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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