2080. this tablet (indicating it) shows the mystical seals and names drawn from the kamea of mercury. the seals are formed from lines drawn to certain numbers upon the square. the name answering to 8 is asboga, those answering to 64 din, ju

4 7 INITIATION CEREMONY

and of the waters of eden. you will note that it thus forms the alchemical emblem of sulphur. the red lamps at the angles of the triangles are the three fold forms of fire. hiero: pract: proceed to the east. hiero: the portals in the east and north east conduct to the higher. the others are those of the paths you have already traversed. this grade is also related to the planet venus. its kamea or mystical square is formed of 49 squares containing the numbers from 1 to 49 arranged so as to show the same sum each way. the ruling numbers are 7, 49, 175 and 1252. this tablet (indicating it) shows the mystical names and seals drawn from the kamea of venus. the seals are formed by lines drawn from and to, certain numbers upon the square. the name answering to 7 is aha, that answering to 49 is ha

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

but also at any time for adaptability, versatility, innovation and originality. deities of the moon invoke these for gentle increase, power and banishing energies, fertility, intuition, magick and dreams. arianrhod arianrhod is a welsh goddess of the full moon and also of time, karma and destiny. she ruled over the realm of the celtic otherworld, called caer feddwidd, the fort of carousa. here a mystical fountain of wine offered eternal health and youth for those who chose to spend their immortality in the otherworld. she brings inspiration, renewal, health and rejuvenation, and is a focus for all magick, as she is a witch goddess. diana diana is the roman counterpart of artemis, and because of her strong association with the moon in all its phases, is a goddess of fertility as well as lo

are aquarius, gemini and libra. fire fire represents noon, summer and the quarter and direction of the south. fire is the realm of light, the sun and lightning, and so forms the focus of magick for fertility, power, joy, ambition, illumination, inspiration, achievement, all creative and artistic ventures, poetry, art, sculpture, writing, music, dance, religion and spirituality, psychic powers and mystical experiences, passion and sexuality. it can be invoked by those who work in the arts and those who seek or are required to be leaders and for those in all dangerous professions, especially involving fire, furnaces or metalwork. it is also potent for destruction of what is now no longer needed, for binding and banishing and so for protection. because it is the most powerful of the elements

longer needed, for binding and banishing and so for protection. because it is the most powerful of the elements, it must be used only with care in a pure, calm frame of mind and for a positive purpose. the elemental creature of fire is the salamander, the mythical lizard that lives within fire (the name is nowadays given to a species of amphibious newts. the salamander offers an understanding of mystical processes and visions to inspire future paths and ventures. the colour of fire is gold, orange or red and its zodiacal signs are aries, leo and sagittarius. water water represents dusk, autumn and the quarter and direction of the west. it is the realm of love, relationships, sympathy, intuition, healing and the cycle of birth, death and rebirth. water can form the focus for rituals of pur

beginnings. it is therefore a good day for all slow-moving matters and for accepting limitations, as well as for overcoming obstacles that are long-standing or need careful handling. it also aids lifting depression or doubts, meditation, long-term psychic protection, locating lost objects, animals and people and regaining self-control whether over bad habits or emotions. it is also the planet of mystical experiences and of exploring the unconscious depths of the individual and collective psyche and for pastlife work. saturn can be used to slow down the outward flow of money and to encourage repayment by those who owe you favours or money. it helps banish pain and illness and brings acceptance of what cannot be changed. saturn is the shadow side of jupiter, and offers the reality factor, t

duality, contact with the divinity and the spirit guides, for reviving barren land despoiled by industrialisation, and for cleansing air pollution. colour: gold crystals: citrine and pure crystal quartz incenses or oils: frankincense and orange gabriel gabriel is the archangel who rules the moon (see page 228. gabriel's day is monday. gabriel, the integrator, brings increased spiritual awareness, mystical experiences, astral travel and significant dreams, as well as connection with the world soul and mind through the unconscious mind, especially in prayer and meditation and in beautiful, natural places close to water. he brings deepening spirituality within the family and work environment. he can be invoked for protection against inclement weather, for travel across water, for taking away

ABRAMELIN1

tainment of the philosopher s stone, he and his wife pernelle caused a handsome peristyle to be erected. from his own account, the author of the present work appears to have been born in a.d. 1362, and to have written this manuscript for his son, lamech, in 1458, being then in his ninety-sixth year. that is to say, that he was the contemporary both of nicholas flamel and pernelle, and also of the mystical christian rosenkreutz, the founder of the celebrated rosicrucian order or fraternity in europe. like the latter, he appears to have been very early seized with the desire of obtaining magical knowledge; like him and flamel, he left his home and travelled in search of the initiated wisdom; like them both, he returned to become a worker of wonders. at this period, it was almost universally

sons of the success or failure of their experiments, has a particular value of its own. the idea of the employment of a child as clairvoyant in the invocation of the guardian angel is not unusual; for example, in the mendal, a style of oriental divination familiar to all readers of wilkie collins novel, the moonstone, ink introduction x is poured into the palm of a childs hand, who, after certain mystical words being recited by the operator, beholds visions clairvoyantly therein. the celebrated evocation at which the great mediaeval sculptor, benvenuto cellini, is said to have assisted, also was in part worked by the aid of a child as seer. cagliostro3 also is said to have availed himself of the services of children in this particular. but for my part i cannot understand the imperative nec

ABRAMELIN2

rior of the altar. 52 which give the instructions for these periods. 53 concerning the two last moons. 54 it will be remarked how this point is insisted on. 55 which, apparently, should refer to the coals, and not to the censer. 56 preferably i should advise upon the western side of the altar, and facing therefore the east; also i would have the cupboard opening upon the western side, for certain mystical reasons. 57 the place of the third eye in the indian figures of gods. 58 this is apparently a slip for the seventh chapter; as the third chapter is only a short one regarding those who are fitted to undertake the operation. 59 see book i, chapter x i i. 60 because previously when he has mentioned a foregoing chapter, it has been one of those in this second book to which he has referred. 6

ADDTLS

in the nomenclature of the same letter in the hebrew alphabet. for example, in b, the vowel following b is e pronounced ay. therefore, if b in an angelic name precedes another as in sobha, thou mayest pronounce it sobeh-hah. g may be g following whether it be hard or soft. this is the ancient egyptian use, whereof the hebrew is but a copy, and that many times a faulty copy, save in the divine and mystical names, and some other things. also y and i are similar, also v and u, depending whether the use intended be vowel or consonant. x is the ancient egyptian power of s; but there be some ordinary hebrew names wherein x is made x. from one ritual written by s.a. we find the following given as to the pronunciation of names. in pronouncing the names, take each letter separately. m is pronounced

ices of these do not concern a z.a.m. some squares have more than one letter. in these cases, either letter characterizes the square. the higher one is preferable. the lower is weaker. if two letters are side by side, the presumption is in favor of equality. where two letters are in one square, the best plan is to employ both. but one alone may be used with effect. of the difference between these mystical names of the angels of the tablets and the hebrew names such as kerub, auriel, and michael, etc. those hebrew angel names which have been taught unto the first order are rather general than particular, attending especially to an office or rule whereunto such an angel is allotted. as it is written: one angel does not undertake two messages. for these mighty angels do rather shew forth thei

ADEPTUS MINOR INITIATION

door) 10 (serpent on the tree of life) third "by the aid of what symbol do ye seek admission" hodos (shows diagram "by the aid of the flaming sword, and the serpent of wisdom" second "whom bringest thou there" hodos "mighty adeptus major, i bring with me one who has passed the trials of humiliation, and has symbolically chosen to return to the womb. he humbly desireth admission to the tomb of the mystical mountain" second "let the aspirant be assisted to kneel (aspirant is brought to the door of the tomb between the third adept and hodos. all face east and kneel) second "from thine hand oh lord, cometh all good. the characters of nature with thy fingers thou hast traced, but none can read them unless he hath been taught in thy school. therefore, even as servants look unto the hands of thei

e. on the altar are replaced rose cross, cup of wine, chain and dagger) second "associate adeptus minor, let the aspirant now be admitted (third adept opens door and admits aspirant who holds wand and crux of the chief. he is then placed in front facing the vault door) second "before the door of the tomb as symbolic guardians, are the elemental tablets, and the kerubic emblems, even as before the mystical gate of eden stood the watchful \ybwrk, and the sword of flame. these kerubic emblems be the powers of the angles of the tablets. the circle represents the four angles bound together in each tablet through the operation of the all pervading m, while the cross within forms with its spokes the wheels of ezekiel's vision. and therefore are the cross and the circle white to represent the puri

ar revealing upper part of the pastos. they open lid, disclosing chief adept within) third "and the light shineth in darkness, and the darkness comprehendeth it not" second "touch with the head of thy wand the rose and cross upon the breast of the form before thee, and say 'out of the darkness, let the light arise (done) chief (without moving or opening his eyes, says)"buried with that light in a mystical death, rising again in a mystical resurrection, cleansed and purified through him our master, o brother of the cross and rose. like him, o adepts of all ages, have ye toiled. like him have ye suffered tribulation. poverty, torture and death have ye passed through. they have been but the purification of the gold. in the alembic of thine heart, through the athanor of affliction, seek thou t

red rose of 49 petals. the foot is black with a white calvary cross and circle placed upon a pedestal of two steps. on the sides are depicted the 22 colors of the paths, between light and darkness (aspirant is placed between lid and pastos. chief stands facing him on opposite side of the pastos) chief "now is the final consecration in the tradition of the ancients. we seal this rite with the most mystical mark, the mark of membership of the roseae rubeae et aurea cruces" wall of the vault 32 minutum mundum cross of victory 33 rose& cross at head of pastos (49 petals) foot of the pastos 34 side of the pastos (hodos removes the aspirant's robe to let him receive the mark. third adept hands the razor blade to the chief) chief "the cut that you are to receive upon your clavicle is symbolic of

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

o lose oneself in the beloved object, is the manifest proof of this fact, and it is clear also that the satisfaction produces only a temporary relief, because the process expands indefinitely. the thirst increases with drinking. the only complete satisfaction conceivable would be the yoga of the atom with the entire universe. this fact is easily perceived, and has been constantly expressed in the mystical philosophies of the west; the only goal is 'union with god' of course, we only use the word 'god' because we have been brought up in superstition, and the higher philosophers both in the east and in the west have preferred to speak of union with the all or with the absolute. more superstitions (15) very well, then, there is no difficulty at all; since every thought in our being, every cel

mation is as assured as that of the swordsman when he picks up an untried weapon; either it comes up sweet to the hand, or it does not. you cannot explain it, and you cannot argue it away. 21. i have treated yama and niyama at great length because their importance has been greatly under-rated, and their nature completely misunderstood. they are definitely magical practices, with hardly a tinge of mystical flavour. the advantage to us here is that we can very usefully exercise and develop ourselves in this way in this country where the technique of yoga is for all practical purposes impossible. incidentally, one's real country- that is, the conditions- in which one happens to be born is the only one in which yama and niyama can be practised. you cannot dodge your karma. you have got to earn

ALEISTER CROWLEY ACROSS THE GULF

turn. even now much is obscure; but i am commanded to write, so that in writing the full memory may be recovered. for without the perfect knowledge and understanding of that strange life by nilus i cannot fully know and understand this later life, or find that tomb which i am appointed to find, and do that therein which must be done. there fore with faith and confidence do i who was- in a certain mystical sense- the priest of the princes, ankh-f-na-khonsu, child of ta-nech, the holy and mighty one, and of bes-na-maut, priestess of the starry one, set myself to tell myself the strange things that befell me in that life. thus. at my birth aphruimis in the sign of the lion was ascending, and in it that strange hidden planet that presides over darkness and magic and forbidden love. the sun was

ne, 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, the priestess goes a certain journey, passing the shrines of many great and terrible of the lords of khem, and saluting them. last, she assumes the very self of the god

triumphant over death; he who partaketh with me shall page 18 gulf.txt arise with me. i am the manifestor in matter of those whose abode is in the invisible. i am purified: i stand upon the universe: i am its reconciler with the eternal gods: i am the perfector of matter; and without me the universe is not" all this he said, and displayed the sacraments of osiris before them all; and in a certain mystical manner did we all symbolically partake of them. but for me! in the scent of the dying rose i beheld rather the perfection of the love of my lady the veiled one, whom i had won, and slain in the winning! now, however, the old magus clad me (for i was yet naked) in the dress of a priest of osiris. he gave me the robes of white linen, and the leopard s skin, and the wand and ankh. also he ga

should perceive or disturb; therefore i lay peacefully entranced, and abode in amennti. there i confronted the devouring god, and there was my heart weighed and found perfect; there the two-and-forty judges bade me pass through the pylons they guarded; there i spoke with the seven, and with the nine, and with the thirty-three; and at the end i came out into the abode of the holy hathor, unto her mystical mountain, and being there crowned and garlanded i rejoiced exceedingly, coming out through the gate of the east, the beautiful gate, unto the land of khemi, and the city of thebai, and the temple that had been the temple of the veiled one. there i rejoined my body, making the magical links in the prescribed manner, and rose up and did adoration to the osiris by the fourfold sign. therefor

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

er 1977 was the middle of the killing spree of the calibre killer, known to the press as the son of sam, who was motivated- according to recent reports- by membership in a satanic cult in yonkers. several months after the capture of david berkowitz in 1978, nearly one thousand people killed themselves in guyana at the orders of a crazed religious leader. several months after that, the leader of a mystical islamic sect seized power in iran and- at the time of writing- is calling for a holy war against the infidel. there is evidence that every new age witnesses a baptism by fire. christians and muslims are turning on each other and themselves; israel is once again in serious jeopardy; buddhism is being eradicated in southeast asia as it was in tibet. the ancient ones, lords of a time before

e author of evil, satan, which the church depicted as a half-animal, half-human creature with horns, claws, and sometimes a tail. the church's use of the horns as a sort of archetype of evil is quite similar to the feeling many people have today with regards to the swastika used by the nazis, a symbol which has become the archetype of an evil sigil in the west. the fact that it is a highly valued mystical and religious symbol in the east is something that is not well-known. what is worse, the image of the devil as perpetrated by the church is simultaneously representative of sexual energy, and can be safely compared to jung's archetype of the shadow, the psychic repository of a man's innate maleness, as the anima represents that part of a man which is feminine. truly, the pictures painted

witchcraft, the formula is the same, for they all deal with identical properties; whether they are called the sun and moon of the elixir vitae, the male and female participants in a rite of indian or chinese tantricism, or the shadow and the anima of jungian depth psychology. for many years, the moon remained the prime deity of the sumerians, constituting the essential personum of a religious and mystical drama that was performed roughly 3000 b.c. amid the deserts and marshes of mesopotamia. side by side with the worship of the moon, nanna, there was fear of the demon, pazuzu, a genie so amply recreated in the book and the movie by blatty, the exorcist, and similarly recognised as the devil himself by the church. pazuzu, the beast, was brought to life by aleister crowley, and the demon wal

er 1977 was the middle of the killing spree of the calibre killer, known to the press as the son of sam, who was motivated- according to recent reports- by membership in a satanic cult in yonkers. several months after the capture of david berkowitz in 1978, nearly one thousand people killed themselves in guyana at the orders of a crazed religious leader. several months after that, the leader of a mystical islamic sect seized power in iran and- at the time of writing- is calling for a holy war against the infidel. there is evidence that every new age witnesses a baptism by fire. christians and muslims are turning on each other and themselves; israel is once again in serious jeopardy; buddhism is being eradicated in southeast asia as it was in tibet. the ancient ones, lords of a time before

azkak! ia! ia! kutulu zi kur! ia! the ground where i was hiding became wet with some substance, being slightly downhill from the scene i was witnessing. i touched the wetness and found it to be blood. in horror, i screamed and gave my presence away to the priests. they turned toward me, and i saw a loathing that they had cut their chests with the daggers they had used to raise the stone, for some mystical purpose i could not then divine; although i know now that blood is the very food of these spirits, which is why the field after the battles of war glows with an unnatural light, the manifestations of the spirits feeding thereon. may anu protect us all! my scream had the effect of casting their ritual into chaos and disorder. i raced through the mountain path by which i had come, and the p

ALEISTER CROWLEY BOOK OF LIES

of exempt adept, and such an one only by command. also, since below the abyss reason is lord, let men seek by experiment, and not by questionings. book of lies get any book for free on: www.abika.com 89 [92] commentary( mu-alpha) the title is only partially explained i the note; it means that the statements in this chapter are to be understood in the most ordinary and commonplace way, without any mystical sense. v.v.v.v.v. is the motto of a master of the temple (or so much he disclosed to the exempt adepts, referred to in liber lxi. it is he who is responsible for the whole of the development of the a'.a. movement which has been associated with the publication of the equinox; and his utterance is enshrined in the sacred writings. it is useless to enquire into his nature; to do so leads to

he stag-beetle "all this do i believe, and that devoutly "then why do you not worship me "because i am real and your are only imaginary" but the leaves of the forest rustled with the laughter of the wind. said wind and wood "they neither of them know anything" book of lies get any book for free on: www.abika.com 106 [110] commentary( nu) st. hubert appears to have been a saint who saw a stag of a mystical or sacred nature. the stag-beetle must not be identified with the one in chapter 16. it is a merely literary touch. the chapter is a resolution of the universe into tetragrammaton; god the macrocosm and the microcosm beetle. both imagine themselves to exist; both say "you" and "i, and discuss their relative reality. the things which really exist, the things which have no ego, and speak on

ALEISTER CROWLEY BOOK OF THE LAW

t equinox; when hrumachis shall arise and the double-wanded one assume my throne and place. another prophet shall arise, and bring fresh fever from the skies; another woman shall awake the lust& worship of the snake; another soul of god and beast shall mingle in the globed priest; another sacrifice shall stain the tomb; another king shall reign; and blessing no longer be poured to the hawk-headed mystical lord! iii,35: the half of the word of heru-ra-ha, called hoor-pa-kraat and ra-hoor-khut. iii,36: then said the prophet unto the god: iii,37: i adore thee in the song- i am the lord of thebes,and i the inspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are truth. i invoke, i greet thy presence, o r-hoor-khuit! unity uttermost showed

ALEISTER CROWLEY LIBER 777

we hope that the present venture will attract scholars from all quarters, as when the wounded satan leaned upon his spear, forthwith on all sides to his aid was run by angels many and strong, and that in the course of time a far more satisfactory volume may result. many columns will seem to the majority of people to consist of mere lists of senseless words. practice, and advance in the magical or mystical path, will enable little by little to interpret more and more. even as a flower unfolds beneath the ardent kisses of the sun, so will this table reveal its glories to the dazzling eye of illumination. symbolic and barren as it is, yet it shall stand for the athletic student as a perfect sacrament, so that reverently closing its pages he shall exclaim, may that of which we have partaken su

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

he relations of any man with the universe in essence; for as soon as man makes himself one with any idea the means of measurement cease to exist. but his power to utilize that force is limited by his mental power and capacity, and by the circumstances of his human environment (illustration: when a man falls in love, the whole world becomes, to him, nothing but love boundless and immanent; but his mystical state is not contagious; his fellow-men are either amused or annoyed. he can only extend to others the effect which his love has had upon himself by means of his mental and physical qualities. thus, catullus, dante and swinburn made their love a mighty mover of mankind by virtue of their power to put their thoughts on the subject in musical and eloquent language. again, cleopatra and othe

the matter in a very crude way; it would require a separate treatise to discuss even the true meaning of the terms employed, and to show how the book of the law anticipates the recent discoveries of frege, cantor, poincare, russell, whitehead, einstein and others (there is also a particular nature of him, in certain conditions, such as have obtained since the spring of 1904, e.v) this profoundly mystical conception 1 is based upon actual spiritual experience, but the trained reason<modern conceptions of mathematics, chemistry, and physics are sheer paradox to the "plain man" who thinks of matter as something that one can knock up against> can reach a reflection of this idea by the method of logical contradiction

at everything is sorrow. nature, it seems, is a tragedy. he has perhaps even experienced the great trance called sorrow. he should then consider whether there is not some deity who expresses this cycle, and yet whose nature is joy. he will find what he requires in dionysus. there are three main methods of invoking any deity. the "first method" consists of devotion to that deity, and, being mainly mystical in character, need not be dealt with in this place, especially as a perfect instruction exists in liber 175("see" appendix. the "second method"is the straight forward ceremonial invocation. it is the method which was usually employed in the middle ages. its advantage is its directness, its disadvantage its 12 crudity. the "goetia" gives clear instruction in this method, and so do many oth

bsence of any existing link between the will of the magician and that controlling the object to be affected (the second class may approximate to the third when there is no possibility of approaching the second mind by normal means, as sometimes happens. this class of operations demands not only immense knowledge of the technique of magick combined with tremendous vigour and skill, but a degree of mystical attainment which is exceedingly rare, and when found is usually marked by an absolute apathy on the subject of any attempt to achieve any magick at all. suppose that i wish to produce a thunderstorm. this event is beyond my control or that of any other man; it is as useless to work on their minds as my own. nature is independent of, and indifferent to, man's affairs. a storm is caused by

ngs are in himself, and that he is all-one with the all. there is therefore no theoretical difficulty about converting the illusion of a clear sky into that of a tempest. on the other hand, he is aware "as a magician, that illusions are governed by the laws of their nature. he knows that twice two is four, although both "two" and "four" are merely properties pertaining to one. he can only use the mystical identity of all things in a strictly scientific sense. it is true that his experience of clear skies and storms proves that his nature contains elements cognate with both; for it not, they could not affect him. he is the microcosm of his own macrocosm, whether or no either one or the other extend beyond his knowledge of them. he must therefore arouse in himself those ideas which are clans

ALEISTER CROWLEY MAGICK WITHOUT TEARS

e relations of any man with the universe in essence; for as soon as man makes himself one with any idea, the means of measurement cease to exist. but his power to utilize that force is limited by his mental power and capacity, and by the circumstances of his human environment (illustration: when a man falls in love, the whole world becomes, to him, nothing but love boundless and immanent; but his mystical state is not contagious; his fellow-men are either amused or annoyed. he can only extend to others the effect which his love has had upon himself by means of his mental and physical qualities. thus, catullus, dante, and swinburne made their love a mighty mover of mankind by virtue of their power to put their thoughts on the subject in musical and eloquent language. again, cleopatra and ot

t in practice- how shall i put it "the state of illusion which for convenience i call my present consciousness is such that the course of action a is more natural to me that the course of action b" magic without tears get any book for free on: www.abika.com 54 or: a is a shorter cut to nothing; a is less likely to create internal conflict. 14* n n= two or naught; one is the magical, the other the mystical, process. you will hear a lot about this one day! 31 will that serve? offer a dog a juicy bone, and a bundle of hay; he will naturally take the bone, whereas a horse would choose the hay. so, while you happen to imagine yourself to be a fair lady seeking the hidden wisdom, you come to me; if you thought you were a nigger15 minstrel, you would play the banjo, and sing songs calculated to a

s more or less in active conflict; and it is because just at this moment that conflict is approaching a climax that it is necessary to write this essay. the adepts of the white school consider the present danger to mankind so great that they are prepared to abandon their traditional policy of silence, in order to enlist in their ranks the profane of every nation. we are in possession of a certain mystical document30 which we may describe briefly, for convenience sake, as an apocalypse of which we magic without tears get any book for free on: www.abika.com 82 hold the keys, thanks to the intervention of the master who has appeared at this grave conjuncture of fate. this document consists of a series of visions, in which we hear the various intelligences whose nature it would be hard to defi

f oxygen; you obtain copper oxide. you can complicate such experiments indefinitely, as when one analyzes coal-tar, or synthesizes complex products like quinine from its elements; but one can always describe what happens as a series of simple operations, either of the analytical or the synthetic type (i wonder if you remember a delightful passage in anatole france where he interprets an "exalted" mystical statement, first by giving the words their meaning as concrete images, when he gets a magnificent hymn, like a passage from the rig-veda; secondly, by digging down to the original meaning, with an effect comical and even a little ribald. i fear i have no idea where to find it; in one of the "odds and ends" compilations most likely. so please, look somebody; you won't have wasted your time

rest: don't you see that all i had to do was to put out some brightlycoloured and mellifluous lie, and avoid treading on too many toes, to have had hundreds of thousands of idiots worshipping me? please get a konx om pax somehow, and read p. xii "it's only too easy to form a cult "to cry a crusade with 'deus vult "a pinch of bible, a gallon of gas "and i, or any otherguess ass "could bring to our mystical moonlight mass magic without tears get any book for free on: www.abika.com 244 6 "those empty-headed athenians" and so on. but i never forget that i am working on the 2,000 year basis; my work will stand when all the pompous platitudes and pleasant pieties have withered for the iridescent soft-soap bubbles that they are. soap! yes, indeed. i work on gold, and gold must be cleansed with ac

ALEISTER CROWLEY MEDITATION

ootnote: not, however, original. the whole sermon is to be found in the talmud> in the "sermon on the mount" some of these are only the "virtues" of a slave, invented by his master to keep him in order. the real point of the hindu "yama" is that breaking any of these would tend to excite the mind. subsequent theologians have tried to improve upon the teachings of the masters, have given a sort of mystical importance to these virtues; they have insisted upon them for their own sake, and turned them into puritanism and formalism. thus "non-killing" which originally meant "do not excite yourself by stalking tigers" has been interpreted to mean that it is a crime to drink water that has not been strained, lest you should kill the animalcula. but this constant worry, this fear of killing anythi

is fixed. one can then take the holy dagger, and separate the caput mortuum from the elixir. some alchemists believe that the beef represents that dense physical substance which is imbibed by mercury for his fixation; but here as always we should prefer the more spiritual interpretation. bye, baby bunting! daddy's gone a-hunting. he's gone to get a rabbit-skin to wrap my baby bunting in. this is mystical charge to the new-born soul to keep still, to remain steadfast in meditation; for, in bye, beth is the letter of thought, yod that of the hermit. it tells the soul that the father of all will clothe him about with his own majestical silence. for is not the rabbit he "who lay low and said nuffin? pat-a-cake, pat-a-cake, baker's man! bake me a cake as fast as you can! pat it and prick it an

k magical weapon. the pommel of the sword is in daath, the guard extends to chesed and geburah; the point is in malkuth. some magi make the three spheres of lead, tin, and gold respectively; the moons are silver, and the grip contains quicksilver, thus making the sword symbolic of the seven planets. but this is a phantasy and affectation "whoso taketh the sword shall perish by the sword" is not a mystical threat, but a mystical promise. it is our own complexity that must be destroyed. 89 here is another parable. peter, the stone of the philosophers, cuts off the ear of malchus, the servant of the high priest (the ear is the organ of spirit. in analysis the spiritual part of malkuth must be separated from it by the philosophical stone, and then christus, the anointed one, makes it whole onc

ALEISTER CROWLEY TAO TEH KING

gave me my first instructions in learning the control of the mind early in 1901 in mexico city. shri parananda, solicitor general of ceylon and an eminent writer upon and teacher of yoga from the orthodox shaivite standpoint, and bhikkhu ananda metteya, the great english adept, who was one of my earliest instructors in magick and joined the sangha in burma in 1902, gave me my first groundings in mystical theory and practice. i spent some months of 1901 in kandy, ceylon, with the latter until success crowned my work. i also studied all varieties of asiatic philosophy, especially with regard to the practical question of spiritual development, the sufi doctrines, the upanishads, the sankhya, vedanta, the bagavad gita and purana, the dhammapada, and many other classics, together with numerous

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

d in this connexion "my servants; not those of the lord of the aeon "the law is for all; there can be no secrecy about that. the verse refers to specially chosen 'servants; perhaps those who, worshipping the khabs, have beheld her light shed over them. such persons indeed consummate the marriage of nuit and hadit in themselves; in that case they are aware of certain ways to power. there is also a mystical sense in this verse. we are to organize our minds thoroughly, appointing few and secret chiefs, serving nuit, to discipline the varied departments of the conscious thought. al i,11 "these are fools that men adore; both their gods& their men are fools" the old comment 11 "the many and the known" both among gods and men, are revered; this is folly. the new comment it is a fact of meditation

e, in the manner shortly to be described, a new finite. this finite will evidently be an expression of the particular mood of its father and mother at the moment of its conception. obviously, this "child" cannot add to the universe; it is therefore inevitably twin (horus and harpocrates, osiris and typhon, jesus and barabbas) in nature, formed of equal and opposite elements. when the operation is mystical in character, the "child" does not appear at all in this manifested form as two, but as naught. in the consciousness of the adept, this is called samadhi. he has united himself with, and lost himself in, nuit. when the "child" appears as two, it is magick, as the other is mysticism. this is the essential difference between these arts. al i,15 "now ye shall know that the chosen priest& apo

s therefore altered (a little later) to "the omnipresence of my body" it is extremely interesting to note that in the light of the cosmic theory explained in the notes to verse 3 and 4, the original phrase of aiwass was exquisitely and exactly appropriate to his meaning. it take this opportunity of quoting from professor eddington, op. cit, a passage which should make it perfectly clear that the "mystical "irrational "paradoxical" conception of nuit expressed in this chapter has a parallel in the sober calculations of a perfectly orthodox astronomer in the undeniably practical university- a poor thing, but mine own- of cambridge "whenever there is matter there is action and therefore curvature; and it is interesting to notice that in ordinary matter the curvature of the space-time world is

n by the trance in which matter is destroyed "rest" by that which finally equilibrates motion "ecstasy" refers to a trance which combines these "nor do i demand aught in sacrifice- the ritual of worship is samadhi. but see later, verse 61. al i,59: my incense is of resinous woods& gums; and there is no blood therein: because of my hair the trees of eternity. the old comment 59 "because, etc. this mystical phrase doubtless refers to some definite spiritual experience connected with the knowledge of nuit. the new comment it seems possible that our lady describes her hair as "the trees of eternity" because of the tree-like structure of the cosmos. this is observed in the 'star-sponge' vision. i must explain this by giving a comparatively full account of this vision. the 'star-sponge' vision

at such statements exhibit symptoms of mental confusion. the subject demands more than cursory examination. i can do no more than refer the critic to the hon. bertrand russell's "introduction to mathematical philosophy, where the above position is thoroughly justified, as also certain positions which follow. at the time i had not read this book; and i regard it as a striking proof of the value of mystical attainment, that its results should have led a mind such as mine, whose mathematical training was of the most elementary character, to the immediate consciousness of some of the most profound and important mathematical truths; to the acquisition of the power to think in a manner totally foreign to the normal mind, the rare possession of the greatest thinkers in the world. a further develo

ALEISTER CROWLEY THE QABALAH

nd united they are called the beast, awyj, chioa. thus the infernal trinity is completed, which is, so to speak, the averse and caricature of the supernal creative one. samael is considered to be identical with satan. the name of the deity, which we call jehovah, is in hebrew a name of four letters, hwhy; and the true pronunciation of it is known to very few. i myself know some score of different mystical pronunciations of it. the true pronunciation is a most secret arcanum, and is a secret of secrets. he who can rightly pronounce it, causeth heaven and earth to tremble, for it is the name which rusheth through the universe. therefore when a devout jew comes upon it in reading from the scriptures, he either does not attempt to pronounce it, but instead makes a short pause, or else he subst

ALEISTER CROWLEY THE SWORD OF SONG

u by-and-by? never! i cannot trace the chain60 that brought us here, shall part again 410 our lives perhance for aye! i bring my hand down on this table-thing,61 and that commotion widens thus and shakes the nerves of sirius! to calculate one hour s result 415 i find surpassing difficult; the sword of song 16 caird s interpretation of hegel. his identification of it with christianity proved to be mystical. his interpretation false. one year s effect, one moment s cause; what mind could estimate such laws? who then (much more) may act aright judged by and in ten centuries sight? 420 (yet i believe, whate er we do is best for me and best for you and best for all: i line no brow with wrinkles, meditating how) well, but another way remains. 425 shall we expound the cosmic plan by symbolising g

ous misery 690 whereof no smoke-wreaths might escape to show me whither lay the end, whence the beginning. all is black, void of all cause, all aim; unkenned, as if i had been dead indeed 695 all in christ s name! and i look back, and then and long time after lack courage or strength to hurl the creed down to the heaven it sprang from! no! not this inspires the indignant blow 700 ascension day 23 mystical meaning of ascension day. futility of whole discussion, in view of facts. at the whole fabric nor the seas filled with those innocent agonies of pagan martyrs that once bled, of christian martyrs damned and dead in inter-christian bickerings 705 where hate exults and torture springs, a lion an anguished flesh and blood, a vulture on ill-omen wings, a cannibal74 on human food. nor do i cry

kusha-grass.48 the sacred grass of the hindus. 509. mantra.49 a sacred verse, suitable for constant repitition, with a view to quieting the thought. any one can see how simple and effective a means this is. 519. gayatri.50 this is the translation of the most holy verse of the hindus. the gender of savitri has been the subject of much discussion and i believe grammatically it is masculine. but for mystical reasons i have made it otherwise. fool! 557. prayer.51 this fish-story is literally true. the condition was that the almighty should have the odds of an unusually long line, the place was really a swift stream, just debouching into a lake and of an unusual slowness of drawing in the cast. but what does any miracle prove? if the affaire cana were proved to me, i should merely record the fa

friend.60 abdul hamid, of the fort, colombo, on whom be peace. 755. heart.61 heart is a trifling misquotation: this poem is for publication. 810. mind the dark dorrway there !62 this, like so many other (perhaps all) lines in these poems, is pregnant with a host of hidden meanings. not only is it physical, of saying good-bye to a friend: but mental, of the darkness of metaphysics; occult, of the mystical darkness of the threshold of initiation: and physiological, containing allusions to a whole group of phenomena, which those who have begun meditaiton will recognise. similarly, a single word may be a mnemonic key to an entire line of philosophical argument. if the reader chooses, in short, he will find the entire mass of initiated wisdom between the covers of this unpretending volume. 73

n understanding some common thing. oracles of zoroaster. in presenting this theory of the universe to the world, i have but one hope of making any profound impression, viz. that my theory has the merit of explaining the divergences between the three great forms of religion now existing in the world buddhism, hinduism and christianity, and of adapting them to ontological science by conclusions not mystical but mathematical. of mohammedism i shall not now treat, as, in whatever light we may decide to regard it (and its esoteric schools are often orthodox, in any case it must fall under one of the three heads of nihilism, advaitism, and dvaitism. taking the ordinary hypothesis of the universe, that of its infinity, or at any rate that of the infinity of god, or of the infinity of some substan

ALEISTER CROWLEY EQ I 1

a great and terrible explosion, ofttimes so softly and subtly that no man may perceive it, be he never so acute, nay, as a needle for sharpness or for fineness as a spyglass of the necromancers! yet herein lieth the core of the matter that in this explosion aforesaid naught whatever is left either of the seven or the twelve or of the three mother seeds that lie concealed therein. but in a certain mystical way the other ten are shadowed forth, though dimly, as if the brazen serpent had become a 92 sword of lightning. yet is this but a glyph; for in truth there is no link or bond between them. for this animal gold is passed utterly away; there is not any button hereof, nor any feather of the wings of the sphinx, nor any mark of the sower or of the seed. but at that lightning flash all did en

ect liberty, in these tolerant days, to cry "yea" or "nay" we may go further: we may extol st. john to the position of a second george washington, or we may call him "a damned liar" or, again, if we do not wish to be considered rude, a "neuropath" or some other equally amiable synonym. but none of these expressions explains to us very much; they are all equally vague- nay (curious to relate, even mystical- and as such appertain to the kingdom of zoroaster, that realm of pure faith "i.e, faith in st. john, or faith in something opposite to st. john. but now let us borrow from pyrrho- the sceptic, the keen-sighted man of science- that word "why" and apply it to our "yea" and our "nay" just as a doctor questions himself and the patient about the disease; and we shall very soon find that we ar

easiness; and"(2) its solution "1. the uneasiness, reduced to its simplest terms, is a sense that there is "something wrong about us" as we naturally stand "2. the solution is a sense that "we are saved from the "wrongness" by making proper connection with the higher powers "in those more developed minds which alone we are studying, the wrongness takes a moral character, and the salvation takes a mystical tinge. i think we shall keep well within the limits of what is common to all such minds if we formulate the essence of their religious experience in terms like these "the individual, so far as he suffers from his wrongness and criticises it, is to that extent consciously beyond it, and in at least possible touch with something higher, if anything higher exist. along with the wrong part th

order of a. a; and himself a little later became an initiate in the first grade of that order. in this order, at the time of his joining it, was a certain 157 brother of the name of p, who had but just returned from china, and who had been six years before sent out by the order to journey through all the countries of the world and collect all knowledge possible in the time which touched upon the mystical experiences of mankind. this p. had to the best of his ability done, and though he had only sojourned in europe, in egypt, india, ceylon, china, burma, arabia, siam, tibet, japan, mexico, and the united states of america, so deep had been his study and so exalted had been his understanding that it was considered by the order that he had collected sufficient material and testimony whereon

ALEISTER CROWLEY EQ I 5

than love, that shrieking sin whose teeth tear passion's tortured skin and drink love's blood, and rage within black bowels of lust to win, to win some crown of thorns incarnadine, some cross whereof to fashion some newer, truer passion than even the agony of the violin "the prophet" yes! like a careless breeze, the close caress expands with a sob; the virgins wheel; there glows 19 in the midst a mystical rose["the dancers unfold, and their queen appears" o musical ministress of the dancing violin! in an emerald spangled skin, hooded with harvest hair close-coiled, her serpent eyes hold ineffable sorceries! slender, and full, and straight is she as an almond tree blest by an hermit! her serpent eyes hold ineffable sorceries! slow she sways; her white arms ripple from rosy finger to rosy ni

nd united they are called the beast, chiva, chioa. thus the infernal trinity is completed which is, so to speak,the averse and caricature of the supernal creative one. samael is considered to be identical with satan. the name of the deity, which we call jehovah, is in hebrew ad name of four letters, ihvh; and the true pronunciation of it is known to very few. i myself know some score of different mystical pronunciations of it. the true pronunciation of it is a most secret arcanum, and is a secret of secrets "he who can rightly pronounce it, causeth heaven and earth to tremble, for it is the name which rusheth through the universe" therefore when a devout jew comes upon it in reading the scripture, he either does not attempt to pronounce it, but instead makes a short pause, or else he subst

f bliss. being is blasted. that exists "aha" 1909 "all thoughts are evil. thought is two: the seer and the seen. eschew that supreme blasphemy, my son, remembering that god is one "aha" 1909 "in the astral visions the consciousness is hardly disturbed; in magical evocations it is intensely exalted; but it is still bound by its original conditions. the ego is still opposed to the non-ego. all true mystical phenomena contradict these conditions. in the first place, the ego and the non-ego unite explosively &c &c "the psychology of hashish" 1909. samadhi (is) that state of mind in which subject and object, becoming one, have disappeared" ib "the uniting of subject and object which is samadhi" ib "o thou sun of thought, of bliss transcending thought, rise "where division dies" absorb in glory

ALEISTER CROWLEY EQ I 5

my forehead, it sends cool electric thrills through my brain, so as to refresh it, and make it capable of more rapture. and now again i behold her) 107 and an angel cometh forth, and behind him whirls a black swastika, made of fine filaments of light that has been "interfered" with, and he taketh me aside into a little chamber in one of the nine towers. this chamber is furnished with maps of many mystical cities. there is a table, and a strange lamp, that gives light by jetting four columns of vortex rings of luminous smoke. and he points to the map of the aethyrs, that are arranged as a flaming sword, so that the thirty aethyrs go into the ten sephiroth. and the first nine are infinitely holy. and he says, it is written in the book of the law "wisdom says: be strong! then canst thou bear

purity, and the apron of flaming orange for will, and over their shoulders shall they cast the panther's skin of courage. and they shall wear the nemyss of secrecy and the ateph crown of truth. and on their feet shall they put sandals made of the skin of breasts, that they may trample upon all they were, yet also that its toughness shall support them, and protect their feet, as they pass upon the mystical way that lieth through the pylons. and upon their breasts shall be the rose 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 on

n that energy and poetic feeling are united so happily as in this little book "the morning leader" there is promise and some fine lines in these verses "the times""ready march 6th. crown" 8"vo. cloth gilt. about" 280 "pp "the new god" and other essays. by ralph shirley (editor of the "occult review_ contents: the new god- prophets and prophecies- prophecies and anticipations- julian the apostate- mystical christianity- the perfect way- relationship of christianity to gnostic faiths- early christian evidences- new testament authorities- friedrich nietzsche- the strange case of lurancy vennum- cagliostro_ a manual of occultism. a complete exposition of the occult arts and sciences by sepharial, author of "a manual of astrology "prognostic astronomy "kabalistic astrology" etc. etc. with numer

ALEISTER CROWLEY EQUINOX EQ I 1 2

ains no higher than minor adeptship though i have used higher formulae in the course of my working. 1.55. my prana is acting in a feverish manner; a mixture of fatigue and energy. this is not good: it probably comes from bolting that big lunch, and may mean that i must sleep to recover equilibrium. i will, however, use the pentagram ritual on my anahata cakkr m [the heart; a nerve-centre in hindu mystical physiology. ed. and see if that steadies me.(p.s. yes: instantly) notice, please, how in this condition of intense magical strain the most trifling things have a great influence. normally, i can eat anything in any quantity without the slightest effect of any sort; witness my expeditions and debauches; nothing upsets me. p.s. but notice, please! normally half a bottle of burgundy excites

ALEISTER CROWLEY EQUINOX EQ I 2 2

come to thee crying. the ambrosial moon that arose with breasts slow heaving in splendour drops wine from her infinite snows. ineffably, utterly, tender. 209 o moon! ambrosial moon! arise on my desert of sorrow that the magical eyes of me swoon with lust of rain to-morrow! ages and ages ago i stood on the bank of a river holy and holy and holy, i know, for ever and ever and ever! a priest in the mystical shrine, i muttered a redeless rune, till the waters were redder than wine in the blush of the harlot moon. i and my brother priests worshipped a wonderful woman with a body lithe as a beast's subtly, horribly human. deep in the pit of her eyes i saw the image of death, and i drew the water of sighs from the well of her lullaby breath. she sitteth veiled for ever brooding over the waste. s

ry! i have bought for a wafer of bread a garden of poppies and clover; for a water bitter and dead a foam of fire flowing over. from the lamb and his prison fare and the owl's blind stupor, arise! be ye wise, and strong, and fair, and the nectar afloat in your eyes! arise, o ambrosial moon by the strong immemorial spell, by the subtle veridical rune that is mighty in heaven and hell! 213 drip thy mystical dews on the tongues of the tender fauns in the shade of initiate yews remote from the desert dawns! satyrs and fauns, i call. bring your beauty to man! i am the mate for ye all' i am the passionate pan. come, o come to the dance leaping with wonderful whips, life on the stroke of a glance, death in the stroke of the lips! i am hidden beyond, shed in a secret sinew smitten through by the f

obtained unless the skryer project, or at least set out with the intention of projecting, his sphere to a certain and definite place. this, when applied to travelling to certain paths or places on the tree of life, is termed rising on the planes, and may lead, as above stated, should the place desired to arrive at be kether, to the very highest attainment. this rising on the planes is a definite mystical process, and two initiates setting out to attain the same goal would find the journey, in its essentials, as similar as two ordinary individuals would find a journey from london to paris. karma and environment have in these risings on the planes to be reckoned with, just as they would have to be taken into account in the case of the two men journeying to paris. the one might be travelling

ALEISTER CROWLEY EQUINOX EQ I 2 3

ght in its most arcane crypt- am i not fit to endure thee? girded about the paps with a golden girdle of glory, dost thou wait me, thy slave who am, as a wolf lurks for a strayed white lamb? the chain of the stars snaps, and the deep of night is hoary! thou whose mouth is a flame with its seven-edged sword proceeding, 351 come! i am writhing with despair like a snake taken in a snare, moaning thy mystical name till my tongue is torn and bleeding! have i not gilded my nails and painted my lips with vermilion? yea! thou art i; the deed awakes: thy lightning strikes, thy thunder breaks wild as the bride that wails in the bridegroom's plumed pavilion! aleister crowley 352 the man-cover the man-cover1 i the flesh of the neck was much swollen, the little legs somewhat stiff; the eyes wore a sad

were none the less remarkably pretty, and very near the finest type of white womanhood. alas! their beauty was a trap, their sweet voices were meant to delude me; the sirens had been sent by those who could not but mean persecution against me. i found this out as soon as i understood them. they wanted my flowers. with a supple and harmonious gesture, they suggested that i should let them have the mystical roses. as soon as i perceived their intentions i felt the most intense impulse to murder them. we talked for a long time without being able to gather much of each other's thoughts. at last i turned to the books in the coffin, and in the book containing "advice to mankind for a better use of their faculties" i saw, traced by an invisible hand, the following advice "be careful of womanly tr

ALEISTER CROWLEY EQUINOX EQ I 2

in several directions than that of my predecessors, inasmuch as i possess the advantage not only of a prolonged psychological training, a solid constitution, a temperament on which hashish acts by exciting perception (san n a, quite unalloyed by sensation (vedana) and a perfect scepticism; but also of more than an acquaintance with ceremonial drunkenness among many nations and with the magical or mystical processes of all times and all races. it may fairly be retorted upon me that this unique qualification of mine is the very factor which most vitiates my results. however. with the question of intoxication considered as a key to knowledge let me begin, for from that side did i myself first suspect the existence of the drug which (as i now believe) is some sublimated or purified preparation

meditation therefore annoyed me, as tightening and constricting the soul. i began to ask myself if the "dryness" was an essential part of the process. if by some means i could shake its catafalque of mind, might not the infinite divine spirit leap unfettered to the light? who shall roll away the stone? let it not be imagined that i devised these thoughts from pure sloth or weariness. but with the mystical means then at my disposal, i required a period of days or of weeks to obtain any result, such as samadhi in one of its greater or lesser forms; and in england the difficulties were hardly to be overcome. i found it impossible to meditate in the cold, and fires will not last equably. gas stinks abominably; heating apparatus does not heat; electricity has hitherto not been available. when i

nature, for her name is fatal "it becometh you not to behold them before your body is initiated, since by always alluring they seduce the souls from the sacred mysteries "bring her not forth, lest in departing she retain something "the light-hating world, and the winding currents by which many are drawn down- zoroaster. it may be useful here to distinguish once and for all between false and real mystical phenomena; for in the 64 previous section we have spoken of both without distinction. in the "astral visions" the consciousness is hardly disturbed; in magical evocations it is intensely exalted; but it is still bound by its original conditions. the ego is still opposed to the non-ego; time is, if altered in rate, still there; so, too, is space the sort of space we are all conscious of. a

tinction. in the "astral visions" the consciousness is hardly disturbed; in magical evocations it is intensely exalted; but it is still bound by its original conditions. the ego is still opposed to the non-ego; time is, if altered in rate, still there; so, too, is space the sort of space we are all conscious of. again, the phenomena observed follow the usual laws of growth and decay. but all true mystical phenomena contradict these conditions. in the first place, the ego and non-ego unite explosively, their product having none of the qualities of either. it is precisely such a phenomenon as the direct combination of hydrogen and chlorine. the first thing observed is the flash; in our analogy, the ecstasy of ananda (bliss) attending the dhyana. and as this flash does not aid us to analyse t

m stretched out naked to the knife, my whole soul twitching with the stress of the expected yet surprising strife, a martyrdom of blessedness. though death came, i could kiss him into life; though life came, i could kiss him into death, and yet nor live nor die! xxx yet i that am the babe, the sire, the dam, am also none of these at all; 102 for now that cosmic chaos of i am bursts like a bubble. mystical the night comes down, a soaring wedge of flame woven therein to be a sign to them who yet have never been. xxxi the universe i measured with my rod. the blacks were balanced with the whites; satan dropped down even as up soared god; whores prayed and danced with anchorites. so in my book the even matched the odd: no word i wrote therein, but sealed it with the signet of the goat. xxxii th

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s symbol. then the "third adept" opens the upper half of the pastos, and says] and the light shineth in the darkness; but the darkness comprehendeth it not [the "second adept" then orders the aspirant to touch with his wand the rose and cross upon the breast of the form before him and say "out of the darkness let the light arise [the "chief adept" without moving, says] buried with that light in a mystical death, rising again in a mystical resurrection, cleansed and purified through him our master, o brother of the cross of the rose! like him, o adepts of all ages, have ye toiled; like him have ye suffered tribulation. poverty, torture, and death have ye passed through. they have been but the purification of the gold. in the alembic of thine heart, through the athanor of affliction, seek th

the time so hastily jotted down in a note-book that they are now almost impossible to decipher. from them we make out the following: that the false54 sapiens dominabitur astris was a very stout woman and very fair, who possessed the power of changing her appearance from youth to age and "vice vers" that at present she has appeared as mrs. horos, or howes, or dutton. her husband, theo horos, whose mystical name is magus sidera regit, is a man of about twenty-five to thirty years old, short and very fair. he does not look strong but is extremely so. he has a bald patch on his head with very yellow hair growing over it. that sapientia ad beneficiendum hominibus55 is very dark and in appearance like s.s.d.d. to accept nothing from these, and in case of doubt or trouble to telegraph direct to h

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spiritualist? george raffalovich 303 reviews the cloud on the sanctuary. by councillor von eckartshausen. william rider and son. we shall be very sorry if any of our readers misses this little book, a translation from the french translation of the german original into the pretty broken english of madame de steyer. it was this book which first made your reviewer aware of the existence of a secret mystical assembly of saints, and determined him to devote his whole life, without keeping back the least imaginable thing, to the purpose of making himself worthy to enter that circle. we shall be disappointed if the book has any less effect on any other reader. the perusal of the notes may be omitted with advantage. n. the buddhist review. quarterly. 1"s" unwilling as i am to sap the foundations

aordinary regularity and rhythm of swing, emitting a long continuous howl like a wolf "last stage of g.p.i" said the doctor "he feels absolutely nothing "how interesting" said i; and thought "how the deuce do you know" i shall be very glad when it is finally proved and admitted that the consciousness is independent of the senses and the intellect. hashish phenomena, madness phenomena, magical and mystical phenomena, all prove it; but old dr. cundum and young professor cuspidor, who can neither of them cure a cold in 314 the head, say it isn't so! the "imbecile theologians of the middle ages" are matched by the imbecile cacologians of our own. i repeat, a very valuable book; a very valuable book indeed. fra: o. m. self synthesis. a means to perpetual life. by cornwell round. simpkin, marsha

in your pipes and smoke it, ye baptist bible-bangers_ but we forget, you do not smoke, in fact you do nothing which is pleasant; you spend your whole lives in looking for the devil in the most unlikely places, and declare that the only remedy against his craft and his cunning is total immersion in tonic-water and pine-apple syrup. f. an interpretation of genesis. by theodore powys. this is a most mystical interpretation of the most beautiful of the books of the old testament. it consists of a dialogue between the lawgiver of israel and zetetes, who is not exactly the disciple, but rather the interpreter of the master's words. thus it commences "the law-giver of israel "in the beginning the truth created the heaven and the earth "zetetes "the life that is within and the life that is without

ck press. over 400 pp. with numerous illustrations. demy 8vo, 12s. net. mr. h.g. wells, writing at length in the "saturday "review" says "these chapters are really admirable exposi- tions of a method of inquiry that i had thought vanished from the earth. a thoughtful and laborous contribution to theological study "this beautiful book with all its curious learning "manchester guardian" the vision (mystical papers, by mrs. hamilton synge. with a frontispiece by g. f. watts, r. a. fcap 8vo, wrapper 1s. net, cloth 1s. 6d. net "the book will do good wherever it is read, and those who read it will find fault only with its brevity. yet it is adequate to its purpose "the occult review" the net of the stars. by f. s. flint. fcap 8vo, 2s. 6d. net "mr. flint has a fine and delicate sense of words and

and sucklings' has 'explanatory notes in hebrew and latin for the wise and prudent_ which notes, as far as we can see, explain nothing_ together with a weird preface in scraps of twelve or fifteen languages. the best poetry in the book is contained in the last section 'the stone of the philosophers' here is some fine work" a. crowley's works the volumes here listed are all of definite occult and mystical interest and importance "the trade may obtain them from "the equinox" 124 victoria street, s. w. tel: 3210 victoria; and messrs. simpkin, marshall, hamilton, kent& co, 23 paternoster row, e.c "the public may obtain them from "the equinox" 124 victoria street, s. w. mr. elkin matthews, vigo street, w. the walter scott publishing co, paternoster square, e.c. mr. f. hollings, great turnstile

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carefully! dionysus. for every one of ye love- mr. waite. ay, lawful marriage is a sacrament. dionysus. and life for everyone- mr. waite. and lawful marriage should result in life. dionysus. ye shall dance on hill and level- mr. waite. but not the vulgar cancan or mattchiche. dionysus. ye shall sing through hollow and height- mr. waite. see that ye sing with due sobriety! dionysus. in the festal mystical revel, the rapturous bacchanal rite! mr. waite. if isabel de s..should approve! dionysus. the rocks and trees are yours- mr. waite. according to laws of property. dionysus. and the waters under the hill- mr. waite. provided that you pay your water rate. dionysus. by the might of that which endures- mr. waite. me, surely, and my fame as an adept. dionysus. the holy heaven of will! mr. wait

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l religion may in many respects be compared with lutheranism as a schism from the catholic church. both buddha and luther set aside the authority of miracles, and appealed to the reason of the middle classes of their day. the vedas were the outcome of aristocratic thought; and so in truth was the christianity of constantine and the popes, that full-blooded christianity which so soon swallowed the mystical christ and the anaemic communism of the "canaille" which followed him. conventional buddhism is pre-eminently the "nice" religion of the bourgeoisie; it neither panders to the superstition of the masses nor palliates the gallantries of the the dogmatism of literal buddhism appalled him. the five precepts, which are the yama and niyama of buddhism, he at once saw, in spite of nagasena and

jas is produced.297 by now he was beginning to learn that there was more than one way of opening the lion's jaws; and that gentleness and humility would often succeed where brutality and much boasting were sure to fail. the higher he ascended into the realms of the ruach the more he realized the irrational folly of performing wonders before a mob of gargoyle-headed apes, of pulling the strings of mystical marionettes and reducing himself to the level of an occult punch and judy showman. he had attained to powers that were beyond the normal, and now he carried them secretly like some precious blade of damascus steel, hidden in a velvet sheath, concealed from view, but ever ready to hand. he did not display his weapon to the wanton, neither did he brandish it before the 195 eyes of the gilde

e midnight of madness- the lone-lying sea, the swoon of the moon, your swoon into me, the sentinel sadness of cliff-clinging pine, that night of delight you were mine, you were mine! 197 you were mine, o my saint, my maiden, my mate, by the might of the right of the night of our fate. though i fall, though i faint, though i char, though i choke, by the hour of our power i invoke, i invoke! by the mystical union of fairy and faun, unspoken, unbroken- the dust to the dawn- a secret communion unmeasured, unsung, the listless, resistless, tumultuous tongue- o virgin in armour, thine arrows unsling, in the brilliant resilient first rays of the spring! no godhead could charm her, but manhood awoke- o fiery valkyrie, i invoke, i invoke! aleister crowley. 198 illustration opposite page 199 describ

fold arc, as the fires which glance o'er the face of the treacherous deep, when none but the furies may rest, and the nereids weep- so thy meteor eyes, brightest sirens alluring love's barque. when hid in the wonderful maze of thy whispering hair, alone with the shadows and thee, and away from the glare 325 of the burning and pitiless day, and the pitiless light- thee only beside me, above me the mystical night, no dream so created in darkness was ever more fair. for then was thy touch as the light of a life-giving fire, which kindles, and scorches, and burns, with unsated desire, thy breath the warm essence of myrtle, the fragrance of pine, the languorous smoke of a temple obscene yet divine, which gladdens the soul of a god in his passionate ire. so silent those nights, i could fancy the

ALEISTER CROWLEY EQUINOX EQ I 4 3

dead, his brother smitten through the head, himself sore wounded in the thigh, weepeth upon the deed of dread, alone among his murdered men, the champion fool, as fools were then, utterly broken, like to die, sir palamede the saracen. 60 xxii sir palamede his wits doth rally, nursing his wound beside a lake within an admirable valley, whose walls their thirst on heaven slake, and in the moonlight mystical their countless spears of silver shake. thus reasons he "in each and all fyttes of this quest the quarry's track is wondrous geometrical. in spire and whorl twists out and back the hart with fair symmetric line. and lo! the grain of wit i lack- this beast is master of design. so studying each twisted print in this mirific mind of mine, my heart may happen on a hint" thus as the seeker aft

ALEISTER CROWLEY EQUINOX EQ I 4

, nature the mother. he was the present, man my brother. look to the future, the child- oh paean the child that is crowned in the lion-aeon! the sea-dawns surge an billow and break beneath the scourge of the star and the snake. to my lord i have borne in my womb deep-vaulted this babe for ever exalted! aleister crowley 40 the temple of solomon the king iv. the hermit with the seventh stage in the mystical progress of frater p. we arrive at a sudden and definite turning-poinjt. during the last two years he had grown strong in the magic of the west. after having studied a host of mystical systems he had entered the order of the golden dawn, and it had been a nursery to him. in it he had learnt to play with the elements and the elemental forces; but now having arrived at years of adolescence

t highly beloved of the yogis" besides practising pr n y ma he should also perform one 84 or more of the mudras, as laid down in the "hatha yoga pradipika" and the "shiva sanhita" so that he may arouse the sleeping kundalini, the great goddess, as she is called, who sleeps coiled up at the mouth of the sushumn. but before we deal with either of these exercises, it will be necessary to explain the mystical constitution of the human organism and the six chakkras which constitute the six stages of the hindu tau of life. the constitution of the human organism firstly, we have the atman, the self or knower, whose being consists in a trinity in unity of, sat, absolute existence; chit, wisdom; ananda, bliss. secondly, the anthak rana or the internal instrument, which has five attributes according

the apo tatwa. 3 "the manip ra chakkra" this chakkra is situated near the navel, it is of a golden colour and has ten petals (sometimes twelve, its adept is rudrakhya and its goddess lakini. it is the "solar-plexus" or "city of gems" and is so called because it is very brilliant. this chakkra is the seat of the agni tatwa. also in the abdomen burns the "fire of digestion of food" 82 the following mystical physiology is but a symbolic method of expressing what is night inexpressible, and in phraseology is akin to western alchemy, the physiological terms taking the place of the chemical ones. 83 "shiva sanhita" chap. v. 84 "ibid, chap. v,107, 108, 109. this is probably wrong, as the sun is usually placed in the manip ra chakkra. in the body of a man the pingala is the solar current, the ida

ow the larynx, it is of a brilliant gold 89 colour and has sixteen petals. it is the seat of the udana and the ak sa tatwa; its presiding adept is chhagalanda and its goddess sakini. 6 "the ajna chakkra" this chakkra is situated between the two eyebrows, in the place of the pineal gland. it is the seat of the mano tatwa, and consists of two petals. within this lotus are sometimes placed the three mystical principles of vindu, nadi and shakti.90 "its presiding adept is called sukla-mahakala (the white great time; also adhanari 'adonai) its presiding goddess is called hakini."91 97. within that petal, there is the eternal seed, brilliant as he autumnal moon. the wise anchorite by knowing this is never destroyed. 98. this is the great light held secret in all the tantras; by contemplating on

ls appear to him as mere things imagination "i.e, he perceives the absurdity of idolatry.94 the sahasr ra, or thousand-and-one-petaled lotus of the brain, is usually described as being situated above the head, but sometimes in the opening of the brahmarandhra, or at the root of the palate. in its centre there is a yoni which has its face looking downwards. in the centre of this yoni is placed the mystical moon, which is continually exuding an elixir or dew95- this moon fluid of immortality unceasingly flows through the ida. in the untrained, and all such as are not yogis "every particle of this nectar (the satravi) that flows from the ambrosial moon is swallowed up by the sun (in the m l dhara chakkra)96 and destroyed, this loss causes the body to become old. if the aspirant can only preve

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evoe! evoe [c.i.c.t "rises upon the altar; he wears a white and gold robe and the panther skin, and a white and gold nemmes. throwing off his veil and raising his hands in blessing, he recites] c.i.c.t. i bring ye wine from above, from the vats of the storied sun; for every one of ye love, and life for every one. ye shall dance on hill and level; ye shall sing in hollow and height, in the festal mystical revel, the rapturous bacchanal rite! the rocks and trees are yours, and the waters under the hill, by the might of that which endures, the holy heaven of will! i kindle a flame like a torrent to rush from star to star; your hair as a comet's horrent, ye shall see things as they are! 41 i lift the mask of matter; i open the heart of man; for i am of force to shatter the cast that hideth- p

to shatter the cast that hideth- pan! your loves shall lap up slaughter, and dabbled with roses of blood each desperate darling daughter shall swim in the fervid flood. i bring ye laugher and tears, the kisses that foam and bleed, the joys of a million years, the flowers that bear no seed. my life is bitter and sterile, its flame is a wandering star. ye shall pass in pleasure and peril across the mystical bar that is set for wrath and weeping against the children of earth; but ye in singing and sleeping shall pass in measure and mirth! i lift my wand and wave you through hill to hill of delight; my rosy rivers lave you in innermost lustral light. i lead you, lord of the maze, in the darkness free of the sun; in spite of the spite that is day's we are wed, we are wild, we are one["the light

ome to thee crying. the ambrosial moon that arose with breasts slow heaving in splendour drops wine from her infinite snows, ineffably, utterly, tender. o moon! ambrosial moon! arise on my desert of sorrow, that the magical eyes of me swoon with lust of rain to-morrow! ages and ages ago i stood on the bank of a river, holy and holy and holy, i know, for ever and ever and ever! 115 a priest in the mystical shrine, i muttered a redeless rune, till the waters were redder than wine in the blush of the harlot moon. i and my brother priests worshipped a wonderful woman with a body lithe as a beast's subtly, horribly human. deep in the pit of her eyes i saw the image of death, and i drew the water of sighs from the well of her lullaby breath. she sitteth veiled for ever, brooding over the waste

erry! i have bought for a wafer of bread a garden of poppies and clover; for a water bitter and dead, a foam of fire flowing over. from the lamb and his prison fare and the owl's blind stupor, arise! be ye wise, and strong, and fair, and the nectar afloat in your eyes! arise, o ambrosial moon, by the strong immemorial spell, by the subtle veridical rune that is mighty in heaven and hell! drip thy mystical dews on the tongues of the tender fauns, in the shade of initiate yews, remote from the desert dawns! 118 satyrs and fauns, i call. bring your beauty to man! i am the mate for ye all; i am the passionate pan. come, o come to the dance, leaping with wonderful whips, life on the stroke of a glance, death in the stroke of the lips! i am hidden beyond, shed in a secret sinew, smitten through

midnight of madness, the lone-lying sea, the swoon of the moon, your swoon into me; the sentinel sadness of cliff-clinging pine, that night of delight you were mine, you were mine! your were mine, o my saint, my maiden, my mate, by the might of the right of the night of our fate. though i fall, though i faint, though i char, though i choke, by the hour of our power i invoke, i invoke! 123 by the mystical union of fairy and faun, unspoken, unbroken- the dusk to the dawn- a secret communion, unmeasured, unsung, the listless, resistless, tumultuous tongue- o virgin in armour thine arrows unsling, in the brilliant resilient first rays of the sprint! no godhead could charm her, but manhood awoke- o fiery valkyrie, i invoke, i invoke["he tears down the veil [luna "plays accordingly<
ALEISTER CROWLEY EQUINOX EQ I 6

such things and have the time to study them, it is a mine of information "the academy "a well-furnished store of information for students of the occult arts and sciences "light" the new god and other essays. by ralph shirley, editor of the "occult review" crown 8vo, cloth gilt, 248 pp, 3"s" 6"d" net. contents the new god- prophets and prophecies- prophecies and anticipations- julian the apostate- mystical christianity- the perfect way- relationship of christianity to gnostic faiths- early christian evidences- founders of orthodox christianity- friedrich nietzsche- the strange case of lurancy vennum- cagliostro. dr. alfred russel wallace, writing to the author, characterises this book as "excellent both in style and matter "mr havelock ellis writes to the author "i have read your brilliant

s beyond the rimes that a poet knits with fruitless travail, sterile care! marvellous! marvellous, marvellous! and again a marvel, a lotus-bud dropt from the brows of a goddess unknown on the ivory steps of the golden throne, virginal brows and luminous with the star-stream flowing therein for blood. ah, but electric thrills the host of the esoteric eucharist! the pagan power of the corn and wine mystical, magical, hers and mine, the dove-plumed snake of the holy ghost that wings and writhes in the wounds unkissed! lie there, love- if i love you indeed who adore and wonder and faint for drouth of the passion-flower fallen from the other side of time and space the tedious tide. lie there, lie there, and let me bleed to death in the breath of the murderous mouth! 45 ii the snow maiden "to ma

stick. death. hereward carrington and john r. meader. wm. rider& son, 8"s" 6"d" net. a most interesting and fairly able book. mr carrington's hysteria is thoroughly diluted by mr meader, or else he has taken a little nourishment and feels better. the vitality book was the scream of a schoolgirl. the "theories" of these writers are, however, too comic to discuss seriously. one believes in "life" a mystical entity flowing through one like a grease-spot through a greenback; the other believes that death is caused by a man's hypnotising himself into the belief that it must come! big as is the present volume, it is necessarily far from complete. yet i am compelled to admit much against my will that he makes out a very strong case for the persistence of personality after death, and its manifesta

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

cases. the whole mystery of this principle is hidden in two fundamentals: the mystery of the resolution of the six-pointed star, into the five-pointed star.40,(124)41 the mystery of the lords of karma, who are, in themselves, the sole recipients of the mind purposes of that cosmic entity who enfolds our solar logos within his consciousness. when, therefore, the esoteric side of astrology, and of mystical geometry, has been studied, and alliance has been made between these two sciences, a flood of light will be thrown upon this matter of the intelligent principle; when the inner workings of the law of cause and effect (the law whereby the lipika lords govern all their action) is better comprehended, then and then only will the sons of men be able to study with profit the place of manas in

proficient in these two things stabilisation and manipulation then, and only then, are committed to him the words and secrets which produce the demonstration on the physical plane of spiritual, or monadic, energy by means of the soul or egoic energy, utilising in its turn the energy of the material forms in the worlds, or what we might call bodily energy. this has been expressed in the following mystical and occult phrase "when the jewel sparkles as does the diamond under the influence of the rays of the blazing sun, then the setting likewise gleams and rays forth light. as the diamond shines with increasing- 673- a treatise on cosmic fire copyright 1998 lucis trust brilliance, the fire is generated which sets on fire that which held and enclosed" 2. motion produces periodic manifestation

cators between the polar opposites" a further hint to be taken in connection with the two names above given, is that its graduates are said to undergo examination upon the third subplane of the astral plane. vulcan the school for fiery stones. there is a curious connection between the human units who pass through its halls and the mineral kingdom. the human units on the earth scheme are called in mystical parlance "the living stones; on vulcan they are called "fiery stones" jupiter the school of beneficent magicians. this planet is sometimes called in the parlance of the schools, the "college of quadruple force units" for its members wield four kinds of force in constructive magical work. another name given to its halls is "the palace of opulence" for its graduates work with the law of sup

copyright 1998 lucis trust of the logos. he was unaware of it, and the object before these peculiar lives which live (and yet are occultly dead) is that they must force themselves into the range of his conscious control by response to those lives which are consciously directed by him, and who are, therefore, the saviours of the lowest. 4. group unity. group unity must be viewed somewhat from the mystical standpoint. it is a truism in occultism to say that nothing stands alone, yet it is a fact that each infinitesimal part of the whole has three relations: 1. to those units which form its body of manifestation. 2. to its own unitary life. 3. to that greater unit of which it forms a part. one of the main things which, it has been said, underlies logoic purpose, is the working out of ways wh

f conscious self-realisation, or the bringing about of a distinct individualism in every form of atomic life, whilst the object for the superhuman lives is the establishment of a universal consciousness which will enable every planet and solar life to be consciously and intelligently part of a cosmic whole. 2. the seven laws of group work. these can only be expressed largely through the medium of mystical terms, and it is left to the intuition of the student to apply them to the more material forms of life. law 1. the law of sacrifice. this involves the immolation and sacrifice of that which has been realised. this is crucifixion, the basic law of all group work, the governing principle which results in each human unit eventually becoming a saviour. law 2. the law of magnetic impulse. the

ALICE A BAILEY05 THE LIGHT OF THE SOUL

the use of students and hence he is regarded as the founder of the raja yoga school- 4- the light of the soul copyright 1998 lucis trust the system, however, has been in use since the very beginning of the aryan race. the yoga sutras are the basic teaching of the trans-himalayan school to which many of the masters of the wisdom belong, and many students hold that the essenes and other schools of mystical training and thought, closely connected with the founder of christianity and the early christians, are based upon the same system and that their teachers were trained in the great trans-himalayan school. it should be stated here that the sutras have been dictated and paraphrased by the tibetan brother and the commentary upon them has been written by myself, and subjected to revision and c

of the "point of light within become aware of the wheel with twelve spokes" and as that point of light is dwelt upon, it reveals a road which must be travelled should the aspirant seek to arrive at his goal. the first thing which is revealed is darkness. this should be remembered. in terms of occidental mysticism this brings about the "dark night of the soul" we will not, however, dwell upon the mystical aspect as it is necessary for us to keep our conclusions as much as possible along the occult line. the truth, as expressed in terms of christian mysticism, has been frequently and adequately covered. 37. the chitta is stabilised and rendered free from illusion as the lower nature is purified and no longer indulged. this translation is a particularly free one, as the words used in the san

the true goal of raja yoga. will the students of this science remember here, however, that these forms of one-pointed meditation are only permitted after the eight means of yoga (dealt with in book ii) have been followed. 25. perfectly concentrated meditation upon the awakened light will produce the consciousness of that which is subtle, hidden or remote. throughout all teachings of an occult or mystical nature reference is found frequently to what is called the "light" the bible has many such passages as have all the scriptures of the world. many terms are applied to this but space only permits us to consider those to be found in the various translations of the yoga sutras of patanjali. they might be enumerated as follows: a. the awakened inner light (johnston, b. the light in the head (

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

al hygiene. after the era of the charlatans has gone by, and to some extent by their aid, there appears a possibility of steadily enlarging self-mastery, as the spiritual sense of such discipline as the yoga joins with the sober elements of western psychology and a sane system of ethics. no one of these is worth much without the others."4(4) those who have studied in both schools tell us that the mystical imagery of the east (and also of our western mystical exponents) is only a veil behind which those gifted with intuitive perception have always been able to penetrate. the science of the west, with its emphasis upon the nature of the form, has also led us into the realm of the intuition and it would seem as if the two ways could blend and that it should be possible for each discarding the

derstanding, that is, understanding through life. we know this way only vaguely, as a mere shadowy sentiment culled from religious terminology, and therefore we gladly dispose of eastern 'wisdom' in quotation marks, and push it away into the obscure territory of faith and superstition. but in this way eastern 'realism' is completely misunderstood. it does not consist of sentimental, exaggeratedly mystical, intuitions bordering on the pathological and emanating from ascetic recluses and cranks; the wisdom of the east is based on practical knowledge..which we have not the slightest justification for undervaluing."5(5) it is in the training of the mind that the crux of the situation lies. the human mind is apparently an instrument which we are able to use in two directions. one direction is o

universe, a seeing of how all things belong together. they have found the clue."11(11) down the ages they have come forth and said in unison: there is another kingdom in nature. this kingdom has its own laws, its own phenomena and its own intimate relationships. it is the kingdom of the spirit. we have found it and you too can ascertain its nature. these witnesses fall into two groups; the purely mystical and emotional quester who sees the vision and falls down in an illuminated rapture before the beauty that he has sensed, and secondly, the knowers, who have added to the emotional rapture an intellectual achievement (an orientation of the mind) which enables them to do more than sense and enjoy. they understand; they know, and have become identified with that new world of being towards wh

mony and a sufficient number of reputable witnesses, substantiating this testimony, to force our belief in its verity. these witnesses to the unseen world spoke with words of power and gave forth messages which have moulded the thoughts of men, and directed the lives of millions. they claimed there was a science of spiritual knowledge and a technique of development whereby men could attain to the mystical experience and whereby they could know god. it is this science which we will study in this book, and this technique which we will seek to unfold. it deals with the right use of the mind, whereby the world of souls reveals itself and that secret door is found and opened which leads from darkness to light, from death to immortality and from the unreal to the real. the ultimate solution of o

rs have testified to a wider world than the one revealed to us by the mechanism of the nerves, and investigated by the chemist, the physicist, the biologist and the anthropologist. they have spoken in no uncertain terms of a realm of contacts and of awareness in which the ordinary senses are useless. they claim to have lived and moved in these subtler realms, and the perseverance displayed in the mystical search for reality, and the similarity of their testimony down the ages lead one to believe in the possibility of that intangible world and of a response apparatus, by means of which it can be contacted. the ranks of these "deluded" mystics and intuitional thinkers number tens of thousands of the best minds of the race. they say to us in the words of walt whitman "i and my kind do not con

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

check the source from whence the teachings come; if they claim to know that source, they are frequently in error. some receive teaching from discarnate entities of no higher evolution, and frequently of lower, than themselves. some are simply abstracting the content of their own subconsciousnesses, and hence we have the beautiful platitudes, couched in christian phraseology, and tinctured by the mystical writings of the past, which litter the desks of disciples, working consciously on the physical plane. some work only on mental levels, learning, through telepathy, that which the elder brothers of the race and their own souls have to impart. they tap the sources of knowledge stored in the egoic consciousness. they become aware of the knowledge stored up in the brains of disciples on the s

xistence, and to new states of being. it will be apparent therefore how necessary it is to go slowly in these matters, so that the mental apprehension and ability to reason logically and sanely may parallel the growth of the intuition and of spiritual perception. many schools are simply forcing schools, prematurely developing the higher faculties and leading the aspirant (if i might express it in mystical language) directly out of the realm of feeling and of desire into that of the intuition, but leaving the intellectual faculties and the mental apparatus totally undeveloped and latent. when this is the case then again speaking mystically an hiatus or a gap occurs, in part of the equipment which the soul must perforce use in the three worlds of its endeavour. the interpreting, organising

to a negation of the normal sex life, owing to economic conditions, or to a lack of physical vitality, which predisposes to celibacy. this lack of vital force is in its turn due to many factors, but primarily to a long heredity, producing a degeneracy of the physical body, or to enforced celibacy in past lives; this enforced celibacy was very often the result of monasticism and the living of the mystical life. when this creative awakening finds expression through any of the arts literature, painting, music, or in group organization and executive work there is no harm wrought, for the energy finds a normal creative outlet. these points should he remembered by the aspirant. he is facing a most complex problem. he enters blindly into a situation which is- 117- a treatise on white magic copyr

spirant that makes such a step possible. each of us enters life with a certain equipment the product of past lives of endeavour and of experience. that equipment has in it certain deficiencies or lacks, and is seldom of a balanced nature. one man is too mental- 119- a treatise on white magic copyright 1998 lucis trust another is too psychic. a third is primarily physical, and still another is too mystical. one man is sensitive, irritable, and impressionable. another is the reverse of all these qualities. one person is centred in his animal nature, or is strictly material in his outlook on life, whilst another is visionary and free from the sins of the flesh. the diversities among men are innumerable, but in each life there is a predominant trend towards which all the energies of his nature

is stream of living energy can nevertheless be sensed in a large way, though not as yet appropriated in its pure essence. we call it the "love of god. it is indeed that free flowing, outgoing, magnetically attractive force which leads each pilgrim home to the father's house. it is that force which stirs in the heart of humanity and finds expression through the medium of world avatars, through the mystical yearning found in every human being, through all movements that have for their objective the welfare of humanity, through philanthropic and educational tendencies of every kind, and (in the natural world so-called) through the instinct of protective motherhood. but it is essentially a group sentiency, and only in the coming aquarian age will its true nature find correct understanding and

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

aving pervaded the entire universe with a fragment of myself, i remain" these thoughts i commend to your consideration and to your careful pondering, begging you to see to it that there is a steady expansion of your sense of awareness and a growing capacity to make understanding contacts with that emerging truth, reality and beauty which the universe declares. guard yourself at the same time from mystical rhapsodies anent the one life, which are apt to be no more than the negation of all mental apprehension and a luxuriating in the sensuous perception of a highly developed and high grade emotional nature. all our considerations therefore in this treatise on the seven rays will necessarily be held within the realm of thought which involves awareness of duality. i shall employ the language o

er. ray ii..love, magnetically functioning, produces wisdom. ray iii..intelligence, potentially found in substance, causes activity. the result of the interplay of these three major rays can be seen in the activity of the four minor rays. the secret doctrine speaks of the lords of knowledge and of love, and also of the lords of ceaseless devotion. we might, in order more clearly to understand the mystical significance of these names, point out that the dynamic persistent will of the logos expresses itself through the lords of ceaseless devotion. here devotion is not the quality to which i referred earlier in this treatise, but is the persistent directed one-pointed will of god, embodied in a life which is that of the lord of the first ray. the lords of love and of knowledge are the two gre

the distortions and misrepresentations on earth of the plan as it exists in heaven, to use the christian phraseology. it was the realisation of the present world need for illumined thinkers and subjective workers which prompted those who guide so to direct the incoming spiritual energies that the formation of the esoteric groups everywhere came about; it led also to the publication of the mass of mystical and oriental literature on meditation and allied topics which has flooded the world today. hence also the effort that i, a worker on the inner side of life, am making to teach the newer psychology in this treatise, and so show to man what is his equipment and how well suited he is to the work for which he has been created, and which he has as yet failed to comprehend. the force and the ef

all manifested forms. the next few decades will see certain great beliefs substantiated. the work of christ, and his main mission two thousand years ago, was to demonstrate the divine possibilities and powers latent in every human being. the proclamation which he made to the effect that we were all sons of god and own one universal father will, in the future, no longer be regarded as a beautiful, mystical and symbolic statement, but will be regarded as a scientific pronouncement. our universal brotherhood and our essential immortality will be demonstrated and realised to be facts in nature. he came, he said, not to bring peace but a sword, and esoterically, he has been the "cosmic divider" why? because, in establishing unity, he also makes a distinction between body and soul. body and soul

anding soul qualities such as sentiency, consciousness, awareness, and light? question 4. of what value is it to know about the seven rays? question four is of importance on account of its vital practicality. in the last analysis, definition conveys mental satisfaction but is no criterion as to applied knowledge. above everything else, it is necessary that the aspirant be practical. the days of a mystical and dreamy consciousness are rapidly passing away, and as man, through understanding of psychology, comes to a more accurate knowledge of himself he will begin to act with precision and with intelligence; he will know with exactitude the way that he should go, and will comprehend the forces in his own nature which will lead to specific action when brought into touch with the forces of his

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

and materialistic philosophies and doctrines of negation are becoming increasingly prevalent. to many, the whole question of the validity of the christian religion remains to be determined. claims are made that christianity has failed and that man does not need the gospel story with its implications of divinity and its urge to service and sacrifice. is the gospel story historically true? is it a mystical tale of great beauty and of real teaching value but nevertheless of no vital import to the intelligent men and women of today, who pride themselves on their reasoning powers and upon their independence of ancient mental trammels and of old and dusty traditions? as to the perfection of the portrayed character of christ there is never any question. the enemies of christianity admit his uniq

, the question as to the historical accuracy of his story remains as yet unsolved, though his teaching upon the fatherhood of god and the brotherhood of man is endorsed by the best minds of the race. those who can move in the world of ideas, of faith and of living experience testify to his divinity and to the fact that he can be approached. but such testimony is often passed over lightly as being mystical, futile and incapable of proof. individual belief is, after all, of no value to anyone except to the believer himself, or as it tends to increase testimony until the total assumes such proportions that it eventually becomes proof. to fall back upon the "way of belief" can be indicative of a living experience, but it can also be a form of self-hypnotism and a "way of escape" from the diffi

of st. mark, dating between a.d. 70 and 100, does not mention it; nor does the gospel of st. john, dating from some time not earlier than a.d. 100. the book of revelation, written between a.d. 69 and 93, is silent on the subject, though had the- 38- from bethlehem to calvary copyright 1998 lucis trust virgin birth then been an important tenet of the faith it would undoubtedly have figured in the mystical symbolism of that composition."36 isis was often represented standing on the crescent moon, with twelve stars surrounding her head. in almost every roman catholic church on the continent of europe may be seen pictures and statues of mary, the "queen of heaven" standing on the crescent moon, her head surrounded with twelve stars "it would seem more than a chance that so many of the virgin

rn between the splendid urge to go on towards understanding, and the craving to go back to safety."65 for there is difficulty and danger in the outlined way to the centre. much is to be overcome and faced. the lower nature (the mary aspect) draws back from the issue, and prefers inertia and stability to the needed activity and to consequent relative and temporary uncertainty. this new birth is no mystical dream; neither is it a lovely vision of something that is possible but not probable; it is not simply a symbolic expression of some ultimate goal lying ahead of us in some dim future, or in some other form of existence and some eventual heaven which we can attain if we fall back upon unthinking faith and blind acceptance of all that theology can tell us. relatively easy to believe, this i

terious human faculty which we call "the mind" and we sum up all these inherited qualities in the word "self-conscious" there comes, however, in the experience of the intelligent human being, a slowly dawning recognition that there is something still greater and of deeper value outside himself. he is sensitised to a subtler range of contacts and to impressions which he calls spiritual or ideal or mystical. another type of consciousness begins to germinate in him, and at the birth at bethlehem this awareness becomes manifested and recognisable. just as the human being synthesises in himself all that has been, plus his own peculiar constitution and qualities, so in him can also begin to emerge and demonstrate qualities which are not human. members of the kingdom of god will surely embody the

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

re, bear in mind that, as we read and consider this treatise on psychology, we are talking in symbols. this is necessarily so, for we are dealing with the expression of divinity in time and space, and until man is consciously aware of his divinity and demonstrating it, it is not possible to do more than speak in parable and metaphor with symbolic intent to be ascertained through the medium of the mystical perception and the wisdom of the enlightened man. as is often glibly said with little real understanding of the significance of the words used, we are dealing with forces and energies. these, as they cyclically run their course and play upon and intermingle with other energies and potencies, produce those forms in matter and substance, which constitute the appearance and express the quali

ic psychology ii copyright 1998 lucis trust of good will in the world today. if they work together as a group of souls, they can accomplish much. this thought illustrates also the significance of this law which does produce polar union. what is needed to be grasped is that in this work, there is no personal ambition implied, even of a spiritual nature and no personal union sought. this is not the mystical union of the scriptures or of the mystical tradition. it is not alignment and union with a master's group, or fusion with one's inner band of pledged disciples, nor even with one's own ray life. all these factors constitute preliminary implications and are of an individual application. upon this sentence i ask you to ponder. this union is a greater and more vital thing because it is a gro

arge upon this law as it works out in the life of the initiate? i think not. the disciple seeks to achieve, without passion, pain or suffering, the distinction which lies between: 1. right and wrong, 2. good and evil, 3. light and dark, spiritually understood, 4. prison and liberty, 5. love and hate, 6. introversion and extraversion. we do well to ponder on this duality 7. truth and falsehood, 8. mystical and occult knowledge, 9 the self and the not-self, 10. soul and body. many, many other dualities can thus be listed. having then discovered the fact of these pairs of opposites, the task of the disciple is to discover that which is neither of them. it is this central, intermediate way that is revealed to the initiate, through the working of the law of repulse which occultly enables him to

ely from the sphere of earth into the ocean of the watery sphere, and thence on to the burning ground of sacrifice. the sun augments the fire; it dissipates the mist and dries the earth. and thus the work is done" 7. the law of the lower four "four sons of god went forth. but only one returned. four saviours merged themselves in two, and then the two became the one" these two ancient writings one mystical and the other occult convey but little to most minds, and this we can easily see. therefore it does not profit us to consider them too carefully. the time is not yet. these are given us, how in stimulating comprehension. we stand today on the verge of great things. humanity is on its way with renewed impetus. it stands no longer at the crossroads, but irrevocable decisions have been made

hen all these three are stimulated, the disciple is often for a time swung off the centre into a maelstrom of magical work of the lower kind sex magic and many forms of black magic. he is glamoured by the beauty of his motive, and deceived by the acquired potency of his personality. if, however, he is warned of the danger and aware of the possibility, he will stand steady at the centre within the mystical pentagram, and there suffer until the light in the east rises upon his darkness, discovering him still at the midway point. then comes the revelation of the plan, for this has ever to be the motivating power of the seventh ray disciple. he works on earth, upon the outer plane of manifestation, with the construction of those forms through which the divine will can express itself. in the fi

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

are and remain untouched by the revelation of the desirable or the undesirable qualities. if you are depressed or irritated or hurt by such revelation, it indicates a basic lack of dispassion and proves attachment to the personality and to the opinions of others. secondly, it is essential that all disciples in an ashram should be contemplatives, but contemplatives in the occult sense and not the mystical. in any meditation work which you are doing or may in the future do, your aim should be to achieve as rapidly as possible the highest point in the meditation process, passing quickly through the stages of concentration, alignment and meditation to contemplation. having achieved that high point, you should strive to preserve it and should learn thus to function as a soul in its own world

g: 1. any spiritual experience which may come to you, such as contact with some presence, either that of your own soul, the angel of the presence, contact with some disciple and eventually when your life and work and discipline warrant it contact with one of the masters. record this in an impartial way, preserving the scientific attitude and seeking ever a practical explanation before accepting a mystical one. a spirit of agnosticism (not of atheism) is of real value to the beginner and preserves him from the snares of the world illusion and of lower psychism. 2. any illumination which may come to you, throwing a flood of light upon a problem and revealing the way that you or the group should go. any intuition which corroborated by the reason carries one forward into knowledge and evokes t

between you and your fellow disciples. this telepathic interplay should be cultivated but it must be most carefully checked and counterchecked and the strictest accuracy preserved. thus we shall have the fostering of the spirit of truth, which is the governing principle of all true telepathic communication. an ashram functions telepathically when fully and rightly organised. 4. any phenomena of a mystical and spiritual kind should also be noted. the seeing of the light in the head comes under this category. its brilliance should be noted, its growth and dimming; the hearing of the voice of the silence which is the voice of the soul but not of the subconscious; the registering of messages from the soul or from other disciples and world servers; expansions of consciousness which initiate you

s this. for though material benefit and physical prosperity might eventually emerge from certain countries where great experiments are being undertaken, they will only exemplify the triumph of the form and will finally come to naught. just as every human being struggles through in some one life to personality achievement so it is among the nations. yet at the heart of every nation lies latent the mystical soul and eventually after dire struggle and distress all will be well. tendencies towards materialism and towards personality achievement must, under the larger plan and the will-to-good, be offset by a counter move of spiritual living and this must be the objective of all working disciples. let such working disciples see to it, therefore, that their love for all beings deepens and that t

p in the new age- volume i copyright 1998 lucis trust of souls and servers" which will make possible the merging of the inner subjective hierarchy of souls and the outer world of humanity. this will constitute an actual fusion or blending and will mark the initiation of the human family through the achievement of its foremost pioneering members. this is the true "marriage in the heavens" of which mystical christianity speaks and the result of this fusion will be the manifestation of the fifth kingdom in nature, the kingdom of god. in the past history of the race, a great event occurred which brought into manifestation the fourth kingdom in nature, the human kingdom. we stand now on the verge of a similar but still more momentous event the appearance of the fifth kingdom, as a result of the

ALICE A BAILEY13 PROBLEMS OF HUMANITY

ce is at this time faced and which certain of her finest thinkers realize. can france learn to think in terms of and for those who lie beyond her boundaries, or will she continue to think in terms of france? these are the questions she must answer. germany of the faults of the german nation, there is little need to speak; they have been made painfully clear to the entire world. the germany of the mystical poets and writers of the middle ages will again arise the germany of the musical festivals, the germany which has given the world the best of the music of all time, the germany of schiller and of goethe and the germany of the philosophers. the major fault of the german people is an extreme negativity which makes them the most easily "conditioned" people of all time, plus an ability to acc

the most hopeful element in a world which has fallen to pieces before our eyes. they are the guarantee that our world can be rebuilt and if we have learned anything from past history and its dire consequences in our lifetime rebuilt along different lines, with different objectives and incentives and with well-defined goals and carefully considered ideals. let us remember, however, that visionary, mystical hopes and dreams, wishful thinking and the formulation of highly organized plans upon paper are useful as far as they indicate interest, a sense of responsibility and possible objectives but they are of small importance in any effective, transitional enterprise unless there is a grasp of the immediate problem and of the immediate possibilities, plus a willingness to effect those compromis

resence of the living christ, whilst rejecting man-made interpretations of him and of his message, and which emphasizes the authority of the human soul. the future which lies ahead is full of promise. let us base our optimism upon humanity itself. let us recognize the self-proven fact that there is a peculiar quality in every man, an innate, inherent characteristic to which one may give the name "mystical perception. this characteristic connotes an undying, though oft unrecognized, sense of divinity; it involves the constant possibility to vision and contact the soul and to grasp (with increasing aptitude) the nature of the universe. it enables the philosopher to appreciate the world of meaning and through that perception to touch reality. it is, above all else, the power to love and to go

ked along true and right lines; the world of past human effort will be presented to him in a truer perspective and the future thrown open to him also in an appeal for his individual effort and personal contribution. the above in no way implies an indictment of past methods except in so far that the world today itself presents an indictment; it does not either constitute an impractical vision or a mystical hope, based on wishful thinking. it concerns an attitude to life and the future which many thousands of people hold today, and among them many educators in every country. the errors and mistakes of the past techniques are obvious but there is no need to waste time in emphasizing them or in piling up instances. what is needed is a realization of the immediate opportunity, plus the recognit

nsition out of the materialistic system now dominating into one in which right human relations will be the basic characteristic. this new and better way of life will be developed for two main reasons: a. the purely spiritual reasons of human brotherhood, of peaceful cooperative enterprise and the constantly unfolding principle of the christ consciousness in the hearts of men. this may be deemed a mystical and visionary reason; it is already more controlling in its effects than is believed. b. the frankly selfish motive of self-preservation. the release of atomic energy has not only put into human hands a potent force which will inevitably bring in a new and better way of life, but also a terrible weapon, capable of wiping the human family off the face of the earth. 3. the steady and selfle

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

profit us if we considered these matters and so gained a better perspective. the world to which he will come is a new world, if not yet a better world; new ideas are occupying people's minds and new problems await solution. let us look at this uniqueness and gain some knowledge of the situation into which the christ will be precipitated. let us be realistic in our approach to this theme and avoid mystical and vague thinking. if it is true that he plans to reappear, if it is a fact that he will bring his disciples, the masters of the wisdom, with him, and if this coming is imminent, what are some of the factors which he and they must take into consideration? first of all, he will come to a world which is essentially one world. his reappearance and his consequent work cannot be confined to o

n the meaning of the word "resurrection" and the new age will begin to reveal its deep purpose and intention. the first step will be the emergence of humanity from the death of its civilisation, of its old ideas and modes of living, the relinquishing of its materialistic goals and its damning selfishness, and its moving forward into the clear light of the resurrection. these are not symbolical or mystical words but part of the general setting which will surround the period of christ's reappearance; it is a cycle as real as the cycle of conferences now so busily organising. christ taught us when he came before the true meaning of renunciation or of the crucifixion; this time his message will be concerned with the resurrection life. the present cycle of conferences is preparing men everywher

us in the gospel story; the fact of the mountain top, of attendant watchers, and of the words of christ, assuring them that he was not leaving them. then a cloud received him out of their sight (acts i.9) there were none present who could go further with him. their consciousness could not penetrate to the place where he had chosen to go; they even misinterpreted his words and only in a vague and mystical sense has humanity ever understood his disappearance, or the significance of his persistent but unobserved presence. the watchers were assured by two of the knowers of god who were also present that he would come again in like manner. he ascended. the cloud- 28- the reappearance of the christ copyright 1998 lucis trust received him; today the clouds which cover our planet are waiting to r

divine purpose can be known. through the coming work of christ, the three divine aspects, recognised by all the world religions (including the christian religion) intelligence or the universal mind, love and will will be consciously developed in mankind; humanity, the spiritual hierarchy and the "centre where the will of god is known" will be brought into a more open and general relationship. the mystical approach to the kingdom of god will gradually die out as the race achieves increasing intelligence and a more scientific approach will be favoured; the rules for admission into that kingdom will become objective; the laws governing the highest centre of the divine will will also be revealed to those who are members of the kingdom of god and all this will come about under the supervision o

impact, focussed through christ and his working disciples, will be so great that the usefulness, the practicality and the naturalness of right human relations will become so evident that world affairs will rapidly be adjusted and the new era of goodwill and of peace on earth will be inaugurated. the new culture and the new civilisation will then be possible. this is the picture of no optimistic, mystical and impossible event. it is not based upon wishful thinking or upon a blind hope. already today, the disciples of the christ are preaching the doctrine of right human relations; men and women of goodwill are endeavouring to show that only through goodwill can true peace be brought about in the arena of international life. in the presentation of true "livingness" which the christ will demo

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

sure of control of the personality ray, the emerging control of the soul ray, and the general focus of the nation. it is useful to bear in mind that some nations are negative and feminine and others are masculine and positive. india, france, the united states of america, russia and brazil are all feminine and constitute the nurturing mother aspect. they are feminine in their psychology intuitive, mystical, alluring, beautiful, fond of display and colour, and with the faults also of the feminine aspect, such as over emphasis upon the material aspects of life, upon pageantry, upon possession and upon money or its equivalent as a symbol of the form side of existence. they mother and nurture civilisation and ideas. china, germany, great britain and italy are masculine and positive; they are me

ay is the seventh and her personality ray is the sixth. hence the tremendous conflict which is going on between the fanatical sixth ray cruelty of her sixth ray regime and the spiritual harmlessness which is the basic principle of the national ideology. hence also the materiality of several important sections of her populace and the essential brotherliness which is imposed by the idealism and the mystical aspiration of the russian genius, expressed through its people as a whole. hence also the correctness of their spiritual motto which is as yet unrealised by them but which is working itself out noticeably to those of us who can see upon the inner side of life. that motto is "i link two ways" their task, which will develop as they come to truer understanding, is the linking of the east and

ruelty and the understanding which produces love, of a developed materialism and a perfected holiness, of the selfishness of a materialistic regime and the unselfishness of a mystically and spiritually minded people, and all this in a most pronounced and peculiar manner. behind the closed borders of that mysterious and magnificent country, a great and spiritual conflict is proceeding and the rare mystical spirit and the truly religious orientation of the people is the eternal guarantee that a true and living religion and culture will finally emerge. out of russia a symbol of the world arjuna in a very special sense will emerge that new and magical religion about which i have so often told you. it will be the product of the great and imminent approach which will take place between humanity

t has been equally inevitable from the start because of the egoic relation existing between spain and italy and also to the proximity of the two countries which has enabled the telepathic impress of fascist idealism to be easily impressed upon the prepared and sensitive spanish consciousness. as to the fanaticism, the natural cruelty, the fervent idealism, the arrogant pride and the religious and mystical quality of the spanish character, they are obviously of sixth ray origin and are highly crystallised. the intense individualism of the people can be noted also as a definite part of their seventh ray personality equipment. their spiritual motto "i disperse the clouds" is indicative of the magical work for which spain will eventually be responsible and sooner than is perhaps anticipated, t

e of those who seek to keep the united states from assuming responsibilities and her rightful place in world affairs. this latter group, if they succeed in their endeavour, will deny the united states her share in the "gifts of the gods in the coming age of peace which will succeed this point of critical suspension" as the old commentary phrases it. the sixth ray is either militant and active, or mystical, pacific and futile, and these two aspects at present condition the united states. the keynote of this world centre is "i light the way" this is the privilege of the states if its people so choose and permit worldwide humanitarian, self-sacrifice (self-initiated) and a firm decision to stand by righteousness to govern their present attitudes and policies. this is slowly coming to pass and

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

ed to each other and their mutual relationship becomes then apparent. the mind of the man (which is slowly becoming the centre of his consciousness and the major reality in his existence) becomes aware of this new and undiscovered world of ideas and he seizes upon some idea or group of ideas and endeavours to make them his own. at first, with the majority of people and especially with the average mystical type, the appreciation of ideas is vague and nebulous, and frequently is arrived at from a second-hand angle. the illumination, coming through the medium of the feebly established soul contact, seems to the unaccustomed neophyte to be of a supreme wonder and of vital moment. the ideas contacted appear to him of great marvel, and superbly unusual, and vitally needed by humanity. but the mi

4. definite and sustained effort to sense the presence throughout the universe in all forms and in all presentations of truth. this could be expressed in the words "the effort to isolate the germ or seed of divinity which has brought all forms into being" i would point out that this is not the attainment of a loving attitude and a sentimental approach to all people and circumstances. that is the mystical way and though not intended to be negated in the disciple's life, is not used at this time in the process of effective approach. it is the effort primarily to see in the light which the angel radiates the point of light behind all phenomenal appearances. this is, therefore, the transference of the mystical vision to the higher levels of awareness. it is not the vision of the soul but the

the stage of "isolated unity" which is the paradoxical term used by patanjali to describe the inner life of the initiate. most of what i have said above is well known to all aspirants whether they study the raja yoga teaching of india or the life of practical mysticism as laid down by such mystics as meister eckhart and the more mentally polarised modern esotericist. these latter went beyond the mystical vision by arriving at fusion. i need not enlarge on this. it is the higher stage of at-one-ment to which all true mystics bear witness. what does concern us here is how this light is recognised, appropriated and used in order to dispel glamour and render a deeply esoteric service to the world. it might be said that the inner light is like a searchlight, swinging out into the world of glam

riated and used in order to dispel glamour and render a deeply esoteric service to the world. it might be said that the inner light is like a searchlight, swinging out into the world of glamour and of human struggle from what one master has called "the pedestal of the soul and the spiritual tower or beacon" these terms convey the idea of altitude and of distance which are so characteristic of the mystical approach. power to use this light as a dissipating agent only comes when these symbols are dropped and the server begins to regard himself as the light and as the irradiating centre. herein lies the reason for some of the technicalities of the occult science. the esotericist knows that in every atom of his body is to be found a point of light. he knows that the nature of the soul is light

ing with a vicarious submergence in it, thus exteriorising himself and supplementing his personal dramas, desires, and objectives with those which were developed by means of the creative imagination, thus laying the foundation for the recognition intelligent and real of the part in relation to the whole. thus from earliest atlantean times the foundation was laid for the unfoldment of the sense of mystical duality through the various stages of an anthropomorphic recognition of deity to the recognition of the real in man himself, until finally we arrive at the proposition which faces the disciple. then the dweller on the threshold confronts the angel of the presence and the last and major conflict is fought out. this dualistic consciousness culminates at the time of the third initiation in t

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

both in and out of incarnation, and to their individual work with their disciples. it is, however, now deemed possible to establish a resembling condition and a telepathic relation between disciples on the physical plane. no matter where they may find themselves, this group of mystics and knowers will eventually find it feasible to communicate with one another and frequently do even now. a basic mystical idea or some new revelation of truth is suddenly recognised by many and finds expression simultaneously through the medium of many minds. no one person can claim individual right to the enunciated principle or truth. several minds have registered it. it is usually stated, however, in a wide generalisation, that these people have tapped the inner thought currents or have responded to the p

hat his soul is beginning to integrate consciously and definitely with the spiritual triad, and therefore to identify itself less and less with the lower reflection, the personality. this mental sensitivity and rapport between soul and mind remain for a long time relatively inchoate on the mental plane. that which is sensed remains too vague or too abstract for formulation. it is the stage of the mystical vision and of mystical unfoldment. 6. telepathic work between soul, mind and brain. in this stage the mind still remains the recipient of impression from the soul but, in its turn, it becomes a "transmitting agent" or communicator. the impressions received from the soul, and the intuitions registered as coming- 13- telepathy and the etheric vehicle copyright 1998 lucis trust from the spir

ng purpose. this purpose is later "occultly reduced" or stepped down until it emerges as the hierarchical plan. this plan is contingent upon imminence, atmic realisation and pure reason, as the hierarchy has termed these three "aspects of reaction" to impression from- 39- telepathy and the etheric vehicle copyright 1998 lucis trust shamballa. let me make myself clear. the hierarchy is no group of mystical workers; only those aspects of divine purpose which can be immediately grasped and developed and which are patently valuable to humanity when presented in right form by the hierarchy are registered by them. they know what consciously to "repudiate" as it is occultly called, and they act ever in response to a law of imminence or of occult prevision which is almost unrecognisable and indefi

ould like to emphasise something which applies to every human being. when animal-man passed through the door of individualisation and became a human being he came possessed of an innate potency of sight; for aeons he has seen in the three worlds, and many have for several lives sought after the vision which stabilises the aspirant upon the path. through the door of initiation, having attained the mystical vision, each aspirant will become aware of that within himself which permits of a spiritual perception of such an expansive nature that he gets his first real and individual glimpse of the divine plan; from that moment his entire life is altered. later (and this i cannot expect the student to understand; if he thinks he does, he is being misled by words, he will pass through the door of i

elves is so intense. not knowing that they have done this, they regard what they find as unusual, beautiful and important, and then proceed to formulate it into messages, which they expect their friends and the general public to regard as spiritually based. these messages are normally innocuous, sometimes beautiful, because they are a mixture of what the recipients have read and gathered from the mystical writing or have heard from christian sources and the bible. it is really the content of their right thinking along spiritual lines and can do no one any harm, but is of no true importance whatsoever. it accounts, however, for eighty-five percent (85) of the so-called telepathic or inspired writings so prevalent at this time. 2. impressions from the soul, which are translated into concepts

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

ageless wisdom expresses it. this particular phrase "death of the personality" has two definite connotations: a. it may mean the death of the physical body, which is inevitably followed by the two stages of the death of the emotional vehicle and the subsequent dissipation of the temporary and ever-changing form which the quota of mental energy has assumed during incarnation. b. the subjective and mystical "death of the personality" this is a phrase indicating the transfer of the focus for the distribution of energy from the personality (a definite centre of force) to the soul (another definite centre. i realise that these concepts are not in line with the usual astrological postulates. however, astrology would not be wasting time if it experimented with these ideas for a while. astrologers

to the stage where the "dream of life" can be changed into the recognition of the reality, and the great illusion can be seen as undesirable and untrue. the sense of duality is, at this stage, instinctual but becoming increasingly real and steadily more complex. the man begins to dream of stability, of ordered changes and of union with that which he senses to be the most real part of himself. the mystical vision emerges into- 72- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust his consciousness and he becomes aware of the higher self through the first faint flickerings of the intuition. the experience upon the mutable cross lasts a long time, and carries the man always back again and again into the sphere of influence of aries which, through the ruli

blished and soul and body (negative and positive) are permanently related in the lives of the world aspirants, then we shall see the right handling of the world teaching on the subject of physical sex. this teaching will come from the merging and synthesis of the best views of all the spiritually minded teachers in both hemispheres, embodying the experience of the east and of the west, and of the mystical and the scientific approaches to a mystery which is both physical (requiring scientific understanding) and mystical (requiring spiritual interpretation. it will involve the aid and conclusions of the medical profession in order to give the needed wise, physical instruction and the aid also of the cultural knowledge of the yogis of india in connection with the energy flowing through the ce

. this through the influence of the physical sun and the "heart of the sun" produces awareness of the relation of the higher self and the lower self. man becomes aware of his essential duality. 2. uranus occult consciousness or that intelligent, fusing condition which produces the scientific at-one-ment of the two factors, higher and lower self, through the intelligent use of the mind. 3. neptune mystical consciousness or that innate sensitivity which leads unerringly to the higher vision, to the recognition of the inter-relation involved in man's essential duality during the process of manifestation, plus the activity of the mediator. you have, therefore, the conscious, integrated self, functioning with full occult knowledge and also with mystical perception when the influences of leo, fo

the life force and no impediment to the circulation of the life fluid, via the blood, there will consequently and normally be the presence of perfect health. it is the understanding of this law which produces in the initiate the condition of controlled health and chosen immortality which is the stated objective of many schools of mental healing. these are as you know (without exception, so purely mystical and unscientific that their achievements are practically nil. they uphold the ideal but fail of the consummation. gemini also governs the nervous system and the fluid reactions of the entire nervous organism. hence you have, in this sign and its activity, the tendency to the eventual control of the two aspects of the soul to which i have made such constant reference in my books: the life

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

old, but sand in one's mouth, nose and eyes is not comfortable and i decided to postpone the happy day. the last time, i tried to drown myself in a river in scotland. but again the instinct to self-preservation was too strong. since then i have not been very interested in suicide, though i have always understood the impulse. this constantly recurring misery was perhaps the first indication of the mystical trend in my life which later motivated all my thinking and activities. mystics are people with a tremendous sense of dualism. they are ever seekers, aware of something which must be sought; they are always lovers, searching for something worthy of their love; they are ever conscious of that with which they must seek unity. they are governed by the heart and by feeling. at that time i did

loped person always precede intellectual perception. surely vision must come before the mode to make the vision a reality is mastered. surely questioning and a blind feeling after god must antedate the conscious treading of "the way" which leads to revelation. perhaps the time will come when our adolescent boys and girls will receive some attention along the lines of capitalising on their normal, mystical tendencies. these tendencies are so often dismissed as adolescent fancies which will ultimately be outgrown. to me, they indicate parental and tuitional opportunities. this period could be utilised in a most constructive, directional manner. the orientation of the life could be determined and much later miseries offset, if the cause and the purpose of the questioning, of the inarticulate

felt. the universality of the process should be emphasised, thus dismissing the loneliness, and the false sense of isolation and peculiarity which are such disturbing features of the experience. i believe that this method of capitalising on the adolescent urges and dreams will later receive more attention. i regard the silly adolescent miseries through which i passed as simply the opening of the mystical phase in my life which in time gave place to the occult phase, with its greater assurance, its understanding and its unalterable convictions. after we left canada, my mother got seriously ill and we went to davos, switzerland, and were there for several months until my father brought her back to england to die. after her death we all went to live with my grandparents at their place, moor

society girls; we had what is called three "london seasons" participating in the usual round of garden parties, teas and dinners and being definitely in the marriage market. i was, at that time, deeply religious but had to go to dances as i did not want my sister to go to such wicked things without me. how i was tolerated by the people i met i do not know. i was so religious and so imbued by the mystical consciousness and my conscience was so morbidly sensitive that it was then impossible for me to dance with a man or sit next a person at dinner without ascertaining whether they were "saved" or not. i think the only thing that saved me from complete abhorrence and violent dislike was the fact of my sincerity and obvious hatred of having to enquire. also, i was very young, very silly, very

ent much time visiting at large house parties where i was welcome because i was alice la trobe-bateman and where i wrestled with the souls of my contemporaries in order to get them saved. i was very good at saving souls, but i wonder now from the angle of more worldly wisdom if they did not get saved with rapidity in order to get rid of me, so pertinacious and earnest was i. at the same time, the mystical trend of my life was steadily deepening; christ was an ever-present reality to me. i would go off on to the moors in scotland or wander away alone in the orange groves of mentone in the south of france or the hillsides of montreux on lake geneva and try to feel god. i would lie on my back in a field or by a rock and try to listen to the silence all around me and to hear the voice after th

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

in nature, share in this general limitation and imperfection. more than this general premise is beyond our powers to grasp and to express, for the general mental equipment of the average aspirant and disciple is inadequate to the task. such terms as "cosmic evil, divine imperfection, limited areas of consciousness, the freedom of pure spirit, divine mind" which are so freely bandied about by the mystical and occult thinkers of the time: what do they really mean? the affirmations of many schools of healing as to ultimate divine perfection, and the formulation of their beliefs in the real freedom of humanity from ordinary ills of the flesh, are they not frequently high sounding phrases, embodying an ideal, and based often on selfish desire? do they not constitute utterly meaningless sentenc

occult thinkers of the time: what do they really mean? the affirmations of many schools of healing as to ultimate divine perfection, and the formulation of their beliefs in the real freedom of humanity from ordinary ills of the flesh, are they not frequently high sounding phrases, embodying an ideal, and based often on selfish desire? do they not constitute utterly meaningless sentences in their mystical implications? how can it be otherwise, when only the perfected man has any real idea of what constitutes divinity? it is surely better for us to admit that it is not possible for man to understand the deep-seated causes of that which can be seen emerging in the evolution of form life. is it not wise to face the issue and the facts, as they exist for our present realisation, and understand

uted into unity and the sense of- 71- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust search to be transformed into the effort to become what he essentially is a son of god, one with all sons of god. having accomplished that, he finds himself one with the one in whom we live and move and have our being. next, i would point out that the lowest expression of the mystical condition, and one with which we are becoming increasingly familiar, is that which is called a "split personality; when this condition is present, the personal lower self expresses itself through a basic condition of duality and two persons express themselves, apparently, instead of the integrated personality-soul. this necessarily creates a dangerous psychological condition and one which

aneous awakening of the centres and in their right geometrical progression. this i have referred to in some of my books, but more cannot be given as it is one of the secrets of the first initiation. the rearranging and the readjustment proceeds during the whole period of the path, technically understood. c. through the decentralisation of the whole inner conscious life. the server becomes: 1. the mystical extrovert. 2. the "one who steps aside from the centre" 3. the "one who lives upon the periphery of the heart" 4. the "one who hovers over the central lotus" 5. the "distant one who sees from far away, yet lives within the form of all that is- 204- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust a study of these descriptive phrases may give you the clu

c. to the twelve disciples in the upper chamber symbolising his contact with the council chamber of the lord of the world at shamballa- 306- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust you can thus see the factual nature of the results to which i earlier referred in this instruction. the disciple who has eliminated (in the technical sense as well as in the mystical sense) the hold of the personality has now the "freedom of the ashram" as it is called; he can move at will among his fellow disciples and initiates. there will be nothing in his vibratory life or his quality which can disturb the rhythm of the ashram; there will be nothing to call forth the "calming intervention" of the master, as is frequently the case during the earlier stages of disci

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

mechanical factory worker and the trained skill of the electrician? is there a latent capacity for one or other of the arts, a reaction to colour and form, or a response to music and rhythm? is the intellectual calibre one that should warrant a definitely mental training in analysis, deduction, mathematics or logic? then perhaps as life goes on our young people will be graded into two groups: the mystical, under which heading one would group those with religious, artistic and the more impractical tendencies; and the occult, which would include the intellectual, scientific and mental types. by the time a child is seventeen the training given should have enabled him to strike his note clearly, and should have indicated the pattern into which his life impulses will most probably run. in the f

d. 4. vocationally, so as to place them later in life where their gifts and capacities may find fullest expression and enable them thus to fulfill their group obligations- 13- education in the new age copyright 1998 lucis trust 5. spiritually. by this i mean that the apparent age of the soul under consideration will be studied, and the place on the ladder of evolution will be approximately noted; mystical and introspective tendencies will be considered and their apparent lack noted. coordination between: a. brain and the response apparatus in the outer world of phenomena, b. brain and desire impulses, plus emotional reactions, c. brain and mind and the world of thought, d. brain, mind and soul, will be carefully investigated so as to bring the entire equipment of the child, latent or devel

nterrelated that the soul and its mechanism of expression are a unity. a higher blending and fusing can then go on. it is necessary for me to stop at this point and indicate that all the above are simply word pictures of a process of energy interrelations, and have a definite value if they can introduce and make real to you the fact of the indicated processes. some aspirants and students have the mystical consciousness highly developed, and are therefore apt to resent and regard as unnecessary the more technical and intellectual presentation of a truth which they sense and know, but which remains a truth yet undefined. it is my purpose to assist you towards a greater definiteness of realisation and expression; this should in no way detract from the wonder and the beauty of what you sense

order that he may share it with the public which is steadily growing in intelligence, but greatly needs the vision. i therefore beg of you not to resent the technical formulation of truth, for if education means anything at all, and if we are to consider the ways in which education is to be applied to bring about this bridging and synthesis, it is essential that we avoid that mental laziness and mystical inertia which are characteristic of so many mystics and the line of least resistance for many would-be disciples. it is necessary therefore that we grasp the facts that: 1. the new education will primarily be concerned with the scientific and conscious bridging between the various aspects of the human being, thus producing coordination and synthesis and an increased expansion of conscious

consciously sometimes, but mostly unconsciously. their attitude to each other, as individuals or nations, was primarily sensitive and emotional a state of consciousness (i cannot say state of mind) most difficult for the modern aryan race to grasp, or even intuit, for with us the mind is beginning to function. their attitude to the deity was equally sensitive, and their religious activities were mystical and devotional, devoid of any mental understanding. they were significantly emotional in reactions to beauty, to the terror evoked by divinity and to the emotional characteristics of god, to the sense of light and to wonder. the mysterious, the sense of awe, the following blindly of some recognised "sensitive" of a higher order than the ordinary human being, and the interpretation of god

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ignificance. nothing else was possible. but even in this longer form, they will be potent in their invocative appeal, if said with mental intensity and ardent purpose. the points of emphasis upon which i would ask you to dwell (once it is permissible to use the phrases) are two in number: 1. may christ return to earth. this return must not be understood in its usual connotation and its well-known mystical christian sense. christ has never left the earth. what is referred to is the externalisation of the hierarchy and its exoteric appearance on earth. the hierarchy will eventually, under its head, the christ, function openly and visibly on earth. this will happen when the purpose of the divine will, and the plan which will implement it, are better understood and the period of adjustment, of

of the group. in the hierarchy, meditation takes two major forms, and (you must remember) in that great spiritual centre meditation is an instinctual habit and needs no forced process: 1. meditation is that which sets in motion hierarchical response to the invocative appeal rising from the three worlds, and mainly to the invocative appeal carried forward consciously by all who pray, all who make mystical appeal and all who employ the method of occult meditation and direct invocation. 2. meditation is the instinctual mode whereby the hierarchy in response to the invocation from the three worlds approaches the higher centre, shamballa; then the hierarchy evokes the energies, the beings and the spiritual inflow which hierarchical service in the immediate future requires. it is also in a uniq

nd which i hope will remain in your minds, is that this technique of meditation is the outstanding creative agent on our planet. when you, as an individual, are endeavouring to "build the new man in christ" which will be an expression of your true spiritual self, meditation is, as you well know, your best agent; but the meditation process must be accompanied by creative work, or else it is purely mystical, and though not futile, is nevertheless negative in creative results. members of the new group of world servers are gathered from all branches of human enterprise, of which organised religion is only one. there are scientists who, repudiating violently the unproven, yet are giving all they have of scientific ability and knowledge to the service of humanity each in his chosen scientific fi

from all branches of human enterprise, of which organised religion is only one. there are scientists who, repudiating violently the unproven, yet are giving all they have of scientific ability and knowledge to the service of humanity each in his chosen scientific field; there are men of financial stature who regard money as a responsibility to be dispensed wisely in the service of others, yet the mystical or occult terminology may mean nothing whatsoever to them; there are educators, preoccupied with wise formulations of knowledge and with an encyclopedic understanding of the garnered wisdom of the ages, which they seek to utilise in fitting the younger generation to live beautifully, constructively and creatively; there are churchmen and religious leaders (in some one or other of the worl

icists, etc, who are usually covered by that term. the organising, defining power of the mental plane is being brought to bear upon all phases of human life by the scientists of all the many schools of thought; out of this meditative and creative thought which they all so admirably demonstrate will come the structure of the new civilisation. the sixth ray disciple is active also in organising the mystical aspiration of the masses of men everywhere which is in itself a most potent energy; these aspirational men (no matter what may be their immediate aspiration) are necessarily polarised upon the astral plane but are not yet capable of the clear mental perception of the massed intelligentsia or susceptible to the influence of the accurate, esoteric approach. their guided, mystical orientatio

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ion of latent powers and the manifestation of new knowledges. all this must be most carefully borne in mind by the worker in the field of human affairs if the present crisis is to be rightly appreciated and its splendid opportunities rightly employed. i have felt it wise to write a few words concerning the condition to be found in the world today especially in connection with esoteric, occult and mystical groups and the spiritualistic movement. all true spiritual thinkers and workers are much concerned at this time about the growth of crime on every hand, by the display of the lower psychic powers, by the apparent deterioration of the physical body, as shown in the spread of disease, and by the extraordinary increase in insanity, neurotic conditions and mental unbalance. all this is the re

been made of such moment that our present scientific inhibition in recognising the fact of the soul as a creative factor, will disappear. this discovery will be part of the acknowledged "facts of science" by the year 1975. secondly, a.a.b. has not the necessary scientific knowledge to do more than grasp the broader outlines of the intended work, and then only primarily from the angle of the more mystical and philosophical approaches. nor, my brothers, have i. it will take a fifth or seventh ray initiate to deal with this matter, and though i could invoke the assistance of such a brother, it does not seem to me a profitable expenditure of- 39- the externalisation of the hierarchy copyright 1998 lucis trust force at this time. the sigh of relief from a.a.b. as she grasps the fact that there

lminations. such culminations appear today in the field of religion as well as in the field of science and politics. all the great lines of human approach to reality and to truth are passing out of the realm of the tangible and exoteric, into that of the intangible and esoteric. science is rapidly becoming the science of the unseen and of the unprovable; religion has emerged from the realm of the mystical into the clearer atmosphere of the occult, and must now- 185- the externalisation of the hierarchy copyright 1998 lucis trust emphasise the reality of the unseen as the efficient cause of the seen; politics and governments are engaged with processes of thought and ideologies. what then is the true inner structure of reality which will provide the needed strength for humanity at this time

evelation of new lands to conquer, terrestrial or mental. some person pointed the way. it may be the recognition of new laws and facts in nature, scientifically grasped and used; it may be the response of intelligent man to increased knowledge, producing a new type of civilisation. some liberated spirit pointed the way. it may be the response of the human heart to the heart of god, leading to the mystical beatitude, and to the recognition of spiritual being. it may be the reaction of man to some new teaching, some further unfoldment, resulting in a new and enriched religious approach to the centre of life. some messenger pointed the way. but always it has meant progress, a moving forward, a rejection of some existing limitation, a repudiating of the undesirable and the evil. always it invo

evels, with every possible agency? can they at the same time live that dynamic life of thought and inclusive comprehension which will find expression in the voiced appeal to the avatar? it is feeling and fanatical adherence to a loved ideal which frequently stand between a disciple and effective service on the physical plane. it is old habits of thought and the determined effort to interpose some mystical dream between conditions as they are and conditions as they could be, if disciples took right action, which have prevented effective service. but, my brother, all things have to become new and that means a new vision, a new idealism, and a new life technique. past ideals, past dreams and past efforts to tread the path and express brotherhood have produced most successfully a certain chang

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

ansference of the life from the outer form into the inner being. hence the difficulty with which you are all faced, and the arduous task it is to comprehend realistically that which i am attempting to convey. the problem of soul contact is something which you can and do grasp, at least theoretically. the problem of life transference from the highest point of present attainment into some vague and mystical spiritual focus is not so easy to understand. forget not, i am not looking for understanding for i write for those who will come after you, and for those who will be the reincarnated aspects of your present selves. you will note, therefore, how the four qualities dealt with (page 215) have enabled the group to achieve the sounding of the word. that word, now emitted by them as a group und

ubstance. the knowledge of the initiate has naught to do with consciousness as the mind recognises that factor in the evolutionary process; his knowledge is related to the faculty of the intuition and to that divine perception which sees all things as within itself. perhaps the simplest way to express the knowledge of the initiate is to say that it is direct awareness of god, thus putting it into mystical terms; the knowledge of the aspirant is related to that aspect of divinity which we call the soul in form. putting this in still another way, i might point out that the aspirant is concerned with the knowledge of soul and matter, whilst the initiate is concerned with soul and spirit. if i say to you, my brothers, that the knowledge of the initiate is concerned with that which is produced

ence of which has brought him to the point where he is able consciously to assess his condition and arrive at some understanding of his point in evolution. he can consequently undertake in cooperation with his steadily awakening and focussing consciousness to take the next step, which is that of accepted discipleship. in the present, he is oriented towards the soul; he, through meditation and the mystical experience, does have occasional contact with the soul, and this happens with increasing frequency; he is becoming somewhat creative upon the physical plane, both in his thinking and in his actions; at times, even if rarely, he has a genuine intuitive experience. this intuitive experience serves to anchor the "first tenuous thread spun by the weaver in fohatic enterprise" as the old comme

egins at the time of the first conscious soul contact. the response of the triad is transmitted necessarily, in this early stage, via the sutratma and produces inevitably the awakening of the head centre. that is why the heart doctrine begins to supersede the doctrine of the eye. the heart doctrine governs occult development; the eye doctrine which is the doctrine of the eye of vision governs the mystical experience; the heart doctrine is based upon the universal nature of the soul, conditioned by the monad, the one, and involves reality; the eye doctrine is based on the dual relation between soul and personality. it involves the spiritual relationships, but the attitude of dualism or of the recognition of the polar opposites is implicit in it. these are important points to remember as thi

t which really lies unrecognised behind the word "intention" used so often by roman catholics and anglo-catholics when preparing candidates for communion. they indicate a different direction, however, for the orientation they desire is not that towards the monad or spirit, but towards the soul, in an effort to bring about better character equipment in the personality and an intensification of the mystical approach. in the "intention" of the disciple who is consciously occupied with the rainbow bridge, the first necessary steps are: a. the achievement of right orientation; and this must take place in two stages: first, towards the soul as one aspect of the building energy, and second, towards the triad. b. a mental understanding of the task to be carried out. this involves the use of the mi

ALICE BAILEY THE LABOURS OF HERCULES

rcules "pass through that gate. capture the doe and enter once again the holy place [60] the tibetan (djwhal khul) the nature of the test we come now to the third labor, in the sign gemini, concerning predominantly the active work of the aspirant on the physical plane as he comes to an understanding of himself. before this active work becomes possible there must be a cycle of interior thought and mystical longing; the striving after the vision and a subjective process carried on, perhaps for a very long time, before the man on the physical plane really begins the labor of unifying soul and body. this is the theme of this labor. it is in this physical plane achievement, and in the work of gaining the golden apples of wisdom, that the real test of the sincerity of the aspirant takes place. a

words. it is difficult to imagine a more refreshing concept of growth, a growth which unfolds from within as a flower opens, instead of with stress and anxious strain. here we might note that libra represents the vegetable kingdom, sex and natural affinity. in that kingdom three rays are said to be vibrating in unison. this results in service, beauty, color and fragrance. rudhyar's words are not mystical poetry; they are rooted in biological fact, where also creative energy, god immanent, is at work [137] turning to aries, we find that the keynote is "adaptability, which indicates a method by which the "ease" of libra may be obtained. we all know of men and women, in history and about us now, who move with poise and power amidst tragic happenings. and what an awesome, inspiring sight it i

ction again we find variations in the versions of the myth and we have no longer the myth statement by the tibetan to guide us. the story that the ninth head was the immortal head seems ruled out by the tibetan's plain statement that there were three times three, or nine tests. the version used by francis merchant in the myth seems more accurate, namely that nine heads were destroyed and then the mystical, immortal head appeared. further, the statement that this great head was "buried under a rock, gives ground for much pondering. perhaps the use of the phrase "hidden under the rock of the will, is revealing. all versions state that it was so buried. in some accounts it is stated that hercules burned off the heads, and the divine fire would indeed be needed for this destruction. however, i

the work of the initiate. from the top of the mountain in capricorn, hercules has to come down literally into material filth and clean the augean stables. i want to give you an idea of his psychology. he had climbed up to the top of the mountain. he had passed all the- 107- the labours of hercules great tests, passed from capricorn into the spiritual kingdom and knew somewhat the significance of mystical ecstasy, and in that highly spiritual state he received word to go down and clean the stables. what an anti-climax. no great world work, but to clean stables. the object of the test can be summed up in this way: hercules had to aid in the cleansing of the world by the right direction of the forces of life through it. you appreciate that we are entering into the aquarian age where material

or ecclesiastical religion, the urge towards the spiritual realities has never been more keen than it is today. the period of empirical experience on a large scale is with us. men and women everywhere are refusing any longer to believe the authoritative pronouncements of the churches or to accept blindly the dicta of any theology. they are determined to know for themselves the facts of the inner mystical experience, if such facts can be ascertained, and to grasp for themselves the nature of that identity which we call the soul. the world setting is ripe for a renewal of a living faith and religion which will be based upon personal knowledge and not upon the pronouncements and the- 118- the labours of hercules interpretations of limited minds. dr. rufus jones, the great quaker leader, call

AN INTRO TO STUDY OF THE KABALAH

country can say what doctrines are not still laid up in some of the old manuscript works. the dogmatic or theoretical kabalah indicates philosophical conceptions respecting the deity, angels and beings more spiritual than man; the human soul and its several aspects or parts; concerning pre-existence and re-incarnation and the several worlds or planes of existence. the practical kabalah attempts a mystical and allegorical interpretation of the old testament, studying each phrase, word and letter; it teaches the connection between letters and numbers and the modes of their inter-relation; the principles of gematria, notaricon, and temura; the formation and uses of the divine and angelic names as amulets; the formation of magic squares; and a vast fund of allied curious lore, which subsequent

as is shown by a comparison of the books of the rabbis of different eras and schools. some of the kabalistic teaching has also never been printed nor published, and has been handed down even to this day from master to pupil only: there are some points not found in any hebrew book, which i myself have taught in the rosicrucian society and in hermetic lodges. an attentive study of some of these old mystical hebrew books discloses the existence of intentional "blinds" which appear to have been introduced to confine certain dogmas to certain students fitted to receive them, and to preserve them from promiscuous distribution and so from misuse by the ignorant or vicious. two or three centuries have now passed since any notable addition to the body of kabalistic doctrine has been made, but befor

the number 15 was always represented by 9 and 6, thv, teth and vau. the kabalistic rabbis granted the natural meaning of the words of the "torah" or law books of the old testament as a guide to a knowledge of proper conduct in life and as a proper reading for the synagogue and home but they claimed that each verse and narrative, each law and incident, had also a deeper and concealed meaning of a mystical character to be found by their calculations, conversions, and substitutions, according to their rules of gematria, notaricon, and temura: the first name is of greek origin, the second from the latin, but the third was hebrew and meant permutation, tmurh, from the root mur--changed. the most famous rabbi of the seventeenth century named menasseh ben israel, compared the books of moses to t

nd is a heavenly mystery. the law resembles an angel: to come down on earth a spiritual angel must put on a garment to be known or understood here, so the law must have clothed itself in a garment of words as a body for men to receive; but the wise look within the garments" at some periods both the ordinary jew and even christian fathers have made a somewhat similar declaration of a literal and a mystical meaning of scripture. the talmud in book "sanhedrin" remarks that manasseh king of israel asked whether moses could not relate something of more value than tales of timnah a concubine, and rachel with her mandrakes, and he is answered that there is a concealed meaning in these narrations. the christian father origen (a.d. 253, in his "homilies" wrote that everybody should regard these sto

ould regard these stories, the making of the world in six days, and the planting of trees by god--as figures of speech under which a recondite sense is concealed. origen granted a three-fold meaning--somatic, psychic, and pneumatic; or the body of scripture, its soul and its spirit. nicholas de lyra who died in 1340 accepted four modes of interpretation; literal, allegoric, moral, and anagogic or mystical. in this he nearly follows the scheme of the zohar ii. 99: in which paragraph there is a parable comparing the sacred law to a woman in love who reveals herself to her friend and beloved: first by signs, ramaz; then by whispered words, derush; then by converse with her face veiled, hagadah; and at last she reveals her features and tells all her love, this is sod, association in secret, a

ANALYSIS OF THE 5 6 INITIATION

klm formulates the flaming sword and descendeth from the above to the below. in that trapt is a reflection of rtk and that which is in rtk is reflected in trapt, the rose and cross exists in rtk as a beam of brilliance and is made manifest and pronounced in trapt. the rose and cross is a symbol of the crux ansata and is the key to the opening of the seven-sided vault of the adepti. the vault is a mystical symbol of that which is truly alive and yet buried and beyond the range and comprehension of animal man. the vault cannot be approached by the candidate unless, first, he be scourged and his physical body be likened to christ. second, he must be crucified and die with christ "for if ye will die with christ, ye shall rise with christ" clearly, we can see that the rose and cross resumes and

grammaton. seven planets, five elements, and three alchemical principles are all formed on the symbol of the perfected self, the cross. 22 paths+ 9 planets (seven ancient plus caput and cauda draconis+ 5 elements+ 3 alchemical principles= 39= 12, 1+ 2= 3, the number of the supernals. it is also a symbol of the triangle, the two con-dividing, the one reconciling. it is the reconciled one that in a mystical sense is buried and alive in the vault. thirty-nine also equals i h v h+ a ch d. in all three are sixty-one symbols of the rose cross lamen, the number of ain. in addition, 6+1=7, the sides of he vault. the rose and cross united bring down into the center of all the divine white brilliance of rtk. there on the center is another rose and cross, the rose of ruby and the o of the holy spirit

t exchange weapons. the chief now becomes isis and instructs osiris from dsj in the use of her symbols. this is the marriage of isis and osiris in the tomb. isis hath descended to restore osiris to life. isis in the pastos shows the winter time when all fruit turns to seed. the third adept seals the alchemical bonding of isis/osiris, crook, scourge, etc. unto the jwr of the new adept. he uses the mystical words: ex deo nascimur. the new adept quits the portal. this symbolizes an important point of our fraternity; to complete the great work, one must return to the world and work and live. third point the process of iao has been fulfilled. osiris has risen. now, the chief adept is osiris glorified. the chief stands as the new adept who has risen. the higher genius 9 has descended into rtk an

ARADIA GOSPEL OF THE WITCHES

ies, were in themselves ideasor thoughts. thus confuciusis said to have composed amelody which was a personal description of himself. now if this be not understood, we cannotunderstand the soul of early music, and the folk-lorist who cannot get beyond the letter and fancieshimself scientific is exactly like the musician who has no idea of how or why melodies wereanciently composed.the strange and mystical chapter how diana made the stars and the rain is the same given inmy legends of florence, vol. ii. p. 229, but much enlarged, or developed to a cosmogonic-mytholog-ic sketch. and here a reflection occurs which is perhaps the most remarkable which all this witchevangel suggests. in all other scriptures of all races, it is the male, jehovah, buddha, or brahma,who creates the universe; in wi

BLAVATSKY H P ANTHROPOGENESIS

y* therefore, putting aside its religio-metaphysical aspect, the cross of the christians is symbolically far more phallic than the pagan svastica[[vol. 2, page] 31 the horses of sukra's car. of life" in eden anouki, a form of isis, is the goddess of life; and ank was taken by the hebrews from the egyptians and introduced by moses, one learned in the wisdom of the priests of egypt, with many other mystical words. the word ank in hebrew, with the personal suffix, means "my life" my being, which "is the personal pronoun anochi" from the name of the egyptian goddess anouki* in one of the most ancient catechisms of southern india, madras presidency, the hermaphrodite goddess adanari (see also "indian pantheon) has the ansated cross, the svastica, the "male and female sign" right in the central

ricism, and are now becoming more familiar to the reader. but shall we turn to other ancient scriptures and documents for the corroboration of the "fires "sparks" and "flames" they are plentiful, if one only seeks for them in the right places. in the "book of the concealed mystery" they are clearly enunciated, as also in the "ha idra zuta qadisha" or the lesser holy assembly. the language is very mystical and veiled, yet still comprehensible. therein, among the sparks of prior worlds "vibrating flames and sparks" from the divine flint, the workmen proceed to create man "male and female (427; which "flames and sparks (angels and their worlds, stars and planets) are said, figuratively, to "become extinct and die" that is to say, remain unmanifested until a certain process of nature is accomp

ies refer the first sentence to the colour or complexion of each human race thus evolved. in pymander, the seven primitive men, created by nature from the "heavenly man" all partake of the qualities of the "seven governors" or rulers, who loved man- their own reflection and synthesis. in the norse legends, one recognizes in asgard, the habitat of the gods, as also in the ases themselves, the same mystical loci and personifications woven into the popular "myths" as in our secret doctrine; and we find them in the vedas, the puranas, the mazdean scriptures and the kabala. the ases of scandinavia, the rulers of the world which preceded ours, whose name means literally the "pillars of the world" its "supports" are thus identical with the greek cosmocratores, the "seven workmen or rectors" of py

mes, the uplifted right hand is inscribed with the word "solve" the left with the word "coagula" it is at one and the same time an alchemical, cosmogonical, anthropological, and magical sign, with seven keys to its inner meaning. it is not too much to say that the compound symbolism of this universal and most suggestive of signs contains the key to the seven great mysteries of kosmos. born in the mystical conceptions of the early aryans, and by them placed at the very threshold of eternity, on the head of the serpent ananta, it found[[footnote(s* see "asgard and the gods "the renewal of the world[[vol. 2, page] 100 the secret doctrine. its spiritual death in the scholastic interpretations of mediaeval anthropomorphists. it is the alpha and the omega of universal creative force, evolving fr

ical dictionary) and have declared that "ila was primarily food, nourishment, or a libation of milk; thence a stream of praise, personified as the goddess of speech" the "profane" are not told, however, the reason why "a libation of milk" or "a stream of praise" should be male and female by turn: unless, indeed there is some "internal evidence" which the occultists fail to perceive. in their most mystical meanings, the union of swayambhuva manu with vach-sata-rupa, his own daughter (this being the first "euhemerization" of the dual principle of which vaivasvata manu and ila are a secondary and a third form, stands in cosmic symbolism as the root-life, the germ from which spring all the solar systems, the worlds, angels and the gods. for, as says vishnu "from manu all creation, gods, asuras

BLAVATSKY H P COSMOGENESIS

philosophy" in sterling's translation, p. 28[[vol. 1, page] 52 the secret doctrine. and source of the innumerable phenomena of life- localised. the whole series of the numberless speculations of this kind are but variations on this theme, the key-note of which was struck in this primeval revelation (see part ii "primordial substance (b) the term anupadaka "parentless" or without progenitors, is a mystical designation having several meanings in the philosophy. by this name celestial beings, the dhyan-chohans or dhyani-buddhas, are generally meant. but as these correspond mystically to the human buddhas and bodhisattwas, known as the "manushi (or human) buddhas" the latter are also designated "anupadaka" once that their whole personality is merged in their compound sixth and seventh principl

s, and every ancient philosopher. in all cosmogonies "water" plays the same important part. it is the base and source of material existence. scientists, mistaking the word for the thing, understood by water the definite chemical combination of oxygen and hydrogen, thus giving a specific meaning to a term used by occultists in a generic sense, and which is used in cosmogony with a metaphysical and mystical meaning. ice is not water, neither is steam, although all three have precisely the same chemical composition- stanza iii- continued. 2[[3 "darkness" radiates light, and light drops one solitary ray into the waters, into the mother deep. the ray shoots through the virgin-egg; the ray causes the eternal egg to thrill, and drop the non-eternal (periodical) germ, which condenses into the worl

ly "moved by the desire to create" this explains also the hidden kabalistic meaning of the saying "the breath becomes a stone; the stone, a plant; the plant, an animal; the animal, a man; the man, a spirit; and the spirit, a god" the mind-born sons, the rishis, the builders, etc, were all men- of whatever forms and shapes- in other worlds and the preceding manvantaras. this subject, being so very mystical, is therefore the most difficult to explain in all its details and bearings; since the whole mystery of evolutionary creation is contained in it. a sentence or two in it vividly recalls to mind similar ones in the kabala and the phraseology of the king psalmist (civ, as both, when speaking of god, show him making the wind his messenger and his "ministers a flaming fire" but in the esoteri

tnote(s* the numbers 3, 5, and 7 are prominent in speculative masonry, as shown in "isis" a mason writes "there are the 3, 5, and 7 steps to show a circular walk. the three faces of 3, 3; 5, 3; and 7, 3; etc, etc. sometimes it comes in this form- 753/2= 376.5 and 7635/2= 3817.5 and the ratio of 20612/6561 feet for cubit measure gives the great pyramid measures" etc, etc. three, five and seven are mystical numbers, and the last and the first are as greatly honoured by masons as by the parsis- the triangle being a symbol of deity everywhere (see the masonic cyclopedia, and "pythagorean triangle" oliver) as a matter of course, doctors of divinity (cassel, for instance) show the zohar explaining and supporting the christian trinity. it is the latter, however, that had its origin from the[[diag

ergy of the logos, not merely on account of the potentialities locked up in mulaprakriti. this light of the logos is the link. between objective matter and the subjective thought of eswara (or logos. it is called in several buddhist books fohat. it is the one instrument with which the logos works[[vol. 1, page] 138 the secret doctrine "the explanation i am going to give you will appear thoroughly mystical; but if mystical, it has a tremendous significance when properly understood. our old writers said that vach is of four kinds (see rig veda and the upanishads. vaikhari-vach is what we utter. every kind of vaikhari-vach exists in its madhyama, further in its pasyanti, and ultimately in its para form* the reason why this pranava is called vach is this, that the four principles of the great

BLUE EQUINOX

f in his attainment. liber mcclxiv. the greek qabalah. a complete dictionary of all sacred and important words and phrases given in the books of the gnosis and other important writings both in the greek and the coptic. numerous other instructions are in course of preparation, and will be announced in due course. as space may permit, there will be added a series of stories and poems of the highest mystical and magical value. pr monstrance of a.a. 17 it will be remembered that it has always been the policy of the a.a. to make no financial profit whatever either from publications or in any other way, and the equinox has been always issued at a price which barely covered the actual cost of printing, if it even did that. it is proposed to continue the same policy with regard to the new volume

. should be addressed to the cancellarius of the a.a, care of the publishers of the equinox] 18 a.a. curriculum do what thou wilt shall be the whole of the law in order to facilitate the study of the official instructions and other publications of the a.a, the pr monstrator of the order now issues a series of courses corresponding to the various grades. the grades themselves represent magical and mystical progress, corresponding to which will be grades of studentship representing intellectual progress, and an examination in each grade must be passed before the equivalent magical grade is officially conferred. it must be understood that the highest occult attainments are possible even to people who have no intellectual knowledge whatever. but this has been in the past a source of great iniq

curriculum of a.a. 19 course i general reading section 1. books for serious study liber ccxx (liber l vel legis) the book of the law. this book is the foundation of the new on, and thus of the whole of our work. the equinox, vol i. nos i-x. the standard work of reference in all occult matters. the encyclopaedia of initiation. liber aba (book 4. a general account in elementary terms of magical and mystical powers. in four parts (1) mysticism (2) magical theory (3) magical practice (4) the law. liber ii. the message of the master therion, which explains the essence of the new law in a very simple manner. liber dcccxxxviii. the law of liberty, which is a further explanation of the book of the law in reference to certain ethical problems. collected works of a. crowley. these works contain many

ystical powers. in four parts (1) mysticism (2) magical theory (3) magical practice (4) the law. liber ii. the message of the master therion, which explains the essence of the new law in a very simple manner. liber dcccxxxviii. the law of liberty, which is a further explanation of the book of the law in reference to certain ethical problems. collected works of a. crowley. these works contain many mystical and magical secrets, both stated clearly in prose, and woven into the robe of sublimest poesy. the yi king (s. b. e. series, oxford university press) the .classic of changes; give the initiated chinese system of magick. the tao te king (s. b. e. series) gives the initiated chinese system of mysticism. tannh user, by a. crowley. an allegorical drama concerning the progress of the soul; the

raja yoga, by swami vivekananda. an excellent elementary study of hindu mysticism. his .bhakti yoga. is also good. the shiva samhita. an account of various phyiscal means of assisting the discipline of initiation. a famous hindu treatise on certain physical practices. the hathayoga pradipika. similar to the shiva samhita. the aphorisms of patanjali. a valuble collection of precepts pertaining to mystical attainment. the sword of song. a study of christian theology and ethics, with a statement and solution of the deepest philosophical problems. also contains the best account extant of buddhism, compared with modern science. the book of the dead. a collection of egyptian magical rituals. dogme et rituel de la haute magie, by eliphas levi. the best general textbook of magical theory and prac

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

and buy a length of wood dowel from their local hardware store and paint it gold! the fact that both wands can work equally well should show that the real magick comes not from the tool but from within the magician or, in this case, the witch. the wand, then, is merely an extension of the operator. as such, make your wand whichever way feels right for you. if you feel you need to inscribe it with mystical signs and symbols, do so. don't worry about what others may say of what you do. as i said in the introduction, there is no one-and-only-one-right-way. if it works for you, then it is right. as a suggestion (only) for a wand, twenty-one inches is certainly a removable pommel "store-bought" knife carved wooden handle with hole drilled through for screwed tang to pass through figure 3.5 less

x but also intelligible. no mumbo-jumbo! some covens dance around chanting strange words that no one knows the meaning of. how can you put feeling into what you're saying if you don't know what you're saying! you are working magick to bring money. then chant about bringing money. why not something like "lord and lady, we're your witches. make us happy; bring us riches? it may seem mundane and non-mystical but it's a lot easier to put feeling into that (and to remember the words) than it is into something like. lamach, lamach, bacharous, carbahaji, sabalyos, barylos" not only is it simple and more intelligible, but it is rhythmic. there is a definite beat to it that you can put to a dance step. as you've seen from gerald gardner's experiment, the beat is important; it can really affect you

CASE PAUL F THE BOOK OF TOKENS

thou shalt pass, into the boundless freedom of my divine perfection [86] comment on cheth* c c h e t h, pronounced khayth. transcribed as" ch. the number 8. meaning: field, or fence. the intelligence of the house of influence. 1 the limitless light is en soph aur, which is to us as darkness because it transcends our earthly vision. it is the divine darkness concerning which so much is said in all mystical literature. it was, for the egyptians, indicated by their declaration "osiris is a black god" it is also the terrible darkness of the hindu goddess, kali. 2 khattawath, ch t a th, a hebrew noun meaning both "sin" and "punishment, corresponds to the letter-name cheth, ch i th, because both add up to 418. the derivation of ch t a th is from a verb meaning" to miss the target [87] meditation

second h for earth. since the numeral value of the character mem is 40, it represents 4 x 10, and this is an arithmetical symbol of what the text calls "the fourfold elemental division of my nature, working through the ten sephiroth" the great mother, aima, is also the great sea which is the root of all the waters. that sea is binah, the bringerforth and nourisher. here is the advice given by all mystical teachers. when the great sea is perceived as something pertaining to our inner life, we may learn to dive deep into it, thus losing the sense of personal separateness in our understanding of the perfect unity of the all. when we have lost the false, illusive, personal "self, we find the true, eternal self, and then we are one with him who is our lord and king "the restoration of the king

uted to samekh, belongs to the fiery triplicity. again b ch n may be read be-khane, by taking the initial b as a preposition signifying" in, and then it will be translated "in grace. there is also a yet deepei significance in this reading, because khane, ch n is an abbreviation for the words chokmah nesethrah, ch k m h n s th r h, the secret wisdom, i. e, the qabalah. hence wc may assume that the mystical trial by fire has something to do with initiation into the qabalah. 3 the serpent of temptation is nachash, n ch sh, whose name is the number 358, the number of the name messiah. m sh i ch. 4 "the time of the decree" is moade, m v o d, and the number of this word is 120, the same as that of the letter [142] c o m m e n t on s a m e k h name, samekh, s m k. 120 is also the symbolic hebrew

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

but also at any time for adaptability, versatility, innovation and originality. deities of the moon invoke these for gentle increase, power and banishing energies, fertility, intuition, magick and dreams. arianrhod arianrhod is a welsh goddess of the full moon and also of time, karma and destiny. she ruled over the realm of the celtic otherworld, called caer feddwidd, the fort of carousa. here a mystical fountain of wine offered eternal health and youth for those who chose to spend their immortality in the otherworld. she brings inspiration, renewal, health and rejuvenation, and is a focus for all magick, as she is a witch goddess [insert pic p063- diana diana is the roman counterpart of artemis, and because of her strong association with the moon in all its phases, is a goddess of fertil

are aquarius, gemini and libra. fire fire represents noon, summer and the quarter and direction of the south. fire is the realm of light, the sun and lightning, and so forms the focus of magick for fertility, power, joy, ambition, illumination, inspiration, achievement, all creative and artistic ventures, poetry, art, sculpture, writing, music, dance, religion and spirituality, psychic powers and mystical experiences, passion and sexuality. it can be invoked by those who work in the arts and those who seek or are required to be leaders and for those in all dangerous professions, especially involving fire, furnaces or metalwork. it is also potent for destruction of what is now no longer needed, for binding and banishing and so for protection. because it is the most powerful of the elements

nding and banishing and so for protection. because it is the most powerful of the elements, it must be used only with care in seite 121 wicca01.txt a pure, calm frame of mind and for a positive purpose. the elemental creature of fire is the salamander, the mythical lizard that lives within fire (the name is nowadays given to a species of amphibious newts. the salamander offers an understanding of mystical processes and visions to inspire future paths and ventures. the colour of fire is gold, orange or red and its zodiacal signs are aries, leo and sagittarius. water water represents dusk, autumn and the quarter and direction of the west. it is the realm of love, relationships, sympathy, intuition, healing and the cycle of birth, death and rebirth. water can form the focus for rituals of pur

beginnings. it is therefore a good day for all slow-moving matters and for accepting limitations, as well as for overcoming obstacles that are long-standing or need careful handling. it also aids lifting depression or doubts, meditation, long-term psychic protection, locating lost objects, animals and people and regaining self-control whether over bad habits or emotions. it is also the planet of mystical experiences and of exploring the unconscious depths of the individual and collective psyche and for past-life work. saturn can be used to slow down the outward flow of money and to encourage repayment by those who owe you favours or money. it helps banish pain and illness and brings acceptance of what cannot be changed. saturn is the shadow side of jupiter, and offers the reality factor

duality, contact with the divinity and the spirit guides, for reviving barren land despoiled by industrialisation, and for cleansing air pollution. colour: gold crystals: citrine and pure crystal quartz incenses or oils: frankincense and orange gabriel gabriel is the archangel who rules the moon (see page 228. gabriel's day is monday. gabriel, the integrator, brings increased spiritual awareness, mystical experiences, astral travel and significant dreams, as well as connection with the world soul and mind through the unconscious mind, especially in prayer and meditation and in beautiful, natural places close to water. he brings deepening spirituality within the family and work environment. he can be invoked for protection against inclement weather, for travel across water, for taking away

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

e author's particular insights into the social and cultural milieu from which black black magic page 6 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 spiritual traditions in late-nineteenth and early twentieth-century america were derived. first-person narratives of conjure traditions are best exemplified by the vast collection of supernatural charms, mystical experiences, spiritual formulae, and other raw materials collected in hoodoo.conjuration.witchcraft.rootwork\ 6\ collected by harry middleton hyatt in the 1930s and 1940s. there is also a voluminous secondary literature on african american supernaturalism that consists of monographs, articles, and ethnographies of black folk tradition in the united states dating from the early 1800s. ther

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

supernatural mediation in black religious life both before and after emancipation can be understood. african american spirituality put a premium on experiences of empowerment, which were potentially available to all believers. this dynamic element of black spirituality has historically taken many forms. the exuberant practices of african american communal worship "shouting" and spirit possession, mystical visions and revelations.these aspects of black belief served to bring the individual and community into a transcendent experience that effaced the boundaries between self and spirit. conjuring.the practice of appropriating invisible forces for efficacious intent.achieved similar results. conjure emphasized the acquisition of supernatural power by gifted professionals, and the means by whi

elief systems that were not elaborated as philosophical or speculative knowledge but rather enfolded ways of being and living. africans arriving in the west during the period of the slave trade would have subscribed to a view of the universe with no divisions between sacred and profane. theirs was a universe that reflected the pervasive power of spirit and life force "african peoples are aware of mystical power in the universe" writes the kenyan scholar john mbiti "this power is ultimately from god, but in practice it is inherent in, or comes from or through physical objects and spiritual beings" though stemming from more recent observations of indigenous african religions, mbiti's remarks apply to older african understandings of the supernatural or nonmaterial world. the concept of force

radation, ignorance, and the demoralizing experience of bondage. but at the end of the century other voices would begin to speak of these same practices and beliefs in more favorable terms. to black magic page 76 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 scholars in the emerging disciplines of anthropology and ethnology, conjure embodied peculiar mystical traits, an unrefined spirituality, a racial and religious sensibility. african american supernatural traditions contained the essence of the primitive vision, a perspective believed to be at the heart of the religious beliefs of many of the descendants of africans living in the united states. conjure later emerged as a powerful trope in popular culture, representing the exotic but dangero

CHRONOLOGIA RORISPERGIUS

pped at harran at the beginning of his persian campaign. he consulted the oracles at the temple of the moon. 380 hephaestio of thebes. compendium, delineations of the decans and contains a very long excerpt from nechepso/petosiris on detailed eclipse delineation. preserves an ancient egyptian method of prediction using the dog-star alone. c.380 sepher ha-razim (the book of the mysteries) a jewish mystical and magical grimoire from egypt. related to the sepher raziel. 385 d. st. gregory of nyssa 386: augustine (354-430, a rhetorician of north african descent currently working in milan, accepts baptism into catholic christianity from bishop ambrose of milan. 391 second burning of library at alexandria (by christians. 401 confessions of st. augustine. 404 cod. of the vulgate (latin bible. jer

-hallaj in baghdad- most famous sufi martyr, was imprisoned for nine years and then, after having hands and feet cut off, executed "ana' al haqq "i am the truth. 931 sa'adiya gaon. first rendition of "sefer yetzirah" in egypt. 955 abu sahl dunash ibn tamim. sefer yetzirah published with gaon's commentary on the short version by tanin. 961 rasa'il-e-ikhwanus safa (epistles of brethren of purity "a mystical muslim order incorporating teachings from neoplatonic, hermetic, and even buddhist sources [netton 1991] and deriving from harran [nasr 1993: 25-104) an encyclopaedic work covering mathematics, astronomy, geography, music, ethics, philosophy, embodying the sum-total of knowledge that a cultured man of that age was supposed to acquire, the first 51 epistles lead up to the last, which is su

"-jonathan sellers 1092-1167 abraham ibn ezra 1096-99: by a combination of military force, coincidence, and unbelievable luck, the motley forces of the first crusade take jerusalem and most of the "holy land" away from seljuk muslims. the muslims start re-conquering this land within a decade, leading to a series of less successful crusading efforts. 1096 1141 hugh of saint victor. division of the mystical ascent into three stages: thought (with which we see god in nature, meditation (with which we see god within ourselves, and contemplation (with which we see god as if face to face. used the commentaries of his contemporaries: rashi, joseph karo and of samuel ben meir (rashbam, a grandson of rashi. applied art of memory to the 150 psalms. 1098: disturbed by what they perceive as the falter

e ordo virtutum. c.1150 "the ysagoge in theologiam" text from the school of abelard (christian knowledge of jewish speculation)held that the old testament evidenced in hebrew the incarnation of the word and trinity in the unity of divine essence more than the latin or greek. c.1150 geoffrey of monmouth's "life of merlin" 1150 fl. ya aqob nazir (the nazirian) underwent in jerusalem initiation into mystical and angelogical traditions one of the handfull of jews from provence who were alledged daily access to the revelations of the prophet elia and who had initiated maimonides to the kabbalah< for the link between asideism and sufism via basra, cf. s.d. goitein, ebrei e arabi, pp. 175-8> 1154-1191 shihab al-din yahya ibn habash ibn amirak al-suhrawardi. persian sufi whose theosophy of light=

203 chastelain de coucy (gui ii de coucy)trouv re in the crusades of 1190 and 1198. c.1160- 1219 conon de b thune. trouv re, soldier, politician and diplomat, a northern french aristocrat involved in the crusades. a leading figure at constantinople on the 1204 crusade. c. 1160: richard of saint victor (d. 1173, a scotsman who has become abbot of the famous abbey school at saint-victor, writes the mystical ark, also known as benjamin major, and makes considerable use of pseudo-dionysius. 1160: birth of isaac the blind "the father of kabbalah" in provence. 1160-1170 yehuda ibn tibbon translates book of the duties of the heart by bahya ibn pequda which apparently was influenced by the rasa'il of ikhwan as-safa (encyclopaedia of the brotherhood of purity) and, possibly, by hermetic sources< ba

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

ng l and the other three letters of the tetragrammaton" it is apparent that the symbology is also directly connected to the round altar. see the diagram below: c q n w hwchy the second adept now purifies with the lesser banishing ritual of the hexagram. this is performed with the planetary wand of the second adept. this wand is ruled under the governance of the head of the phoenix, this being the mystical symbol of osiris. let us never forget that the phoenix rose from the ashes, the symbol of the resurrected self from the physical pull of the mundane. this wand displays the 4 seven rainbow colors of the planetary forces that vibrates between the light and the darkness. this wand is a vibrant symbol of death and of resurrection. in the examination of the hexagram, we see the operation of t

viduality, his permutation is one" note that there are three sentences in this notarikon in english. this alludes to the supernals that unite in rtk. one more important factor is present in the r.r. et. a.c. this factor is the unity of our order. we must remain united in truth and brotherhood if we are to complete the group egregore of the "great work" and the reason we were called to this sacred mystical path. upon the calling forth of the d.w.b, the old current of energy is broken and a new energy is installed. the various calling of the elemental forces are now employed via the watchtower. all four watchtowers are activated through the four enochian tablets. this relates directly to the sun's cycle through the heavens and through the four elements which are held together by the tablet o

d on the altar after their use in the invocation of the watchtower, it begins the first magnetic re-charging of the ceremony. door of the vault the four kerubs on the door of the vault are also re-activated through the tablets of the watchtower and the invocation. this symbol, being placed on the doorway to the vault, also charges and activates the c doorway or the entrance into the center of the mystical burying place of our founder. opening of the portal five knocks are given after the adorations and invocations of the watchtowers. five is the number of the pentagram,and its symbology should be apparent. each knock also alludes to the pentagrammaton as well. 5 hwchy forms the grand word of the 5=6 grade. the reference to the river called phrath shows the physical world, the outer order

christ" this connects us to a strong christian symbol. let us, however, remember that one does not need to be christian to realize the invoking power of the word christ. is not christ within all of us? pagans and christians find a common ground in that osiris and christ are interchanged as symbolical archetypes of self sacrifice unto the higher. the next main point to highlight is the meaning, in mystical terms, of the one hundred and twenty years. the chief adept, second adept and the third adept then form the three sided triangle above and below with their ankhs. this alludes to the emerald tablet which states "as above, so below" in addition, there is a qabalistic significance in that it alludes to the three phases of the soul. the linking or uniting of the neschamah, the ruach and the

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

paign headquarters. lord victor rothschild, who was a close friend of the shah, was involved along with the cia's james jesus angleton, in the overthrow of the iranian leader, mohammed mossadegh, in 1953 which led to the creation of savak. the patsy they used for the assassination of bobby kennedy was an arab, sirhan sirhan. in the weeks before he killed kennedy, sirhan sirhan, joined the ancient mystical 276. and the truth shall set you free order of the rosicrucians and followed their mail order course on "how to control your mind waves. he learnt how to put himself into a trance by staring into his own eyes in a mirror. during these trances, he began to write incoherent threats of violence and assassination. he didn't remember doing this, but afterwards he recognised the handwriting as

DAVID ICKE CHILDREN OF THE MATRIX

n the other two which opens from side to side instead of top down- the "fiery, red eye" in african tradition. from this can be flashed a red, laser-like beam, he says, which can knock a person down and paralyse them. this is an origin of the phrase about giving someone the "evil eye".2 in china the lung wang("dragon kings) were said to have a "magical pearl" on their foreheads, a "divine eye" and mystical source of power. french stories from the alpine regions speak of a dragon with a blood-red ruby "eye" in the centre of the forehead that was so bright the creature seemed to be projecting fire.3 sometimes this middle eye is called a dracontia4 and the eye in the centre of the forehead in the ancient stories of the beings called the cyclops may well relate to this, too. credo mutwa and mod

DAVID ICKE THE BIGGEST SECRET

f millions ofpeople have died in the name of the so-called prince of peace. appropriately,constantine murdered his wife and elder son before making the journey in 325 ad tohis palace at nicaea (now iznik in turkey) to decide what christians to this day mustbelieve. he wanted to end the conflict between the paulines and the arians and install asingle christian creed. he called 318 bishops (another mystical number) together atnicaea to tell them what their creed was going to be. bitter arguments erupted betweenthe factions on the burning issue for the future of the world: was jesus part of a trinityof father, son and holy ghost? holy shit. documents were torn up and blows werestruck. if you are a christian, this is how your faith was decided. the arians lost theday and out of this mayhem and

demned the tarot cards anddubbed them evil. in the centuries which followed the elimination of the cathars infrance, the tarot was circulated by travelling entertainers and gypsies. somefigure 50: liberty? then why the fascist symbols at the bottomwhich stand for anything but freedom. 366researchers say the tarot cards were introduced to europe by the returning crusaderswho had acquired them from mystical sects in the middle east and that is certainly trueto an extent. but what is often forgotten is the role played by the gypsies and why theyhave been persecuted so often, not least by adolf hitler. there is the legend, i believebased on truth, that priests from alexandria saved whatever they could when the greatesoteric library at alexandria was burned by the roman church and they becamewa

DAVIDSON DAN SHAPE POWER

tence, of creation, of god. the relevance of sacred geometry to shape power will be examined. 5.1 sacred geometry the concept of shape power as natural generators, foci of higher order energies, and transducers of that energy into more recognizable energies such as electricity and magnetism is stating essentially the same thing as the above definition of "sacred geometry. whether you ascribe some mystical significance to geometrical patterns on the basis of faith, intuition, symbolic magic, or observed results or you prove in the laboratory with experiments and rigorous "scientific" procedure, you have changed nothing except semantics as far as the end result. both are tapping energy using natural geometrical principles that exist in the natural order of the universe. these principles reve

DEMONIC BIBLE

but the phonetic pronunciation of the word god spoke at the moment of creation. yhvh, called the divine tetragrammaton or sacred four letter word, represents the elements earth, air, fire, and water. the hebrew god was a god of physical manifestation who appeared to moses in a burning bush and to the israelites as a pillar of flame by night and cloud of vapor by day. it is likely that the hebrew mystical beliefs (which later formed the cabala) developed during the time the israelites lived among the egyptians. prior to the development of the cabala, the jewish religion was a fertility cult of the god adonai, or el. the israelites were syrian foreigners to egypt, osiris being the egyptian name for the syrian fertility god of the jews. a similar mystical system (to the cabala) developed in

fertility god of the jews. a similar mystical system (to the cabala) developed in egypt centered on the god amen. followers of the egyptian god amen began to teach that there was one god, amen, and that all other gods were manifestations of this one true god. the development of monotheism and mysticism occurred simultaneously among the egyptians and israelites. taken alone, the cabala is purely a mystical system but it lent itself well to magical application. words held the power to change reality and names compelled obedience from elemental beings. grimoires, or books of ceremonial magic based on cabalistic belief, cataloged the names and sigils of countless demons over which it was said the magician could exercise power. many of these books were attributed to biblical figures such as sol

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

origins in decadent france but was so rare as to be virtually mythical. blavatsky, helena petrovna: a ukrainian woman who was the principle founder and guiding force behind the theosophical society. many members of the hermetic order of the golden dawn [g.d (q.v) were also members of this society. her importance is also due to two large books she wrote, isis unveiled and the secret doctrine. many mystical and occult writings or so-called "channeling" are directly or indirectly based on these two books. blood of the red lion: in sex magick (q.v) the semen. body, etheric: an emanation of all created things. halfway between the astral and the physical. bon: the shamanic religion of tibet before the coming of buddhism, which officially supplanted it. in fact many bon beliefs and practices were

orbed into tibetan buddhism, giving it a unique, magickal character. book of shadows: a collection of rituals, prayers, charms, and other magickal information compiled by a witch (q.v) or group of witches. it varies from coven (q.v) to coven. the books of shadows of gerald b. gardner (q.v.)and alex sanders (q.v) serve as the guides for their followers. b.o.t.a; builders of the adytum: an american mystical/magickal order/organization still in existence to this day, founded by paul foster case. paul foster case was a member of the hermetic order of the golden dawn [g.d (q.v. the b.o.t.a. was the first organization to present a deck of tarot (q.v) cards with the g.d. correspondences of hebrew letters to each major arcana (q.v) card. breaks: refers to interruptions in concentration. aleister c

and sex magick (q.v. fortune, dion (nee violet mary firth: a past member of the hermetic order of the golden dawn (q.v) who was a lay psychologist as well as a natural psychic (q.v) and ceremonial magician. dion fortune founded her own order based upon that order's teachings and gnostical christian mysticism known as the society of the inner light. she wrote works including sane occultism and the mystical qabalah. futhark: a word made up of the first six rune (q.v) characters in the german rune alphabet: f-u-th-a-r-k. other rune alphabets are called by slightly different names due to variations in the pronunciation of the letters. the english rune alphabet is known as the futhorc- g- gabriel: pronounced "gahb-ray-ehl" the archangel (q.v) and cosmic guardian of the west and of elemental wat

ords out loud. in these instances the practitioner say them to themself, thus causing the "great voice" however, the practitioner should still cause themselves and the universe to vibrate as if saying the word(s) out loud. great work: the spiritual work of the initiate. the initiate's process he/she uses to obtain his/her ultimate goal. surmounting self with magickal methods to obtain the supreme mystical union of self to divinity. the work of an adept. the obtaining of the knowledge and conversation with the holy guardian angel (q.v. grey magick: the science and art of causing change (in reality or in consciousness) in conformity with will, using means not currently understood by traditional western science, for the purpose of causing either physical or non-physical good to yourself or ot

rah (q.v, chesed (q.v. keywords include: abundance, expansion, abstract thought, excess, philosophy, religion, science, law, professions, higher learning, compassion, wisdom, long journeys, growth, generosity, santa claus, gregarious, optimism, faith, hope, lucky, gamble, happy, jovial, humor, magnanimous, counseling, charitable, extravagance- k- kabalah [kabbalah: hebrew for "tradition" a jewish mystical philosophy, the central doctrine concerns the emanation of the world from the godhead in the form of ten divine names or spheres of light. a mystical system which is the basis for western religion as well as ceremonial magick. the word is transliterated hebrew, and is spelled in english in several ways including qabala, cabala, etc. there are many different forms of the kabalah. kabalah

DION FORTUNE CEREMONIAL MAGIC UNVEILED

to recognise the change which has taken place in the occult field, lest that field be abandoned to the operations of quacks. now that so much has been said by both regardie and crowley, it is necessary to say a little more, and so elucidate the whole situation. it must be obvious to anyone who compares them that the garden of pomegranates and tree of life, by regardie; magick, by crowley; and the mystical qabalah, by myself, are all dealing with the same system, and the question naturally arises, who has cribbed from which? the answer to this is very simple; the system dealt with is not the private property of any one of us, but is that which i have frequently referred to in my writings as the western esoteric tradition. i have always been guarded in my references to this matter, because i

es which is the key to its teaching, including the correct attribution of the tarot trumps on the tree of life, which enables them to be linked lip with the astrological signs, a secret that students have iong sought to discover. it is this system which crowley uses in his equinox, 777, book four, and his recently published magick; which regardie uses in both his books, and which i am using in my mystical qabalah, now appearing serially in my own magazine. we have none of us cribbed from each other, but have all drawn upon the mathers' manuscripts. i personally drew direct, because i possess these manuscripts; but i did not take the responsibility of publishing them, or any of their contents, but worked from crowley's 777, as i acknowledged in my articles, using my knowledge of the mathers

ve a peculiar gift for putting his teaching in the most inassimilable form possible (perhaps due to too much reading of rabbinical literature, were sorted out and assembled in readily available form by crowley and published in his book 777. this book is now out of print, but the more important of its contents are reprinted in the fourth volume of magick. it is this book which i made use of for my mystical qabalah and i imagine that regardie also used it for his garden of pomegranates. he has drawn very extensively upon crowley's writings for his inspiration and information, and so much controversy has centred around the personality of that extraordinary man, that it is only fair to mr. regardie to quote a passage in which he explains his attitude in the matter. he says, on page 40, of the

n both had to leave their country for their country's good, but that does not prevent their writings being reckoned as great literature. in a hundred years' time, when the controversies concerning his personality have died down, crowley will be recognised, quite apart from his occult work, as a great english writer of both prose and poetry. the man whose work finds inclusion in the oxford book of mystical verse can meet the jeers of even such an eminent critic as g. k. chesterton on a level. although crowley's writings are marred by the grossest ribaldry and the foulest personal abuse, they are the works of a man of genius and a writer of magnificent english, and it is a great loss to occult literature that they are not available for the general reader. there could be no more valuable cont

DION FORTUNE MYSTICAL QABALA

raining is necessary; also a guide with a rope in case of difficulties. but those who have already passed through the outer court and stand waiting at the door between the pylons will find, in mr. regardie's books, the keys they need. i, for one, wish them godspeed on their journey; and may they find the stone of the wise; the summum bonum; true wisdom; perfect happinefemystical qabala page 1 the mystical qabalah mystical qabala page 2 foreword the tree of life forms the ground-plan of the western esoteric tradition and is the system upon which pupils are trained in the fraternity of the inner light. the transliteration of hebrew words into english is the subject of much diversity of opinion, every scholar appearing to have his own system. in these pages i have availed myself of the alphab

ht, founded by the late dion fortune, has courses for those who wish seriously to pursue the study of the western esoteric tradition. information about the society may be obtained by writing to the address below. please enclose british stamps or international postal coupons in your letter if you wish a response. the secretary the society of the inner light 38 stelle's road london nw3 4rg, england mystical qabala page 3 contents chapter page part i. i. the yoga of the west 1 ii. the choice of a path 8 iii. the method of the qabalah 13 iv. the unwritten qabalah 19 v. negative existence 29 vi. otz chiim, the tree of life 37 vii. the three supernals 43 viii. the patterns of the tree 55 ix. the ten sephiroth in the four worlds 62 x. the paths upon the tree 72 xi. the subjective sephiroth 78 xii

ral considerations 104 xv. kether, the first sephirah 109 xvi. chokmah, the second sephirah 122 xvii. binah, the third sephirah 139 xviii. chesed, the fourth sephirah 161 xix. geburah, the fifth sephirah 173 xx. tiphareth the sixth sephirah 188 part iii. xxi. the four lower sephiroth 216 xxii. netzach 221 xxiii. hod 238 xxiv. yesod 252 xxv. malkuth 265 xxvi. the qliphoth 297 xxvii. conclusion 305 mystical qabala page 4 diagrams i. the three pillars and the descent of power ii. the three triangles iii. the tree of life and the thirty-two paths part i chapter i the yoga of the west 1. very few students of occultism know anything at all about the fountain-head whence their tradition springs. many of them do not even know there is a western tradition. scholarship is baffled by the intentional

f the west. 2. the adepts of those races whose evolutionary destiny is to conquer the physical plane have evolved a yoga technique of their own which is adapted to their special problems and peculiar needs. this technique is based upon the well-known but little understood qabalah, the wisdom of israel. 3. it may be asked why it is that the western nations should go to the hebrew culture for their mystical tradition? the answer to this question will be readily understood by those who are acquainted with the esoteric theory concerning races and sub-races. everything must have a source. cultures do not spring out of nothing. the seed-bearers of each new phase of culture must of necessity arise within the preceding culture. no one can deny that judaism was the matrix of the [page 2] european s

one can deny that judaism was the matrix of the [page 2] european spiritual culture when they recall the fact that jesus and paul were both jews. no race except the jewish race could possibly have served as the stock upon which the new dispensation was to be grafted because no other race was monotheistic. pantheism and polytheism had had their day and a new and more spiritual culture was due. the mystical qabala page 5 christian races owe their religion to the jewish culture as surely as the buddhist races of the east owe theirs to the hindu culture. 4. the mysticism of israel supplies the foundation of modern western occultism. it forms the theoretical basis upon which all ceremonial is developed. its famous glyph, the tree of life, is the best meditation-symbol we possess because it is t

DION FORTUNE PSYCHIC SELF DEFENSE

ited the witch-burnings, but whole country-sides that rose up for a lynching. the universal horror of the witch must have some cause behind it. the labyrinthine windings of the left-hand path are as extensive as they are devious; but while exposing them in something, at any rate, of their horror, i still maintain that the right-hand path of initiation and occult knowledge is a way to the loftiest mystical experiences and a means of lifting the burden of human suffering. not every student of this knowledge necessarily abuses it; there are many, nay, the great majority, who hold it selflessly in trust for mankind, using it to heal and bless and redeem that which is lost. it may well be asked, if this knowledge can be so disastrously abused, why should its veil ever be lifted? what answer is

rator. it is like the old game of nuts and may, in which the one who is sent "to fetch her away" is gripped round the waist by the leader of a chain of supporters. the real pressure comes on his own abdominal muscles, as anyone who has played the game will remember. and when the magical operation is over, what then? will the operator be left to enjoy his victim in peace? is it likely? this is the mystical basis of the story of faust. the devil might be not only willing but anxious to enable dr. faustus to win margarita, but he came for his soul at the appointed time. we may also remember that if margarita had not responded to the lure of the jewel song she would not have fallen a victim. the weak spot in the defence was after all in her own nature. we have considered the modus operandi of

nsciousness although they have no occult knowledge. between the higher and the lower modes of thought there is a great gulf fixed across which they leap precariously. if in a time of crisis they are able to rise up in faith and enter into this mystical consciousness and be still, they will have the upper air of any occultist who relies upon nothing save the technique of occultism. the question of mystical consciousness is, however, outside the scope of our present enquiry, which is concerned with psychic methods and the traditional technique of the occultist. different temperaments will employ different methods, and the mystical method does not appeal to everybody. the occultist does not ignore the christ-force, however; he recognises it as among the hierarchy of supreme forces of the univ

by the jews in the interests of zionism. this is quite untrue. there are very few jews in the occult movement. it is true, however, that the qabalah, the traditional mysticism of the jewish race, is one of the principal sources of western occultism, and that any occultist working on that tradition must know at least enough hebrew to be able to transliterate hebrew script. the study of the modern mystical qabalah is almost exclusively in the hands of gentiles, and orthodox jewish scholars know little or nothing of its literature and nothing whatever of its mystical significance. no one has said harder things of the occult movement than i have, and if i thought that there were any organised system of evil influence, i should not hesitate to say so, for i have the integrity of the movement v

DONALDTYSON PENTA

l it joins back on itself. this makes it very useful in practical magic. the five points are associated with the five occult elements. because the pentagram can be drawn with a single line, it is simple and elegant to inscribe upon the air during ritual magic. the origins of this symbol are lost in prehistory. it is found on neolithic rock carvings, and was probably always regarded as a symbol of mystical power, along with a limited number of other simple symbols such as the circle, the cross, the spiral, the square, the zigzag, and so on. it was one of the earliest magic symbols for the jews- the seal of solomon in its earliest form was a pentagram. given its ancient history, the modern use and understanding of the symbol are surprisingly recent. it was not until the 19th century that the

ELIPHAS LEVI SANCTUM REGNUM

reign of gabriel began in 1525 ad the third reign of michael began in 1879 ad levi appears to have been deeply impressed with this system of rule by archangels, and edward maitland, in his life of dr. anna kingsford, refers to this volume with approval. under the heading of "notes" the editor has given a short description of each tarot trump at the end of each chapter, and also a few notes on the mystical meanings assigned to the tarots by eliphaz levi in his other works; some of the views of p. christian are added. to facilitate reference to such information, a table is added here specifying the places to which the student can turn for further opinions and more detailed descriptions. court de gebelin. le monde premitif analyse. paris 1773-82. volume 8. etteilla or alliette. philosophie de

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

s, and all kinds of music and dances. many of these feats are achieved by employing kabalistic squares of letters. the manuscript details many different signs of this sort. abraham s personality and temperament as revealed in this work indicate a man heaping scorn on most other magicians aben-ragel encyclopedia of occultism& parapsychology. 5th ed. 4 and speaking with great derision of nearly all mystical writings other than his own and those of his hero, abra-melin. abraham fiercely criticizes all those who recant the religion in which they were raised and contends that no one guilty of this will ever attain skill in magic. nevertheless, throughout the manuscripts, abraham manifests little selfishness and seems to have worked toward success in his craft with a view to using it for the ben

orption and identification with divinity is thought to have been an influence of hindu vedanta. in this respect, his heterodoxy was blasphemous to orthodox islam. beginning with the sufi concept of approaching divinity as the lover approaches the beloved, al-bestami claimed that this love was in itself an obstacle. he renounced conventional worship in the mosque, pilgrimage to mecca, and even the mystical practices of asceticism and meditation. various miracles were ascribed to al-bestami. sources: attar, farid al-din. muslim saints and mystics. translated by a. j. arberry. chicago: university of chicago press, 1966. zaehner, r. c. hindu and muslim mysticism. london: athlone press, 1960. encyclopedia of occultism& parapsychology. 5th ed. abu yazid al-bestami 5 abyssum an herb used in the c

.1950) the magical name assumed by charles stansfeld jones (1886.1950, a british occultist and author who lived in canada and founded the fellowship of ma-ion. he was a follower of magician aleister crowley who designated him his magical child. jones is to be distinguished from theosophical writer george graham price who channeled two popular texts, melchizedek truth principles (1963) and ancient mystical white brotherhood (1971, both published under the pseudonym frater achad. little is known of price s life apart from his channeling the two books. sources: achad, frater [charles stansfeld jones. the anatomy of the body of god. new york: samuel weiser, 1969. achad, frater [george graham price. ancient mystical white brotherhood. lakemont, ga: csa press, 1971. melchizedek truth principles

ity; yang denotes sunlight, activity, masculinity, hardness. the balance of these energies in the human body affects health and disease. acupuncture therapy alters these energy flows by inserting needles at key points for varying periods of time. anesthesia for surgical operations can also be effected by acupuncture. both ancient chinese and hindu medical systems are related to a philosophical or mystical view of the universe, and the concept of yin and yang and subtle energy flows has much in common with the kundalini energy of the hindu yoga system. in hatha yoga, the system of asanas, or physical positions, affect the vital energies in the body through muscular tension and relaxation. comparison may also be made with the theories of wilhelm reich and his concept of orgone energy. specia

d locks of his hair as powerful amulets. he is even said to have set up an altar in his own name. the small amount of biographical information that exists tells of miraculous powers bestowed by an angel at his birth. adalbert was accused of showing to his disciples a letter that he declared was brought to him from jesus christ and delivered by st. michael. adalbert was also accused of composing a mystical prayer invoking uncanonical angels believed to be demons. in 744 c.e. a church synod denounced him. a year later, after appealing to pope zacharius, adalbert was deprived of priestly office. later he was condemned to perpetual imprisonment in the monastery of fulda. adam, book of the penitence of a manuscript in the library of the arsenal at paris that deals with kabalistic tradition. it

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

diately drawn to it. he soon met helena petrovona blavatsky, cofounder of the theosophical society, and joined that organization. he redecorated the facilities at 19 avenue rd, regents park, where blavatsky moved in 1890, and she invited him to move his studio into the same building. he designed the urn that held blavatsky s ashes following her death and cremation in 1891. machell s art took on a mystical/gnostic cast and realism gave way to symbolism. he soon produced some of his most famous paintings, including dweller on the threshold, the birth of the planet and lead kindly light. in 1900 he moved to the united states and joined the theosophical community at point loma, san diego, california, established by the independent american branch of the theosophical society by katherine tingle

: w. w. norton, 1970. it s all in the playing. new york: bantam books, 1987. out on a limb. new york: bantam books, 1983. you can get there from here. new york: w. w. norton, 1975. melton, j. gordon, jerome clark, and aidan kelly. new age encyclopedia. detroit: gale research, 1990. macleod, fiona pseudonym of scottish writer william sharp (1856.1905, virtually a secondary personality who authored mystical writings on celtic lore, which played a large part in the scottish celtic revival. these works were the product of automatic writing by sharp. macrobert, russell galbraith (1890.1967) psychiatrist and neurologist with a special interest in parapsychology. macrobert was born june 4, 1890, at london, ontario, canada, and studied at the university of western ontario (m.d, 1912) and the unive

late paleolithic period at the close of the last ice age are related to magic is a question on which there is no general agreement. it is significant, however, that several carved ornaments bearing animal figures or enigmatic symbols are perforated as if worn as charms. on a piece of horn found at lorthet, hautes-pyrenees, are beautiful, incised drawings of reindeer and salmon, above which appear mystical symbols. an ape-like demon carved on bone was found at mas d azil. etched on a reindeer horn from laugerie basse is a prostrate man with a tail, creeping on all fours toward a grazing bison. these artifacts strengthen the theory that late paleolithic art had its origin in magic beliefs and practices.that hunters carved on the handles of weapons and implements, or scratched on cave walls

to communion with god, thus linking it with mysticism. later magic with the death of agrippa in 1535, the old school of magicians ended. but the traditions of magic were handed down to others who were equally capable of preserving them, or were later revived by persons interested in the art. there was a great distinction between those practitioners of magic whose minds were illuminated by a high mystical ideal and those persons of doubtful occult position, like the comte de saint germain and others. magic encyclopedia of occultism& parapsychology. 5th ed. 958 at the beginning of the seventeenth century there were many great alchemists in practice who were also devoted to research on transcendental magic, which they carefully and successfully concealed under the veil of hermetic investigat

importance, were translated into latin for the benefit of the european literati. the first pamphlet was entitled colloquium rhodostauroticum trium personarium per famem et confessionem quodamodo revelatam de fraternitate rosoe crucis. the second was an echo colloquii by hilarion on behalf of the rosicrucian fraternity. from these pamphlets it appears that maier considered himself a member of the mystical order. he became the most profuse writer on alchemy of his time. most of his works, many of which are adorned with curious plates, are obscure with the exception of his rosicrucian apologies. maimonides, rabbi moses (1135.1204) a great spanish-hebrew philosopher, theologian, and author of the guide for the perplexed. his theories were aristotelian and rational, but there remained in his v

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

ll perish. all of this, artemis said in 1981, will happen sooner than most people think (beckley, 1989. further reading beckley, timothy green, 1989. psychic and ufo revelations in the last days. new brunswick, nj: inner light publications. ascended masters ascended masters are human beings who achieved pure spiritual enlightenment before their deaths. along with that enlightenment, they attained mystical powers that set them apart from their fellows. when their physical bodies died( ascended, they continued to oversee the affairs of humanity. they channel wisdom to those who will listen to them. one source observes, it is important for students and people to come to realize that all ascended beings are real, tangible beings. their bodies are not physical but they can make them as tangible

tary visitors? fate 27, 11 (november: 51 57. channeling channeling is new in name only. it refers to the process whereby disembodied entities communicate ideas and information through human beings who are either in full waking consciousness or in an altered state. the communicating entities may be deceased persons, gods, angels, extraterrestrials, extradimensional intelligences, ascended masters (mystical adepts who have transcended physical existence, nature spirits, and more. in earlier times, channeling was called revelation, or mediumship. whatever the name, it is often accompanied by visions of otherworldly entities or unearthly realms. some channelers believe that through their consciousness alone, they can travel through the universe and into other dimensions. in ancient times oracl

ling was called revelation, or mediumship. whatever the name, it is often accompanied by visions of otherworldly entities or unearthly realms. some channelers believe that through their consciousness alone, they can travel through the universe and into other dimensions. in ancient times oracles and priests communicated with the gods. the resulting divine messages formed the basis of religious and mystical faiths. such communications often involved prophecies as well. in the judeo- christian tradition, the bible documents visions and messages recognizably related to the channeling 59 phenomenon of channeling. channeling seems ubiquitous in human experience. historically prominent practitioners include nostradamus, emanuel swedenborg, helena petrovna blavatsky (founder of the theosophical mo

n, and other solar planets said to harbor advanced civilizations became etheric counterparts, existing on a higher vibratory rate and distinct from the lifeless worlds we know. another influential early book was oahspe (1882, the product of automatic writing at the guidance of angels, or so new york occultist john ballou newbrough asserted. written between january and december 1881, the book is a mystical account of the cosmos, its history, and its inhabitants. the book stayed in print for decades and was widely read in contactee circles, where ashars guardian angels who fly spirit ships became extraterrestrials in spacecraft. indeed, the ubiquitous starship commander and channeling entity ashtar may owe his name and occupation to newbrough s creation. helena petrovna blavatsky (1831 1891

whom each individual could draw inspiration and wisdom. these messages stated that all humans have the power within themselves to contact this higher being. all things were one; everything and everybody was at once individual and universal. and finally, humans were entering, in steiger s summary, a new age, another progression in our evolution as spiritual beings .we are moving toward a state of mystical consciousness wherein every man shall be priest. see also: channeling further reading steiger, brad, 1973. revelation: the divine fire. englewood cliffs, nj: prentice-hall. dual reference dual reference is a term coined by massachusetts ufologist joseph nyman. his hypnotic investigations of abductees have led him to the discovery that many believe themselves to be of alien origin. they ha

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

art opened and mind developed, i could not shake a feeling from deep within myself that rabbinical judaism had somehow become disconnected from its spiritual taproot. something essential was missing. it appeared to me that a rigid fence had been built around the letter of the torah, but that the living spirit of the torah was no longer there. i knew that other religions had distinct and beautiful mystical traditions, but where was ours? the rabbis never mentioned it, never taught us anything about it. moreover, what was the original hebrew religion like long before there were rabbis and temples, and we lived as nomadic tribes as the children of abraham? like many young jews in the late 1960 s, i began to voraciously read everything i could find on mystical and occult subjects. i went to se

t where was ours? the rabbis never mentioned it, never taught us anything about it. moreover, what was the original hebrew religion like long before there were rabbis and temples, and we lived as nomadic tribes as the children of abraham? like many young jews in the late 1960 s, i began to voraciously read everything i could find on mystical and occult subjects. i went to see any teacher from any mystical tradition who brought their show to town xand in the late 1960 s and the 70 s there were a lot of shows! i learned and experimented with a wide spectrum of meditation practices, and was blessed with some breakthrough experiences that further fueled my spiritual thirst. at that ripe moment, i found an english translation of the sefer yetzirah (book of formation) published by the work of th

n any of the translations he published, nor took credit for his work. while he wholeheartedly shared his extensive knowledge and insights with thousands of people over a period of two decades, he never referred to himself as a teacher. in fact, he repeatedly said that the lord is the only teacher; the lord is the only rabbi; the lord is the only guru. after he was recruited by an ancient order of mystical qabalists, called ma aseh merkabah (work of the chariot, to engage in work specifically intended to water the mystical roots of the children of abraham, he formed a religious trust through which to publish his translations of primary qabalistic texts. he never asked for any money, and gave away thousands of copies of the books he produced at his own expense. he told us that true religion

ght of all humans and the purpose of all life. i continued to attend the weekly meetings for many years, and have subsequently substantiated much of what he taught us through my own direct experiences. i have maintained a relationship with this enigmatic gentleman for over three decades. during the first year of attending the work group, i exhaustively searched many bookstores that specialized in mystical and occult material, as well as, judaica and orientalia. i also plowed through the extensive collections at the research f% libraries of the university of california at los angeles and hebrew university in tel aviv. these efforts convinced me that what our mentor was teaching us was exceptional for its quality, unprecedented in its clarity and breadth, and largely proprietary. dozens of t

les and hebrew university in tel aviv. these efforts convinced me that what our mentor was teaching us was exceptional for its quality, unprecedented in its clarity and breadth, and largely proprietary. dozens of the diagrams in the work of the chariot editions could not be found in any other books on the subject. while many books i reviewed claimed to be presenting the ideas and practices of the mystical qabalah, i found that most of them were eclectic admixtures of occult information and practices drawn largely from the hermetic qabalah. with all due respect, i found much of the material in the rabbinical writings to be obscure, convoluted, and quasi-philosophical. few of the rabbinical sources described actual mystical practices. those that did were often hard to follow, and provided li

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

origin, the philosophy of the hermetic writings is of this standardised type, with its smattering of platonism, neoplatonism, stoicism, and the other greek schools of thought. this world of the second century was, however, seeking intensively for knowledge of reality, for an answer to its problems which the normal education failed to give. it turned to other ways of seeking an answer, intuitive, mystical, magical. since reason seemed to have failed, it sought to cultivate the nous, the intuitive faculty in man. philosophy was to be used, not as a dialectical exercise, but as a way of reaching intuitive knowledge of the divine and of the meaning of the world, as a gnosis, in short, to be prepared for by ascetic discipline and a religious way of life. the hermetic treatises, which often tak

other hand there is the astrological, alchemical, and magical literature, much of which also went under the name of hermes trismegistus. these two branches cannot be kept entirely separate from one another.2 not only do we have in the asclepius an actual description of magical practices in the admiring reference to the methods by which the egyptians "made gods, but also even the loftiest and most mystical of the philosophical hermetic treatises presuppose, as we have seen, an astrological pattern in the cosmos. gnosticism and magic go together. the pessimist gnostic needs to know the magical passwords and signs by which he may rid himself of the evil material 1 text of the stobaeus fragments, with french translation, in c.h, vols. i l l and iv. 2 scott tried to make such a separation, trea

more particularly through the power of the sacred hebrew language. it is thus a much more ambitious kind of magic than ficino's natural magic, and one which it would be impossible to keep apart from religion. for the renaissance mind, which loved symmetrical arrangements, there was a certain parallelism between the writings of hermes trismegistus, the egyptian moses, and cabala which was a jewish mystical tradition supposed to have been handed down orally from moses himself. in common with all cabalists, pico 84 pico della mirandola and cabalist magic firmly believed in this extreme antiquity of the cabalistic teachings as going right back to moses, as a secret doctrine which moses had imparted to some initiates who had handed it on, and which unfolded mysteries not fully explained by the

s who particularly lent himself to pico's essays in comparative religion because he was so closely parallel to moses, as the egyptian law-giver and author of the inspired egyptian genesis, the pimander. looking at the hermetic writings and at cabala with the eyes of pico, certain symmetries begin to present themselves to our enraptured gaze. the egyptian law-giver had given utterance to wonderful mystical teachings, including an account of creation in which he seemed to know something of what moses knew. with this body of mystical teaching there went a magic, the magic of the asclepius. in cabala, too, there was a marvellous body of mystical teaching, derived from the hebrew law-giver, and new light on the mosaic mysteries of creation. pico lost himself in these wonders in which he saw the

mely the creation by the word. the mysteries of the hermetica are mysteries of the word, or the logos, and in the pimander, it was by the luminous word, the son of god issuing from the nous that the creative act was made. in genesis"'god spoke" to form the created world, and, since he spoke in hebrew, this is why for the cabalist the words and letters of the hebrew tongue are subjects for endless mystical meditations, and why, for the practical cabalist, they contain magical power. lactantius may have helped to cement the union between hermetism and christian cabalism on this point, for, after quoting from the psalm "by the word of god were the heavens made, and from st. john "in the beginning was the word, he adds that this is supported from the gentiles "for 85 pico della mirandoi.a and

FRATER U D PRACTICAL SIGIL MAGIC

of earth and saturn. see figure 18. we may also want to create a spirit from the sphere of venus for erotic purposes. to this end, we might use the symbols in figure 19. a 48/ practical sigil magic the pictorial method/ 49 figure 18 figure 19 50/ practical sigil magic combined, these symbols may form one of the sigils in figure 20. figure 20 the following sy be used to form a sigil for achieving mystical insight into infinity: mbols may the pictorial method/ 51 see figure 21 for completed sigils: 52/ practical sigil magic ebrew letters, tattwa ymbols, or any geometrical symbols you prefer (there are very few glyphs which have not been attributed with some meaning) but as pointed out before, you should not just copy some symbols out of books which have no life for you or are not vivid to y

mantra-yoga, tantra (of hindu and buddhist origin, buddhism g (for example, gom mani peme um, o t they l sigils, it is not strictly utright itioning, ogma, etc) incapable of working with any but one sigil by repeating it over and over again, for hours on end, if possible. the monotony of this procedure es occur even after in eastern cultures mantras are also employed to induce magical trances and mystical states of consciousness etc, beca use they tend to tranquilize the cious mind when monotonously repeated over a cp eriod of time. thus, thand direct access to the un conscious is severy important part in (including zen, and many other eastern philosophies. these mantras may be more or less free of recognizable sense (for example, ghram hrim hrum h, or they may carry a meanin h h which, as

e crown of their art and one of their highest aspirations. today is the product of yesterday, and if we are inclined to take the gnostic questions gwho am i, h gwhere do i come from? h and gwhere do i go to? h seriously, we cannot afford to do without the s ll it the big bang, god, ain, bythos, chaos, or whatever we like. in this respect, the magic of the gre-animated atavisms h also represents a mystical and philosophical method, a method which chooses the path gdirectly through the flesh h instead of, as is regular western practice, employing the spirit only, without appreciating the vessel which enables its existence in the first place. to complete the picture, it must be mentioned that sigil magic is not the only magical way. thus, the gpath of carnal memory h may easily be combined wi

hical method, a method which chooses the path gdirectly through the flesh h instead of, as is regular western practice, employing the spirit only, without appreciating the vessel which enables its existence in the first place. to complete the picture, it must be mentioned that sigil magic is not the only magical way. thus, the gpath of carnal memory h may easily be combined with purely mental and mystical paths, if this is preferred. atavistic nostalgia offers us a variety of aspects which have yet to be explored. here we find virgin land which has been waiting for millions of years to be discovered and charted! finally, i would like to mention that present ex- working with atavistic nostalgia/ 93 ar to be so to us, but, of course for experi experience has shown that sigils created with th

FREEMASONS SATANISM AND SYMBOLISM

, which was fabled to be a bridge leading from earth [female vulva] to heaven [great father's pha llus [oliver, signs and symbols, macoy publishing and masonic supply co, p. 14; also r. swinburne, the mysteries of osiris or ancient egyptian initiation, p. 185] a christian author explains this somewhat obscure statement, above, on the sexual symbology of the rainbow "in the ancient jewish kabbala. mystical rabbis taugh he t that the rainbow symbolized a sexual rite. the bow of t rainbow was supposedly the phallus of the male god which descended into the kingdom of the womb, the queen or goddess. the union was said to create immense divine powers [texe marrs, mystery mark of the new age, p. 97] sex in the cross and the crown most christians would have no trouble accepting the cross and the c

FULLER J F C SECRET WISDOM OF THE QABALAH

light and leading the group of merry friends towards the welcoming feast in the adjacent hall. as all move toward the table, deer pauses to close the heavy doors which separate the hall and the ritual room. as he pulls them to on ancient hinges, deer whispers- to the presence which occupies that space within "a thousand thank you's for the dancelathe secret wisdom of the qabalah a study in jewish mystical thought by j. f. c. fuller author of gyoga: a study of the mystical philosophy of the brahmins and buddhists h gthe beings who live below, say that god is on high; while the angels in heaven, say that god is on earth. h-zohar. agnz secret wisdom of the qabalah page 2 preface this small book is in no sense a treatise on the qabalah. instead, it is a speculative study on one of several secr

upendous an influence upon our lives that it will constitute a world revolution. nevertheless, i do not intend to touch upon this possibility in the present work; for all i will attempt is to show that the idea is valid. therefore my object is solely to examine and explain it, in order to establish it as a fact. j. f. c. f. secret wisdom of the qabalah page 3 contents preface 2 introduction 6 the mystical foundations of the world order. 6 the secrecy of transcendental knowledge 8 the jewish secret doctrines 9 chapter i 11 the wisdom of the qabalah 11 the qabalah 11 the origins of the qabala 12 the philosophy of the qabalah 13 equilibrium 15 philosophical comparisons 20 chapter ii 22 the cosmogony of the qabalah 22 the primal cause. 22 the sephirotic scheme 23 origin of the sephiroth 25 the

nd hebrew cosmos 27 iv the four planes of the tree of life. 31 the three pillars of the tree of life. 33 v the zodiac 2 vii the brazen serpent 44 diagrams diagram 1. the divine man 20 2. the qabalistic chalice 35 3. the flaming sword 45 4. the good and evil pentagrams 53 5. the fourth dimension 75 6. the fourth dimension shown qabalistically 76 secret wisdom of the qabalah page 6 introduction the mystical foundations of the world order. life is shrouded in a mystery; this is the fundamental fact which confronts us. we live in a cave with our backs to the light, and, as plato said, our knowledge is nothing more than the shadows which play upon its walls. what this mystery is in itself we cannot tell. all we know is that it exists, and ultimately all we know of ourselves is that we exist. if

past ages is that, whilst formerly the universe was looked upon as being full of symbols which, when read correctly, could lead us to the real being which they clothed, today the universe is considered to be reality itself, a tangible being, a something which exists separated from us and which we can probe with our physical senses and take apart and put together again as if it were a machine. the mystical conception has been replaced by the mechanical conception, and yet in itself the mystery remains as profound. christ understood this when he said: ggive not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you. h1 to the common folk christ spoke in parables, not because he was of a common mind, but

the high meaning of his teaching, and no one finally has so surely and easily directed men on to the path of freedom, as our great master jesus of nazareth. this secret meaning and natural consequence of his teaching he hid completely, for jesus had a secret doctrine, as we see in more than one place of the scriptures.9 whether this is so or not, there can be no doubt whatever that the bible is a mystical work containing a secret doctrine which is only known to those who have been initiated into it. what part of this doctrine is will be discovered later on in this book. from this brief excursion into the past it will be seen that secrecy has played an important part in human history. the idea that all knowledge should be divulged and broadcast among the masses is something quite modern. ev

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

h was closely connected with passion or procreative energy. this quality was their bacchus, dionysos, or god-idea--the creator not alone of physical existence, but of good and evil as well. it was the destroyer, yet the regenerator, of life. of the zoroastrian home, or sacred tree, which by the persians was worshipped for thousands of years, layard remarks "the plant or its product was called the mystical body of god, the living water or food of eternal life, when duly consecrated and administered according to zoroastrian rites" it has been suggested, and not without reason, that to this idea of the ancients, respecting the sacred character of the properties of the home juice, may be traced the "origin of the celebration of jewish holy or paschal suppers and other eucharistic rites" althou

e of siberia, worship a triplicated deity under the three denominations of artugon and schugo-tangon and tangara. faber tells us that this tartar god is the same even in appellation with the tanga-tanga of the peruvians, who, like other tribes of america, seem plainly to have crossed over from the north-eastern extremity of siberia. upon this subject the same writer remarks thus "agreeably to the mystical notion so familiar to the hindoos, that the self-triplicated great father yet remained but one in essence, the peruvians supposed their tanga-tanga to be one in three, and three in one: and in consequence of the union of hero worship with the astronomical and material systems of idolatry they venerated the sun and the air, each under three images and three names. the same opinions equally

bly well understood that mysticism and the accumulation of superstitious ideas are the result of the over-stimulation of the lower animal instincts. when the agencies which had hitherto held the lower nature in check became inoperative--when man began to regard himself as a creator and therefore as the superior of woman--he had reached a point at which he was largely controlled by supernatural or mystical influences. the fact is observed that in course of time the governmental powers are no longer in the hands of the people; the masses have become enslaved. their rulers are priests--deified tyrants who are unable to maintain their authority except through the ignorance and credulity of the masses. hence one is not surprised to find that the change which took place at a certain stage of hum

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

les, together with the power to give life, may again be divinely enthroned in the place so long usurped by physical force and virile mige. for the man and his work. i discovered also that waite was a very private man; hisautobiography255shadowsoflifeandthought,which i have abbreviatedthroughoutthe text as far lessofhis outer life than it appears to do, for waite was more concerned to expound his mystical philosophy and to encourage others to seek for themselves the'wayof divineunion'thantorecord his personal history. intheautobiography he epitomises the image he presented to w.b.yeats: that of'theone deep student of these thingsknowntome'.buthis maddening vagueness and cavalier attitude to the fine details of such episodes of his lifeas hedidchoose to relate masked a desire to preservefor

f embracing the heroic virtueofchastity, and in subsequent poems (as well as in the unpublished'fragments')the theme of chastity is prominent. inisrafel8whichwaswrittenafterasoul'scomedybutpublished earlier, the figureofisrafel is an idealized amalgamofan angelic being and the acolyte gabriel; waite'shumanloveforisrafel/gabrielis shown sublimated and transformed, and expressed in termsofan almost mystical experience, as when: was it oneofwhich he really approved in others..whenwritingon asceticism in his most important work on mysticism, theufjy ofdivineunion,he recognized that 'every mystical saint of the latinchurchwas a great ascetic',buthe saw too that 'celibacy..accomplished a most peculiarwork-ofwhich as yet we understand toolittle-bythe transfer of repressedand starvedsexualityto a

s one of the moreimportantelements in the awakeningofhisownmystical consciousness, he condemned the state because'theerection of celibacy into a counsel of perfection..in certain directions threatened to poison the well-spring of one of the church'sownsacraments (pp.151-3).thewhole question of the sanctity of sex in marriage and the more immediate problem of the relationship between sexuality and mystical experience he. discussed at length inthesecretdoctrineinisrael(1913),butby then he spokewiththe voiceofexperience: at the time of writingisrafelhe had yet to experiencethe 'talismanic attraction of any daughter of woman'.withinafewyearsofthe publication ofisrafelandasoul'scomedy,however, the whole tenor of his poetry had changed.lucasta,which appeared in1890,is an exaltation of married lo

al.ifonlyaspiritualist would begin a chronological productionofattested casesofevidence. i should like to see one old and one new caseofevidence of survival each week inlight.'8for himself it no longer mattered-spiritualism had long since given way to mysticism. even by the late 1880s,when .he was contributingtolight,already one of the leading spiritualist journals,waitewasexpoundingthe merits of mystical as opposed to psychic experiences. in .1890 he delivered a lecture to the london spiritualist alliance on'theinterior life fromthestandpoint of the mystics' 9. and dismayed. his spiritualist audience by insisting on thesuperiorityofthe 'transcendental-s-the inner experiencesofthemystic-overthemerely 'phenomenal, which included the phenomena of theseance-room.andjustas he startled the cult

innett's drawing-room at theosophical gatherings, the astrologers, the mesmerists,thereaders of hands and a few, very few only,ofthe motley spiritist groups'(sly,p. 87. none of their concerns had any appealfor waite,butthe theosophical society did introduce him to sinnett, to edward maitland, and to c. c. massey, a real scholar (he translatedduprel' sphilosophyofmysticism)and a theosophist in the mystical sense ofjacob boehme,whotook himtocallonh.p. blavatsky. waite, regrettably, recordednothingof this interview,justas he saidnothingof his meetingwithcolonelolcottin 1890, saveonly that it took place. neither the philosophy nor phenomena of the theosophical society satisifed waite, and he determined thatwhat.hesought laywithinrather thanwithout.to such an introspective nature as waite's, se

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

sed the mechanism for faking the 'miracles' and accused h.p.b.offraud.thefurore that followed this exposure was the firstofmany in the history of the theosophicalfoundation23society, and it undoubtedly led many members to look askance at eastern wisdom and to seek instead a spiritual heritage nearer home.thiswas readily at hand in the personofanna kingsford, a seeress whose 'illuminations' on the mystical interpretationofchristianity were much in vogue. she had been, in1883and 1884, the presidentofthe london lodgeofthe theosophical society but resigned becauseofher dislike of the emphasis on eastern ideas and founded instead the hermetic society with the aimofpromoting western esoteric philosophy. this attracted many existing theosophists who agreed with her that the 'power and knowledgeof

d here, and that brodie-innes would be claiming the headship of the rite in consequence. i proposed therefore the rejection of the second draft constitutionintoto,with the result that this also lapsed for want of the requisite majority.itbeing resolved otherwise that the triumvirate as such should not be elected for a third year, i proposed also that those who regarded the golden dawnascapable of mystical instead ofanoccult construction should and had indeed resolved to work independently, going their own way.thisthird annual meeting dissolved in chaos, so far as other matters were concerned, with brodie-innes in a state of white rage."notonly the meetingbutthe whole order had been dissolved. in the form it had taken since 1888 the golden dawn was no more.references:1w.b.yeats,memoirs(1972

255 martin, and it is difficult to see why the occult ideas of papus (gerard encausse) should have been acceptable to horton while those of mathers were not. later in his life he was involved with yet another obscure society and sought advice about it from a. e. waite; in the surviving correspondence the name does not appear although it is clear, from the context, that the society was of a highly mystical nature. horton died in1919at the age of55,reconciled to the catholic church but unreconciled either to yeats or to his golden dawn. yeats remained alive to horton's reproaches, writing of him in1925:'i remember the mystical painter horton, whose work had little of his personal charm and real strangeness, writing me these words,"imet your beloved in russell square, and she was weeping, byw

h was published in1896with a preface by j. w. brodie-innes. unknown to herself, translating eckartshausen was the single most significant act of her occult life, for this was the book used by a. e. waite to persuade aleister crowley to take the path that led to the golden dawn. in due course mme. de steigerjoinedthe rebellion against mathers, and thus against crowley, and in1903sided with waite's mystical party. she did not, however, pass on into the fellowship of the rosy cross, for she was lured away by the glamour of rudolfsteiner-afate to be suffered in time by other and more important members.thepresident of the scottish lodge of the theosophical societywas alsothe imperator ofthe amen-ra temple under his motto of sub spe (under hope. in the real world he was john william brodie-innes

thehebrewalphabet, the names of the planets with their attribution to the daysofthe week, and the ten sephirothofthe cabbala. i had known it all for months; and, obviously, any schoolboy in the lower fourth could memorize the whole lecture in twenty-fourhours."therewas,ofcourse, more to it than that.thehebrew60thegoldendawn.kabbalah was seen in the. golden dawn not so much as it originally was, a mystical interpretation of the books of the pentateuch, but as a receptacle of occult wisdom containing a. complete interpretationofthe seen and unseen universes. during his advancement from neophyte to philosophus, the student must learn not only the names, natures and attributions of the ten sephiroth of the kabbalistic tree of life, but alsothe'twenty-two paths on the tree, the correct attribut

GILBERT THE MAGICAL MASON

eral fratres of the s.r.i.a. have received adeptship from the continental frat255 ernity. in 1891, during xmas week, dr woodman died after a few days illness; he lies buried in willesden cemetery, where a suitable rosicrucian inscription may be read upon his tomb stone; and early in 1892drwilliam wynn westcott, who had served as secretary-general for many years, and had given numerous lectures on mystical subjects, was installed as supreme magus by charles fitzgerald matier, a past s.m. in scotia. in 1900, dr wynn westcott publisheda short historyofthethehistory oftherosicrucians 37.'oc.rosie in anglia;this has beenoutofprintfor many years. in 1901,'theorderoflight',a semi-rosicrucian insti255 tution, controlled 1870-1880 by maurice vidalportman,was revived at bradford by the rosicrucian a

right to function as recognised members of the rosicrucian colleges, for instance, michael maier the german student of alchemy who died in 1662, and dr robert fludd of london and bearstead near maidstone who died in 1637.thestar of rosicrucianism is now once more in the ascendant and our society has made rapid strides in the past ten years.itis curious to note that waves of interest in occult and mystical subjects, seem to sweep over a nation at intervals; periods of rosicrucian enlightenment alternate with other periods of materialistic dogmatism. we must remember that rosicrucianism itself was 'no new thing'butonly a revival of still earlier forms of initiation, and was a lineal descendant of the philosophies of the chaldean magi, of the egyptian priests, of the neo-platonists, of the he

ers, and to show gratitude to those who had led to his reception, etc. during a recent visit to east africa i met in natal a mauritius born doctor whose wife was a miss de chazal, a native of mauritius; among her ancestors about 1780-90 there was this m. de chazal who was an eccentric genius and was considered to possess curious arts; he also became a notable sweden255 borgian and held classes of mystical philosophy.thename is many times mentioned in a french history of mauritius which was lent to me bydrdumat of durban. at the time of the french revolution it would be natural for our count de chazal to drop his title, as did many of the french nobility.theaim of our own society at the present day is to afford mutual aid and encouragement in working out the great problems of life, and in d

of war to queen elizabeth. originally intended for the army, he was excused from a military life because he proved to be of a quiet and studious disposition. he was sent to st john's college, oxford, at which university he took his b.a. degree, and subsequently the m.a. in 1598. he was at all times a pious layman and a faithful member of the english church, but his studies and writing tended to a mystical philosophy rather than to the commonly received orthodox opinions. he sought out the secrets of nature, and speculated in the constitution of the universe and man as related to the divinity who is above all, and displayed much erudition to which he added long research, deep thought and original conclusions: his books gave rise to much learned controversy, and unfortunately to bitter polem

mes a writer close athand,to whom he dictated his numerousandelaborate treatisesuponall sorts of subjectshumananddivine, rosicrucianandcabalistic.theclassical researches offluddassisted in laying the foundations ofmodernchemistry,buthave long since passedintooblivion.ourancientfraterwas the real founder of rosicrucianism in thiscountry,andhis fame has never been surpassed, as an originalthinkeror mystical philosopher. he waschiefofthemedical school which laid claim tothepossession oftherosicrucian key to the universal science, oftheconstitution of the universe,ofthis world and of man. he framed a more consistent viewthanthenotable paracelsus who precededhim;his works gave rise to somuchdiscu.sionamongthelearned of his ownandthenext generationthateven his errors led tomuchenlightenment.50th

GILBERT THE SORCERER AND HIS APPRENTICE

aven; that after many prayers and tears god restored it to adam; and that it passed from adam to seth.thebook being lost, and the mysteries contained in it almost forgotten, in the degenerate age preceding the flood, they were restored by special revelation to abraham who transmitted them to writinginthe book 'yetzirah; and that the revelation was renewed to moses, who received a traditionary and mystical as well as athekabbalah17written and preceptive law from god. accordingly the jews believe, that god gave to moses on mount sinai, not only the law,butalso the explication of that law; and that moses, after his coming down, retiring to his tent, rehearsed to aaron both the one and the other. when he had done, aaron standing on the right hand, his sons, eleazar and ithamar, were introduced

writers: cabala, caballa, kabbala, kabala, kabbalah, gaballa, and qabalah, which last i myself prefer, as being the truest rendering of the hebrew word qblh.itis derived from qbl, meaning 'to receive, and denotes 'received tradition. but, notwithstanding the fact that the writers of the encyclopaedias have decided somewhat rashly against its claims as being the true esoteric interpretation of the mystical passages of scripture, other men, of as deep minds firm and satisfactory scheme of religious philosophy; and one which, while satisfying the cravings of their minds for a transcendent system of religion, could disclose to them in language sublime and logical, the mystical abysses of the mind divine. a system which could captivate such men as reuchlin, athanasius kircher, knorr de rosenrot

the' hebrew rabbis said that the divine namej"nrrihvh rushesthroughthe.foreac.hletter presides oyer an element-yod over fire, he over water, vau over air, andhepvereltrth,andthattherefore he who could pronounce itwould make both heaven andearthtotterandquake,seeing that he would have used the, creative word which called each elementintobeing.iwill, therefore,inconclusion, ask those who wear those mystical robes of the ancients to remember what they signify separately and collecth'ely; foritis notalightthing to represent materially theforcesoftheineffablenm1e'[clavicularosicrucianano.11.issuedbythes.r.i.a, 1888]3.theqliphoth oftheqabalahthese be they who be unclean and evil, even the distortion and perversion of the sephiroth: the fallen restriction of the universe, the rays of the coils of

sions in mathers' text have beenrestoredbetween brackets.numerousother individualwordsare at variance from the authorized versionofthe old testament, which he used for thislecture.6.address onthe.pillarsto explain their symbolism briefly and concisely is the object of the present address. in the explanation ofthesymbols of theo=0 degree of neophyte, your attention has been directed to the general mystical meaning of the iuxtaposition.of the two pillars, and therefore i will only beg of you to notice that the hieroglyphics of one are painted in black. upon a white ground, andtl;j.oseof'theother in the samercolours but reversed, the better to express the interchange and reconcile255 ment of opposing forces in the eternal balanceoflight and darkness, which gives form to the visible universe

cal principles of nature, the sulphur, the mercuryandthe salt, and each pillar is surmounted by its own light-bearer, though veiled from the material world. the hieroglyphical figures upon the pillars are taken from the vignettes of the 17th and 125th chaptersofthe 'ritual of the dead' theegyptian'per-m-hru. this celebrated and48 the sorcerer and his apprenticemost ancient work is a collection of mystical hymns and addresses in the form of a species of ceremonial ritual for the use of the soul after death, to enable him to unite himself to the body of osiris the redeemer, thenceforth in the ritual is he no longer called the soul but he is called the 'osiris' of whom he is a member 'i am the vine, ye are the branches' said the christ of the new testament 'i am a member of the body of osiris

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

ines have been described as a blend of swedenborgianism and roman catholicism, salted with occultism. to the cold intellectualism of the swedish visionary was added the veneration of the virgin mary and recital of the athanasian creed; while individual members studied renaiss-ance alchemy, the theurgy of alexandria, hermetic authors, the philosopher s stone, the divine science of numbers, and the mystical interpretation of dreams4[4. even less is known of the rituals they practised, but when two english swedenborgians, william bryan and john wright, visited the society in 1789, they were finally initiated into the mysteries of their order, after a certain process of examination, probation, and injunction of secresy 5[5. subsequently they were most solemnly introduced to what was called the

GILBERT R A THE MASONIC CAREER OF A

society in londerthe masonic career of a.e. waite by bro. r. a. gilbert (aqc vol 99 1986) introduction in english freemasonry the seal of a certain distinction attaches to the name of arthur edward waite, while it has proved of such appeal in america that an important grand lodge has conferred upon him, causa honoris, one of its highest official positions. among his many publications those on the mystical and symbolical aspects of the secret tradition in christian times occupy a place apart, being things unattempted otherwise in the records of research. so waite referred to himself in the prospectus for the revised edition of his book, the secret tradition in freemasonry1[1, but it is doubtful if a single masonic scholar of his time- or since- could be found who would agree that this selfa

the rosicrucians, their rites and mysteries (chatto& windus, 1879, 2nd ed. it was savaged by waite in redway's journal, walford's antiquarian and with justice; it is a hotchpotch of irrelevant and misleading data. and singularly unaffected by the crazes of the time it preaches a natural morality, and has so little interest in mysticism that it daily misinterprets and practically despises its own mystical symbols'10[10. in such a way waite clearly exibited his disdainful attitude to the craft, a disdain that he extended to the higher degrees for in a careful distinction between the rose croix degree and rosicrucianism proper, he is most unflattering to the former 'when ill-informed persons happen to hear that there are sovereign princes of rose- croix "princes of rose-croix de heroden &c

what i learned from him decided me to seek initiation' 49[49. as will be seen, what he learned was of yet another source of secret rites, and it was unquestionably the continuing quest for rituals that led waite to freemasonry. he was already dissatisfied with the rituals of the golden dawn in both form and content, and he had determined to reshape them and to divert the course of the order down mystical rather than magical paths; in this endeavour he was supported by marcus worsley blackden, a fellow adept and amateur egyptologist 'a day came when blackden and i began to think seriously of freemasonry and to wonder whether a deeper insight into the meaning and symbolism of ritual would be gained by joining the most predominant and world-wide combination of rites. there is no question tha

te avoided that danger, as fort newton had observed in 1916 'brother waite warns us against the dark alleys that lead nowhere, and the false lights that lure to ruin, and he protests against those who would open the pandora's box of the occult on the altar of masonry. after a long study of occultism, magic, omens, talismans and the like, he has come to draw a sharp line between the occult and the mystical, and therein he is wise'114[114. we too, perhaps, would be wise if we did him the courtesy of studying his work and recognizing its peculiar genius. 113[113] the secret tradition in ]freemasonry (1937, p. x 114[114] some deeper aspects of masonic symbolism (1916. the forward is by fort newton, pp 6-7. appendix a appendix b appendix c appendix d the masonic career of a.e. waite the publica

.i.a. study group 1914 'some deeper aspects of symbolism in the craft grades; 11 february, holden lodge no. 2496 (printed in the builder with an altered title) 1921 'robert fludd and freemasonry, 29 september, manchester association for masonic research (printed in transaction 'masonic -tradition and the royal arch, 28 february, somerset masters' lodge no. 3746 (printed in transactions) 1922 'the mystical quest in freemasonry' 16 september, mid-kent masters' lodge 3173 (printed in emblematic freemasonry) 1923 'the second birth of masonry in continental rites, 8 january, mid-kent masters' lodge 3173 (printed in emblematic freemasonry) 1925 'the templar orders in freemasonry: an historical consideration of their origin and development' 6 april, sancta maria preceptory (printed, in revised fo

GLOBAL FREEMASONRY

ey increased their power in europe and, first in france, and then in other countries, became a state within a state. there is no doubt that their political power made the monarchs of europe uneasy. but there was another aspect of the templars that also made the clergy ill at ease: the order had gradually apostatized from the christian faith, and while in jerusalem, had adopted a number of strange mystical doctrines. there were also rumors that they were organizing strange rites to give form to these doctrines. finally, in 1307, the french king philip le bel decided to arrest the members of the order. some of them managed to escape but most of them were caught. pope clement v also joined the purge. following a long period of interrogation and trial, many of the templars admitted to heretica

d came from a christian part of the world, to adopt a system of beliefs and a philosophy so completely different from that of christianity, celebrate heretical masses, and perform rituals of black magic. according to the common views of many researchers, this "something" was the kabbalah. the meaning of the word kabbalah is "oral tradition" encyclopedias and dictionaries define it as an esoteric, mystical branch of jewish religion. according to this definition, the kabbalah investigates the hidden meaning of the torah and other jewish religious writings. but, when we examine the matter more closely, we discover that the facts are quite something else. these facts lead us to the conclusion that the kabbalah is a system rooted in pagan idolatry; that it existed before the torah, and became w

e torah was revealed. this interesting fact about the kabbalah, is explained by just as interesting a source. murat ozgen, a turkish freemason, maintains the following in his book, masonluk nedir ve nasildir (what is freemasonry and what is it like: we don't know clearly where the kabbalah came from or how it developed. it is the general name for a unique, metaphysically constituted, esoteric and mystical philosophy particularly connected with jewish religion. it is accepted as jewish mysticism, but some of the elements it contains show that it was composed much earlier than the torah.15 the french historian, gougenot des mousseaux, explains that the kabbalah is actually much older than judaism.16 ef from the templars to ancient egypt eg global freemasonry although the kabbalah developed w

logical systems of belief. so, the kabbalah is far removed from jewish religion and much more closely related to the ancient mystery religions of the east.24 the jews, by adopting these ancient egyptian materialist and esoteric doctrines that were founded on magic, ignored the related prohibitions in the torah. they took on the magic rituals of other pagan peoples, and thus, the kabbalah became a mystical doctrine within judaism, but contrary to the torah. in her book entitled secret societies and subversive movements, the english writer nesta h. webster says: global freemasonry gc some jews, influenced by the cultures of the pagan civilizations of ancient egypt and mesopotamia, turned away from the torah that god gave them as a guide, and began to worship various material objects. above i

was the divine plural in kabbalistic theosophy, but in its first subtle emanation from unknowable unity god had taken on a dual form as male and female; a supernal father and mother, hokhmah and binah, were god's first emanated forms. kabbalists used frankly sexual metaphors to explain how the creative intercourse of hokhmah and binah generated further creation. 27 an interesting feature of this mystical theology is that, according to it, human beings are not created, but are in some way divine. owens describes this myth: the complex divine image was also visualized by kabbalah as having a unitary, anthropomorphic form. god was, by one kabbalistic recension, adam kadmon: the first primordial or archetypal man. man shared with god both an intrinsic, uncreated divine spark and a complex, or

GNOSTIC CATECHISM

islamic morali othe masonic career of a.e. waite by bro. r. a. gilbert (aqc vol 99 1986) introduction in english freemasonry the seal of a certain distinction attaches to the name of arthur edward waite, while it has proved of such appeal in america that an important grand lodge has conferred upon him, causa honoris, one of its highest official positions. among his many publications those on the mystical and symbolical aspects of the secret tradition in christian times occupy a place apart, being things unattempted otherwise in the records of research. so waite referred to himself in the prospectus for the revised edition of his book, the secret tradition in freemasonry1[1, but it is doubtful if a single masonic scholar of his time- or since- could be found who would agree that this selfa

the rosicrucians, their rites and mysteries (chatto& windus, 1879, 2nd ed. it was savaged by waite in redway's journal, walford's antiquarian and with justice; it is a hotchpotch of irrelevant and misleading data. and singularly unaffected by the crazes of the time it preaches a natural morality, and has so little interest in mysticism that it daily misinterprets and practically despises its own mystical symbols'10[10. in such a way waite clearly exibited his disdainful attitude to the craft, a disdain that he extended to the higher degrees for in a careful distinction between the rose croix degree and rosicrucianism proper, he is most unflattering to the former 'when ill-informed persons happen to hear that there are sovereign princes of rose- croix "princes of rose-croix de heroden &c

what i learned from him decided me to seek initiation' 49[49. as will be seen, what he learned was of yet another source of secret rites, and it was unquestionably the continuing quest for rituals that led waite to freemasonry. he was already dissatisfied with the rituals of the golden dawn in both form and content, and he had determined to reshape them and to divert the course of the order down mystical rather than magical paths; in this endeavour he was supported by marcus worsley blackden, a fellow adept and amateur egyptologist 'a day came when blackden and i began to think seriously of freemasonry and to wonder whether a deeper insight into the meaning and symbolism of ritual would be gained by joining the most predominant and world-wide combination of rites. there is no question tha

te avoided that danger, as fort newton had observed in 1916 'brother waite warns us against the dark alleys that lead nowhere, and the false lights that lure to ruin, and he protests against those who would open the pandora's box of the occult on the altar of masonry. after a long study of occultism, magic, omens, talismans and the like, he has come to draw a sharp line between the occult and the mystical, and therein he is wise'114[114. we too, perhaps, would be wise if we did him the courtesy of studying his work and recognizing its peculiar genius. 113[113] the secret tradition in ]freemasonry (1937, p. x 114[114] some deeper aspects of masonic symbolism (1916. the forward is by fort newton, pp 6-7. appendix a appendix b appendix c appendix d the masonic career of a.e. waite the publica

.i.a. study group 1914 'some deeper aspects of symbolism in the craft grades; 11 february, holden lodge no. 2496 (printed in the builder with an altered title) 1921 'robert fludd and freemasonry, 29 september, manchester association for masonic research (printed in transaction 'masonic -tradition and the royal arch, 28 february, somerset masters' lodge no. 3746 (printed in transactions) 1922 'the mystical quest in freemasonry' 16 september, mid-kent masters' lodge 3173 (printed in emblematic freemasonry) 1923 'the second birth of masonry in continental rites, 8 january, mid-kent masters' lodge 3173 (printed in emblematic freemasonry) 1925 'the templar orders in freemasonry: an historical consideration of their origin and development' 6 april, sancta maria preceptory (printed, in revised fo

GNOSTIC HANDBOOK

mation on basic religious questions. this is not meant to be an exhaustive theological exposition but a summary of the teachings which embody the gnostic legacy which has been passed onto the institute for gnostic studies. the approach we have taken in this handbook has been a religious one, our primary source of symbolism has come from within the essene, greek, gnostic, zoroastrian and christian mystical traditions. other interpretations are certainly possible and for those who wish to get behind the symbols, interpretations and beliefs we suggest you study the various publications and courses issued by the institute for gnostic studies. we hope you will find the gnostic handbook edifying as well as enjoyable reading. introduction gnosticism as a form of perception what do we mean when we

sources. but it is perhaps desirable to state unequivocally that the teachings here, however, fragmentary and incomplete belong neither to the hindu's, the zoroastrian, the chaldean, nor the egyptian religion, nor to buddhism, islam, judaism or christianity exclusively. the secret doctrine is the essence of all these. the secret doctrine, madame blavaskty. behind the veil of all the hieratic and mystical allegories of ancient doctrines, behind the darkness and strange ordeals of all initiations, under the deal of all sacred writings, in the ruins of nineveh or thebes, on the crumbling stones of old temples and on the blackened visage of the assyrian or egyptian sphinx, in the monstrous or marvellous paintings which interpret to the faithful of india the inspired pages of the vedas, in the

amentalism is most prevalent in religions of "the book- protestantism, islam and so forth. while other forms of fundamentalism exist, the most pernicious forms are those which in reaction to materialism and scientism use rationalism to create a stalwart of dogma and doctrine, and yet in the process destroy the very foundation of the true religious vision- mysticism. to appreciate the esoteric and mystical view of truth we need to travel back to ancient greece and examine the allegory of the cave as used by plato. this allegory, beyond all others, offers us a real insight into the problem of what truth is. plato sees all of humanity as prisoners, each of us has been kept chained in a subterranean cavern from birth, facing a dark wall. only a very small amount of light enters the cavern and

reat chain of being. this great chain is the traditional view of the universe which is not locked in a simple "nuts and bolts" view, but which encompasses the great span of existence from the very heights of spirit to the depths of the infernal realms. the great chain of being while expressed in many cultures is not doctrinally specific, it can be found in hindu, buddhist, platonic, christian and mystical cosmology, it is found throughout literature from myth and legend to the visions of dante" the plan and structure of the world, which, through the middle ages and down to the late eighteenth century most educated men were to accept without question- the conception of the universe as a" great chain of being, composed of an immense or infinite number of links ranging in hierarchical order f

ditional and reductionist. the tendency is to use the seven planes in a standard "scientific" chart and ignore the more organic view that was held of the planes in early theosophy. in the next chapter we will examine this in more detail and consider it in terms of the gnostic tradition. the kabbalistic tree of life the kabbalah is a system of some controversy, it has been heralded as the greatest mystical system of all, handed down by moses and guarded by the jewish people. the problem with this largely mythical tale is that the kabbalah was not developed til at least the 6th century ad and incorporated greek and gnostic images, forms and traditions. indeed it has been suggested by both barbara thiering and gershom scholem that the very image of the tree of life was derived from greek rath

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

rom which we have become alienated. but it is perhaps desirable to state unequivocally that the teachings here, however fragmentary and incomplete, belong neither to the hindus, the zoroastrian, the chaldean, nor the egyptian religion, nor to buddhism, islam, judaism or christianity exclusively. the secret doctrine is the essence of all these. madame blavaskty. behind the veil of the hieratic and mystical allegories of ancient doctrines, behind the darkness and strange ordeals of all initiations, under the deal of all sacred writings, in the ruins of nineveh or thebes, on the crumbling stones of old temples and on the blackened visage of the assyrian or egyptian sphinx, in the monstrous or marvellous paintings which interpret to the faithful of india the inspired pages of the vedas, in the

, hoping to ascertain his real form, proteus was sleeping as a stone. on being touched he became a plant, when approached again he became a serpent and then transformed into a man and finally a spirit, at which time he flew off into the sky. here we clearly have a classical myth being used to outline the esoteric teaching of reincarnation as taught within the greek traditions. the zohar, a hebrew mystical and kabbalistic text, tells us that all souls must undergo reincarnation and that the souls of men revolve like a stone that is thrown from a sling that has been spun many times before finally being let go. those souls that have reached perfection stay in their holy places, only those which have not completed their perfection are subject to the wheel of reincarnation or gilgul. the truth

oga) the hga is seen as a focus of devotion and veneration. it is even sometimes visualized as a deity or personal spirit. this stage of the spiritual path is where we mind body emotion life out of balance work etc life centred on the true self fig 16 gnostic theurgy page 69 work to subjugate the mind and body and awaken the hga. this stage is probably one of the most misunderstood aspects of the mystical tradition. christians talk about giving their life to jesus, making christ the centre of their existence and yet do not have any idea of what this really means. the christian concept of conversion is a corruption of the mystical transformation that happens when we enter the path of transfiguration. the christ who is the hga and the son of god, the light that becomes the centre of our live

y (kokab. raphael. tiriel. taphthartharath. yesod. moon (levanah. gabriel. malkah be schad barschemoth ha-shartathan tarshisim ve-ad ruachoth schechalim. malkuth. earth. fig 25 gnostic theurgy page 99 to conclude to conclude this introduction to kabbalah, i wish to share with you a more poetic outline of the tree of life. this was originally published in the book of lies, a paradoxical outline of mystical doctrine written by aleister crowley in 1913. it offers a contemplative guide to the cosmic tree. 0 the ante-primal triad which is not god nothing is nothing becomes nothing is not the first triad which is god i am i utter the word i hear the word the abyss the word is broken up there is knowledge knowledge is relation. these fragments are creation. the broken manifest's light. the second

s hallowed by the divine presence. the silence is the pearl of great value for when you are really silent before god- when your mind is cleared of personal desire and is ready, receptive, waiting, when your heart is hushed to all except the love of god- then you are made god conscious. unity school of christianity. gnostic theurgy page 156 the above thought, though written from the perspective of mystical christianity, reflects the importance of inner silence as a method for communing with the inner will. in mystical religious traditions (such as the quakers) this will is identified with god or a given deity s presence. for the gnostic we appreciate that in silence we contact both our inner selves and the divine. the use of silence as a form of meditation is simple. place yourself in an en

GOETIA LUCIFERIAN

tiatory concepts, that of the art of sorcery. it is said he may transmute metals into gold, which symbolically represents the same of initiatory work. w crocell crocell is the forty-ninth spirit also known as crokel. he appears in the form of a angel, shrouded and pale like the dead (not unlike astaroth, the luciferic spirit guide. he is a mighty duke who is very strong in presence, who speaks in mystical tongues and poem of self-illuminating or hidden things. he brings the sounds of rushing of waters and that will create a calm of self. it is said crocell warms and discovers baths, and may purify water unto the sorcerer who seeks a cleansing. he was of the order of potestates, or powers before his fall of independence along with the djinn or angelick spirits of lucifer. he governs 48 legi

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

n. it is, to all intents and purposes, a ritual of self-initiation. this ritual is given to the neophyte of the order as a means for him/her to come into contact with the invisible forces of nature and to learn how to direct those elementary forces the uses of the pentagram ritual: opening and closing any magical work the lesser ritual of the pentagram can be used to open and close any magical or mystical work, such as a ceremony or meditation. as an exorcism the lesser ritual of the pentagram can be used by the neophyte as a protection against impure magnetism, and as a practical form of exorcism, to eliminate obsessing or disturbing thoughts. in this the neophyte should first formulate a mental image of the obsession or disturbing thought, then s/he should project the image outside of hi

GOLDEN DAWN RITUALS D

licate those powers and forces governing the powers and forces of the nature, place and authority of the sign (zodiacal) by the majesty of the divine name (divine name) with which in earth, life and language i ascribe the letter (hebrew letter) to which is allotted the symbolic tribe of (hebrew tribe) and over which is the angel (angelic name) to bestow this present day and hour and confirm their mystical and potent influence upon the color (zodiacal color) of this lotus wand which i hereby dedicate to purity and occult work. may my grasp upon it strengthen me in the work of the nature and attributes of (zodiacal sign. note: as you are reciting the invocation at each quarter, it is important that you trace in the air with your lotus wand, the invoking pentagram of the sign required. so, if

GOLDEN DAWN RITUALS F

cross and the white triangle as in the neophyte grade in the hall of the neophyte. in addition to the cross and triangle upon the altar a rose is placed as a symbol of m, a lamp or small censer as a symbol of o a chalice to symbolize n, and bread and salt to represent types of l. the chalice filled with wine representing the element of n should be placed between the triangle and the cross as the mystical repast of the four elements of the 0=0 initiation. the adept should be dressed in the regalia of the second order. in addition to the implements that are set on the altar, there should be some incense (preferably a rose amber blend) and a second chalice of nplaced in the south and north part of the temple or working area (our rosicrucian order highly recommends the use of a pure rose ince

GOLDEN DAWN RITUALS SADD

w alphabet. for example, in b, the vowel following "b" is "e" pronounced ay. therefore, if "b" in an angelic name precedes another as in "sobha" thou mayest pronounce it "sobeh-hah "g" may be either g or jimel (as the arabs do call it) following whether it be hard or soft. this is the ancient egyptian use, whereof the hebrew is but a copy, and that many times a faulty copy, save in the divine and mystical names, and some other things. also "y" and "t" are similar, also "v" and "u, depending whether the use intended be vowel or consonant "x" is the ancient egyptian power of s; but there be some ordinary hebrew names wherein "x" is made x. in pronouncing the names, take each letter separately "m" is pronounced "em "n" is pronounced "en (also "nu, since in hebrew the vowel following the equiv

GOLDEN DAWN RITUALS SCONTINUED

bet. for example, in beth, the vowel following "b" is "e" pronounced ay. therefore, if "b" in an angelic name precedes another as in "sobha" thou mayest pronounce it "sobeh-hah "g" may be either gimel ort jimel (as the araqbs do call it) following whether it be hard or soft. this is the ancient egyptian use, wherof the hebrew is but a coy, and that many times a faulty copy, save in the divine and mystical names, and some other things. also "y" and "t" are similar, also "v" and "u, depending whether the use intended be vowel or consonant "x" is the ancient egyptian power of samekh; but there be some ordinary hebrew names wherein "x" is made tzaddi" in pronouncing the names, take each letter separately. m is pronounced em; n is pronounced en (also nu, since in hebrew the vowel following the

GOLDEN DAWN RITUALS U4

adept must always plan out his/her journeys and destinations. the highest of destinations is rtk of y. the greatest of treasurers is divine union and bliss with the higher genius. since rtk is the simplest of sephiroth, it will require a continual and gradual stripping away of one's complexities. when the adept is "working the tree of life" he or she is "rising on the planes" this is definitely a mystical process. each path develops one simplistically and brings us closer to gnosis with our higher genius. the tree acts as a chart or guide in that it gives us a specific direction and location. in addition, it allows us to project to a location through the use of symbols, colors, names, etamu6 obsession, trance& death r. r. e t a. c. z e l a t o r a d e p t u s m i n o r this material is pri

GOLDEN DAWN RITUALS VENUSZAM16

igil and the symbol of venus which i bear upon my breast. come unto me now, i conjure thee to give to me of thy substance so that this creature of talismans may have power, life and love to make a divine link with all those powers of attraction, passion and desire summed up in the holy name of netzach. i invoke thee powerfully by the name of yhvh tzboath a (vibrate by formula of middle pillar and mystical circumambulation. thus, do i potently conjure and exorcise thee to charge this talisman, thou intelligence hagiel" step 24 lift the talisman, remove the veil leaving the cord underneath, and cry "creature of talismans, long hast thou dwelt in darkness. quit the night and seek the day" step 25 replace it on the triangle upon altar, hold the pommel of the sword immediately over it, and say

GOLDEN DAWN RITUALS Z1

dominating it, but as bringing it down and manifesting it unto the outer order as though the crucified one, having raised the symbol of self-sacrifice, had thus touched and brought into action in matter the divine triad of light. around the cross are the symbols of the four letters of the name jehovah with the c of hwchy being only implied and not expressed in the outer order. at the east is the mystical rose, allied by its scent to the element of m. at the south is the red lamp, allied by its flame with the element of o. at the west is the cup of wine, allied by its fluid form to the element of n. at the north are bread and salt, allied by their substance to the element of l. the elements are placed upon the altar according to the winds "for osiris onnophris who is found perfect before t

GOLDEN DAWN RITUALS Z3

e mystic words. the hierophant, in his final speech, seals the link first formulated between the members and the supernal triad for each one present, that it may prove to him or her a guide for the ultimate attainment of the supreme initiation. 9 the symbolism and meaning of the step, signs, grip or token and the words they have this three-fold interpretation: 1. apparent meaning. 2. spiritual or mystical reference. 3. practical application. each is therefore considered under three heads. the step 1. the foot is advanced about six inches representing the foot on the side of dsj put forward and taking a hesitating step in darkness. the left foot, is to represent the power of isis or the beginning of action rather than nephthys as the end thereof. the term 6 inches is employed here only to r

thus thrown into the image of the calvary cross of the rivers to ally it with the symbolism of trapt and of the sephiroth. then the hierophant, dadouchos, hiereus, and stolistes formulate a circle enclosing the symbol, which is again sealed by the hegemon. then the officers, being careful to follow the course of the sun, deposit in turn, their insignia upon the altar, taking therefrom instead the mystical symbols of the body of osiris corresponding to their cardinal points. the hegemon takes the lamp of kerux. the kerux then circumambulates, halting at the cardinal points and facing them, representing the course of the sun through the zodiac in order to attract the solar ray. under the control of its superior, the light of osiris, and the adorations are performed at the stations of the ker

GOLDEN DAWN RITUALS ZAM11

ize the angel hru touching your nephesch. step 6 look at your spiritual body and say "i call upon the divine white brilliance to descend upon very honored frater/soror_ in the name of isis (make 'l, apophis (make 'v, osiris slain (make cross) and risen (make sign of osiris risen. iao! let the divine light descend" see the divine light descend upon your spiritual body "buried within the light in a mystical death, rising again in a mystical resurrection, cleansed and purified through the brilliance of the light divine thou dweller of the invisible. like our master hast thou suffered tribulation, pain, poverty, torture, and sorrows that lead unto the black cross of obligation and death. these sorrows have not been nor will be in vain, but rather the purification of spiritual initiation leadin

GOLDEN DAWN RITUALS ZAM14

, and whosoever partaketh with me shall with me arise. i am the manifester in matter of those whose abode is the invisible. i am the purified. i stand upon the universe. i am its reconciler with the eternal gods. i am the perfector of matter, and without me, the universe is not" step 13 pause for a moment or two, visualizing rtk as a brilliance above the head. step 14 "buried with that light in a mystical death, rising again in a mystical ressurection, cleansed and purified through him our master, o thou dweller of the invisible. like him, thou pilgrim of the ages, hast thou toiled. like him hast thou suffered tribulation. poverty, torture, and death hast thou passed through. they have been but the purifacation of the gold. in the alembic of thine heart, through the athanor of affliction

and that he shall stand at the latter day upon the earth. i am the way, the truth and the life. no man cometh unto the father but by me. i am the purified. i have passed through the gates of darkness unto the light. i have fought upon earth for good, and have finished my work. i have entered into the invisible" step 23 vibrate hwchy by the vibratory formula of the middle pillar. also perform the mystical circumbulation three times while saying "i am the sun in his rising, i have passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i am osiris onnophris, the justified one, lord of life triumphant over death. there is no part of me which is not of the gods. i am the preparer of the pathway, the rescuer unto the light. out of the darkness, let t

GOLDEN DAWN RITUALS ZAM16

i call thee by thy sigil and the symbol of k which i bear upon my breast. come unto me now, i conjure thee to give to me of thy substance so that this creature of talismans may have power, life and love to make a divine link with all those powers of love, majesty and graciousness summed up in the holy name of dsj. i invoke thee powerfully by the name of la (vibrate by formula of middle pillar and mystical circumambulation. thus, do i potently conjure and exorcise thee to charge this talisman, thou intelligence layphy" step 24 lift the talisman, remove the veil leaving the cord underneath, and cry "creature of talismans, long hast thou dwelt in darkness. quit the night and seek the day" step 25 replace it on the triangle upon altar, hold the pommel of the sword immediately over it, and say

GOLDEN DAWN RITUALS ZAM18

i am triumphant over death, and whosoever partaketh with me shall with me arise. i am the manifester in matter of those whose abode is the invisible. i am the purified. i stand upon the universe. i am its reconciler with the eternal gods. i am the perfector of matter, and without me the universe is naught" step 12 call down the light of rtk upon the head of the shell "buried with that light in a mystical death, rising again in a mystical ressurection, cleansed and purified through him our master, o thou dweller of the invisible, like him, thou pilgrim of the ages, hast thou toiled. like him hast thou suffered tribulation. poverty, torture, and death hast thou passed through. they have been but the purifacation of the gold. in the alembic of thine heart, through the athanor of afflication

GOLDEN DAWN RITUALS ZAM2

of resurrection; for the sun sets in the winter and rises to begin anew in a (vernal equinox. this sign relates to osiris, the glorified one, hwchy! f, it is after resurrection that all is refreshed and returned back unto f, the virginal state. 3 this brings forth the three primary forces in the egyptian pantheon of: isis birth life apophis death destruction osiris rebirth resurrection it is the mystical cycle of: life- death- rebirth the letters: isis i apophis a osiris o a notarikon formulated from the first three letters of isis, apophis, and osiris, formulate the divine name of the gnostic iao. this is pronounced in ritual work as: eeeee- aaaahh- oooohhh (reference of a deeper understanding of iao can be found in the book of enoch 3) hwchy is a symbol of resurrection and it is only th

rrection. this is symbolized by the light of the sun, the golden dawn, rising in the darkness of early morning. light! the master jesus said "i am the light of the world" so, if we wish to rise into light and illumination, we must be prepared to "carry our cross" and become transformed on the cross of suffering. let us recall the words of the chief adept in the pastos "buried with that light in a mystical death, rising in a mystical resurrection, cleansed and purified by him, our master, o brother of the cross and rose. like him, o adepts of all ages have ye toiled. like him have ye suffered tribulation. poverty, torture and death, have ye passed through. they have been but the purification of the gold. in the alembic of thine heart, through the athanor of affliction, seek thou the true st

GOLDEN DAWN RITUALS ZAM22

oice of the exorcism said unto me, let me shroud myself in darkness peradventure, there, shall i manifest myself in light. i am the only being in the abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of ages answered unto my soul, creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not. let the mystical circumambulation take place on the pathway of darkness! step 2 take the talisman, and circumambulate one time. stop in the south and place it on the ground. bar the way with the lotus wand and the sword crossed, as kerux in 0=0 initiation. purify the talisman with n and consecrate with o. step 3 lift up with left hand, face west and say: creature of talismans, twice purified and twice con

, and strongly formulate around it a sphere of sensation. say: creature of talismans, so that the power of ra may manifest through thee, i give thy body the life of spirit. step 14 make the passive and active spirit pentagrams, and the rose cross symbol. vibrate powerfully the enochian exhortation used in the portal ceremony. say: in the name of hyha, alga, and by all the names and letters of the mystical tablet of union, i command ye, o ye forces of eth. i invoke ye, ye angels of the celestial sphere, whose dwelling is in the invisible, to give me of your light forever. bind unto this creature of talismans the ethereal splendour of your realm so that it may become a living creature well fitted to receive the incarnation 18 of the divine. give it life and energy, i beseech thee, so that al

GOLDEN DAWN RITUALS ZAM3

cleansing bath or perform whatever other activity he or she may find appropriate to preparing oneself for the approaching work. let the adept take caution to be frugal with time. begin no later than twenty minutes before the moon is full. it is also appropriate, but not mandatory, that the adept wear consecrated oil of rose and amber over his heart center during the vigil (rose and amber are the mystical oils of sacredness relating to life. amber- j- d- chariot- lord of the triumph of light. rose is the sacred symbol of life, regeneration 3 and perfection. the lotus wand may be utilized. however, all sephirotic invocations should be performed astrally. if one is confined to working in a non-private space, it should not be exposed before the profane. the vigil step 1 let the adept be purif

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ult, perhaps the cult of quetzalcoatl. much had been lost. nevertheless the tribes of this region in particular the maya, the builders of palenque and uxmal had preserved something even more mysterious and wonderful than the enigmatic monoliths, something which declared itself even more persistently to be the legacy of an older and a higher civilization. we see in the next chapter that it was the mystical science of an ancient star-gazing folk, a science of time and measurement and prediction a science of prophecy even that the maya had preserved most perfectly from the past. with it they inherited memories of a terrible, earth-destroying flood and an idiosyncratic legacy of empirical knowledge, knowledge of a high order which they shouldn t really have possessed, knowledge that we have on

between the two upper courses of masonry? i knew that i was not the first person to have stood at the foot of the grand gallery and to have been overtaken by the disorienting sense of being in the inside of some enormous instrument of some sort. 25 who was to say that such intuitions were completely wrong? or, for that matter, that they were right? no record as to function remained, other than in mystical and symbolic references in certain ancient egyptian 23 ibid, p. 93; traveller s key to ancient egypt, p. 115. 24 the pyramids of egypt, p. 93. 25 traveller s key to ancient egypt, p. 115. graham hancock fingerprints of the gods 314 liturgical texts. these appeared to indicate that the pyramids had been seen as devices designed to turn dead men into immortal beings: to throw open the doors

ht ascend into the company of the gods .26 i had no difficulty accepting that such a belief system might have been at work here, and obviously it could have provided a motive for the whole enterprise. nevertheless, i was still puzzled why more than six million tons of physical apparatus, intricately interlaced with channels and tubes, corridors and chambers, had been deemed necessary to achieve a mystical, spiritual and symbolic objective. being inside the grand gallery did feel like being inside an enormous instrument. it had an undeniable aesthetic impact upon me (admittedly a heavy and domineering one, but it was also completely devoid of decorative features and of anything (figures of deities, reliefs of liturgical texts, and so on) which might be suggestive of worship or religion. the

n, in complete ignorance of what had happened in early times .1 under such circumstances, ten or twelve thousand years from now (with all written records and film archives long since destroyed) what testimony might our descendants still preserve concerning the events at the japanese cities of hiroshima and nagasaki in august 1945 of the christian era? it is easy to imagine how they might speak in mystical terms of explosions that gave off a terrible glare of light and immense heat .2 nor would we be too surprised to find that they might have formulated a mythical account something like this: 1 plato, timaeus and critias, penguin classics, 1977, p. 36. 2 the bhagavata purana, motilal banardass, delhi, 1986, part i, pp. 59, 95. graham hancock fingerprints of the gods 467 the flames of the br

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

h their ultraterrestrial masters, the secret chiefs of the great white brotherhood. others have used the same or similar ciphers to communicate with their opposition. the simple english-based cipher of 26 letters discussed in this book is directly traceable to the qabala of nine chambers, a hebrew-based cipher of unknown antiquity; used for centuries to decode messages and secrets communicated in mystical writings, names and holy books. 2 allen h. greenfield symbolic tree of the great work conception and drawing by elmer e. hartman 3 1 the basic premise first, some people among us are in the know about ufo phenomena, which have manifested throughout history. certain people have known the nature of this phenomena, and used its nature, for almost as long. second, those in the know are intera

when he reported sighting nine unidentified objects in the cascade mountains, which he described as like saucers skipping over water the basis of the term flying saucer, which has become part of the ufo story ever since. arnold became closely associated with the late magazine publisher raymond a. palmer, for whom he investigated the first men in black incident. ballard, guy warren. founder of the mystical i am movement, ballard was also associated with the fascist silver shirts prior to world war two. george hunt williamson was associated with ballard for a time. 8 allen h. greenfield barker, gray. founder of saucerian publications and author of the first book on the three men in black called they knew too much about the flying saucers. closely associated with albert k. bender, who founded

n intimate collaborator with the late gray barker. the wealthy son of a u. s. army general, moseley has always approached the ufo mystery with a note of humor and common-sense skepticism, which has brought him more than a few critics. he has for many years served as chairman of the national ufo conference. 14 allen h. greenfield newbrough, john, known mainly for his channeled communication of the mystical work oahspe in the late nineteenth century. palmer, raymond a, was a publisher of conventional science fiction magazines until 1943. then he began publication of the writings of richard shaver, which purported to be accounts of real extra terrestrial visitations and an off-world origin for the human race. for this, palmer was eventually drummed out of science fiction circles. after cofoun

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

oul. your soul is an expression of your spirit. this inner spark of divine light acts on a higher level than your human mirad.it will appear to be separate from you and will seem to act independent of you. in enochian magick it is called your holy guardian angel. the knowledge and conversation with the holy guardian angel refers to the act of the human self confronting the spiritual self. it is a mystical experience in which the human personality or ego melts into its source. in the east, this'blowing out' of the ego is called nirvana. it involves a magical shift in your sense of identity. your sense of identity will shift from the human personality to the spiritual individuality. this shift in identity is necessary to safely cross the abyss and directly confront the holy guardian angel in

of this theorem. the deities and demons encountered in the watchtowers and aethyrs will appear to be independent, of you, the magician. however, in the same way that dream images appear autonomous but are actually dependent, so are the deities of enochian magick. it is only after you become conscious of these esoteric correspondences that you can hope to control the watchtower deities. there is a mystical relationship between the subjective self of the magician and the objective world in which the magician finds himself/herself at any point in time and space. they are two sides of a duality. 30 the primary magical operations magick is the science of understanding oneself and one's conditions. it is the art of applying that understanding in actian. aleister crowley,magick in theory and prac

tchtower of the north. then vibrate the great holy name of this watchtower. feel the angels of the watchtower of earth rising up from within you. step 6. stand facing the east and trace the active and passive invoking pentagrams of spirit (reference enochian magic page 89) while saying, exarp (ehtz-ar-peh) bitom (bee-toh-meh) nanta (nah-en-tah) hkoma (heh-koh-rnah) in the names and letters of the mystical tablet of union, i invoke you, angels who are divine forces of the spirit of life. 91 then vibrate the four names of the elements. feel the angels of the tablet of union rising up from within you. step 7. make the sigas of the rending of the veil (reference "rending and closing the veil" later in this manual) and say, i invoke you, angels of the celestial spheres, whose dwelling is in the

airyland of natural beauty, a woodland paradise. step 11. after observingthis square siufficiently, return to your physical body and employ the banishing pentagram and hexagram of earth. record your experiences in your magical diary. 138 the thirty aethyrs andan angel cometh forth, and. he taketh me aside into a little chamber in one of the nine towers. this chamber is furnished with maps of many mystical sities. there is a table, and a strange lamp, that gines light by jettingfour columns of vortex rings of luminous smoke. and he points to the map of the aethyrs, that are arranged as a flaming sword, so that the thirty aethyrs go into the ten sephiroth. and the first nine are infinitely holy. aleister crowley, the vision and the voice, the 9th aethyr enochian magick describes thirty aethy

as well as the number for toog and iits magical formula. the letters of kal add up to 314 which is the sum of babalon (110) and the beast (lnniao= 204. in enochian, the word kal means "to solidify" the formula of kal is associated with the mystery of babalon and the beast and their ultimate union. this is shown in the number 314 which is equal to ia-idon- toant meaniing "all powerful uniion. this mystical union is none other than the great work. also 314= 157x2 where 157 is the number for zorge which can mean love, friendship or kindness, and the number for batawah, the king of the watchtower of air. the formula of kal is expressed in its letters: the hierophantof taurus (a) with the fire of judgement (k) on his left and the chariot of cancer (l) on his right.in other words, it is the form

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

of the international council of the order visited america, approved of the organization as established here, and, upon their report to the international convention in europe, the american order was made an independent jurisdiction coming directly under the guidance of the international council of the order instead of under the sponsorship of the french jurisdiction. and this gave the ancient and mystical order rosae crucis (amorc) of north america a representation in the international council, in its national and international conventions and congresses, and made the american amorc a part of the a.m.o.r.c. of the world. therefore, the a.m.o.r.c. is today the only rosicrucian movement in america having such authority and connections. however, there are other rosicrucian movements in americ

part of the a.m.o.r.c. of the world. therefore, the a.m.o.r.c. is today the only rosicrucian movement in america having such authority and connections. however, there are other rosicrucian movements in america [4] they use the term or word rosicrucian, but none of these rosicrucian movements or publishing companies or societies use the term rosicrucian order, nor do they use the title ancient and mystical order rosae cruris. ever since the a.m.o.r.c. was organized in america it has made its definite and unequivocal claim of genuineness. its supreme lodge was duly incorporated, not as a society or fellowship of rosicrucians, but as "the ancient and mystical order of rosae cruris of the great white brotherhood" please note the word order and the latin term rosae crucis in the title. its coll

private rosicrucian fundamentals, rituals, rites, or teachings; does not deal with sex problems, sex practices, or indulgences under the guise of higher teachings; is strictly nonreligious, noncommercial, and not affiliated with any esoteric society, fraternity, fellowship, or movement. in august of 1934 in brussels, belgium, a special conclave of the highest officers of the fourteen outstanding mystical, arcane, and metaphysical movements of the world was held. the object of the conclave was to perpetuate, by the forming of an international organization, the traditional rituals, teachings, laws and principles of each of the respective organizations, and to establish such rules and regulations and method of procedure as would identify each of these outstanding organizations as being authe

e, and additional charters of authority and recognition were conferred upon the imperator of amorc of north america [the fudosi does not now operate objectively] one of the resolutions of this conclave was that "the a.m.o.r.c. is the only authentic, recognized rosicrucian organization in north america as decreed by the unanimous decision of the imperators and grand masters of the fourteen ancient mystical groups assembled in convention at brussels, belgium, august 1934" if our members will read the foregoing statements again they will see that amorc has never claimed and could not claim to be connected with the honorable fraternity of freemasons, even though that body has in one of its higher degrees one grade named in honor of the ancient rosicrucians; and amorc is not connected in any wa

e the brief apology for the fraternity of the rosy cross and other treatises wherein he zealously defended the rosicrucians of his time [13] isaac newton sir isaac newton (1642-1727).english natural philosopher and rosicrucian. newton, a genius in the worlds of physics and mathematics, put forth concepts which had a revolutionary impact on science [14] jacob boehme jacob boehme (1575-1624).german mystical philosopher and rosicrucian. boehme was the author of aurora, a book which inspired ecclesiastical opposition, but provided a profound influence on later philosophical thought [15 [16] above- the plaza and fountain, this view was taken from the promenade of the rose-croix university building and reveals the attractive plaza and the fountain, which at night may be magnificently illuminated

HAMIL THE ROSICRUCIAN SEER

craft and royal arch in england are thematically and administratively linked, the latter being said to be the completionof.the former. as with the lodge he was a regular attenderatthe chapter, taking minor offices but never putting himself forward for267 the principal's chairs, the three principals being the rulers of a chapter.itissurprising that he did not, because the royal arch is a much more mystical order than the craft and, as such, would have had much more appeal to hockley. many areputoff taking office in the royal arch by its rather daunting and complicated ritual, but hockley, having been a member of the committee oftheemulation lodge of improvement, certainly had a facility for learning ritual. surprisingly, in an age when new and 'revived' masonic degrees and orders were proli

a volume of alchemical revelations, and we must forewarn him that in these sceptical days we shall expect from him, with such a goodly host of defunct adepti 'real sons of thefire'-fromsynesius to philalethes-for interlocutors, who, if judged from their volumi255 nous writings, must doubtless prove most loquacious fellows, and who, having indulged when on this dull earth so copiously in dark and mystical enigmas, will now throw an unerring light upon the first matter, will trulygiveus an open entrance to the shut palace of the king, a lucid explanation of the tabula smaragdina of hermes, the sophie fire of pontanus, the doves of diana, the fountain of count turisan, and the green lion, and all other monsters ofparacelsus, ripley, flamel, andco,-notomitting the assistance to be derived fro

tpeople. 3 see introduction and letters. 4alexandertilloch (1759-1825),formerlytulloch, editor ofhockley'slettersto the [winssoul by which the adept sought divine union by way of illumination gained in an exalted form of mesmeric trance.'2unidentified. 3 unidentified. 4 helena petrovna blavatsky (1831-91. bom in russia, later became an american citizen. widely travelled; an avid reader of occult, mystical, and religious works, she founded, with col. olcott, the theosophical society in new york in 1877. she also dabbled in spiritualism but on at least three occasions her seances were exposed as mechanical trickery. 5le,thirty shillings, now one pound and fifty pence. 6 colonel henry steele olcott (d.1906, american co-founder of the theosophical society with madame blavatsky.42[undated memor

whom he claimed showed him the philosopher's stone. he believed the stranger to be artist elias, the prophetofalchemy, whose coming had been foretold by paracelsus. see a. e. waite,thesecrettraditioninalcherny(1926),pp.307ff.23johannes amos comenius(1592-1671),scholar and educational reformer. memberofthe moravian brethren: pastor(1614);elder(1632);bishop of lissa, poland(1648).influenced by the mystical writings of boehme.24john denley was a bookseller in catherine street, covent garden, from whom hockley purchased books and occult mss from earlyinhis career. denley had purchased sibley's papers and library in1799and had assisted barrett withthemagus.barrett made no acknowledgement of denley's assistance but the latter had his revenge by buying up very cheaply all the unbound sheets ofth

vocating the dead or raising the spirit of a departed person,anepitome of the angelican world, ruben's latin manuscript. dr rudd's nine hierarchies of angels, how to bring a visible appearance of them into a beryll glass. also clavis angelicae containing the 18 great calls and celestial invocations of the table of enoch [two copies of this manuscript are extant.]theschemham-maphora or seventy-two mystical verses of the psalms of david used by the antient rabbies when invocating by the urim and thummim. transcribed from reuchlin by fred. hockley [another copy of this manuscript is recorded as m297* but it has since disappeared.]secretwriting31 1833 musaeum hermeticum et artis cabalisticae [a large commonplace book, with additions subsequent to hockley's death] 1834 wheel of wisdom, with key

HANDBOOK OF EGYPTIAN MYTHOLOGY

creator sun god. virtually the entire cast of egyptian mythology is drawn in to crew the sun boat and defend the sun god from apophis and the other chaos monsters. even more remarkably, the corpses of osiris and the rest of the dead can be shown waiting for their temporary revival by the sun god in the sixth hour of the night. the osireion at abydos was probably constructed as a setting for this mystical union between ra and osiris. in two compositions that are often counted as underworld books, the book of the heavenly cow and the litany of ra, the genre develops in different directions. the former is centered on a complex image of the sky goddess in cow form (see figure 26, but part of the text is a lively narrative about why ra felt driven to leave earth after crushing a rebellion amon

as his consort. thoth played an important role in everyone s afterlife. in the pyramid texts the dead kings fly up to the heavens on the wings of thoth. in the middle kingdom book of two ways, the mansion of thoth provides a safe haven for spirits who can use his magic to get past the demons of the underworld. some of the royal underworld books of the new kingdom name thoth as presiding over the mystical union of ra and osiris that allowed the dead to reawaken each night. in the book of the dead, thoth stands ready to record the verdict 210 handbook of egyptian mythology when the heart of the deceased is weighed against the feather of maat (see figure 7. those who feared failure asked thoth to plead for them as he had once pleaded for osiris. all funerary spells could be regarded as works

HEAVEN HELL

man, and the number of the other gods is reduced to four. the region now entered by afu-ra is called net-neb-ua-kheper-aut, and it is 309 (or 480) atru or leagues in length, and 120 in width; it is, in fact, a continuation of the domains of osiris, and in it is the house of tet wherein the great god of the dead himself dwells. the boat of afu-ra is preceded by three boats (vol. i, pp. 45-47) of a mystical character, containing hawk-gods, and mummied forms of gods who are akin to osiris. facing the boats are four forms of osiris, with their arms and hands covered. having arrived in this division, afu-ra cries out to its god, osiris, who straightway creates these secret boats and sends them p. 122 to bring afu-ra to the place where he is. the abode of osiris is situated on the net-asar i.e

HELENA BLAVATSKY NIGHTMARE TALES

eath of ananias, under the stern rebuke from peter; here we havea phenomenon of a similar nature. ananias is supposed to have suffered instant death from fear. few canrealize this power governed by spiritual laws, but those who have trod the boundary line and know some fewof the things that can be done, will see no great mystery in this, nor in the story published last week. we arenot speaking in mystical tones. ask the powerful mesmerist if there is danger that the subject may pass out ofhis control- if he could will the spirit out, never to return? it is capable of demonstration that themesmerist can act on a subject at a distance of many miles; and it is no less certain that, the majority ofmesmerists know little or nothing of the laws that govern their powers. it may be a pleasant drea

g, probably, the lordten-dzio-dai-dzio (the spirit who darts his rays) propitious for the coming ceremony, he speedily drewout a little bundle. it contained a small lacquered box, a piece of vegetable paper, made from the bark of themulberry tree, and a pen, with which he traced upon the paper a few sentences in the naiden character- apeculiar style of written language used only for religious and mystical purposes. having finished, heexhibited from under his clothes a small round mirror of steel of extraordinary brilliancy, and placing itbefore my eyes asked me to look into it. i had not only heard before of these mirrors, which are frequently used in the temples, but i had often seenthem. it is claimed that under the direction and will of instructed priests, there appear in them the daij

HELENA BLAVATSKY THE KEY TO THEOSOPHY

s black magic or the most helpless mediumship. he who has not an initiate for a master had better leave the dangerous study alone. look around you and observe. while two-thirds of civilized society ridicule the mere notion that there is anything in theosophy, occultism, spiritualism, or in the cabala, the other third is composed of the most heterogeneous and opposite elements. some believe in the mystical, and even in the supernatural, but each believes in his own way. others will rush single-handed into the study of the cabala, psychism, mesmerism, spiritualism, or some form or another of mysticism. result: no two men think alike, no two are agreed upon any fundamental occult principles, though many are those who claim for themselves the ultima thule of knowledge, and would make outsiders

as symbol of authority, a golden globe, suspended from the neck. he was also called mystagogus. hillel a great babylonian rabbi of the century preceding the christian era. he was the founder of the sect of the pharisees, a learned and a saintly man. hinayana (sans) the "smaller vehicle" a scripture and a school of the buddhists, contrasted with the mahayana "the greater vehicle" both schools are mystical (see mahayana) also in exoteric superstition, the lowest form of transmigration. homogeneity from the greek words homos "the same" and genos "kind" that which is of the same nature throughout, undifferentiated, non-compound, as gold is supposed to be. hypnotism (gr) a name given by dr. braid to the process by which one man of strong will-power plunges another of weaker mind into a kind of

an adept of the highest order. an exalted being, who having attained to the mastery over his lower principles, is therefore living unimpeded by the "man of flesh" mahatmas are in possession of knowledge and power commensurate with the stage they have reached in their spiritual evolution. called in pali rahats and arahats. mahayana (sans) a school of buddhist philosophy; lit, the "great vehicle" a mystical system founded by nagarjuna. its books were written in the second century bc. manas (sans) lit, the "mind" the mental faculty which makes of a man an intelligent and moral being, and distinguishes him from the mere animal; a synonym of mahat. esoterically, however, it means, when unqualified, the higher ego or the sentient reincarnating principle in man. when qualified it is called by the

HINE P OVEN READY CHAOS

uality. 65 oven-ready chaos at the turn of the century, the shift from religion to science as the dominant ethos for defining reality exposed the fact that us apes required an ontonological dimension of action, to remain secure in a world increasingly percieved as hostile. the space left by the declining power of religion was quickly filled the the cults of the psyche- psychoanalysis, and various mystical/magical cults. these provided a comfortable rationale for the evolving middle classes. enlightenment was captured into being another source of demonstrating status over one s neighbours. this attitude has become increasingly prevalent over recent decades. a magick which is acceptable to mass culture loses its transformative power, becoming a support to the status quo. by all means explore

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

us, as a strike leader and union organiser- anathema to the conventional and conservative in both church and state. but by 1893 she had cut completely loose from her rebellious and sensational past and had embarked upon her even more rebellious and sensational future. she was to become the successor to the fantasticmadame helena petrovna blavatsky and the international president of the stormy and mystical theosophical society. later, in ndia, she would be a conspicuous and idolised religious, educational, and political leader; one-time president of the indian national congress; and an admired older friend. and example to mohanadas gandhi; whose eventual break with her over the best methods of achieving indian independence led to his fame and martyrdom and her eclipse. 12 at henry lay esqre

HP LOVECRAFT A DARK LORE

age, wilcox afterwards said, for his slowness in recognizing both hieroglyphics and pictorial design. many of his questions seemed highly out of place to his visitor, especially those which tried to connect the latter with strange cults or societies; and wilcox could not understand the repeated promises of silence which he was offered in exchange for an admission of membership in some widespread mystical or paganly religious body. when professor angell became convinced that the sculptor was indeed ignorant of any cult or system of cryptic lore, he besieged his visitor with demands for future reports of dreams. this bore regular fruit, for after the first interview the manuscript records daily calls of the young man, during which he related startling fragments of nocturnal imaginery whose

no assistance whatever in this matter. one of them, a heavy tome with an iron clasp, was in another unknown alphabet- this one of a very different cast, and resembling sanskrit more than anything else. the old ledger was at length given wholly into the charge of dr armitage, both because of his peculiar interest in the whateley matter, and because of his wide linguistic learning and skill in the mystical formulae of antiquity and the middle ages. armitage had an idea that the alphabet might be something esoterically used by certain forbidden cults which have come down from old times, and which have inherited many forms and traditions from the wizards of the saracenic world. that question, however, he did not deem vital; since it would be unnecessary to know the origin of the symbols if, a

ingenious of cryptograms, in which many separate lists of corresponding letters are arranged like the multiplication table, and the message built up with arbitrary key-words known only to the initiated. the older authorities seemed rather more helpful than the newer ones, and armitage concluded that the code of the manuscript was one of great antiquity, no doubt handed down through a long line of mystical experimenters. several times he seemed near daylight, only to be set back by some unforeseen obstacle. then, as september approached, the clouds began to clear. certain letters, as used in certain parts of the manuscript, emerged definitely and unmistakably; and it became obvious that the text was indeed in english. on the evening of september second the last major barrier gave way, and d

oors, wide floor-boards, a curving colonial staircase, white adam-period mantels, and a rear set of rooms three steps below the general level. blake's study, a large southwest chamber, overlooked the front garden on one side, while its west windows- before one of which he had his desk -faced off from the brow of the hill and commanded a splendid view of the lower town's outspread roofs and of the mystical sunsets that flamed behind them. on the far horizon were the open countryside's purple slopes. against these, some two miles away, rose the spectral hump of federal hill, bristling with huddled roofs and steeples whose remote outlines wavered mysteriously, taking fantastic forms as the smoke of the city swirled up and enmeshed them. blake had a curious sense that he was looking upon some

s own home on the great hill's higher ground, and was now the abode of a negro family much esteemed for occasional washing, housecleaning, and furnace-tending services. to find, in distant salem, such sudden proof of the significance of this familiar rookery in his own family history, was a highly impressive thing to ward; and he resolved to explore the place immediately upon his return. the more mystical phases of the letter, which he took to be some extravagant kind of symbolism, frankly baffled him; though he noted with a thrill of curiousity that the biblical passage referred to- job 14,14- was the familiar verse 'if a man die, shall he live again? all the days of my appointed time will i wait, until my change come' 2 young ward came home in a state of pleasant excitement, and spent th

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

h our sea voyage had given us some brief foretastes. distant mountains floated in the sky as enchanted cities, and often the whole white world would dissolve into a gold, silver, and scarlet land of dunsanian dreams and adventurous expectancy under the magic of the low midnight sun. on cloudy days we had considerable trouble in flying owing to the tendency of snowy earth and sky to merge into one mystical opalescent void with no visible horizon to mark the junction of the two. at length we resolved to carry out our original plan of flying five hundred miles eastward with all four exploring planes and establishing a fresh sub-base at a point which would probably be on the smaller continental division, as we mistakenly conceived it. geological specimens obtained there would be desirable for

HP LOVECRAFT THE CALL OF CTHULHU

ld age, wilcox afterward said, for his slowness in recognizing both hieroglyphics and pictorial design. many of his questions seemed highly out of place to his visitor especially those which tried to connect the latter with strange cults or societies; and wilcox could not understand the repeated promises of silence which he was offered in exchange for an admission of membership in some widespread mystical or paganly religious body. when professor angell became convinced that the sculptor was indeed ignorant of any cult or system of cryptic lore, he besieged his visitor with demands for future reports of dreams. this bore regular fruit, for after the first interview the manuscript records daily calls of the young man, during which he related startling fragments of nocturnal imagery whose bu

HP LOVECRAFT THE UNNAMABLE

delicate overtones of life, it was his view that only our normal, objective experiences possess any esthetic significance, and that it is the province of tile artist not so much to rouse strong emotion by action, ecstasy, and astonishment, as to maintain a placid interest and appreciation by accurate, detailed transcripts of everyday affairs. especially did he object to my preoccupation with the mystical and the unexplained; for although believing in the supernatural much more fully than i, he would not admit that it is sufficiently commonplace for literary treatment that a mind can find its greatest pleasure in escapes from the daily treadmill, and in original and dramatic recombinations of images usually thrown by habit and fatigue into the hackneyed patterns of actual existence, was so

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

tracks of old benijah corey's peculiar heelless boots had met the stubby little tracks in the road. old benijah had been the carters' hired man when randolph was young; but he had died thirty years ago. it must have been these whispers plus carter's own statement to parks and others that the queerly arabesqued silver key would help him unlock the gates of his lost boyhood-which caused a number of mystical students to declare that the missing man had actually doubled back on the trail of time and returned through forty-five years to that other october day in 1883 when he had stayed in the snake den as a small boy. when he came out that night, they argued, he had somehow made the whole trip to 1928 and back; for did he not thereafter know of things which were to happen later? and yet he had

tour, bound with the turban of a high-caste brahman and having night-black, burning, almost irisless eyes which seemed to gaze out from a vast distance behind the features. he had announced himself as the swami chandraputra, an adept from benares, with important information to give; and both de marigny and phillips- who had corresponded with him- had been quick to recognize the genuineness of his mystical pretensions. his speech had an oddly forced, hollow, metallic quality, as if the use of english taxed his vocal apparatus; yet his language was as easy, correct and idiomatic as any native anglo-saxon's. in general attire he was the normal european civilian, but his loose clothes sat peculiarly badly on him, while his bushy black beard, eastern turban, and large, white mittens gave him an

saw though the dense fumes a blurred black claw fumbling with the tall, hieroglyphed door. the fumbling made a queer, clicking sound. then the figure entered the coffin-shaped case and pulled the door shut after it. de marigny could no longer be restrained, but when he reached and opened the clock it was empty. the abnormal ticking went on, beating out the dark, cosmic rhythm which underlies all mystical gate-openings. on the floor the great white mitten, and the dead man with a bearded mask clutched in his hand, had nothing further to reveal* a year passed, and nothing has been heard of randolph carter. his estate is still unsettled. the boston address from which one "swami chandraputra" sent inquiries to various mystics in 1930-31-32 was indeed tenanted by a strange hindoo, but he left

INITIATION INTO HERMETICS

tion that matters here, but the quality that he imputes to this imagination. in any case, no matter what the religious faith or ideology, the imagination of god has to be the highest, the dearest, the most precious and the most venerable of all things above which there cannot be any kind of super-god. the communication with his god can be effected by the magician in four different ways: 1. in the mystical passive manner, 2. in the magic active manner, 3. in the concrete manner, and 4. in the abstract manner. the true magician ought to be master of all these four methods and it is left to him which of them he will choose for his future permanent connection. the mystical passive manner of unity with god is a privilege granted to most of the saints and all the believers to whom the divine pri

men, though he knows exactly how to induce a magical death. there would be a lot of possibilities of doing so, but i desist from quoting such methods in order not to lead the magician into temptation. according to the universal laws, a magician of illumined spirit and perfect mastery of occult faculties and powers also will be able to raise the recently deceased from the dead. backed by his high mystical experiences and with the help of his well-trained senses, the magician can see not only the working of the elements in the body, spirit and soul, but also the effect of the electromagnetic fluid; moreover, he can notice the connecting bond between the material, astral and mental bodies, and he knows how all this can be influenced according to the universal laws. it will be easy for him to

INTERVIEW WITH ANDREW CHUMBLEY

e used to coordinate force and form, to inform strategies of sorcerous behaviour and to empower expressions of creative aesthesis. ritual, the magical art par excellence, reveals new understandings of sorcerous knowledge and by the path that connects moment to moment realisation to realisation- it brings consciousness into gnosis. magick in this sense leads to the direct realisation of truth, the mystical apotheosis of the arte magical. yet in the most pragmatic sense, magick is the power to bless, curse, attract, repel, call, banish, heal, hurt, bind or liberate. i consider that the sabbatic craft unites both mystical and the pragmatic dimensions to form transcendental sorcery. thus, whether seemingly high or low in application, magick locates the step and connects the spirit to its locat

en opening avenues of direct spirit-contact and self- initiation. i consider that magical books and artefacts operate as entities in their own right, that they are familiar spirits and daimons who may serve, test, bring individuals together, birth new realisations, reveal dreams, function as omens; they can open a path of aspiration or close it forever. speaking for myself, books like azoetia are mystical love-letters to strangers whom i would not otherwise meet. communicable inspiration is the guarantor of spiritual validity. the outer representation of the cultus sabbati permits the curren to communicate and yet to remain, on the inner, a matter undisclosed. mh: what exactly is the sabbatic craft? what are the origins of this name? ac: at an outer level of definition, sabbatic craft desc

ISIS UNVEILED

endom as the jews did from egypt, to carry off the valuables of its religious allegories, as the 'chosen ones' did the gold and silver ornaments? it certainly does seem as if the events of the first centuries of chris- tianity were but the refiexion of the images thrown upon the mirror of the future at the time of the exodus. during the stormy days of irenae- us, the platonic philosophy, with its mystical submersion into deity, was not so obnoxious after all to the new doctrine as to prevent the christians from helping themselves to its abstruse metaphysics in every way and manner. allying themselves with the ascetical uterapeutae forefathers and models of the christian monks and hermits it was in alexandria, let it be remembered, that they laid the first foundations of the purely hatonic

fact, deduction upon deduction, science have b^otten science, and myriads erf the brightest human intellects have re6ected upon the laws of nature, before this ancient doctrine could have taken concrete shape. the procrfs of this identity of fundamental doctrine in the old religions are found in the prevalence of a system of initiation; in the secret sacerdotal castes who had the guardianship of mystical words of power; and in the public display of a phenomenal control over natural forces, indicating association with preterhuman beings. every approach to the mysteries of all these nations was guarded with the same jealous care, and in all the >edalty of death was inflicted upon initiates of any degree who divulged the secrets entrusted to them. we have seen that such was the case in the e

the final rites. any person revealing these mysteries was put to death, regardless of sex, nationality or creed. a christian father would no more be proof against an accident than a pagan myata or the tavrrtp. if during the a'porrhaa or preliminary arcanes, there were some practices which might have shocked the pudieity of a christian convert though we doubt the sincerity of such statements their mystical symbolism was all sufficient to relieve the performance of any charge of licentiousness. even the episode of the matron baubo whose rather eccentric method of (insolation was immortalized in the minor mys- teries is explained by impartial mystagogues quite naturally. ceres- demeter and her earthly wanderings in search of her daughter are the abegorized descriptions of one of the most meta

were identical vitb the initiations, as practised now among the buddhists and the hindi! adepts. the highest visions, the most trvihful, are produced, not through natwrtd ecstatics or 'mediums' as it is sometimes.erroneously asserted, but through a regular discipline of gradual initiations and development of psychical powers. the mystae were brought into close union with those whom proclus calls "mystical natures "resplendent gods" because, as plato says "we were our- selves pure and inunaculate, being liberated from this ntrrounding tiat- metu, which we denominate body, and to which we are now bound like an oyster to its shell" phaedr, loc. cit. so the doctrine of planetary and terrestrial pitiis was revealed entirely, in ancient india as well as now, only at the last moment of initiation

yed. it is not alone for the esoteric philosophy that we fight; nor for any modem system of moral philo- sophy, but for the inalienable right of private judgment, and especially for the ennobung idea of a future life of activity and accountability. we 'eagerly applaud such commentators as godfrey higgins, inman, payne knight, king, dunlap, and dr. newton, however much they dis- agree with our own mystical views, for their diligence is constantly bdng rewarded by fresh discoveries of the pagan paternity of christian sym" hols. but otherwise all these learned works are useless. thmr re- searches only cover half the ground. lacking the true key of interpreta- tion, they see the symbols only in a physical aspect. they have no pass- word to cause the gates of mystery to swing open; and uicient

JASMUHEEN THE FOOD OF GODS

of these change when we feed purely from prana) divine nutrition: the madonna frequency& the food of gods with jasmuheen 134 the pineal gland is light sensitive, and as part of the body s biological clock, it has a regulating effect in sleep function. melatonin has in fact also psychedelic effects, and can release special ecstatic and transcendental experiences, among meditators and mystics. the mystical third eye: according to several occult traditions, the pineal gland is connected to the third eye, which is situated in the middle of the forehead, on a straight line from the pineal gland. with shiva and the buddha, the third eye is found described as a shining spot and a flaming pearl, symbolizing unity, transcendental wisdom and spiritual consciousness. this point is often used as poin

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

and desire to be viewed as the historians only of this renowned body; of whom it may most truly be asserted that no one can bost of having ever really and in fact seen or known in any age any supposed (or suspected, member in the flesh. it is sufficient honour to offer as the medium only, or the intermediaries to the reading world of this illustrious membership; whose renown has filled, and whose mystical doctrines (assumed or supposed, have puzzled the ages; in the intenser degree, still, in the present time; as the inquisitive reception of the authors first edition of the rosicrucians abundantly proved. dr. ginsburg says of the cabala, or kabbalah (regarding the mysteries of which the rosicrucians claimed to be the only true exponents, that it is a system of religious philosophy, or more

of the latter alphabet. we here refer to the work entitled, mysterium baphometis revelatnm; seu, fratres militia templi, qua gnostid et quidem ophiani, apostasi, idololatri, et quidem impuritatis convicti per ipsa eorum monumenta, published in the mines de l orient, vol. vi. this treatise is illustrated with numerous admirably executed copperplates of magical statuettes, architectural ornaments, mystical inscriptions, vases, and coins. amidst these there is a bearded, yet female, figure, mete (magna, or maxima) whom von hammer, following theodosius and others, makes the same as the sophia of the ophites. some particulars referring to these subjects are contained 52 the rosicrucians. in the gnostics and their remains, ancient and mediaeval; although there is an evident betraying total igno

he deification of fire. what may mean that tower of babel and its impious raising, when it sought, even past and over the clouds, to the tower, tor, or tau of babel. 91 imply a daring sign? what portent was that betrayal of a knowledge not for man, that surmise forbidden save in infinite humility, and in the whispered impartment of the further and seemingly more impossible, and still more greatly mystical, meanings? in utter abnegation of self alone shall the mystery of fire be conceived. of what was this tower of belus, or the fire, to be the monument? when it soared, as a pharos, on. the rock of the traditionary ages, to defy time in its commitment to form of the unpronounceable secret, stage on stage and story on story, though it climbed the clouds, and on its top should shine the ever

york cathedral and of salis- fig. 229. anagram of the divine powers and distinctions exemplifying the athanasian creed. fig. 230. bury cathedral. most of the chapter-houses of the cathedrals are eight-sided. in this they imitate the eight-sided or bhuddist cross of the templars. this is the crown, fig. 231. cap, capital, chapiter, tabernacle, mythic domus templi, or domus dei. they are miniature, mystical round churches, or tors. the chapter-houses oblong in shape are imithe olic digamma. 265 tative of the ark of the mosaical covenant. all the basilicas are of this figure. the symbol is a parallelogram, or an oblong, when the shape adopted is that of the temples. it then is the navis, nave, or ship which is the argo. les chinois l adorent dans f t. la langue chinoise n ayant ni le b ni le

h a large amount of ingenious and very plausible research and conjecture, have not truly touched or appreciated these enigmas. they yet remain, baffling the curiosity of the moderns; and they are likely to preserve their real mysteries unread as long as the stones of the pyramids, and the remembrance of the sphinx, if not her visible figure, themselves endure. we believe that there is no adequate mystical comprehension among modern decipherers to read the hopeless secrets purposely evading discovery which lie locked in the hieroglyphics: the most successful readings are probably guesses only, founded on readily accepted likeness and likeliness. the temple church, london, presents many mythic figures which have a rosicrucian expression. in the spandrels of the arches of the long church, bes

K AMBER THE BASICS OF MAGICK

that felt while walking or breathing; upon an emotion (such as reverence or love; upon a mantra spoken aloud or even silently; or upon a visualization (as in chakra meditation, see below..concentration meditation is, simply put, a form of self-hypnosis. a mantra (or mantrum) is one or more words or syllables which are repeated- often chanted- aloud..a simple yet powerful mantra is to vibrate the mystical word 'om. this mantra has long been associated in india with the godhead/unity. use it to aid in tuning into universal vibrations which promote feelings of harmony, peace, and well-being. use it before magick ritual to 'get into the mood' and afterward to 'dismiss the forces. you vibrate a mantra by saying it slowly aloud in a lower-pitched voice than your normal speech, and a more or les

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

ntains something less than 2500 words. the date of sy s composition remains a matter of some debate, but most scholars agree that it was written or compiled between the second and sixth centuries. however, steven m. wasserstrom has offered a strong case for the ninth century within an islamic milieu* it was certainly extant by the tenth century, for it exerted a great influence on speculative and mystical thought from that time on. commenting on sy, elliot r. wolfson stated, properly speaking, the work should not be described as a single composition, but rather as a composite of distinct literary strands that have been woven together through a complicated redactional process whose stages are not clearly discernable* ithamar gruenwald a preliminary critical edition of sefer yezirah, in isra

introduction, sefer yesira: edition, translation and text-critical commentary (t bingen: mohr siebeck, 2004. aryeh kaplan adds a fourth: the gra/ari version; see below, p. 13* the comments of both steven m. wasserstrom and elliot r. wolfson were made as discussants at the association for jewish studies 33rd annual conference (washington, dc: december 16, 2001) in the session titled sefer yesirah: mystical and philosophical intertexts. see wasserstrom s articles (1) sefer yesira and early islam: a reappraisal (in the journal of jewish thought and philosophy, vol. 3 no. 1: 1993) and (2) further thoughts on the origins of sefer yesirah (in aleph: historical studies in science and judaism, no. 2 (2002, edited by gad fruedenthal, indiana university press, at http//inscribe.iupress.org/loi/ale;

volume 3 of darcy kuntz golden dawn studies series (edmonds: holmes publishing group, 1996. westcott s sy is also included in the most recent reprint of collectana hermetica, a series which westcott edited 1893-1911 (weiser, 1998. westcott was an occultist who, with s. l. m. mathers, was a founding member of the hermetic order of the golden dawn. both westcott and mathers put several magical and mystical texts into english in the late 1800s and early 1900s. most pertinent to kabbalah are mathers kabbalah unveiled (sections of the zohar after the latin of knorr von rosenroth) and westcott s sy, which, in spite of the claim on the title page that the work was translated from the hebrew, appears to have been totally dependent on a latin version. a. e. waite, in his introduction to the stenri

red paths are the gates of release between the sephirot, the gates are in the light of the endless, and the specific letter is given in the book of formation. 20073 10 through the notes, the nature of various meditations is indicated by reference to the diagrams; lines from the atharva veda are offered for comparison with sy. work of the chariot s publication seems to be entirely for an immediate mystical purpose. there is no introduction, no history, no account of editions of sy, etc, and the sparse notes are not of the usual sort. in 1971, ithamar gruenwald published the preliminary critical edition of sefer yezira in israel oriental studies, volume 1 (tel aviv university; of course, the texts are in hebrew. in a follow-up article, some critical notes on the first part of sefer yezira (r

riot, blumenthal offers extensive notes some are helpful; some are bewildering. the notes are marred by blumenthal s glib, often condescending, style. he addresses his readers as though he (blumenthal) were the all-wise and pithy professor and we (the readers) were restless college kids who needed to be constantly refocused and jollied into sticking with the material. bokser, ben zion. the jewish mystical tradition. new york: the pilgrim press, 1981. within this valuable anthology, bokser gives us the first eight paragraphs of sy; the translation is based on gruenwald s preliminary critical edition. alexander, philip s. textual sources for the study of judaism. totawa: manchester university press/barnes and noble, 1984. reprinted, university of chicago press, 1990. in the midst of this wel

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

, volume ii: the middle ages. northvale. jerusalem: jason aronson inc, 1998 (hereafter jmii) jmii is a collection of dan fs articles covering early kabbalah (concentrating on sefer ha-bahir) and the ashkenazi hasidim (see below, pre-kabbalistic streams of jewish mysticism, 5. to the above books, add the following dissertations. brody, seth lance. human hands dwell in heavenly heights: worship and mystical experience in thirteenth-century kabbalah. ph.d. dissertation, philadelphia: university of pennsylvania, 1991. gcurrent discussion of kabbalistic spirituality, originating with gershom scholem, tends to differentiate between the etheurgic f and etransformative f sides of kabbalistic practice and to present them as constituting divergent goals for mystical intentionality and life. our anal

and philosophy in early kabbalah. ph.d. dissertation, new york: new york university, 2004. chapters include gthe opening to myth in the thought of abraham bar hiyya, h gmyth and philosophy in sefer ha-bahir, h gascent and decent h (in sefer ha-bahir, r. jacob ben sheshet, and r. azriel of gerona, and gmyth and discursive thinking in r. asher b. david. h. goldberg, joel r= yechiel shalom goldberg. mystical union, individuality, and individuation in provencal and catalonian kabbalah. ph.d. dissertation, new york: new york university, 2001. focusing on the earliest kabbalists (e.g, isaac the blind, ezra ben solomon, and particularly azriel of gerona, goldberg considers the role of individuality in mystical phenomena, i.e, mystical union and the ritual actions which precipitate it. see below

an ancient kabbalistic text attributed to nehuniah ben hakana/ 1st century c.e. new york: samuel weiser, inc, 1979. neugroschel, joachim. gfrom the bahir, h in the secret garden, edited by david meltzer (new york: seabury press, 1976. other references. abrams, daniel. gthe condensation of the symbol eshekhinah f in the manuscripts of the book bahir, h in kabbalah: journal for the study of jewish mystical texts, vol. 16, edited by d. abrams and a. elqayam (los angeles: cherub press, 2007. bokser, ben zion. the jewish mystical tradition. new york: the pilgrim press, 1981: 7. gsefer habahir h (translated excerpts. dan, joseph. gershom scholem and the mystical dimension of jewish history [modern jewish masters series #2. new york: new york university press, 1988: chapter 5. gthe enigmatic boo

ophy, vol. 3, issue 1 [special issue: studies in jewish mysticism, esotericism, and hasidism (harwood academic publishers gmbh, 1993; and 2 (idem) along the path: studies in kabbalistic myth, symbolism and hermeneutics (albany: state university of new york press, 1995. 1. b. provence: the fragments of what was to become sefer ha-bahir made their way to provence where they fed the development of a mystical school, ca. 1200. this school fs second generation was headed by r. isaac the blind (d. 1235, g cthe first jewish scholar whom we know by name that dedicated all his creative powers to the field of kabbalah h (dan fs introduction to ek, p. 31. on isaac the blind, see ek (pp. 31-4, translations on pp. 71-86, and ok (pp. 248-309. r. isaac fs major work, commentary on sefer yezirah, gthe fir

d, see ek (pp. 31-4, translations on pp. 71-86, and ok (pp. 248-309. r. isaac fs major work, commentary on sefer yezirah, gthe first systematic treatise of kabbalah, h is fully analyzed and translated by mark brian sendor in the emergence of provencal kabbalah: rabbi isaac the blind fs commentary on sefer yezirah, volumes i& ii (ph.d. dissertation, cambridge: harvard university, 1994. further, in mystical union, individuality, and individuation in provencal and catalonian kabbalah (noted above, page 2, yechiel shalom goldberg analyzes key passages from r. isaac the blind fs commentary on sefer yezirah as well as from the works of r. isaac fs nephew, r. asher ben david, and r. azriel of gerona (see below. further reference. zinberg, israel. a history of jewish literature, volume iii: the st

KETAB E SIYAH

at equinox; when hrumachis shall arise and the double-wanded one assume my throne and place. another prophet shall arise, and bring fresh fever from the skies; another woman shall awakethe lust& worship of the snake; another soul of god and beast shall mingle in the globed priest; another sacrifice shall stain the tomb; another king shall reign; and blessing no longer be poured to the hawk-headed mystical lord! 35. the half of the word of heru-ra-ha, called hoor-pa-kraat and ra- hoor-khut. 36. then said the prophet unto the god: 429 37. i adore thee in the song- i am the lord of thebes, and i the inspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are truth. i invoke, i greet thy presence, o ra-hoor-khuit! unity uttermost showed! i a

KNOWLEDGE LECTURE ONE

he pentagram, 18. and in the column shines the six-rayed star. 19-24. repeat 1 through 6, the qabalistic cross. for banishing use the same ritual but reversing the direction of the lines of the pentagram. invoking pentagram banishing pentagram viii. the uses of the pentagram ritual opening and closing any magical work the lesser ritual of the pentagram can be used to open and close any magical or mystical work, such as a ceremony or meditation. as an exorcism the lesser ritual of the pentagram can be used by the neophyte as a protection against impure magnetism, and as a practical form of exorcism, to eliminate obsessing or disturbing thoughts. in this the neophyte should first formulate a mental image of the obsession or disturbing thought, then s/he should project the image outside of hi

sion or disturbing thought in the east, the neophyte should then perform the lesser banishing ritual of the pentagram to disintegrate the image, seeing it in his/her mind s eye dissolving on the further side of the circle of flame which is formulated in the pentagram ritual. ix. the pillars in the explanation of the symbols of the grade of neophyte, your attention has been directed to the general mystical meaning of the two pillars called in the ritual the "pillars of hermes" of "seth" and of "solomon" in the 9th chapter of the ritual f the dead they are referred to as the "pillars of shu" the "pillars of the gods of dawning light" and also as "the north and southern columns of the gate of the hall of truth" in the 125th chapter, they are represented by the sacred gateway, the door to whic

LAITMAN M KABBALAH REVEALED

sness is actually an old, perennial consciousness; only now it is being rediscovered. indeed, it is high time that planetary consciousness was rediscovered. we used to think that the typical, normal human consciousness is what we capture with our five senses. we considered everything else imaginary. the common perception was that we ended where our skin ended. other views were considered new age, mystical, or esoteric. ideas that we somehow belong together, that there is a context in which we are parts of a greater whole, have been considered the exception in the history of civilization. but if we look at the history of ideas, we will find that the truth is quite the opposite. the reductionist, mechaintroduction 17 nistic, and fragmented thinking that evolved in the western world over the

he first division. five thousand years ago, a single nation was divided because egoism grew and separated its members. now it is time for this nation xhumanity xto reunite and become a single nation once again. we are still at the breaking point that occurred all those years ago, but today we are much more aware of it. according to the wisdom of kabbalah, this culture clash and the resurfacing of mystical beliefs that were abundant in ancient mesopotamia mark the beginning of humanity s reconnection into a new civilization. today, we are beginning to realize that we are all connected and that we must rebuild the state that existed prior to the shattering. by rebuilding into a united humanity, we will also rebuild our connection with nature, with the creator. egoism is a catch-22 during the

n its abstract form is the attribute of the creator; it is totally unrelated to the creatures, who are receivers by their nature. however, the creatures (people) can wrap their will to receive with the form of bestowal, so it resembles bestowal. in other words, we can receive, and in so doing actually become givers. it is imperative to remember that the zohar shouldn t be treated like a report of mystical events or a collection of tales. the zohar, like all other kabbalah books, should be used as a learning tool. this means that the book will help you only if you, too, want to experience what it describes. otherwise, the book will be of little help to you, and you will not understand it. remember this: understanding kabbalistic texts correctly depends on your intention while reading them

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

and draw them closer, unlike the latter. thus, if we see that the secrets of kabbalah do not become apparent to us, then we must conclude that this path is incorrect, though enthusiasm, strong conviction and imagination may point to another direction and indicate that we have already reached certain spiritual heights. such an end is common among those involved in amateur studies of kabbalah and "mystical" philosophies. our entire path of spiritual ascension along the stages of the worlds abya can be described as an alternating exertion of force, emanating from each consecutive stage at which we find ourselves at any given moment. each of these forces is denoted by a particular letter of the hebrew alphabet. that is, each letter symbolizes a spiritual force that governs a certain stage in

e shed as if they were the last. as for the help of the creator "yeshuat hashem keheref ay in" it appears suddenly and always unexpectedly! the zohar is considered by many to be a moral teaching based on kabbalah, since it is written in the language of the commandments, prescribing what an individual should do. it is clear that by defining the book of zohar in such way, people attempt to deny its mystical, concealed essence. the authors of the zohar have written this book, which deals only with the composition and the operation of the spiritual worlds, in a deliberately scholastic and legalistic language. this was intended to leave no doubt in the readers minds that the main purpose of kabbalah is not the wisdom itself, but the "dispenser of the wisdom" in fact, the main purpose of kabbala

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

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

ifferences between the sensations of a young child, a youth, an adult, and a scientist. the study of kabbalah continually builds new insights and discernments in us, eventually leading to the perception of the upper worlds. from the above we can understand why kabbalah contains all the teachings and sciences of this world. without proper explanations, we would be lost and think that kabbalah is a mystical teaching of wizardry and miracles. there are others who relate it to judaism, but in truth the wisdom of kabbalah has no connection whatsoever with mysticism, religion or any other manmade fantasy. the purpose of the wisdom of kabbalah is one: to bring humanity to congruence with the creator through gradual correction. kabbalah is such a successful method for the correction of humankind s

LAITMAN M THE KABBALAH EXPERIENCE

ch new life; it is the soul that we, as yet, do not feel. the purpose of creation is that we will act from within our souls, from the upper world, and live at the highest degree possible, rather than in the lowest (our world, which is beastliness alone. by discovering our souls, we attain contact with the upper world, and thus achieve a whole, complete, eternal and blissful life. q: is kabbalah a mystical experience? a: it is not a mystical experience. it is something that students learn as rules that they are part of, which they must abide by. these laws are active in all levels of nature v still, vegetative, animate and speaking. q: is kabbalah just a theory, or has it been tested in practice? a: it is not a theory. with kabbalah, a person actually acquires knowledge. you might say that

you might say that it involves a lot of mathematics and dry rules. it has nothing to do with psychology or other imaginary fantasies. there is a good reason for the name, the wisdom of kabbalah (the wisdom of receiving: it is a wisdom that teaches one how to receive. those who acquire knowledge about the laws of reality begin to use and consequently increase their egos. unlike other religions and mystical methods, the study of kabbalah does not require one to nullify one s ego and cancel one s desires. there is no requirement to fast or to mortify self. t h e w i s d o m o f k a b b a l a h 83 one does not have to leave everyday life or abandon family duties. nor does one float in the air, or practice breathing exercises in order to attain tranquility. quite the contrary, students build th

LAITMAN M THE PATH OF KABBALAH

lah. thus, now that science has reached a dead end, the only true wisdom of creation appears from above. that is why kabbalah is referred to as the wisdom of truth. q: will kabbalah save the world? a: the zohar states precisely that this is so. what is kabbalah? it is a spiritual force that rules our world. we will attain correction only if we draw the force down here for that purpose. q: certain mystical things are, in fact, a kind of drug that people try in order to escape their problems. drug addicts are normally very quiet people, but the entire world seems to be against them. why? a: the reason is that drugs cut a person completely off from the purpose of life. they prevent us from reaching our destination. when people take drugs, they completely deny their existence in this world, ar

ions to come belong to a time generally entitled the last generation. this is the generation that precedes the collective correction of the souls. in this generation, egoism grows so intensely that it awakens needs for every corporeal thing that exists, as well as the need to understand and control the spiritual world. for that reason we are witnessing a growing importance and interest in certain mystical sciences. bookstores are loaded with books, films and magazines about extraterrestrials and other such phenomena. but these are merely midway points on the way to the ultimate question: what is the meaning of my life? although this question was asked in the past, the intensity behind it today is far greater. pa r t s e v e n: t h e i n n e r m e a n i n g 367 the temple represents the cor

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

f dzyan; and another expression common to both is gthe one from the egg h. in egypt the egg was the symbol for the setting sun, which is often seen in that shape when about to touch the horizon. that egg passed into the underworld, and was hatched there, and out of it came the young sun the next morning, rising in his strength, which was called gthe flame born of a flame h. all this bore a deeply mystical significance, which was explained in the mysteries. 23. when osiris died, isis and nepthys- in turn tried to raise him, but it proved a failure; then anubis attempted it and succeeded, and osiris returned to the world with the secrets of amenti- a significant statement which seems to suggest that the secrets which we possess are closely connected with the underworld and the life after dea

nality of the candidate- another example of the curious correspondence between the admission to this degree and the ordination of the sub-deacon(*see the science of the sacraments, p. 315) 528. now that the solemn o. of secrecy has been taken the h c k is removed and the blessing of light is restored to the candidate. in commenting upon this bro. j. s. m. ward says: 529. notice the word restored. mystical re-birth marks the beginning of our journey towards the light, of our ascent towards god, but it is a restoration- a journey back to him from whom we came. exactly the same procedure is followed in the initiatory rites of the turkish dervishes. among them the incident is followed by a beautiful exposition of the mystical meaning of light. it is the divine light, emblem of god himself, and

ret this as meaning gwithin three miles h; it probably was originally equivalent to gwithin convenient walking distance h. assuredly no m.m. who understands how great is the privilege of taking part in the work of the lodge will be likely to disregard any such call if it is in any way possible for him to respond to it. 674. in this case, as so often in others, bro. wilmshurst gives us a beautiful mystical interpretation, taking the c c, t c to represent the gsilver cord h which links the subtler part of the body to the denser, and suggesting that a bro. who for some good reason cannot obey a summons physically may yet attend astrally and take part in the ceremony on a higher plane. if this explanation be accepted, the length of the c c t c would be the distance to which the m.m. finds hims

been gthe hidden life in freemasonry h, and that that life has manifested itself in many ways and through many unexpected channels when and where it seemed best for the carrying on of the great work. 757. to explain, to such an extent as is permissible, the wonderfully illuminative teaching of this truly sublime degree of the holy royal arch i shall borrow freely from the exposition given in the mystical lecture of the co-masonic ritual of the degree, reserving only such points as are necessary to guard the secrets. 758. having symbolically reached in the 3 the thresh-old of immortality, the aspirant finds a quest opening before him, a quest for the g c s c of a m.m, which were lost by the untimely death of our master h c a c it may be noted that through the teaching given in this degree

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

of masonic history by c. w. leadbeater theosophical publishing house, adyar 1926 (edited and re-formatted for pdf by brother w. note this should really be considered as part ii of the hidden life of freemasonry and is mentioned by the author in the preface* contents author s preface chapter i schools of masonic thought the origins of masonry. the authentic school. the anthro-pological school. the mystical school. the occult school. the knowledge of the occultist. the occult records. the sacramental power. the form and the life. orthodoxy and heresy. chapter ii the egyptian mysteries the message of the world teacher. the gods of egypt. isis and osiris. animal deities. the practice of embalming. other deities. the brothers of horus. consecration. the purpose of the mysteries. the degrees of

as of craft and arch signs and symbols, and the same may be said of the signs of many other degrees as well. it is quite clear from the researches of anthropologists that, whatever may be the precise links in the chain of descent, we in masonry are the inheritors of a very ancient tradition, which has for countless ages been associated with the most sacred mysteries of religious worship. 17. the mystical school 18. a third school of masonic thought, which we may call the mystical, approaches the mysteries of the craft from another standpoint altogether, seeing in them a plan of man s spiritual awakening and inner development. thinkers of this school, on the record of their own spiritual experiences, declare that the degrees of the order are symbolical of certain states of consciousness wh

t is achieved during the ceremonies performed by the masonic lodge, although the plan is not exactly the same, being indeed far older; and each of our rituals, when properly carried out, likewise builds a temple in the inner worlds, through which the spiritual power called down at the initiation of the candidate is stored and radiated. thus masonry is seen, in the sacramental sense as well as the mystical, to be an art of building spiritualized, and every masonic lodge ought to be a channel of no mean order for the shedding of spiritual blessing over the district in which it labours. 39. sometimes orders and rites which were once channels of great force have admitted, as the years passed by, brn. less worthy than their predecessors- brn. who thought more of their own gain than of service t

, which indeed we find in all religions. there is a four-faced brahma; there is the fourfold jupiter, who is aerial, fulgurant, marine and terrestrial. and that leads us back to the reality behind all these symbols, the four great angel-rulers of the elements, the administrators of the great law, who are the gods or leaders of the hierarchies of angels of earth, water, air and fire. those are the mystical four; and they are full of eyes within, because they are the scribes, the recorders, the agents of the lipika: they watch all that happens, all that is done, all that is written or spoken or thought in all the worlds. 81. in the light of asia they are described as the rulers of the four points of the compass: 82. the four regents of the earth, come down 83. from mount sumeru- they who wri

with cords, the ends of which were left loose to typify the voluntary nature of the sacrifice. the candidate then passed into trance, left the physical body and passed in full consciousness on to the astral plane. his body was carried down into a vault below the temple and was placed in an immense sarcophagus, where it lay for three days and three nights in the heart of the earth. 198. during the mystical death of the body the candidate passed through many strange experiences in the astral world, and preached to the spirits in prison, to those who had recently left the body in death and were still fettered by their passions and desires. 199. on the morning of the fourth day of his burial, the body of the candidate was raised from its sepulchre, and borne into the outer air at the eastern s

LEMEGETON

s are extant, the oldest are dated thirteenth century, and possibly earlier. like liber juratus (also thirteenth century, the text centers around an even older collection of orations or prayers which are interspersed with magical words. the orations in ars notoria and those in liber juratus are closely related, and suggest to me a common oral tradition. the orations in both works are said to have mystical properties which can impart communion with god and instant knowledge of divine and human arts and sciences. older manuscripts of the ars notoria contain exquisite drawings, the "figures" mentioned in the text [9] their omission adds greatly to the confusion of the text. not all manuscripts of the lemegeton include the ars notoria, their contents listing only four books. those that do are

f nature is so far from being contemptible that the greatest monarchs and kings have studied it. nay amongst the persians none might reign unless he was skillfull in this great art. this noble science often degenerates, and from natural becomes diabolical, from true philosophy turns to nigromancy, which is wholly to be charged uppon its followers who, abusing or not being capable of that high and mystical knowledge do immediately hearken to the temptations of sathan, and are misled by him into the study of the black art. hence it is that magic lies under disgrace and they who seek after it are vulgarly esteemed sorcerers. and the fraternity of the rosicrucians thought it not fit to style themselves magicians, but philosophers. thay are not ignorant empirics1 but learned and experienced phy

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

r days; this is how long it takes for the deceased to realize he or she has been separated from the body. as soon as the individual expires, a white cloth is thrown over his or her face, and no one is allowed to touch the corpse. all doors and windows are sealed, and the extractor of consciousness-principle lama takes up his vigil by the corpse s head.no grieving is permitted. the lama takes up a mystical chant that provides directions for the deceased to find its way to the western paradise of amitabha. if the person s karma is good enough, this will enable the dead to escape the ordeal of the intermediate period of the bardo. the lama examines the top of the head to determine if the spirit has exited as it should through the aperture of brahma; if so, he pulls out three hairs, if the hea

k mass for psychodrama than for magic.he also noted that if the purpose of the original was to shock one s contemporaries by blaspheming what was holy, then a true modern black mass would consist of the blaspheming of such sacred topics as eastern mysticism, psychiatry, the psychedelic movement, ultra-liberalism, etc (101. the notion of the black mass seems to have arisen out of the belief in the mystical( magical) efficacy of the mass, and out of the ends to which certain unprincipled priests put this power. within catholicism and certain other liturgical denominations, the mass is a ritualized miracle of substantiation in which the bread and wine become the body and blood of jesus. this rite, based on the biblical account of the last supper, transforms ordinary, profane ingredients into

9. black roses a heavy metal band whose lead singer is satan corrupts a small town in middle america in this 1988 film. the rock band creates a musical passage into the underworld through which the teens fall after listening to the lyrics. they then turn into evil monsters and start killing family members. a na ve english teacher saves teens from their fate. blake, william the work of the english mystical poet and artist william blake (1757 1827) is full of visions of angels, including fallen angels( demons. blake, who is known to many for such poems as tiger, tiger, burning bright, was born in london. he attended henry pars s drawing school in the strand, and at the age of fifteen he was apprenticed to the engraver james basire.after ending his apprenticeship in 1779, he went to the schoo

work to be executed by his novel method of illuminated printing, combining text and decorations on a simple etched plate. by 1795, blake lived through the american and french revolutions, which left a deep impression on his mind. his songs of experience are permeated by undertones of indignation and pity for 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

on one hundred illustrations for dante s divine comedy. the bible was his favorite source for subjects, and when illustrating the poets he would choose semireligious themes such as milton or bunyan. he died peacefully in london in 1827. a great deal of blake s imagery and symbolism are adopted from both boehme and swedenborg, both of whom deviated from prevailing theological opinion. boehme was a mystical and theosophical writer, whereas swedenborg was a scientist who devoted himself to studies arising out of what he claimed to be persistent communications from angels and other agencies in a spiritual world. for example, he was influenced by boehme s idea that there are three principles heaven, hell, and our own world and that every spirit is confined in its own principle, the evil angels

LIBER 141

where failure does not imply irreparable disaster, until they have the knowledge and experience of this art which will give a reasonable confidence. viii of a theory of this art magical the theory of this art appears to us to involve certain cosmic hypotheses to which it is perhaps not impossible to assent at least tentatively, but which are certainly unproven. the idea of prana in some form more mystical than that which identifieth it with the motion of the physicist is perhaps inherent. in the mere consummation of the sacrament for health and vitality is no violation of reason, but at most an exaggeration of anticipation; for the matter of the sacrament is indubitably a microcosm; but in the extension of this sacrament to validity in magick is an hiatus comparable to that which exists in

sues into the body. the organs thus act as a siphon to draw constantly fresh supplies of life from the cosmic reservoir, and flood the body with their fructifying virtue. the initiate is asked to compare and contrast this chapter with chapter xiv, observing in particular, underlying both systems, this one postulate: in the semen itself exists a physical force which can be turned to the magical or mystical ends of the adept. initiates will notice also that these heathen philosophers have made also one further march toward the truth when they say that the sun and moon must be united before the reabsorption (see almost any tantra, in particular shiva sanhita. but the full glory of the sun, the simple and most efficacious and most holy sacrament, is reserved for the elect, the illuminated, the

LIBER 777

we hope that the present venture will attract scholars from all quarters, as when the wounded satan leaned upon his spear, forthwith on all sides to his aid was run by angels many and strong, and that in the course of time a far more satisfactory volume may result. many columns will seem to the majority of people to consist of mere lists of senseless words. practice, and advance in the magical or mystical path, will enable little by little to interpret more and more. even as a flower unfolds beneath the ardent kisses of the sun, so will this table reveal its glories to the dazzling eye of illumination. symbolic and barren as it is, yet it shall stand for the athletic student as a perfect sacrament, so that reverently closing its pages he shall exclaim, may that of which we have partaken su

LIBER ALEPH

blood directly with belladonna, we have delirium vehement and furious; with hashish, visions phantastic and enormous; with anhiolonium, ecstasy of colour and what not; with diverse germs of disease, disturbances of consciousness varying with the nature of the germ. also with ether, we gain the power of analysing the consciousness into its planes; and so for many others. but all these are, in our mystical sense, poisons; that is, we take two things diverse and opposite, binding them together so that they are compelled to unite; and the orgasm of each marriage is an ecstasy, the lower dissolving in the higher. n liber aleph vel cxi 22 u de cursu amoris (of the course of love) continue then, o my son, and reiterate that this formula is general to all nature. and thou wilt note that by repeat

LIBER CLXV A MASTER OF THE TEMPLE

rmer work. these practices may then be said to have a cumulative effect, which makes them all the more valuable in helping towards the general control of body and mind. but what is of still greater importance as far as frater v.i.o. was concerned, they evidently had the effect heightened perhaps by a letter from his neophyte of causing him to make a fresh and more determined effort to perform the mystical exercises for a definite period and with regularity, according to his original a\a\ instructions. from january 30th, 1911, to april 30th of that year, he kept a scientifically tabulated diary and during the prescribed three months he never missed a day in the performance of his appointed task. his results, during this period, were perhaps not of a very startling nature, but, as any true s

LIBER COLLEGII SANCTI

axe h hieroglpyh signfying gthe gods h) below the eye-holes. this account been disputed; a different account of the outer order robes, said to be derived from a typescript prepared by f.i. regardie while he was crowley's secretary in the late 1920s, was published in the journal of the college of thelema, black pearl, in the late 1990s, and in an appendix to james eschelman fs book the magical and mystical system of the a a according to this the neophyte robe was plain black with a hood and the symbols added were as follows: zelator: silver eye in a triangle on the forehead; practicus: hexagram of 48 rays (silver) around the triangle; philosophus: calvary cross of six squares (in various colours) on the breast; dominus liminis: rose emblem at the centre of this cross. contra this, it has be

LIBER CXCVII STORY OF SIR PALAMEDES

r smitten through the head, himself sore wounded in the thigh, weepeth upon the deed of dread, liber cxcvii 52 alone among his murdered men, the champion fool, as fools were then, utterly broken, like to die, sir palamede the saracen. 53 xxii sir palamede his wits doth rally, nursing his wound beside a lake within an admirable valley, whose walls their thirst on heaven slake, and in the moonlight mystical their countless spears of silver shake. thus reasons he .in each and all fyttes of this quest the quarry.s track is wondrous geometrical. in spire and whorl twists out and back the hart with fair symmetric line. and lo! the grain of wit i lack. this beast is master of design. so studying each twisted print in this mirific mind of mine, my heart may happen on a hint. thus as the seeker aft

LIBER CXX

ll me! the light is mine; its rays consume me: i have made a secret door into the house of ra and tum, of khephra and of ahathoor. i am thy theban, o mentu, the prophet ankh-af-na-khonsu! by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. show thy star-splendour, o nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me, ra-hoor-khuit (followeth the mystical dance as taught in secret: or let the magus trace 11 circles around the room, traveling against the course of the sun, for that is in effect he that is still, the earth revolving (let the hymn be sung, or the mantra recited. but ere he end, let him sing "above, the gemmed azure is the naked splendour of nuit; she bends in ecstasy to kiss the secret ardours of hadit. the winged globe, the

LIBER DCCCLX JOHN ST

e of my working. 1 [it is a verse paraphrase of cap. xxx of the book of the dead. t.s] liber dccclx 36 1.55. my pr.na is acting in a feverish manner; a mixture of fatigue and energy. this is not good: it probably comes from bolting that big lunch, and may mean that i must sleep to recover equilibrium. i will, however, use the pentagram ritual on my an.hata-cakra [the heart; a nervecentre in hindu mystical physiology..ed] and see if that steadies me (p.s..yes: instantly. notice, please, how in this condition of intense magical strain the most trifling things have a great influence. normally, i can eat anything in any quantity without the slightest effect of any sort; witness my expeditions and debauches; nothing upsets me. p.s..but notice, please! normally half a bottle of burgundy excites

LIBER GRADUUM MONTIS ABIEGNI

. ggreat steadfast mindfulness h; this work is not believed extant, although ingeneous explanations have been advanced in some quarters as to how it could refer to the star ruby, ostensibly a banishing pentagram ritual. the practice is also, of course, described in canonical buddhist texts, principally the mah.satipatth.na sutta. 17 see gliber iii vel jugorum, h ii. 18 while there was doubtless a mystical or qabalistical reason for not giving the dominus liminis a distinct numbered section, it might be worth noting that the duties of this grade are given in paper f, class d. the print edition of liber xiii referred paper f to the grade of adeptus minor; this has here been corrected. 19 see gliber iii vel jugorum, h iii. 20 gliber mysteriorum h is unpublished and may be no longer extant in

LIBER LVII

nd united they are called the beast, awyj, chioa. thus the infernal trinity is completed, which is, so to speak, the averse and caricature of the supernal creative one. samael is considered to be identical with satan. the name of the deity, which we call jehovah, is in hebrew a name of four letters, hwhy; and the true pronunciation of it is known to very few. i myself know some score of different mystical pronunciations of it. the true pronunciation is a most secret arcanum, and is a secret of secrets .he who can rightly pronounce it, causeth heaven and earth to tremble, for it is the name which rusheth through the universe. therefore when a devout jew comes upon it in reading from the scriptures, he either does not attempt to pronounce it, but instead makes a short pause, or else he subst

LIBER LXVII THE SWORD OF SONG

thou zohar!)76 and thus our formidable pigeon-77 lamb-and-old-gentleman religion fizzles in smoke, and i am found attacking nothing. here.s the ground, pistols, and coffee.three in one (alas, o rabbi schimeon) but never a duellist.no son, no father, and (to please us most) decency pleads.no holy ghost! all vanish at the touch of truth, a cobweb trio.like, in sooth, 705 710 715 720 725 730 735 740 mystical mean-ing of .ascen-sion day. futility of whole discussion, in view of facts. ascension day 21 that worthy yankee millionaire, and wealthy nephews, young and fair, the pleasing crawfords! lost! lost! lost !78 .the holy spirit, friend! beware. ah! ten days yet to pentecost! come that, i promise you.but stay! at present .tis ascension day! at least your faith should be content. i quarrel not

kusha-grass.48.the sacred grass of the hindus. 509. mantra.49.a sacred verse, suitable for constant repitition, with a view to quieting the thought. any one can see how simple and effective a means this is. 519. gayatri.50.this is the translation of the most holy verse of the hindus. the gender of savitri has been the subject of much discussion and i believe grammatically it is masculine. but for mystical reasons i have made it otherwise. fool! 557. prayer.51.this fish-story is literally true. the condition was that the almighty should have the odds of an unusually long line,.the place was really a swift stream, just debouching into a lake.and of an unusual slowness of drawing in the cast. but what does any miracle prove? if the affaire cana were proved to me, i should merely record the fa

friend.60.abdul hamid, of the fort, colombo, on whom be peace. 755. heart.61. heart is a trifling misquotation: this poem is for publication. 810. mind the dark dorrway there !62.this, like so many other (perhaps all) lines in these poems, is pregnant with a host of hidden meanings. not only is it physical, of saying good-bye to a friend: but mental, of the darkness of metaphysics; occult, of the mystical darkness of the threshold of initiation: and physiological, containing allusions to a whole group of phenomena, which those who have begun meditaiton will recognise. similarly, a single word may be a mnemonic key to an entire line of philosophical argument. if the reader chooses, in short, he will find the entire mass of initiated wisdom between the covers of this unpretending volume. 70

n understanding some common thing. oracles of zoroaster. in presenting this theory of the universe to the world, i have but one hope of making any profound impression, viz..that my theory has the merit of explaining the divergences between the three great forms of religion now existing in the world.buddhism, hinduism and christianity, and of adapting them to ontological science by conclusions not mystical but mathematical. of mohammedism i shall not now treat, as, in whatever light we may decide to regard it (and its esoteric schools are often orthodox, in any case it must fall under one of the three heads of nihilism, advaitism, and dvaitism. taking the ordinary hypothesis of the universe, that of its infinity, or at any rate that of the infinity of god, or of the infinity of some substan

in restraining the more violent forces alike of nature and of man. for unless law and order prevail, we have not the necessary quiet and resources for investigating, and learning to bring under our control, all the divergent phenomena of our prison, a work which we undertake that at last we may be able to break down the walls, and find that freedom which an inconsiderate inversion has denied. the mystical precepts of pseudo-zoroaster, buddha, ankaracharya, pseudo-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, e

LIBER NU

nd other insignia and implements. 2. burn perfume. 3. chant incantation. 4. drink unto nuit of the elixir. 5. lying supine, with eyes fixed on the stars, practice the sensation of falling into nothingness. 6. being actually within the bosom of nuit, let hadit surrender himself. 33. summary concluded. the results. 1. expansion of consciousness to that of the infinite. 2. gloss of all h the highest mystical attainment. 3. true wisdom and perfect happiness (c) ordo templi orientis. key-entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 29.06.20tiliber o vel manvs et sagitta svb figvra vi v a a publication in class b issued by order: d.d.s. 7= 4 pramonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius 1 i 1. this book is very easy to misunderstand; readers are ask

LIBER XV CHYMICAL JOUSTING OF PERARDUA

d terrible explosion, ofttimes so softly and subtly that no man may perceive it, be he never so acute, nay, as a needle for sharpness or for fineness as a spyglass of the necromancer! yet herein lieth the core of the matter that in this explosion liber lv 4 aforesaid naught whatever is left either of the seven or the twelve or of the three mother seeds that lie concealed therein. but in a certain mystical way the other ten are shadowed forth, though dimly, as if the brazen serpent had become a sword of lightning. yet this is but a glyph; for in truth there is no link or bond between them. for this animal gold is passed utterly away; there is not any button thereof, nor any feather of the wings of the sphinx, nor any mark of the sower or of the seed. but at that lightning flash all did enti

LUCIFERIAN SORCERY AND SET TYPHON

atavisms, the shadow itself. here is the essence of ahriman as the bringer of shadow, from which we encircle both the higher with the lower. references to the infernal and demonic within luciferian witchcraft are aimed as that same process of self-liberation, initiating change and progress of the self from a magical perspective. the sabbat itself stands between normal dreaming and waking, it is a mystical process undermined by determination to change and progress. in a symbolized working, the dreamer experiences the sabbat be it in the celestial (luciferian gathering, communion with the watchers) and infernal (daemonic gathering, fornication and shades of the dead) to usher forth a strong process of self-initiation, that the imagination is illuminated and able to stand alone. in an observa

y be considered an angelick/luciferian illuminated self. this is of course, not a separate entity but the projected and developed imagination of the sorcerer, from which he or she may visualize a force created from shadow and darkness, blending with the higher articulations of a luciferian spirit of flame (iblis) or light, thus creating and bringing forth the hga or angelick familiar. there is no mystical guideline for this force, it is very much a part of your being, illuminated and empowered by your own desires. fetishes (lesser and greater) a fetish is simply a storehouse of power. it represents the sorcerer in some way, particularly an aspect of his or her personality. for instance, a vampyric famulus would be a human skull (the knights templar were said to worship baphomet in the form

MACNULTY W KIRK KABBALAH AND FREEMASONRY

ates again. recent books on the subject have been moving in the direction of exact historical investigation, but the writers of such books have to leave as an unsolved question the problem of the origin of "speculative" masonry, with its symbolic use of columns, arches, and other architectural features, and of geometrical symbolism, as the framework within which it presents a moral teaching and a mystical outlook towards the divine architect of the universe."3 at the present time there is no real agreement, even among masons, about the origins of the order. some masons, those who are romantically inclined, like to think that they have participated in the very rituals which were used by king solomon to instruct the workmen at the building of his temple. this is certainly an unrealistic view

he outset. he writes "and therefore is it not less absurd, then strange, to see how some men. will not forbeare to ranke true magicians with conjurers, necromancers and witches (those grand impostors) who violently intrude themselves into magick, as if swine should enter into a faire and delicate garden."7 this distinction between "true magicians" whom ashmole considers to be practitioners of the mystical ascent in the hermetic/ kabbalistic tradition, and "conjurers, necromancers, and witches" who attempt to use "magick" to influence the physical world is a significant one. for ashmole "magick" aspires to a transformation of the individual; it requires the individual to surrender his will to the will of god; and it is part of the mystical ascent. conjuring and witchcraft aspire to produce

s pamphlet, which was distributed in 1698, warns "all godly people in the citie of london" to beware the "mischiefs and evils practiced" by "this devilish sect of men" the freemasons. we can establish two facts from this pamphlet (1) that freemasonry existed at that time in some form; and (2) that some people, the author of the pamphlet at least, believed that masons were involved in some sort of mystical activity. apparently, in author's view they were acting in the role of "conjurers, necromancers, and witches (to borrow ashmole's words. of course, simply from this pamphlet, we cannot know what transpired in the meetings of these late 17th century masons; but it is not unreasonable to think that they might have been doing something related to the hermetic/kabbalistic tradition in order t

pamphlet, we cannot know what transpired in the meetings of these late 17th century masons; but it is not unreasonable to think that they might have been doing something related to the hermetic/kabbalistic tradition in order to earn the suspicion of the pamphlet's author. this pamphlet assures us that in the late 17th century there was a popular awareness of masons and a perception that they had mystical involvements. beyond concluding that masons were present in london in 1698, we can derive from this pamphlet some tentative ideas about their frame of mind. it was to be almost twenty years before these men made their meetings a matter of public knowledge and formed themselves into the premier grand lodge. at the end of the 17th century, their activities were causing them to be associated

me name that was alleged to have been found in the rosicrucian vault.14 the book m is not an expose. it appears to be more of a memorial written by a brother who seems to have been very proud of his masonic connections and very moved by his association with the order. among other things, it contains a romantic history which suggests that masonry had its origins in antiquity, and among the various mystical disciplines that it cites as sources of masonry is. the caballa of the jews."15 in 1730 a mason named samuel prichard published a very hostile, 32 page pamphlet entitled masonry dissected. he had apparently joined the order seeking some personal advantage, and he had been disappointed. as he put it "of all the impositions that have appeared amongst mankind, none are so ridiculous as the m

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

first wildly fantastic, i have sincerely endeavored to refrain from haphazard metaphysical speculation, presenting the material as far as possible in the spirit rather than the letter of the original authors. by assuming responsibility only for the mistakes which may' appear herein, i hope to escape the accusation of plagiarism which has been directed against nearly every writer on the subject of mystical philosophy. having no particular ism of my own to promulgate, i have not attempted to twist the original writings to substantiate preconceived notions, nor have i distorted doctrines in any effort to reconcile the irreconcilable differences present in the various systems of religio-philosophic thought. the entire theory of the book is diametrically opposed to the modern method of thinking

eculations interspersed with extravagant flights of fancy. such a viewpoint, however, ignores the institutions of the mysteries--those secret schools into whose profundities of idealism nearly all of the first philosophers of antiquity were initiated. when the physical body of pagan thought collapsed, an attempt was made to resurrect the form by instilling new life into it by the unveiling of its mystical truths. this effort apparently was barren of results. despite the antagonism, however, between pristine christianity and neo-platonism many basic tenets of the latter were accepted by the former and woven into the fabric of patristic philosophy. briefly described, neo-platonism is a philosophic code which conceives every physical or concrete body of doctrine to be merely the shell of a sp

heir lives to the unselfish service of humanity. both the dignity of these sacred institutions and the validity of their claim to possession of universal wisdom are attested by the most illustrious philosophers of antiquity, who were themselves initiated into the profundities of the secret doctrine and who bore witness to its efficacy. the question may legitimately be propounded: if these ancient mystical institutions were of such "great pith and moment" why is so little information now available concerning them and the arcana they claimed to possess? the answer is simple enough: the mysteries were secret societies, binding their initiates to inviolable secrecy, and avenging with death the betrayal of their sacred trusts. although these schools were the true inspiration of the various doct

ed from it, being carried through all the elements. at midnight i saw the sun shining with a splendid light; and i manifestly drew near to, the gods beneath, and the gods above, and proximately adored them" women and children were admitted to the eleusinian mysteries, and at one time there were literally thousands of initiates. because this vast host was not prepared for the highest spiritual and mystical doctrines, a division necessarily took place within the society itself. the higher teachings were given to only a limited number of initiates who, because of superior mentality, showed a comprehensive grasp of their underlying philosophical concepts. socrates refused to be initiated into the eleusinian mysteries, for knowing its principles without being a member of the order he realized t

named orpheus, who was the founder of theology among the greeks; the institutor of their lives and morals; the first of prophets, and the prince of poets; himself the offspring of a muse; who taught the greeks their sacred rites and mysteries, and from whose wisdom, as from a perennial and abundant fountain, the divine muse of homer and the sublime theology of pythagoras and plato flowed (see the mystical hymns of orpheus) orpheus was founder of the grecian mythological system which he used as the medium for the promulgation of his philosophical doctrines. the origin of his philosophy is uncertain. he may have got it from the brahmins, there being legends to the effect that he got it was a hindu, his name possibly being derived from rfan ov, meaning "dark" orpheus was initiated into the eg

MASTERING WITCHCRAFT

ile current. portable amulets the cross-stone, also known as staurotides, is, in fact, a crystal of ferrous aluminium silicate or staurolite, which occurs naturally in orthorhombic form (a crystal possessing three planes set at right angles to each other. in fact, the crystal is formed in the shape of a three-dimensional greek cross or solid cross of nature; symbolically, this indicates the seven mystical dimensions of space, namely north, south, east, west, the abyss above, the abyss below, and the holy centre. herein lie the seeds to the complex cabalistic ararita formula. the amulet should be suspended in a red cloth bag tied with red thread from the neck of the bearer, again laying him "under the spell of hertha's protection" also considered a potent earthly amulet is the image of the

lecan, and the book of leinster; and, finally, the matter of britain as presented in such works of the arthurian cycle as the high history of the holy grail, and the like (see the bibliography at the end of the book for more suggestions on this point) for those that would follow a more cabalistic path, works dealing with "magical correspondences" such as aleister crowley's 777 and dion fortune's mystical qabalah, are very handy. classics-minded witches would do well to consult such books as robert graves's work on the classical myths, those of c. kerenyi; and of course godfrey leland's aradia and etruscan magic and occult remedies, among others. should you, on the other hand, wish to give your coven a more african flavour, then the myths of ancient egypt and maybe the magical elements inh

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

idolatries are superstitions and sacrileges. the pantheon of phantoms, which are then in vogue, is the heaven of the ignorant. the receptacle of phantoms, whom folly even wisheth for no longer, is the hell. but all this existeth only in the imagination of the vulgar. for the wise, heaven is the supreme reason, and hell is folly. but it must be understood that we here employ the word heaven in the mystical sense which we give it in opposing to it the word hell. in order to evoke phantoms it is sufficient to intoxicate oneself or to render oneself mad; for phantoms are ever the companions of drunkenness and of vertigo. the phosphorus of the imagination, abandoned to all the caprices of over-excited and diseased nerves, fills itself with monsters and absurd visions. we can also arrive at hall

he name of yod he vau he. seraphim, purify my love in the name of eloah. chaschmal im, enl ighten me wi th the splendors of elohi, and of schechinah. aralim, act ye; auphanim, revolve and shine. chaioth ha-qadosch, cry aloud, speak, roar, and groan; qadosch, qadosch, qadosch, shaddai, adonai, yod chavah, eheieh asher eheih! halelu-yah! halelu-yah! halelu-yah. amen. the key of solomon page 128 the mystical alphabh,page 59 kl here follow the holy pentacles, expressed in their proper figures and characters, together with their especial virtues; for the use of the master of art. the order of the pentacles (1) seven pentacles consecrated to saturn black (2) seven pentacles consecrated to jupiter blue (3) seven pentacles consecrated to mars red (4) seven pentacles consecrated to the sun yellow (

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

master of art. the order of the pentacles (1) seven pentacles consecrated to saturn black (2) seven pentacles consecrated to jupiter blue (3) seven pentacles consecrated to mars red (4) seven pentacles consecrated to the sun yellow (5) five pentacles consecrated to venus green (6) five pentacles consecrated to mercury mixed colors (7) six pentacles consecrated to the moon silver. kl figure 1. the mystical figure of solomon the key of solomon page 60 saturn. figure 11. the first pentacle of saturn. this pentacle is of great value and utility for striking terror into the spirits. wherefore, upon its being shown to them they submit, and kneeling upon the earth before it, they obey. editor s note. the hebrew letters within the square are the four great names of god which are written with four

the names of the angels: arehanah, rakhaniel, roelhaiphar, and noaphiel. the versicle is "a great god, a mighty, and a terrible" deut x. 17. figures 13 and 14. the key of solomon page 62 figure 16. the sixth pentacle of saturn. around this pentacle is each name symbolized as it should be. the person against whom thou shalt pronounce it shall be obsessed by demons. editor s note. it is formed from mystical characters of saturn. around it is written in hebrew "set thou a wicked one to be ruler over him, and let satan stand at his right hand" figure 17. the seventh and last pentacle of saturn. this pentacle is fit for exciting earthquakes, seeing that the power of each order of angels herein invoked is sufficient to make the whole universe tremble. figures 15 and 16. figure 17. the holy penta

ved and were shaken, because he was wroth" the key of solomon page 64 jupiter. figure 18. the first pentacle of jupiter. this serveth to invoke the spirits of jupiter, and especially those whose names are written around the pentacle, among whom parasiel is the lord and master of treasures, and teacheth how to become possessor of places wherein they are. editor s note. this pentacle is composed of mystical characters of jupiter. around it are the names of the angels: netoniel, devachiah, tzedeqiah, and parasiel, written in hebrew. figure 19. the second pentacle of jupiter. this is proper for acquiring glory, honors, dignities, riches, and all kinds of good, together with great tranquillity of mind; also to discover treasures and chase away the spirits who preside over them. it should be wri

or ever" figure 22. the fifth pentacle of jupiter. this hath great power. it serveth for assured visions. jacob being armed with this pentacle beheld the ladder which reached unto heaven. editor s note. the hebrew letters within the pentacle are taken from the five last words of the versicle which surrounds it, each of which contains five letters. these are, then, recombined so as to form certain mystical names. the versicle is taken from ezekiel i. 1 "as i was among the captives by the river of chebar, the heavens were opened, and i saw visions of elohim" in my opinion the versicle should only consist of the five last words thereof, when the anachronism of jacob using a pentacle with a sentence from ezekiel will not longer exist. figure 23. the sixth pentacle of jupiter. it serveth for pr

; the four rulers of the elements. the versicle is from psalm xxii 16, 17 "they pierced my hands and my feet, i may tell all my bones" figure 24. the seventh and last pentacle of jupiter. it hath great power against poverty, if thou considerest it with devotion, repeating the versicle. it serveth furthermore to drive away those spirits who guard treasures, and to discover the same. editor s note. mystical characters of jupiter with the verse "lifting up the poor out of the mire, and raising the needy from the dunghill, that he may set him with princes, even with the princes of his people" psalm cxiii. 7. figures 22 and 23. figure 24. the holy pentacles page 67 mars. figure 25. the first pentacle of mars. it is proper for invoking spirits of the nature of mars, especially those which are wr

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

is so far from being contemptible that the greatest monarchs and kings have studied it. nay! among the persians none might reign unless he was skilful in this great art. this noble science often degenerateth, from natural becometh diabolical, and from true philosophy turneth unto nigromancy.11 the which is wholly to be charged upon its followers, who, abusing or not being capable of that high and mystical knowledge do immediately hearken unto the temptations of sathan, and are misled by him into the study of the black art. hence it is that magic lieth under disgrace, and they who seek after it are vulgarly esteemed sorcerers. the fraternity of the rosie crusians thought it not fit to style themselves magicians, but rather philosophers. and they be not ignorant empiricks12 2 but learned and

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

hosts jehovah. so on as before, at this mark* in the conjuration of samael (as aforesaid, and when the spirit is come, bid him welcome, then ask your desire& when you have done, dismiss him according to the order of dismissing. the end of the first part of the book pauline ars paulina 15 the second part of this book of solomon of the art of pauline, is as followeth: this second part contains the mystical 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 tha

MEANING OF MASONRY

ed psychological and spiritual experience about which explanation must always be difficult, the subject has been treated here with as much simplicity of statement as is possible and rather with a view to indicating to what great heights of spiritual attainment the craft degrees point as achievable, than with the expectation that they will be readily comprehended by readers without some measure of mystical experience and perhaps unfamiliar with the testimony of the mystics thereto. purposely these papers avoid dealing with matters of craft history and of merely antiquarian or archaeological interest. dates, particulars of masonic constitutions, historical changes and developments in the external aspects of the craft, references to old lodges and the names of outstanding people connected the

rpose and lineage of the order and the present-day value of rites of initiation. in giving these pages to publication care has been taken to observe due reticence in respect of essential matters. the general nature of the masonic system is, however, nowadays widely known to outsiders and and easily ascertainable from many printed sources, whilst the large interest in and output of literature upon mystical religion and the science of the inward order life during the last few years has familiarized many with a subject of which, as is shown in these papers, masonry is but a specialized form. to explain masonry in general outline is, therefore, not to divulge a subject which is entirely exclusive to its members, but merely to show that masonry stands in line with other doctrinal systems inculc

every mason into the order is, we are taught" an emblematical representation of the entrance of all men upon this mortal existence" let us reflect a little upon these pregnant words. to those deep persistent questionings which present themselves to every thinking mind, what am i? whence come i? whither go i, masonry offers emphatic and luminous answers. each of us, it tells us, has come from that mystical" east" the eternal source of all light and life, and our life here is described as being spent in the" west (that is, in a world which is the antipodes of our original home, and under conditions of existence as far removed from those we came from and to which we are returning, as is west from east in our ordinary computation of space. hence every candidate upon admission finds himself, in

n which he should build the altar of his own spiritual life, an altar deeper which he should suffer no" iron tool" no debasing habit of thought or conduct, to defile. by them, of too, he will perceive how wisdom, strength and beauty have been employed by the creator, like three grand supporting pillars, in the structure of his own organism. and by these finally he will discern how that there is a mystical" ladder of many rounds or staves" i.e, that there are innumerable paths or methods by means of which men are led upwards to the spiritual light encircling us all, and in which we live and move and have our being, but that of the three principal methods, the greatest of these, the one that comprehends them all and brings us nearest heaven, is love, in the full exercise of which god-like vi

of that conformity, in vi rtue of being individually made to imitate the grand master in h is death, that we are made worthy of certain" points of fellowship" with him: for they" five points of fellowship" of the third degree are the five wounds of christ the three years' ministry of the christian master ended with his death and, these refer to the three degrees of the craft which also end in the mystical death of the masonic candidate and his subsequent raising or resurrection. the name hiram abiff signifies in hebrew" the teacher (guru, or enlightened one) from the father: a fact which may help you still further to recognize the concealed purpose of the teaching. under the name of hiram, then, and beneath a veil of allegory, we see an allusion to another master; and it is this master, th

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

use the serpentsymbol, but with certain differences. the sons of the serpent, with the human dna andhuman sensibilities, use the serpent usually in a winged form, or with a crown, or even asmulticolored. often referred to as the uraeus, the agatho daimon, the feathered serpent, oreven the phoenix, it is a positive symbol, and like the dragon with five toes is connected towisdom, white magic, and mystical practice. the plain non-winged, non-crowned, generallythe race of adam32atlantis, alien visitation, and genetic manipulation plain appearing snake, like the dragon with three claws, is a negative symbol used by theoriginal aliens and by underworld criminal syndicates. after the creation of the adamic race, the atlanteans felt confident that their colo-nization of the earth was finally sec

red to be the instructor of paracelsus. he authored the beautiful splendour solis.trimethius (1462-1516) one of the most mysterious renaissance alchemists. a master of cryp-tography, his codes where thought to be satanic invocations. said to have taught agrippa and paracelsus.basil valentine (1394-1413)anthony van dyck (1599-1641- flemish artist and alchemist.thomas vaughan (1621-1665) brother of mystical poet henry v aughan.john junior winthrop (1606-1676) first american alchemist and governor of connecticut. first astronomer of note in the new world. teacher of george starkey.obviously, not all of these personages were involved with the serpent brotherhood. but this list is alsonot by any means complete. there were numerous others, whose names are historically renowned, asinventors, poli

tical twins within 24 hours of their second pertussisshot. 1946 interpol reorganization meeting held in brussels. first public use of the term interpol. 1946* rockefeller's standard oil corporation and the rockefeller foundation spend $139,000 in 1946to present an official history of world war ii which covers up the whole story of u.s. bankers buildingup the nazi regime, as well as the occult and mystical background of the nazis. 1946 rockefeller foundation creates the foundation for economic education (fee) for the purposeof promotion of free market privatization by looting the productive capacities of the united states byforcing the government to do it for them, as well as further bankrupting the government to force priva-tization and buying up assets at low prices. debt service in the u

MICHAEL WYNN THE SOUL TRAVELERS

ey are not the first and they are not unique. story of the serpent [1.2] humanity s relationship with the serpent is indeed a strange one. the nature of the reptile is alien to our own, so humans have a natural aversion to reptiles. humans are characterized by both the cold blooded way of the reptile, and compassionate sympathies that violate our sense of self-preservation and seem to stem from a mystical place in the soul. and if a human were forced to choose between the death of a reptile, and the death of a mammal, he or she would most probably consign that serpent to death rather than the likes of a bunny rabbit. so it s quite curious that humans have, for so many thousands of years, revered the serpent and frequently associated it with the gods. there s hardly a single point on the gl

perhaps angry gods, but the meteorologist and geologist--michael wynn's "the soul travelers" 21 knows better. at the latter part of his life, the greater scientific community considered einstein washed-up and obsolete because he simply refused to accept the idea that the universe is in any way random; stating emphatically, god doesn t play dice. while the rest of the world accepted the universe s mystical nature, einstein went to his death bed trying to reconcile the microscopic and macroscopic worlds. in his heart, he knew that the truth of this apparent randomness was out there, and was probably as elegant as e=mc2. maybe einstein would have done well by considering more than 4 dimensions in his death-bed equations. the onion of reality [2.2] perhaps the missing ingredient between appare

MOODY RAYMOND A LIFE AFTER LIFE

the form of some twenty-two philosophical plays or dialogues, most of which include his teacher socrates as chief interlocutor, and a small number of letters. plato believed strongly in the use of reason, logic, and argument in the attainment of truth and wisdom, but only up to a point, for in addition he was a great visionary who suggested that ultimately truth can only come to one in an almost mystical experience of enlightenment and insight. he accepted that there were planes and dimensions of reality other than the sensible, physical world and believed that the physical realm could be understood only by reference to these other "higher" planes of reality. accordingly, he was interested mainly in the incorporeal, conscious component of man-the soul-and saw the physical body only as the

MORALS AND DOGMA

hose of the new law. 5--the _composite, of the philosophical and chivalric degrees intermingled, from the nineteenth to the thirty-second, inclusive. the north star, always fixed and immutable for us, represents the point in the centre of the circle, or the deity in the centre of the universe. it is the especial symbol of duty and of faith. to it, and the seven that continually revolve around it, mystical meanings are attached, which you will learn hereafter, if you should be permitted to advance, when you are made acquainted with the philosophical doctrines of the hebrews. the morning star, rising in the east, jupiter, called by the hebrews tsadoc or tsydyk _just, is an emblem to us of the ever-approaching dawn of perfection and masonic light. the three great lights of the lodge are symbo

surrounded by pillars, recording the number of the constellations, the signs of the zodiac, or the cycles of the planets; and each one was a microcosm or symbol of the universe, having for roof or ceiling the starred vault of heaven. all temples were originally open at the top, having for roof the sky. twelve pillars described the belt of the zodiac. whatever the number of the pillars, they were mystical everywhere. at abury, the druidic temple reproduced all the cycles by its columns. around the temples of chilminar in persia, of baalbec, and of tukhti schlomoh in tartary, on the frontier of china, stood _forty_ pillars. on each side of the temple at p stum were fourteen, recording the egyptian cycle of the dark and light sides of the moon, as described by plutarch; the whole thirty-eigh

estine. most of its expounders wrote in that corrupted form of the greek used by the hellenistic jews, and in the septuagint and the new testament; and there was a striking analogy between their doctrines and those of the jud o-egyptian philo, of alexandria; itself the seat of three schools, at once philosophic and religious--the greek, the egyptian, and the jewish. pythagoras and plato, the most mystical of the grecian philosophers (the latter heir to the doctrines of the former, and who had travelled, the latter in egypt, and the former in ph nicia, india, and persia, also taught the esoteric doctrine and the distinction between the initiated and the profane. the dominant doctrines of platonism were found in gnosticism. emanation of intelligences from the bosom of the deity; the going as

native style. mordecai, too, occupied a high station, no less than that of prime minister, and esther or astar, his cousin, was the monarch's wife. the magi of babylon were expounders of figurative writings, interpreters of nature, and of dreams--astronomers and divines; and from their influences arose among the jews, after their rescue from captivity, a number of sects, and a new exposition, the mystical interpretation, with all its wild fancies and infinite caprices. the _aions_ of the gnostics, the _ideas_ of plato, the _angels_ of the jews, and the _demons_ of the greeks, all correspond to the _ferouers_ of zoroaster. a great number of jewish families remained permanently in their new country; and one of the most celebrated of their schools was at babylon. they were soon familiarized w

aphysical speculations than by simple meditations and moral practices. but the latter always partook of the zoroastrian principle, that it was necessary to free the soul from the trammels and influences of matter; which led to a system of abstinence and maceration entirely opposed to the ancient hebraic ideas, favorable as they were to physical pleasures. in general, the life and manners of these mystical associations, as philo and josephus describe them, and particularly their prayers at sunrise, seem the image of what the zend-avesta prescribes to the faithful adorer of ormuzd; and some of their observances cannot otherwise be explained. the therapeuts resided in egypt, in the neighborhood of alexandria; and the essenes in palestine, in the vicinity of the dead sea. but there was neverth

MOTTA MARCELO THE COMMENTARIES OF AL

the many& the known "my servants; not those of the lord of the aeon "the law is for all; there can be no secrecy about that. the verse refers to specially chosen 'servants; perhaps those who, worshipping the khabs, have beheld her light shed over them. such persons indeed consummate the marriage of nuit and hadit in themselves; in that case they are aware of certain ways to power. there is also a mystical sense in this verse. we are to organize our minds thoroughly, appointing few and secret chiefs, serving nuit, to discipline the varied departments of the conscious thought. 11. these are fools that men adore; both their gods& their men are fools. this verse establishes uncompromisingly that all gods g capital, that is to say 'true gods' and all men deified by legend or deceit that is to s

humanity, free of all the ignorant idiocy of national, cultural or religious prejudice; free to experience the grandeur of our true identity as radiant stars within the body of our lady nuit. any self-concept that falls short of this is utterly fallacious. 48. my prophet is a fool with his one, one, one; are not they the ox, and none by the book? crowley, who knew the attributions of ain, and its mystical meaning, had become troubled since the dictation of verse 45 "but are not the perfect, all of them, just one" he kept asking mentally as dictation went on. finally aiwass incorporates his doubt in the text, answering it out loud, and speaking for the goddess. the key is, of course, that monotheism is a lie. belief in the oneness of man is a great comfort to the ego "i am the one" cries ev

e formula, the central formula of the minor mysteries. the difference between their rites is simply a matter of psychological convenience. see liber 175, verse 2, for this important point "let asar be the adorant. in our system, the candidate presents himself before horus, to invoke him, under the paraphernalia of asar. if the candidate is wise, he will make sure that he possesses the magical and mystical powers of which the paraphernalia are merely the symbols. for ra-hoor-khuit demands that you bind the words and the deeds "isa the sufferer. this expression needs no explanation if you have any acquaintance with the sado-masochistic nature of christian mysticism, specially where roman catholicism predominates. some people are happy only when they suffer. let them be. see lxv, v, verses 7

of 'because' that thelemites must avoid. the chapter is chapter 54. they understand 'a little--this may be interpreted as meaning that they understand the meaning of the fool, aleph, 111, only in a minor way. they are 'fools of men not the fool (on the other hand, see 'little, below) aum is related to aleph qabalistically by number--ill in each case. the termination is in "death" in the sense of mystical sacrifice, the dying god, the witness--m, t he hanged man. since aum was the word of krishna, the most ancient known form of the dying god (later cynically adopted in the roman catholic pantheon as "saint sebastian, it is a natural connotation of that magus's message. it may be difficult for a minor hindu initiate to absorb the idea that aum is, after all, an imperfect hieroglyph. krishna

hat such statements exhibit symptoms of mental confusion. the subject demands more than cursory examination. i can do no more than refer the critic to the hon. bertrand russell's introduction to mathematical philosophy, where the above position is thoroughly justified, as also certain positions which follow. at the time i had not read this book; and i regard it as a striking proof of the value of mystical attainment, that its results should have led a mind such as mine, whose mathematical training was of the most elementary character, to the immediate consciousness of some of the most profound and important mathematical truths; to the acquisition of the power to think in a manner totally foreign to the normal (normal, of course, in the sense of average) mind, the rare possession of the gre

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

e middle ages. these works were executed by thousands of volunteers sharing the same piety and persevering together in a common effort, which strengthened the ideas of union and solidarity. next in significance to all the merchants and artisans who ensured the necessities of subsistence and daily life were masons and workers who built the large churches and who founded brotherhoods that were both mystical and corporate in nature. it was in saint denis between 1130 and 1140, then in chartres in 1145, that we can first detect the organization of these popular brotherhoods. in chartres, history has preserved the name of one of the most skilled of the secular architects, beranger, who worked on the cathedral and died in 1180. the example of the faithful church builders of saint denis and chart

not true for the accepted masons, who gained strength through the admission of new brothers. this fact and the social position of these lettered individuals ensured that the accessory portion became the principal part and took the corporation's business into their hands. the statutes published on the occasion of the large masonic assembly held in 1663 establish evidence of this. philosophical and mystical influences it is important to understand the spiritual influences freemasonry was subject to during this transformation, or at least to comprehend those that facilitated this transformation. an accepted fact of history is that from the end of the fifteenth century in italy through the sixteenth and seventeenth centuries in europe as a whole, there was a strong inclination among educated i

in rest. death is therefore a pleasure and it is death that the philospher dives into each day when leaving the body to soar on the wings of the soul.9 in 1512, florence would also witness the creation of an original organization, the company of the trowel. this society appears to have emerged from the operative masonry that preceded it, although it left behind its material purpose to embrace its mystical intent. consisting of scholars and prominent figures of the civil society of the time, it employed symbols such as the trowel, the hammer, and the chisel and chose for its patron saint the same one who watched over the scottish masons: saint andrew.10 we know the great influence the italian academies had over the english and scottish freemason lodges. undoubtedly the platonic academy and

1780 there were twenty-six lodges headed by priests. in search of the tradition french masonic unity appears to have been ensured by the integral respect for tradition that was general practice. this put it out of step with the times, however. during the age of enlightenment, when the reason of philosophers triumphed, faith was questioned if not outright shaken and demanded fortification. a vast mystical current arose then in reaction against the skeptics and the libertines. freemasonry, faithful to religion, helped to nurture this current. it could claim to respond to all doubts and to unify the faith, which it would do in the name of the religion it embodied. it was thus a matter of some importance that it formulate its principles and establish its forms, that it go further than the chu

ONYX TABLET OF SET

pros of postal mail and "real" letters when dealing with i /ii s- c. sexual ethics. 13. intellect and the heart- a. bridge to the inner temple- b. over-analysis: risk of not experiencing essence of the issue, never touch its truth, truly experience it- miss its meaning- c. by over-analyzing you're not truly committed to the issue, but hiding in "fear" behind facts and figures- d. by being overly mystical, you're out-of-touch with objective reality and have no way to substantiate or recognize progress. 14. inner temple: commitment- a. unknown territories (1) ready to commit to something you know little or nothing about (2) base commitment on faith only. 15. inner temple: anubis is what he eats- a. state of being (1) personal changes (2) autonomy of work- alone realization (3) access to pre

nefits do they seek in their membership in the other group? how do they see it advancing their xeper? this is simple and straightforward. it lets you see if they can evaluate their activity from a setian perspective. key things to look for: personal motivation (rather than relying on authority, sensible reasons, an idea that this membership makes them a more powerful person. 2. in non-occult, non-mystical language, can they describe the difference between the other group's teachings and those of the temple of set? this lets you see that they see a difference, and that they can use the temple's greatest strength (i.e. clear language) rather than sectarian methods. you are also looking to see if they say the temple is better, without prompting them. 3. do they feel they can discuss their set

tion with set now you have all wondered a great deal about your relation to set. part of you knows, part of you never will- and the friction between the two parts is set's gift to his priesthood. hail set! read that again. without the certain knowledge on the one hand you could not display the external powers of the priesthood (a) enlightenment-driving, the ability (without any special magical or mystical effort) to give people a momentary sense of set, which is enough for the hardworking sort, and (b) dedication, the ability to inspire people by plugging away for years, in a world where most people give up on spiritual matters in a few months. without the doubt of set's relationship with you, you would never take on the internal jobs of the priesthood (a) finding a firm rational base for

eper is the actualization in the objective universe of dynamism, a quality of the core self. setian cosmology is keyed to certain numbers, thanks to a certain michael aquino's iv work in the church of satan following the writings of iambilicus. the number of stasis is six (see "the ceremony of the nine angles" in the satanic rituals and waterfield, robin, trans. the theology of arithmetic: on the mystical, mathematical and cosmological symbolism of the first ten numbers. grand rapids, mi: phanes press, 1988) therefore a setian magician can use a six part formula of action to kill anything, even stasis (inside of outside of the temple. here is such a formula of simple real world action, which if followed in exactly this order will remove the effect of dead wood (although kicking them out is

then will the magnificence, subtlety, and depth of this metaphysical system be realized and appreciated. only then can its principles be applied meaningfully within our current environment. the modern priesthood of set the concept of "priesthood" conventional religions view their ordained officialdom as mere commercial professions. whether or not such a priest, pastor, or minister takes personal mystical pleasure in the job is ultimately incidental to whether he or she makes money for the church, brings in a flow of converts, prevents defections, attacks competitors, and acquires political influence in the community. indeed the most successful clerics are those who allow the least intrusion of religious idealism into their decision-making: in essence those who do not make the mistake of f

PHILIP NEIL MYTHS LEGENDS EXPLAINED

ear was made up of 12 lunar months of 30 days, plus another five days to make up the number to 365. however, the egyptians did not add the extra quarter day to make a true solar year. therefore, their calendar drifted slowly out of sync with the astronomical calendar, so that it might officially be summer in the wintertime, or vice versa. the two calendars came back into line every 1,460 years, a mystical cycle for the egyptian priesthood. waters of fruitfulness the goddess nephthys, sister of isis, pours the waters of fruitfulness over the earth, where men hoe the land. the mummified body of osiris (see p. 16) is reborn where the water makes contact with the earth. eye of the sun god the sun was said to be the eye of re, which he sent to seek shu and tefnut. when it returned, another eye

back to face him at the battle of camlann. here, arthur ran him through; but mordred, with superhuman effort, hauled himself the length of the lance, and dealt arthur a fatal blow. taken from the battle, and knowing his fate, arthur asked sir bedivere to cast excalibur, his magical sword, into the lake where a hand arose to take it. as arthur breathed his last, a barge appeared to take him to the mystical isle of avalon. merlin the enchanter merlin was arthur s mentor, and a caster of spells and reader of dreams. it was he who enabled arthur s father, king uther pendragon, to take on the appearance of the duke of cornwall and lie with cornwall s wife igraine. but he required the resulting child as payment for his help. lady of the la ke nimue, a lady of the lake, talks with merlin. she was

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

reover, since he is not focused on the acquisition of truth, but on some side issue, he will not be sublimated to it. he will, therefore, never gain true insight and understanding. whatever understanding he imagines himself to have is external in nature and not into the true essence of g-dliness at all. one who studies kabbalah to reach lofty levels of holiness and divine inspiration, prophecy or mystical revelations, such as the revelation of eliyahu etc, falls into this same category. the only level he will reach is the lowly level of false delusions and imaginations. ultimately, however "lofty" and "holy" he thinks these goals are, in truth, they are totally self centered, and are no different than the desire for pleasure and arousal mentioned above, except that in addition, he is also

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

e seven kings of edom who are all referred to as having ruled and died allude to the midot of tohu whose vessels broke. the sparks of tohu gfell h into the subsequently created worlds of tikun (the four mentioned above, the most sublime elements remaining in atzilut, the less refined falling to beriah, the even less refined falling to yetzirah, and the least refined falling to asiyah. this is the mystical meaning of the next verse, gthe earth was without form and void, h referring to the shattering of the vessels. we must therefore read this verse as if the verb were in the pluperfect: gthe earth had been without form and void, h i.e, the world of tohu had previously collapsed, losing its stability (form) leaving sparks in all the realm of tikun, including the world of beriah. the next phr

eceive. in tohu, the lights were too intense and powerful for the vessels to contain; this is why they shattered, similar to the way someone who hears some idea or concept for which he is not prepared becomes disoriented or even suffers a nervous breakdown. the arizal on parashat bereishit 14 these lights that could not settle in their vessels remained therefore ghovering h over them. this is the mystical meaning of the crowns atop the letters; they allude to the light that hovers above them. letters are vessels, i.e, they themselves are the medium, not the message. the meaning they convey (either as single letters or when combined into words and sentences) is the glight h inside them. however, there is also residual, subliminal meaning to the letters that originates from the source of the

p to descend upon the man c h and so forth. we shall now explain this. from the primordial [world of] adam kadmon, the 72-name was not manifest; only the 63-name began to manifest via the mouth, the nose, etc. this is why [the torah] begins with the letter beit, referring to the 63- name. when the 63-name issued forth [from adam kadmon, it was manifest as the vowels of the 63-name, this being the mystical meaning of the primordial kings [of edom. this is referred to by the phrase gthe heavens and the earth, h which alludes to the seven kings that were broken. since the letter hei alludes to the 63- name, the letter hei is prefixed [as the definite article] in gthe heavens and the earth. h the definite particle [et] is used twice to allude to the z feir anpin and nukva of asiyah within atzi

il that expresses the same quality in the opposite direction, since there is no gevil deity h to compromise g-d fs absolute oneness. the soul of onkelos, the convert, was from this aspect [of reality. onkelos was a roman who converted to judaism and is the author of the standard aramaic translation of the torah. we have discussed the significance of aramaic in this context previously. this is the mystical significance of [the custom of reading the torah] gtwice as in scripture and once in translation. h the talmud enjoins us to review the weekly portion of the torah each week by reading it aloud, each verse twice in the original hebrew followed by once in the translation of onkelos.4 by reading the hebrew together with the aramaic, we are subsuming the mundane, nogah-shell into holiness. t

e are assured that their union will be unhampered by the attacks of evil thoughts or confusion. the sin of adam was that he caused this [protective] covering to be opened up, and at that opening the forces of evil benefited from the light of holiness. adam fs sin gpunctured h the nogah-shell, allowing the forces of evil to invade (like a worm enters a fruit) and gsuck h from holiness. this is the mystical significance of the statement of our sages that enoch was a cobbler,6 meaning that he closed that which adam opened up, and was able to cover the light of beriah. enoch was the sixth generation from adam,7 and was something of a saint or ascetic who renounced the evil ways of his rapidly degenerating society. in the midrash it is stated that the phrase describing the end of his life on ea

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

s excellent correspondence lessons in a committed way. his work introduced me to an exciting and enriching world of the symbolism of tarot, qabalah, and basic ritual. these lessons provided me with a solid foundation which has played a significant part in my magical career ever since. in that first year, i had a profound sense of a sudden major change of consciousness which manifested as frequent mystical-like experiences and a daily and pervasive "feeling" of numinosity regarding my experience of life around and within me. as i look back on my early journal entries during this year, on the surface they that this information would thoroughly my "rational" side felt ready for shelf! over the next several weeks, regardie's to me throug- h an-y variety of additional requesting, a stranger spb

hey that this information would thoroughly my "rational" side felt ready for shelf! over the next several weeks, regardie's to me throug- h an-y variety of additional requesting, a stranger spbntaneously encouraged me to contact him. i spoke 1971. i &ote in my journal simpli sweet the rose" i had virtually no idea their meaning, and the images they 15 years! on the evening of october perhaps last mystical experience of trump "the hermit" i was aware which i sensed clearly communicating join me at the summit, and we shall even know the hour of awakening with me and rejoice in the morning his office in studio city, california. about the hermetic order of the i knew that regardie had been my initial meeting with him was for reichian technique, and exploring importance along with a magical reg

one should always remember those beautiful versicles about the light in the opening chapter of the gospel according to st. john. in the very first or neophyte ritual of the golden dawn, the candidate is startled introduction 13 to hear the strangely-worded invocation "khabs am pekht. konx om pax. light in extension" in other words, may you too receive the benediction of the light, and undergo the mystical experience, the goal of all our work 'the enlightenment by a ray of the divine light which transforms the psychic nature of many may be an article of faith" says hans jonas in his excellent book the gnostic religion "but it may also be an experience. annihilation and deification of the person are fused in the spiritual ecstasis which purports to experience the immediate presence of the ac

s existing in the universe. hence a philosophy which describes, classifies, and purports to understand the nature of the universe must be studied before the sigruficance of the grades can be appreciated. one of the most important backgrounds of the system is the scheme of the qabalah, a jewish system described at length in my tree of life and the knowledge lectures herein. since it is primarily a mystical method, the qabalah has innumerable points of identitvwith the more ancient systems elaborated by other peoples in other ;arts of the world. 1ts most important roo concepits that the uitirnate root from which this universe, with all things therein, has evolved is ain souh aour, infinite or limitless light. b far as our "minds are capable of conceivikg such metaphysical abstractions, this

ily habits of the people are carefully noted and recorded in many a tome. they also describe, though more haltingly and with rather less confidence, the circumstances surrounding the ancient mystery cults. the symbolism of these mysteryreligions was, we see, in certain aspects uniform. all were dramas of redemption, plans of salvation, ways of purgation. degrees of initiation, baptism by water, a mystical meal for the privileged, dramatic plays depicting the life and death of some god or other- these are the familiar incidents of the cults described by our scholars. but the obvious question arises, what spiritual vzlue have such things for us? do they help our own interior development so that we may solve our personal problems and handle more satisfactorily the rather difficult process of

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

uals of the societas rosicrucianis in angliazelator9 felicity, which are (1) to walk with (2) to intercede for (3) to love (4) to assist, and (5) to pray for,our brethren, so as to be united with them in heart and mind. the incense which rises in waving linestoward the luminous star, is a symbol of prayer which precedes to the throne of god. your passingthe 4 ancients in a serpentine course has a mystical allusion, for you were in search of wisdom. bethou as wise as a serpent. in learning wisdom seek to be obedient unto the law, for all its paths arepeace.the conductor of novice invests the aspirant with a crimson robe, as thecelebrant says: receive and be invested with, the crimson robe in token of your ardour, zeal andpromised devotion to the rosicrucian order. let the aspirant be placed

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

magie part i: the doctrine of transcendental magic by eliphas levi (alphonse louis constant) translated by a. e. waite. originally published by rider& company, england, 1896. transcribed and converted to adobe acrobat format by benjamin rowe, june, 2001. typeset in bauer bodoni and waters titling. part i: the doctrine of transcendental magic 1 introduction behind the veil of all the hieratic and mystical allegories of ancient doctrines, behind the darkness and strange ordeals of all initiations, under the seal of all sacred writings, in the ruins of nineveh or thebes, on the crumbling stones of old temples and on the blackened visage of the assyrian or egyptian sphinx, in the monstrous or marvellous paintings which interpret to the faithful of india the inspired pages of the vedas, in the

ound no echo for his utterances, and might have been merely an ingenious parasite at the banquets of trimalcyon. now, at the epoch wherein we live, everything is ripe for a fresh outburst of evangelical zeal and christian self-devotion, precisely by reason of the prevailing general disillusion, egoistic positivism and public cynicism of the coarsest interests. the success of certain books and the mystical tendencies of minds are unequivocal symptoms of this widespread disposition. we restore and we build churches only to realize more keenly that we are void of belief, only to long the more for it; once again does the whole world await its messiah, and he will not delay his advent. let a man, for example, come forward, who by rank or by fortune is placed in an exalted position a pope, a kin

d fire of will. by these are we enabled to change into spiritual gold things which are of all least precious, even the refuse of the earth. in this sense we must interpret the parables of the choir of philosophers, bernard trevisan, basil valentine, mary the egyptian and other prophets of alchemy; but in their works, as in the great work, we must separate skillfully the subtle from the gross, the mystical from the positive, allegory from theory. if we would read them with profit and understanding, we must take them first of all as allegorical in their entirety, and then descend from allegories to realities by the way of the correspondences or analogies indithe great work 59 cated in the one dogma: that which is above is proportional to that which is below, and reciprocally. the word art wh

of science, and is connected intimately with the one and primeval doctrine of hermes. in philosophy, it gives absolute certitude; in religion, the universal secret of faith; in physics, the composition, decomposition, recomposition, realization and adaptation of philosophical mercury, called azoth by the alchemists; in dynamics it multiplies our forces by those of perpetual motion; it is at once mystical, metaphysical and material, with correspondent effects in the three worlds; it procures charity in god, truth in science and gold in riches, for metallic transmutation is at once an allegory and reality, as all the adepts of true science are perfectly well aware. yes, gold can be made really and materially by means of the stone of the sages, which is an amalgam of salt, sulphur and mercur

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

but if the spirit came from the abyss this method was reversed. moreover, the sacred symbol of two interlaced triangles, forming the six-pointed star, known in magic as the pantacle or seal of solomon, must be worn upon the forehead and the breast, and graven 24 the ritual of transcendental magic in the right hand. independently of these signs, the ancients, in their evocations, made use of those mystical combinations of divine names which we have reproduced in our gdoctrine h from the hebrew kabalists. the magic triangle of pagan theosophists was the celebrated abracadabra, to which they attributed extraordinary virtues and represented as follows: abracadabra abracadabr abracadab abracada abracad abraca abrac abra abr ab a this combination of letters is a key of the pentagram. the initial

ich we have adopted in this work. there is the secret, living and philosophical fire, of which all hermetic philosophers speak only under the most mysterious reservations; there is the universal sperm, the secret of which they guarded, representing it only under the emblem of the caduceus of hermes. here then is the great hermetic arcanum, and we reveal it for the first time clearly and devoid of mystical figures: that which the adepts term dead substances are bodies as found in nature; living substances are those which have been assimilated and magnetized by the science and will of the operator. there-fore the great work is something more than. chemical operation: it is an actual creation of the human word initiated into the power of the word of god himself. this hebrew text, which we tra

agnetic agent must be assimilated and as if incorporated. paracelsus, raymund lully and nicholas flamel seem alone to have understood this mystery perfectly. basil valentine and trevisan indicate it after an incomplete manner, which might be capa66 the ritual of transcendental magic ble of another interpretation. but the most curious things which we have found on this subject are indicated by the mystical figures and magical legends in a book of henry khunrath, entitled amphitheatrum sapientae aeternae. khunrath represents and resumes the most learned gnostic schools, and connects in symbology with the mysticism of synesius. he affects christianity in expressions and in signs, but it is easy to see that his christ is the abraxas, the luminous pentagram radiating on the astronomical cross

may be still in the present, assemblies which are presided over by this figure, seated on a throne and having a flaming torch between the horns. but the adorers of this sign do not consider, as do we, that it is a representation of the devil: on the contrary, for them it is that of the god pan, the god of our modern schools of philosophy, the god of the alexandrian theurgic school and of our own mystical neo-platonists, the god of lamartine and victor cousin, the god of spinoza and plato, the god of the primitive gnostic schools; the christ also of the dissident priesthood. this last qualification, ascribed to the goat of black magic, will not astonish students of religious antiquities who are acquainted with the phases of symbolism and doctrine in their various transformations, whether i

the ritual of transcendental magic of deep symbolism, signifying reconciliation by sacrifice and expiation by liberty! now, all the fathers of the church, who have concerned themselves with jewish symbolism, have recognized in the immolated goat the figure of him who assumed, as they say, the very form of sin. hence the gnostics were not outside symbolical traditions when they assigned this same mystical figure to christ the liberator. all the kabalah and all magic, as a fact, are divided between the cultus of the immolated and that of the emissary goat. we must recognize therefore a magic of the sanctuary and that of the wilderness, the white and the black church, the priesthood of public assemblies and the sanhedrim of the sabbath. the goat which is represented in our frontispiece bears

ROBERT KIRK WALKER BETWEEN WORLDS

rmed rumor that britain has a well-established 'esoteric' research group under governmental control. whatever the true situation at present, such matters may be traced back to at least as early as rd john dee,[7] who was cartographer, seer, astrologer and cryptographer for queen elizabeth i. kirk, however, was not remotely interested in militaristic applications, for he was a deeply religious and mystical man, and a hard-working, active clergyman devoted to the betterment of his flock. but there is a further element to kirk, for in addition to recording fairy lore and celtic belief, he undoubtedly lived through such belief himself. kirk was a seventh son, such as were widely believed to be susceptible to magical and spiritual dimensions. despite his important role as a churchman and litera

nd the inhabitants of that secret commonwealth which they perceived. the reality of this otherworld or dimension was accepted by the celts, and indeed by kirk himself. a re-evaluation of kirk, based upon his own comments and perceptions in addition to related individual items of folklore or belief, is long overdue. when we approach his work in this manner, we find it in keeping with the perennial mystical and magical/psychological traditions of the world. furthermore it offers firm historical evidence that dates active traditions of otherworld vision, magical techniques, and physical translation into normally unseen dimensions. worldwide copyright 1990, 1998-2001, rjstewart, all rights and permissions reserved http//www.dreampower.com/kirk_wbw/pg_vi.htm (6 of 6 [10/9/2001 12:32:27 am] robe

the renaissance period onwards, in which such perennial metaphysical and magical themes and systems are restated in various ways although kirk's book is always declared to be a text or collection of folklore, it often reads like a book on alchemy renaissance theosophy, or esoteric spiritual arts. it is only fair to state firmly at this point, that many of the medieval and renaissance magical and mystical texts and systems can only be truly interpreted in the light of folklore and collective tradition, and that scholars specializing in these texts often totally miss their true ground of http//www.dreampower.com/kirk_wbw/pg_10.htm (4 of 8 [10/9/2001 12:34:12 am] robert kirk- walker between worlds(pages 10-18) origin and their relationship to the lore of ordinary people. so the problem cuts

g and vigorous force, but secretly conveyed, was restrained to those very words and points as delivered by tradition, without any voluntary alteration, and they [the magicians] reckoned their virtue evaporated and was lost by being poured out and translated into any other language. the jews also are very shy in translating any of the common forms of blessing, or the like, prescribed in the law by mystical ways. both the good spirit and image of jesus' holy mind and life, and also the malice of the evil spirit against all good, are conveyed to men according to their different endeavours after [such things. it is not the natural influence that the pronunciation of such words can have on the things signified by them which brings their effect to pass, but purely the promise and authority of th

ed at two extremes, that of mysticism and that of the most recent developments in modern science. this holistic world-view is repeated elsewhere (page 26, and kirk affirms at one point that it was one of the beliefs taught among the seers themselves. if we grant that kirk is reporting accurately. then he is not making a philosophical thesis of his own, but reporting the remnants of an esoteric or mystical tradition, preserved from the days of pagan celtic religion and philosophy. this undertone of a perennial wisdom-teaching runs thr-oughout celtic tradition, but it is intermingled with a vast range of humble beliefs, superstitions, and variants of orthodox commentary 78 religion. it is interesting to consider, from kirk's evidence, that a certain amount of philosophical instruction was ha

RUBY TABLET OF SET

gs of the ultimate pointlessness of existence. for the setian, the primary usefulness of existentialism is the consideration of those positive aspects of it which can be used in the pursuit of xeper. footnotes 1. in the historical-academic sense 2. as articulated by the temple of set 3. at least in the historical-academic category that i am referring to 4. erotic crystallization inertia is noesis mystical? classification: v2- 156.a- 1 author: pat hardy iii date: december 15, xxiv html revision: jan 12, 1998 ce subject: philosophy reading list: 2v, 12b, 12c plato identified four levels of thought. the highest of these, noesis, was an intuitive recognition of truth. this enlightened intuition was brought about through the development of the psyche. it is an important factor in the setian con

december 15, xxiv html revision: jan 12, 1998 ce subject: philosophy reading list: 2v, 12b, 12c plato identified four levels of thought. the highest of these, noesis, was an intuitive recognition of truth. this enlightened intuition was brought about through the development of the psyche. it is an important factor in the setian concept of initiation.(1) various writers have described noesis as a mystical faculty. some infer from this that setian philosophy itself is based on an irrational mysticism. this questionable conclusion is based an assumption, namely, that noesis is mystical. the purpose of this article is to present an explanation of noesis that may clarify its relation to conventional reasoning (dianoia. it is first necessary to consider the pythagorean basis of platonic thought

umanity continues to lurch about, incapable even of verbal reasoning. natural language is a refinement of the social chatter of apes and a vehicle for the expression of reason, not reason itself. if you bind reason to natural language, you debase reason. consider rubik's cube. few humans could deliver a coherent description, in their native tongue, of a general solution to the puzzle. is the cube mystical, merely because ineffability is typical of mysticism? no! zeno's paradox("why the arrow can never reach it's target) is not refuted by any aristotelian manipulation of natural language. only in calculus. an artificial language focussed on immeasurable quantities) and temporal processes. do we find a tool capable of explaining observed fact. these examples illustrate the point: natural lan

nswer. at the briefing she distributed scraps of wire, and explained "picosecond" thus: signals could travel this length of wire in a picosecond. people understood. hopper's intuition is a simple example of noetic thought. in the terminology of de lubicz, the picosecond-wire is a symbol, while the word "picosecond" is a conventional sign bearing no necessary relation to its meaning. noesis is not mystical, but a mode of nonverbal symbolic thought. because it is not a verbal form of reasoning, it seems `superrational' and perceptual in the terms of the verbal mind: the thought `appears' to consciousness in much the same fashion that an object `appears' to the eye. yet the thought-form is subject to rational review and empirical use, just as the object seen with the eye is subject to other t

hful christian reader fear lest he or she be too unlearned and ignorant, or too non-graduate and amateur to grasp the very simple structure on which the mathematical element is based. this little table shews the differences of the cubes of 1, 2, 3, and 4, and it is the last of the series, namely 37, which furnishes the framework on which the holiest of names are built. as will be seen below, this mystical 37 may be displayed as a geometrical figure, and this figure i term the "metacube" as an aid to memory, i term it metakcbon, the gematria of this word being 888 'inaoca, jesus. 1 u. 7= 2 x 2 x 2= 8 (or 1u u. 7= 2u. 8 u. 19= 3 x 3 x 3= 27 (or 2u u. 19= 3u. 27 u. 37= 4 x 4 x 4= 64 (or 3u u. 37= 4u. anaicov aicakvaov, or the cube-difference sign, will give the number 1271 'n yvwaic. the figu

SALMANRUSHDIE THESATANICVERSES

n between vegetarianism and the man-eating impulse" zeeny, lunching on his naked thigh, shook her head "in certain extreme cases" he went on "too much vegetable consumption can release into the system biochemicals that induce cannibal fantasies" she looked up and smiled her slanting smile. zeeny, the beautiful vampire "come off it" she said "we are a nation of vegetarians, and ours is a peaceful, mystical culture, everybody knows" he, for his part, was required to handle with care. the first time he touched her breasts she spouted hot astounding tears the colour and consistency of buffalo milk. she had watched her mother die like a bird being carved for dinner, first the left breast then the right, and still the cancer had spread. her fear of repeating her mother's death placed her chest o

yed "a bloody outing you wanted" he said viciously to mrs. qureishi "that chicken certainly came home to roost. your outing will finish off the lot of us, seven generations, the whole bang shoot" mishal leaned her cheek against his back "come with us, saeed. just come" he turned to face ayesha "there is no god" he said firmly "there is no god but god, and muhammad is his prophet" she replied "the mystical experience is a subjective, not an objective truth" he went on "the waters will not open "the sea will part at the angel's command" ayesha answered "you are leading these people into certain disaster "i am taking them into the bosom of god "i don't believe in you" mirza saeed insisted "but i'm going to come, and will try to end this insanity with every step i take "god chooses many means"

SATANIC BIBLE

reatures, that life is a darwinian struggle for survival of the fittest, that only the strong survive and the earth will be ruled by those who fight to win the ceaseless competition that exists in all jungles- including those of urbanized society. abhor this brutal outlook if you will; it is based, as it has been for centuries, on real conditions that exist in the world we inhabit rather than the mystical lands of milk and honey depicted in the christian bible. in the satanic bible, anton lavey has explained the philosophy of satanism more profoundly than any of his ancestors in the kingdom of darkness, while describing in detail the innovative rituals and trappings he has devised to create a church of realists. it has been clear from the first edition that many people want to read this bo

he would rather eat a good hearty meal, exercise his imagination, and transcend by means of physical and emotional fulfillment. it seems, to the satanist, that after being harnessed with unreasonable religious demands for so many centuries, one would welcome the chance to be human for once! if anyone thinks that by denying his natural desires he can avoid mediocrity, he should examine the eastern mystical beliefs which have been in great intellectual favor in recent years. christianity is "old-hat, so those who wish to escape its fetters have turned to so-called enlightened religions, such as buddhism. although christianity is certainly deserving of the criticism it has received, perhaps it has been taking more than its share of the blame. the followers of the mystical beliefs are every bi

"wizards, is obviously their "lesser of the evils" when a discharge of energy is called for. these poor conscience-stricken fools, who have been calling themselves witches and warlocks, would sooner chop the head off a goat or chicken in an attempt to harness its death agony, than have the "blasphemous" bravery to masturbate in full view of the jehovah whom they claim to deny! the only way these mystical cowards can ritualistically release themselves is through the agony of another's death (actually their own, by proxy) rather than the indulgent force which produces life! the treaders of the path of white light are truly the cold and the dead! no wonder these tittering pustules of "mystical wisdom" must stand within protective circles to bind the "evil" forces in order to keep themselves

ssue is the ultimate in masochism. life is the one great indulgence; death the one great abstinence. to a person who is satisfied with his earthly existence, life is like a party; and no one likes to leave a good party. by the same token, if a person is enjoying himself here on earth he will not so readily give up this life for the promise of an afterlife about which he knows nothing. the eastern mystical beliefs teach humans to discipline themselves against any conscious will for success so they might dessolve themselves into "universal cosmic awareness- anything to avoid good healthy self-satisfaction or honest pride in earthly accomplishments! it is interesting to note that the areas in which this type of belief flourishes are those where material gains are not easily obtainable. for th

law. it is upon this premise that satanic magic is based. this is a primer- a basic text on materialistic magic. it is a satanic mcguffrey's reader. belial means "without a master, and symbolizes true independence, self-sufficiency, and personal accomplishment. belial represents the earth element, and herein will be found magic with both feet on the ground- real, hard-core, magical procedure- not mystical platitudes devoid of objective reason. probe no longer. here is bedrock! the theory and practice of satanic magic (definition and purpose) the definition of magic, as used in this book, is "the change in situations or events in accordance with one's will, which would, using normally accepted methods, be unchangable" this admittedly leaves a large area for personal interpretation. it will

SATANIC RITUALS

hich is (a) to make it tougher to learn, since no one places any credence in what comes too easy (though they constantly seek shortcuts, giveaways and miracles (b) to provide many things that can go wrong, so that if a ritual doesn't work it can be said that the student was delinquent in his studies (c) to discourage all but the most idle, bored, talentless, and barren (translation=introspective, mystical, spiritual) persons. contrary to popular assumption, esoteric doctrines do not discourage nonachievers but actually encourage them to dwell in loftier ivory towers. those with the greatest degree of natural magical ability are often far too busy with other activities to learn the "finer" points of the sephiroth, tarot, i ching, etc. this is not intended to suggest that there is no value i

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

a large extent this change is simply a development of conscious awareness of one's actions, thoughts and feelings. the individual, having successfully passed through the first stage of initiation, as symbolised by the initiation ritual, must then undergo such further development and it is this development that is reflective of a true initiation, not simply satanic but of any religious, occult or mystical path. it is therefore unfortunate that great emphasis is placed upon the external form of initiation together with the exaggerated interpretations of blasphemy, sacrifice and sexual depravity whilst little emphasis is placed upon an understanding of the internal form of initiation. this internal initiation has also been likened to the process of rebirth. yet this rebirth is an internal on

dark side of the cabalistic tree of life. although some groups such as the order of nine angles oppose a cabalistic interpretation of satanic magic, the o.t.o. uses what is described as 'the esoteric doctrines of the 'black' magick of the left hand path'(21) opposition to left hand path cabalism is largely due to an aeonic approach to magic in general which views the judeo-christian esoteric and mystical traditions as being a distortion upon the pagan ethos which lacked any absolute duality. this is indicated by the dual nature of the pagan gods, satanism- an examination of satanic black magic side 8 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_examin. 20-04-03 possessing both light and dark sides, rather than being either solely good or evil. working wi

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ic appearances to the babi. tensions grew between the two brothers when new followers to the religion and those visiting baghdad recognized baha u lla h, not subh-i azal, as their spiritual leader. in order to avoid conflict, baha u lla h went into isolation in the mountains of kurdistan far to the north of baghdad. he stayed there for two years, coming into contact with members of sufi orders, a mystical muslim sect. he became known as a wise man of the mountains and wrote one of his first books, four valleys, during this time. when baha u lla h returned to baghdad he discovered that twenty-five people had already claimed to be the messenger from god that the bab had predicted and that subh-i azal had had several of his opponents killed. baha u lla h spent the next seven years in baghdad

continues the work of the bab, explaining the continual unfolding of the religion and stating that all religions are related to one another. under the leadership of abdu l-baha, baha gained many new followers, particularly in the west. after his death he was buried in the shrine of the bab. mary evans picture library/the image works. world religions: almanac 79 baha baha u lla h wrote three more mystical works that are composed in short verses and provide spiritual truth. these include kalimat-i-maknunih, or the hidden words; haft-vadi, or seven valleys; and chihar-vadi, or four valleys. in the hidden words baha u lla h compresses the basics of spiritual knowledge into short passages or prayers, seventy-one in arabic and eighty-two in persian. baha u lla h wrote many more books and letter

f it. neither is the eastern church the primary religious teaching authority, as it is in catholic tradition. moreover, priests in the eastern church are not required to be celibate, although their bishops are. members of the church who are not clergy also have more power and responsibilities in the eastern orthodox church. salvation is more of a group concern in eastern church tradition, and the mystical element of the religion is emphasized. eastern orthodox tradition is the dominant religion in bulgaria, belarus, cyprus, georgia, greece, romania, russia, serbia, and the ukraine and is also found in albania, china, the czech republic, estonia, finland, japan, latvia, lithuania, poland, and the united states. the roman catholic church after 1054 solidified its standing in europe and then

by his followers. his teachings increased in popularity until the time of the han dynasty, when confucianism became china s official state religion (a chinese dynasty is the period of reign by a ruling family, in this case the han family [206 bce 220 ce. although confucius himself spoke little about spiritual matters, focusing instead on how to live a proper, moral life, later scholars added more mystical, or spiritual, concepts during the song dynasty (960 1279 ce. they borrowed from such chinese religions as daoism and chan, or zen, buddhism. the religion remained the basis for ethical behavior in china for more than two thousand years. it also gained followers in korea, vietnam, singapore, taiwan, and japan. scholars still differ on whether or not to call confucianism a religion or a ph

ian texts into the modern era. zhu xi s texts include the lun yu, or analects, sayings and teachings of confucius written down by his disciples beginning about seventy years after his death; the mencius, the teachings of mencius; the da xue (also spelled ta hsueh, or great learning, written between 500 and 200 bce; and the zhongyong (also spelled chung yung, or doctrine of the mean, which is more mystical in its themes than the other books. the last two texts were adapted from chapters in an earlier book, the liji (also spelled li-chi, or record of rites, a description of religious practices from the eighth to the fifth century bce. world religions: almanac 163 confucianism the liji and four other texts form what is known as the five classics, the original texts used by confucius in his pr

SEPHER HA BAHIR

therefore he named the place succot. 106. rabbi berachiah sat and expounded: what is the axis (teli? this is the likeness that is before the blessed holy one. it is thus written (song of songs 5:11, his locks are curled (taltalim. what is the sphere? this is the womb. what is the heart? it is that regarding which it is written (deuteronomy 4:11, unto the heart of heaven. in it are included the 32 mystical paths of wisdom. 107. what is the meaning of the verse (numbers 6:24-26, may god (yhvh) bless you and watch you. may god (yhvh) make his face shine on you and be gracious to you. may god the bahir 28 (yhvh) lift his face to you and give you peace. this is the explicit name of the blessed holy one. it is the name containing twelve letters, as it is written, yhvh yhvh yhvh. this teaches us

SET IT STRAIGHT

set exists or not, and what should we think about his priesthood, are two of the bunch of very frequently discussed issues in the temple. the lack of empirically testifiable evidence gives these questions an aura of perennial problems. sometimes the possibility of set's existence has been tried to be refuted on the basis that we cannot know about it, that all attempts at apprehending him are mere mystical nonsense. what more, profane society- if it is at all familiar with set the egyptian god- knows him as an envious and savage murderer, sexual pervert, and what not that seems to justify condemning his 'followers' as sneaky 'devil worshippers. this sketchy article will focus on whether there is any evidence to support our image of set as the universal god of consciousness and non-nature (t

control over the mechanical objective universe, and you will certainly also increase your chances of apprehending set, the being whose very essence is not of nature [you cannot establish meaningful rapport even with your fellow humans unless yo u first learn a common language] from another vantage point, any noetic experiences of yours will probably remain on the level of belief and imagination (mystical nonsense) unless you have trained yourself in sound reasoning also. moreover, you will not be able to communicate the experience intelligently without sufficient mastery of the domain of reason (and language. this in turn again depends on your properly 'arranging' your soul (plato's allegory of the state in which all parts do their proper job- the belly and heart subservient to the head;

SEVEN SHADES OF SOLITUDE

deed true of all whom i have known and held dear as true brethren of the faith. it is from such experiences as my meagre years have garnered that seven shades of solitude have become known to me, and it is these gradations of the lonely road which are set forth below. each of the shades represents a particular predilection of practice- a disposition of the will and an orientation of the soul upon mystical pilgrimage toward the summit of attainment. it is certain that each of the seven degrees possesses its own wisdom, but this is solely true for each at their own specific level of operation and understanding. from another perspective each mode becomes folly, being limited to a dualistic view that obscures the gnosis of solitude in its ownbeing- 0 0 0- i) the first solitude is the hermitage

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 sacrifice of abel, the profane man of clay. the fifth solitude is the hermitage of one who passes beyond the pale of any kingdom, government or rulership, save that of his chosen deity or intent. it is the condition of one who actively engages in magical praxis outside the parameters and gravities of custom, convention, or rules of mankind, whether such boundaries be the outer physical li

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

; tell me if there really exists upon the earth any book, any manuscript, in which their discoveries, their tenets, are to be learned" at the words "august fraternity" i need scarcely say that my attention had been at once aroused, and i listened eagerly for the stranger's reply "i do not think" said the old gentleman "that the masters of the school have ever consigned, except by obscure hint and mystical parable, their real doctrines to the world. and i do not blame them for their discretion" here he paused, and seemed about to retire, when i said, somewhat abruptly, to the collector "i see nothing, mr. d, in this catalogue which relates to the rosicrucians "the rosicrucians" repeated the old gentleman, and in his turn he surveyed me with deliberate surprise "who but a rosicrucian could e

ole 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 uncanny! i was about, precipitately, to hurry the papers into my desk, with a pious determination to have nothing more to do with them, when my eye fell upon a book, neatly bound in blue morocco, and which, in my eagerness, i had hitherto overlooked. i opened th

was working its way to that hideous mockery of human aspirations, the revolution of france; and from the chaos into which were already jarring the sanctities of the world's venerable belief, arose many shapeless and unformed chimeras. need i remind the reader that, while that was the day for polished scepticism and affected wisdom, it was the day also for the most egregious credulity and the most mystical superstitions, the day in which magnetism and magic found converts amongst the disciples of diderot; when prophecies were current in every mouth; when the salon of a philosophical deist was converted into an heraclea, in which necromancy professed to conjure up the shadows of the dead; when the crosier and the book were ridiculed, and mesmer and cagliostro were believed. in that heliacal

from the neighbouring church at last aroused the lord of the palace from the deep and motionless reverie, rather resembling a trance than thought, in which his mind was absorbed "it is one more sand out of the mighty hour-glass" said he, murmuringly "and yet time neither adds to, nor steals from, an atom in the infinite! soul of mine, the luminous, the augoeides (augoeides, a word favoured by the mystical platonists, sphaira psuches augoeides, otan mete ekteinetai epi ti, mete eso suntreche mete sunizane, alla photi lampetai, o ten aletheian opa ten panton, kai ten en aute. marc. ant, lib. 2. the sense of which beautiful sentence of the old philosophy, which, as bayle well observes, in his article on cornelius agrippa, the modern quietists have (however impotently) sought to imitate, is to

nd you dare to tell me so "dare! alas! there are times when i wish that i could fear" these arrogant words were not uttered arrogantly, but in a tone of the most mournful dejection. glyndon was enraged, confounded, and yet awed. however, he had a brave english heart within his breast, and he recovered himself quickly "signor" said he, calmly "i am not to be duped by these solemn phrases and these mystical assumptions. you may have powers which i cannot comprehend or emulate, or you may be but a keen imposter "well, proceed "i mean, then" continued glyndon, resolutely, though somewhat disconcerted "i mean you to understand, that, though i am not to be persuaded or compelled by a stranger to marry viola pisani, i am not the less determined never tamely to yield her to another" zanoni looked

SIR WALLIS BUDGE EGYPTIAN MAGIC

them, and, according to greek writers, they employed quicksilver in the processes whereby they separated the metals gold and silver from the native ore. from these processes there resulted a "black" powder or substance which was supposed to possess the most marvellous powers, and to contain in it the individualities of the various metals; and in it their actual substances were incorporated. in a mystical manner this "black" powder was identified with the body which the god osiris was known to possess in the underworld, and to both were attributed magical qualities, and both were thought to be sources of life and power. thus, side by side with the growth of skill in performing the ordinary, processes of metal-working, in egypt, there grew up in that country the belief that magical powers e

ction, and horus-ra. in the second are the boat of the sun being poled along by horus, and the boat of the moon, with harpocrates in the bow. in the other scenes we have the god khepera in his boat, horus in his boat, and horus-sept in his boat. the god with two faces represents the double aspect of the sun in setting and rising, and the god with the rams' heads, who is being adored by apes, is a mystical form of khnemu, one of the great gods of reproduction, who in still later times became the being whose name under the form of khnumis or khnoubis occupied such an important position among the magical names which were in use among the gnostics. the two following prayers from the hypocephalus will illustrate the words of power addressed to amen, i.e, the hidden one, quoted above--1 "i am th

thy beauties. i know thee, and i know thy name, and i know the names of the two and forty gods who exist with thee in this hall of maati" 1 but although the gods may be favourable to him, and he be found righteous in the judgment, he cannot make his way among the other gods of the underworld without a knowledge of the names of certain parts of the hall of maati. after the judgment he acquires the mystical name of "he who is equipped with the flowers and the dweller in his olive tree" and it is only after he has uttered this name that the gods say "pass onwards" next the gods invite him to enter the hall of maati, but he is not allowed to pass in until he has, in answer to questions asked by the bolts, lintels, threshold, fastenings, socket, door-leaves, and door-posts, told their names. th

e has uttered this name that the gods say "pass onwards" next the gods invite him to enter the hall of maati, but he is not allowed to pass in until he has, in answer to questions asked by the bolts, lintels, threshold, fastenings, socket, door-leaves, and door-posts, told their names. the floor of the hall will not permit him to walk upon it unless he p. 164 tells not only its name, but also the mystical names of his two legs and feet wherewith he is about to tread upon it. when all this has been done the guardian of the hall says to him "i will not announce thy name [to the god] unless thou tellest me my name; and the deceased replies"'discerner of hearts and searcher of the reins' is thy name" in reply to this the guardian says "if i announce thy name thou must utter the name of the god

ut off with the knife to bring blood into the sektet boat" is thy name. sailor "tell me my name" d "traveller" is thy name. wind "tell me my name" d "the north wind, which cometh from tem to the nostrils of osiris" is thy name. and when the deceased had declared to these their names, before he could set out on his journey he was obliged to tell the river, and the river-banks, and the ground their mystical names. this done, the boat p. 170 admitted him as a passenger, and he was able to sail about to any part of the elysian fields at will. but among the beings whom the deceased wished to avoid in the underworld were the beings who "lay snares, and who work the nets, and who are fishers" and who would draw him into their nets. it seems as if it were absolutely necessary that he should fall i

SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

ayer to summon the old one. the logic is simple; the reversing the prayer means "reversing the flow" and returning to the source of the prayer- that is, the mystery of holiness, called by some "god, from which all things flow. the witch knows that reversing the prayers takes them back to the true source of all words, all language, all cunning- the true horned father himself. the psychological and mystical impact of reversing prayers cannot be understated; it is very effective and a source of great power for the cunning witch. fill your mind with the desire to bring the old one into complete presence, and say: amen: evil from us deliver but temptation into not us lead and us against trespass who those forgive we as trespasses our us forgive and bread daily our day, this us give heaven in is

SORCERIES OF ZOS

the mummified osiris. spare was acquainted with this version of the mystery. he became a member of crowley's a^.a, for a brief period, in 1910, and the golden dawn rituals- published shortly afterwards in the equinox- may have been available to him. the concepts of death and sexuality are inextricably connected. saturn, death, and venus, life, are twin aspects of the goddess. that they are, in a mystical sense, one idea is evidenced by the nature of the sexual act. the dynamic activity connected with the drive to know, to penetrate, to illumine, culminates in a stillness, a silence, a cessation of all effort which itsel dissolves in the tranquillity of total negation. the identity of these concepts is explicit in the ancient chinese equation 0=2, where naught symbolizes the negative, unma

SPENSER THE CULT OF THE ALL SEEING EYE 1960

egyptians, the lotus was the symbol of osiris and isis. it was esteemed a sacred ornament by the priests (ibid, p. 477) the six-pointed star is the great oriental talisman known as the seal of solomon. its meaning and the identity of osiris and isis will be explained in part ii on the great seal of the united states. the arc of light on the bookplate is the en soph, from the cabalistic writings (mystical theosophy) which teach that it created the world by virtue of ten emanations from the infinite one. the emanations, or sephiroth, are arranged into a form called the tree of life, which in turn is vertically composed of three pillars. c. w. king, in his gnostics (p. 12) states that the two outer pillars "figure largely amongst all the secret societies of modern times, and naturally so; fo

ragrammaton, or ineffable name of god -13- in a "scurrilous book of the middle ages. the life of jesus" there waa another account of the stone''at that time there was in the temple the ineffable name of god, inscribed upon the stone of foundation" this scandalous book proceeded to state that our saviour "cunningly obtained a knowledge of the tetragrammaton from the stone of foundation, and by its mystical influence was enabled to perform his miracles [cf.*mark 3:22. there waa a very general prevalence among the earliest nations of antiquity of the worship of stones as the representative of deity. in almost every ancient temple there was a legend of a sacred or mystical stone. the mystical stone there has received the name of the 'stone of foundation "10""and the scribes who had come down f

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

he lead in raising funds for a house of prayer that would be open to persons of all faiths at all times (n.y. times, 2/6/64) he did not make a direct reference to the temple. nevertheless, his statement was interpreted by temple sponsors as pre-arranged support for their project, and as evidence of their immense influence in washington -hofurther reading 233 index 235 introduction christianity as mystical fact was a significant book in rudolf steiner s biography, being the first in which the well-known philosopher of freedom and goethe scholar came forward with an interpretation of christian beginnings and of the continuing relevance of christianity to modern life an interpretation he continued to develop and deepen over the next twenty-five years.1 but it was even more significant for rai

sophic press, 1988; the gospel of st. matthew (1910, anthroposophic press, 1985; and the gospel of st. mark (1910 1911, anthroposophic press, 1986; also from jesus to christ (1911, rudolf steiner press, london, 1991; building stones for an understanding of the mystery of golgotha (1917, rudolf steiner press, 1985. see also the bibliographical suggestions at the end of this book. x christianity as mystical fact of christianity which resulted from researches in comparative religion, the rediscovery in the west of buddhism, hinduism, and so on. it is a great book, perhaps because it combines the personal authenticity of that moment when its author, as he put it in the course of my life, stood before the mystery of golgotha in a solemn festival of knowledge, and the awareness of those larger q

took seriously the insights both of buddhism and the evolutionary science of the west, the evidence of recurring 2. rudolf bultmann (1884 1976, a german theologian and professor who attempted to demythologize the new testament by utilizing the modern terminology of existentialist philosophy; his theories became the starting point for most twentieth-century theological debate. xii christianity as mystical fact patterns in myth and research into the hidden structures of the mind. h. p. blavatsky s idea of a unity behind it all touched a nerve of the age, and an attempt to explain the extraordinary and undeniable unity of religious phenomena has remained a central strand in twentieth-century thought, persisting far outside the theosophical circles where it was first nurtured.3 but from the b

hs. on the contrary, such an encounter would bring it to understand itself more thoroughly. steiner saw that what was needed was an evolutionary approach. christianity did grow out of previously existing beliefs but developed them in a special way, a way that was linked with the emergence of the individual, and of historical, time-oriented understanding. that could not mean it xiv christianity as mystical fact should strive to leave behind all that bound it to the older mysteries, which had given people the sense of belonging to a meaningful cosmic order, spiritual as well as physical. indeed, to do so would simply be throwing one s lot in with the alienation and isolation that is the besetting disease of modern culture: the shadow side of our individualism and freedom to shape our future

coming, would be realized according to steiner in the awakening of individuals through the christ within them. it would be the new consciousness he saw about to dawn, and not the literal return expected by many, even in the theosophical society, of a messiah in the flesh. steiner unfolded his vision in kaleidoscopic richness through lectures and books in the decades that followed christianity as mystical fact. i have attempted at least to hint at the place held by certain discussions in his developed views, or to refer to subsequent elaborations of a theme, by means of forward references and an occasional substantive footnote. all in all, it is remarkable how much is present in embryo in his first short treatment of this vast subject, but it is as well to be aware too of the larger contex

SYMBOLISM OF THE BANNERS

burph1-4 symbolism of the banners r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 as the neophyte goes through his initiation, he is told by the hiereus to make the saluting sign to the banner of the east. the banners change to different positions with each grade initiation. yet, the true symbolism of the banners remains hidden and unknown until the candidate reaches the grade of 5=6. the mystical symbolism of the banners can only be fully recognized when a greater understanding of the minor symbols are comprehended. the banners are composed of specific arrangements of the cross and the triangle. on the banner of the east, the triangles come together in the form of a hexagram, thus containing the power of the equilibrium while maintaining their individual meaning. so first, as bret

bols are comprehended. the banners are composed of specific arrangements of the cross and the triangle. on the banner of the east, the triangles come together in the form of a hexagram, thus containing the power of the equilibrium while maintaining their individual meaning. so first, as brethren of the fraternity, we shall look at various arrangements of those simple geometrical figures and their mystical meanings. the first symbol would be that of the cross. this symbol is upheld very highly by modern christianity. a cross is a figure made by two lines bisecting each other. when at right angles, it is the calvary cross or also called, the crux simplex. unknown to many modern christians, the symbol of the cross in its various shapes is far older than that of the christian era. for it was i

isen lord, is known as the cross of the resurrection, and a flag or banner is usually attached to it. sometimes the cross has the form of a tree, or of a series of branches of trees. some pictures of the crucifixion suggest that each of the two thieves suffered on the t cross or on trees. now, having had a quick idea of the historic development of the cross through the ages, we need to regard its mystical symbolism. in looking at the tree of life, we notice that on the higher levels, the sorrow of hnyb is the knowledge and understanding of the great cosmic factors behind the incarnation of man and also of christ. it is the realization and revelation of the great mother herself. an awareness of this condition can be made by building the picture of the crucifixion with our lady and st. john

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

of the elite's obsession with secrecy in chapter one. in the following sections and pages of this present chapter, we will look at the remaining 12 keys. we begin with the illuminati's employment of magic to accomplish their ends. magic magic is defined in the new encyclopedia brittanica as "ritual performance or activity believed to influence human or natural events through access to an external mystical force beyond the ordinary human sphere."3 this is an exceptionally accurate description of what magic is and reveals to us exactly why the illuminati consider magic of such extraordinary importance in the accomplishment of their aims. that magic is an occult activity is also indicated in the new encyclopedia brittanica. so we are not talking here about magicians playing parlor tricks or e

r intended manner. magic happens! is a popular slogan among witches, occultists, and illuminists things change, reality is transformed. alchemical transformation occurs. society is shaped by occult plan. however, to accomplish these aims, this shaping of society, the illuminist, as an occult practitioner, fully understands that he is accessing, as the encyclopedia definition explains "an external mystical force beyond the ordinary human sphere" now, the illuminist may imagine that he is merely accessing the "cosmic energy force" or that he is tapping into a "fourth dimension" or the "ethereal atmosphere" the megalomania and rage of the psychopaths 29 thus he may well lay claim that his magical work, or activity, is benign that it is simply white magic, good magic, the right-handed path as

liberty which now graces new york's harbor. the statue is replete with secret society coded messages and symbols of a particularly blasphemous nature. yet, the vast majority of americans adore the statue of liberty and naively see in her only virtue and goodness. in the mid-nineteenth century, french writer victor hugo (author of les miserables) cut a huge swath in occult circles. here we see the mystical minded hugo giving a clear hand sign of masonic luciferian design. it was victor hugo who wrote the story "the man who laughs" about a boy whose face had been horribly shaped into a permanent smile by fiendish cosmetic butchers. the grotesque tale was the basis for batman's "joker" character. it was alleged that victor hugo was not only a rosicrucian but was also grand master of the occul

ia, seizing every asset of value and leaving the everyday soviet citizenry in desperate economic straits. yeltsin, a hopeless drunk, shows his loyalty to illuminist interests with his clenched fist masonic pose. for he's a jolly good fellow 93 england's sir james de rothschild, of the fabulously wealthy rothschild dynasty, about 1935. the books he has his clenched right fist on are believed to be mystical cabalistic texts (photo: from book waddesdon manor the heritage of a rothschild house, by michael hall, photo by john bigelow taylor, harry n. abrams, inc, publishers, new york, 2002) 94 codex magica anton szandor lavey, founder of the church of satan, from the back cover of his book of essays, satan speaks. lavey died on october 29, 1997 just days after completing the manuscript of this

ult book classic, secret teachings of all ages, bears a remarkable resemblance to yoda, the wise ascended master of the star wars saga, return of the jedi. look closely and you'll see a painting of baphomet, the androgynous goat god, on the wall at left and also a skeleton's head at top right. this is a member of the radical environmentalist group, earth first. he's decked out as pan, an ancient, mystical greek deity who had a mistress said to be the "earth goddess" seven "el diablo" shows his horns the devil rides out! people that are christians now, but were satanists, recognized president clinton's signal at his inauguration as a sign of satan. that seems fairly cut and dried, and it is. clinton communicated what he wanted to the people to whom he wanted to communicate. the whole affair

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

ctive. theory( t h e u r g y 1 2 t h a u m a t u r g y 1 2 o v e r v i e w 1 2 practice( j o u r n a l 1 4 b r e a t h i n g 1 4 p o s t u r e 1 4 v i s u a l i z a t i o n 1 5 spells( c a n d l e m a g i c k 1 6 b i n d i n g 1 6 l o v e 1 7 rituals( i n t r o& o u t l i n e 1 7 s a m p l e 1 8 m e d i t a t i o n 1 5 page 11 grimoire of eclectic magick) the art of magick theory( theurgy, is the mystical, and spiritual use of magick. in the craft, the four witches, gather on the beach to summon the spirit of monon. which, is an example of magical theurgy in the form of an invocation. invocation, or invoking a spirit is the act of calling a deity, into one s self. other forms of theurgy, are meditation, the practice of the vision quest, various path workings, the ritual of calling down the

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ve in spiritual or faith healing; 41 percent acknowledge that people can be possessed by the devil; 50 percent accept the reality of esp; 32 percent believe in the power of prophecy; and 38 percent agree that ghosts and spirits exist. what are the origins of these age-old beliefs? are they natural phenomenon that can be understood by the physical sciences? some scientists are suggesting that such mystical experiences can be explained in terms of neural transmitters, neural networks, and brain chemistry. perhaps the feeling of transcendence that mystics describe could be the result of decreased activity in the brain s parietal lobe, which helps regulate the sense of self and physical orientation. perhaps the human brain is wired for mystical experiences and the flash of wisdom that illumina

is, there will your heart be also. 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 6 afterlife mysteries whena son of the buddha fulfills his course, in the world to come, he becomes buddha. dharma is the path to the goal of nirvana, which in buddhist teachings can represent the final extinction of the desire to exist, or can also suggest a high level of mystical experience achieved through deep meditation or trance. it never means the complete annihilation of the self, only the squelching of the wish to be reborn. most often, nirvana is meant to indicate a transformed state of human consciousness which achieves a reality independent of the material world. once the desire to continue existence in a material flesh form has been extinguished, and wh

s formed secret societies and cults which are known by the general name of mysteries, which comes from the greek myein, to close, referring to the need of the mystes, the initi- 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 afterlife mysteries 31 ate, to close the eyes and the lips and to keep secret the rites of the cult. all of the early mysteries and mystical traditions appear to center around a kind of mystery play or ritual reenactment of the life of such gods as osiris, dionysus, and demeter, divinities most often associated with the underworld, the realm of the dead, the powers of darkness, and the process of rebirth. because of the importance of the regenerative process, the rites of the mysteries were usually built around a divine female

before a man or woman could qualify for membership. the mystery religions were concerned with the spiritual welfare of the individual, and their proponents believed in an orderly universe and the unity of all life with god. the relationship of the mystes, the initiate, was not taken lightly, as in the official state religion, but was considered to be intimate and close. the aim and promise of the mystical rites was to enable the initiate to feel as though he or she had attained union with the divine. the purifications and processions, the fasting and the feasts, the blazing lights of torches and the musical liturgies played during the performances of the sacred plays all fueled the imagination and stirred deep emotions. the initiates left the celebration of the mystery feeling that they we

carnation is not an approved doctrine in any of the orthodox christian, islamic, or judaic religions, which all hold fast to the belief that there is but one lifetime, one day of judgment, and a heavenly resurrection of the body for the righteous. reincarnation, the great wheel of return set in motion by one s karma, is accepted as a reality in the hindu and buddhist religions, as well as certain mystical sects in judaism and islam. in the early days of christianity, however, even the church s greatest leaders, such as st. clement of alexandria (150 215 c.e) in his exhortations to the pagans, stated their beliefs in the soul s preexistence: we were in being long before the foundation of the world. we existed in the eye of god, for it is our destiny to live in him. we are the reasonable cre

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ve in spiritual or faith healing; 41 percent acknowledge that people can be possessed by the devil; 50 percent accept the reality of esp; 32 percent believe in the power of prophecy; and 38 percent agree that ghosts and spirits exist. what are the origins of these age-old beliefs? are they natural phenomenon that can be understood by the physical sciences? some scientists are suggesting that such mystical experiences can be explained in terms of neural transmitters, neural networks, and brain chemistry. perhaps the feeling of transcendence that mystics describe could be the result of decreased activity in the brain s parietal lobe, which helps regulate the sense of self and physical orientation. perhaps the human brain is wired for mystical experiences and the flash of wisdom that illumina

mead& co, 1957. spirits of the dead according to the usa snapshots feature in the april 20, 1998, issue of usa today, 52 percent of adult americans believe that encounters with the dead are possible. in his 1994 analysis of a national sociological survey, jeffrey s. levin, an associate professor at eastern virginia medical school, found that twothirds of americans claimed to have had at least one mystical experience. of that remarkably high number, 39.9 percent said that they had an encounter with a ghost or had achieved contact with the spirit of a deceased person. according to a survey published in the december 1997 issue of self, 85 percent of its readers believed in the reality of communication with the spirit world. the more that is learned of the remarkable powers of the human psyche

electric lights, he said, the paintings are still frightening. once humankind s psyche had absorbed such hybrid monsters from the stone age, it continued to fashion human-animal deities of great power, such as the gods of ancient egypt, which included the cat goddess bast, the canine-headed anubis, the hawkman horus, and so on. from such were-beings, it was a natural progression to fashion other mystical creatures, such as the minotaur (half-human, half-horse, the satyr (half-human, half-goat, the harpy (half-woman, half-bird, and a host of other hybrid entities the vast majority unfavorably disposed toward humankind. and somewhere along the way, certain people developed a genetic disorder known as porphyria, which often brought about psychosis and an extreme hypersensitivity to sunlight

warner paperback library, 1975. jones, alison, ed. larousse dictionary of world folklore. new york: larousse, 1995. keel, john a. strange creatures from time and space. greenwich, conn: fawcett publications, 1970. seibert, trent. scary legend has roots in wilderness of new jersey. denver post, june 2, 2001 [online] http//www.100megsfree4. com/farshores/ cjdevil.htm. succubus according to certain mystical traditions, the demonic sexual molesters known as the incubi and the succubi were the children of father adam s consorting with a beautiful fallen angel named lilith, who in the view of certain jewish mystics, was adam s wife before the creation of eve. succubi appear to men as beautiful, sensual women, tempting and promising, but they also may be vampires thirsting for human blood. while

ing wounds. hoax an act of deception that is intended to make people think or believe something is real when it is not. jinni in islamic or muslim legend, a spirit that is capable of taking on the shape of humans or animals in order to perform mischievous acts or to exercise supernatural power and influence over humans. from the arabic jinn, which is the plural of jinni. kabbalist/kabbalah jewish mystical teachings that are based on hidden meanings in the hebrew scriptures. can also be spelled cabala. from the hebrew qabbalah, meaning tradition, and from quibbel, to give, receive or accept, ultimately something that is handed down. lupinomanis having the excessive characteristics of a wolf, such as being greedy or ravenously hungry. lycanthropy the magical ability in legends and horror sto

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ve in spiritual or faith healing; 41 percent acknowledge that people can be possessed by the devil; 50 percent accept the reality of esp; 32 percent believe in the power of prophecy; and 38 percent agree that ghosts and spirits exist. what are the origins of these age-old beliefs? are they natural phenomenon that can be understood by the physical sciences? some scientists are suggesting that such mystical experiences can be explained in terms of neural transmitters, neural networks, and brain chemistry. perhaps the feeling of transcendence that mystics describe could be the result of decreased activity in the brain fs parietal lobe, which helps regulate the sense of self and physical orientation. perhaps the human brain is wired for mystical experiences and the flash of wisdom that illumin

lently infiltrating political organizations, secretly manipulating every level of government and every facet of society. almost without exception, each of the secret societies presented in this chapter began with serious religious aspirations, which slowly disintegrated into political ambitions, and eventually deteriorated into criminal activities. the garduna and the holy vehm had their birth in mystical visions and a passion to defend christianity from those who would seek to destroy it. regardless of its founders f noble intentions, both groups were used to further political ambitions and soon become nothing more than outlaw gangs. the chinese tongs and triads began as protective associations for merchants and laborers who were being exploited by the ruling establishment or, in the unit

of the worldwide crime organizations. there will always be those envious and unsuccessful individuals who believe that the rich and successful have acquired their wealth and power only through their possession of secret formulas, utterance of magical words, and performance of supernatural rituals. those same individuals will seek desperately to become members of groups that they believe have such mystical powers or they will become obsessed in their efforts to destroy them. the knights templar gained status as an order of knighthood because of the selfless actions of a handful of knights who vowed to protect pilgrims on their way to the holy land. in the beginning, these pious and valiant knights were so poor that they had to share the same horse and take turns riding it. centuries later

illuminati of history, rather than legend, was a secret society formed in bavaria in 1776 with the political goal of encouraging rebellion of the people and the abolition of the established monarchies. structuring the society along the lines of the classes and orders of the freemasons, the illuminati included levels of enlightenment that could be achieved by undergoing initiation through various mystical rites and ceremonies. although the society fs founder, a professor of religious law named adam weishaupt, sought to establish a new world order in the late eighteenth- century, the illuminati was destroyed within 15 years of its founding. the term gilluminati h was first used by spanish occultists toward the end of the fif- 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

distance from the site of the attack. at the age of 18, they were permitted to make their first human sacrifices to kali. the thuggee had their female counterparts in a secret sect of tantrists who held that it was only by a constant indulgence in passion that a human could ever achieve total union with kali. only indulgence in the five vices that corrupt the soul of humankind. wine, meat, fish, mystical gesticulations, and sexual indulgence.could drive the poisons out of the human body and purify the soul. in 1822, william sleeman, an officer in the bengal army who had transferred to civil service, was appointed by governor general lord bentinck to rid india of the society of stranglers. fluent in four indian dialects, sleeman had been the british official who had first confirmed the gro

THE GOLDEN ESSENCE

ich was the true cause of death. you may have heard this all before, but let me say- it is not as simple as it sounds; there is still much more to this process than just some new awareness. but first, back to renewal, and what brought it about: the substance of renewal and regeneration was not a stuff that was waiting for the end of the universe to reveal itself and do it s job- it was a stuff, a mystical reality, that was present at and within all times and places. simply put, recognition of this reality, a direct awareness of it, caused the renewal to occur. it was as though the very awareness of this reality, on the part of a conscious being, completed the loop somehow, and allowed its mystical renewing reality force to bridge across the awareness and to suffuse the consciousness of the

have to come back the housle, and to true craft mythology. those things are, after all, the heart of this essay, and of this craft- faith. but before we can dive into those very deep subjects, we have to cover a few other points. above, i said: the substance of renewal and regeneration was not a stuff that was waiting for the end of the universe to reveal itself and do it s job- it was a stuff, a mystical reality, that was present at and within all times and places. if you have read any of my other essays regarding what is called the cunning fire, you already know a lot about this substance, for the cunning fire is a craft-name for this very thing. this substance of renewal, this dynamic fire or essence at the heart of reality, the eternal stream of reality, which is reality, is the cunnin

, would be both metaphorically destroyed and actually regenerated by this force- all because they became aware of it. as i said above, awareness is part of the key- i said: simply put, recognition of this reality, a direct awareness of it, caused the renewal to occur. it was as though the very awareness of this reality, on the part of a conscious being, completed the loop somehow, and allowed its mystical renewing reality force to bridge across the awareness and to suffuse the consciousness of the one who was aware, and by so doing, bring about a transformation that was, in all ways, the same transformation that was waiting in potential at the heart of all things for the cosmos itself. the factor of awareness, then, completes the loop. when you turn the full force of your awareness onto so

very crucial level, the housle acts as a combining sacrament, in which the otherworldly forces and the human participants are united; this is its primary religious function, and another echo of the marriage of the otherworld and this world spoken of above, which can, by practise and fate, lead to the birth of the child of regeneration and renewal. most usually, the union brought about leads to a mystical identification of the human participants with the beings to whom the housle is dedicated, which has its own vital use, for magical reasons as well as worshipful ones. no matter how you take or understand the housle, it is a very transformative rite. but there is a deeper level to the whole process- and that is, of course, the point of this essay. understanding the deepest layers of the ho

THE HOLY ROSARY OF THE BRETHREN

er practices. practical qbl seems to become more effective as well. while the adept is under no obligation to practice the rosary daily, it has been observed by those who do that it acts as an alchemical catalyst, keeping the practitioner, as it were, between the sacred pillars in a greater, more noticeable state of harmony, integration and balance. the rosary of our order has built within it the mystical formula of yhshvh. this is the greatest and most potent symbol of elemental harmony. it is directed by spirit, and thus, it sublimely evokes the forces of the four elements directed by the divine spirit. the physical shape of the rosary is in the shape of c; the symbol of a over the cross of corrosion. therefore, the adept is forewarned that the inner work must always proceed the outer wo

THE KEY TO THE MYSTERIES

ands the bridegroom and the bride; he will appear smiling between them, and take pleasure in being called father. however, the poetry of the east, in its magical souvenirs, will call him still brahma, and jupiter. india will teach our enchanted climates the marvellous fables of vishnu, and we shall place upon the still bleeding forehead of our well-beloved christ the triple crown of pearls of the mystical trimurti. from that time, venus, purified under the veil of mary, will no more weep for her adonis. the bridegroom is risen to die no more, and the infernal boar has found death in its momentary victory. lift yourselves up again, o temples of delphi and of ephesus! the god of light and of art is become the god of the world, and the word of god is indeed willing to be called apollo! diana

reached the most absolute licence under the pretext of charity, and so far forgot himself as to say, that "the most imperfect and the most apparently reprehensible act of love was worth more than the best of prayers<mystical, sense. perhaps madrolle was himself intentionally ambiguous- trans> it was the marquis de sade turned preacher<three-fourths of "justine" are verbose arguments in favour of so-called vice. again levi trips in referring to an author whom he has not read- trans> further, he denied the existence of the devil with an enthusiasm often full

re is, in truth, the liquid and drinkable gold of the masters in alchemy; the word "or (the french word for "gold) comes from the hebrew "aour" which signifies "light "what do you wish" they asked the candidate in every initiation "to see the light" should be their answer. the name of illuminati which one ordinarily gives to adepts, has then been generally very badly interpreted by giving to it a mystical sense, as if it signified men whose intelligence believes itself to be lighted by a miraculous day 'illuminati' means simply, knowers and possessors of the light, either by the knowledge of the great magical agent, or by the rational and ontological notion of the absolute. the universal agent is a force tractable and subordinate to intelligence. abandoned to itself, it, like moloch, devou

der to gather in peace the fruits of one's audacity, one must keep silent. to know, to dare, to will, to keep silent, are, as we have said elsewhere, the four qabalistic words which correspond to the four letters of the tetragram and to the four hieroglyphic forms of the sphinx. to know, is the human head; to dare, the claws of the lion; to will, the mighty flanks of the bull; to keep silent, the mystical wings of the eagle. he only maintains his position above other men who does not prostitute the secrets of his intelligence to their commentary and their laughter. all men who are really strong are magnetizers, and the universal agent obeys their will. it is thus that they work marvels. they make themselves believed, they make themselves followed, and when they say "this is thus" nature ch

face, a sort of synthesis of the nervous system, and should also have features and physiognomy. the character of the individual is traced there by undeniable signs. thus, among hands, some are laborious, some are idle, some square and heavy, others insinuating and light. hard and dry hands are made for strife and toil, soft and damp hands ask only for pleasure. pointed fingers are inquisitive and mystical, square fingers mathematical, spatulated fingers obstinate and ambitious. the thumb, pollex, the finger of force and power, corresponds in the qabalistic symbolism to the first letter of the name of jehovah. this finger is then a synthesis of the hand: if it is strong, the man is morally strong; if it is weak, the man is weak. it has three phalanges, of which the first is hidden in the pa

THE MAGICIAN S KABBALAH

eighteen exercises chapter nineteen the rituals of the sapphire temple appendix one names of the sephiroth appendix two the lesser banishing ritual of the pentagram chapter notes bibliography index chapter one; the tree of sapphires voices of the word, leaves of the light the kabbalah (a hebrew word meaning "handed down, or "oral tradition) is the term used to denote a general set of esoteric or mystical teachings originally held within judaism, but later promulgated to a wider audience in the 12th century onwards through centres of learning such as spain. it consists of a body of teachings and analysis dealing with the nature of the universe, the aspects of divinity, and the method of creation. from this set of teachings is derived the role of man in the revealed scheme of things. the hi

kabbalistic teachings were passed from teacher to pupil as oral