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of the universe and this assembly, to take a great and solemn obligation to keep inviolate the secrets and mysteries of our order" 30 candidate "i am" hierophant "there is nothing contrary to your civil, moral or religious duties in this obligation. although the magical virtues can indeed awaken into momentary life, in the wicked and foolish hearts, they cannot rein in any heart that has not the natural virtues to be their throne (hierophant advances between the pillars, the hiereus stands on the candidate's left, the hegemon on the candidate's right, the stolistes behind the hiereus, the dadouchos behind the hegemon, the kerux before the throne of the west. all form the hexagram as in diagram below) hierophant "thou will kneel on both knees. give me your right hand which you will place u

mbol of darkness" that the badge of the neophyte grade can be properly bestowed to the candidate. the hegemon then says to the candidates "i invest you with the distinguishing badge of the grade. it symbolizes the 'light dawning in the darkness" the new neophyte is given the black sash with the white triangle upon it. now, it is only the higher soul that is able to link with the candidate, if the natural more mundane aspect of the candidate is consenting. for we of the mysteries must always remember that "free will" is always the choice of the candidate. if it is the candidate's will to elevate spiritually and closer to the higher self, the whole action will be strengthened by the initiation and the badge of the neophyte which is a potent symbol of the "light that shineth in the darkness

hy aid unto the highest aspiration of my soul, that i may be enabled to accomplish the great work to the glory of thy ineffable name. amen!"step 2 visualize a brilliant white light, the size of a dinner plate, above your head, the purest and brightest that you can see in your mind's eye. taking your time to feel its presence, begin vibrating the god name eheieh. vibration should be in monotone at natural c, and elongated in the pronunciation. proceed all the vibrations between 2-4 times. step 3 keeping the ball of light bright and brilliant, visualize a line or beam of light being drawn down from the sphere above your head. move it down through your head to the region of the throat. at this point, visualize another sphere forming, just as bright but not as large as the first. feeling the s

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

21. 48, 20. sigmetod, beow. 3544. vigsigor, beow. 3108^ elsewhere sigoradryhtcn, sigorafrcd, sigoraiccaldcnd, sigoragod, sigoracyning. it is even possible that from that ancient sihora sprang the title sira, sire still current in teutonic and eomance languages^ the gods being represented as superi and njjjjrcgin, as dwelling on high, in the sky, uphimin, up on the mountain height (as, ans, it was natural that individual gods should have certain particular mountains and abodes assigned them. thus, from a mere consideration of the general names for god and gods, we have obtained results which compel us to accept an intimate connexion between expressions in our language and conceptions proper to our heathenism. the' me and god' the gracious and the angry god, the froho (lord) and the father

er cheerful than oppressed by their sins and errors, thankofferings were the earliest and commonest, sin-offerings the more rare and impressive. whatever in the world of plants can be laid before the gods is gay, innocent, but also less imposing and effective than an animal sacrifice. the streaming blood, the life spilt out seems to have a stronger binding and atoning power. animal sacrifices are natural to the warrior, the hunter, the herdsman, while the husbandman will offer up grain and flowers. the great anniversaries of the heathen coincide with popular assemblies and assizes^ in the' ynglinga saga cap. 8 they are specified thus: j?a skyldi biota i moti vetri (towards winter) til ars, enn at misjum vetri biota til grosrar, it j^risja at sumri, j?at var sigrblot (for victory. in the ol

m f ohg. halla, templum (hymn. 24, 8, as. heal, on. holt (conf. hallr, lapis, goth, hallus; ohg. sal, on. salr, as. sele, os. sell, aula; as. reccd, domus, basilica (c?edm. 145, 11. 150, 16. 219, 23, os* rakml (hel. 114, 17. 130, 20. 144, 4. 155, 20, an obscure word not found in the other dialects; ohg. piitapur, delubrum (diut. 1^ as the vulgar took eoman fortifications for devil's dikes, it was natural to associate with roman castella the notion of idolatry. eupertus tuitiensis (t 1135) in his account of the fire of 1128 that levelled such a castcllum at deuz, which had been adapted to christian worship, informs us that some thought it was built by julius caesar, others by constantius and constantine. in the emperor otto's time, st. mary appears by night to archbishop heribert' surge, et

gentilibus per circuitum (i.e. in eipuaria, simulacrorum cultui deditis et vana idolorum superstitionis deceptis, verbum salutis annuntiare (acta bened. sec. 2, p. 282, such biographies are usually based on older memorials. the frisians are in every sense the point of transition to the scandinavians; considering the multifarious intercourse between these two adjoining nations, nothing can be more natural than to suppose that the frisians also had in common with their neighbours the habit of temple and image worship. even fosete's temple in heligoland i can hardly imagine destitute of images. some facility in carving figures out of wood or chiselling them out of stone is no more than we should have expected from those signa and effigies in tacitus, and the art might go on improving up to a

4, no 7) describes a roman round altar, piob. of the 3rd or -ith century, on which are carved the .seven gods of the week (1 saturn, 2 apollo, 3 diana, 4 mars, 5 mercury, u jupiter, 7 venus, and in an 8lh place a genius. 128 gods. amongst us must be placed at latest in the fourth or fiftli century; it may not have taken place simultaneously in all parts of teutondom. our forefathers, caught in a natural delusion, began early to ascribe the origin of the seven days' names to the native gods of their fatherland. william of malmesbury, relating the arrival of the saxons in britain, says of hengist and horsa, that they were sprung from the noblest ancestry: erant enim abnepotes illius antiquissimi voden, de quo omnium pene barbararum gentium regium genus lineam trahit, quemque gentes anglorum

4 7 INITIATION CEREMONY

ments. on the four triangles are their names, asch, fire; mayim, water; ruach, air; aretz, earth; on the apex is the word eth, composed of the first and last letters of the alphabet and implying essence. the square base represents the material universe, and on it is the word ohlam, meaning world (places pyramid aside) the 28th path of yetzirah, which answereth unto the letter tzaddi is called the natural intelligence, and it is so called because through it is consummated and perfected the nature of every existing being under the orb of the sun. it is therefore the reflection of the airy sign of aquarius, the water bearer unto which is attributed the countenance of the man, the adam, the restored world. hiero: heg: pract: move to the west of altar. hiero: before you upon the altar is the 17

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

family of four and absorbs the carbon dioxide that we exhale, transforming it again to life-giving oxygen. and this sacred spark of a common source of divinity is contained not only by trees, but also the stones, the animals, the people and everything else on the earth and in the waters and the sky. our higher selves, our souls, are influenced by the cycles of the sun, the moon, the stars and the natural world on a deep spiritual level. we can draw down their energies into ourselves to amplify and replenish our own, like tapping into a cosmic energy supply rather than having to recharge our powers from our own, separate dynamos. through them and through us courses the universal life force, known as ch'i to the chinese, and prana in hindu philosophy. it is a source upon which we can draw no

about magick. if you scry at the full moon or during one of the ancient festivals, by looking into water and letting images form, this deep wisdom will offer solutions to seemingly impossible dilemmas. the practice of witchcraft demands great responsibility, for you are handling very potent material when you deal with magick. the benefit is that by focusing and directing your own inner powers and natural energies you can give form to your thoughts and needs and desires and bring them into actuality. the more positive and altruistic these focuses are, the more abundance, joy and harmony will be reflected in your own world. magick and giving it is said that if you smile in london in the morning, the smile will have reached tokyo by evening. this principle, which lies behind all white magick

k to compensate for an unnecessary shopping binge. nor, after a period of overeating and no exercise, can you expect a miracle diet to work so that you shed a stone in two days while still eating chocolate. spells tend to work best when there is a genuine need, generated by real emotion and linked to determination on a practical level. the rules of magick magick is not beyond or above life, but a natural though special part of your world. it is about not leaving fate, your fate, to any guru or deity, but shaping it with your own innate power, the power that emanates from some higher being, goddess or god, energy source, what you will- the divine spark within us all. there are no absolutes in magick, there is only what works for you and enhances your innate wisdom and spirituality. you shou

have any truck with the occult. i was asked to bake easter rabbit biscuits instead, but since my domestic skills are far behind my divinatory ones, i declined. my own witchery people started calling me a witch long before i adopted the title, which i did as a result of a book i wrote in 1996 called every woman a witch (though it must be said that men as well as women can harness what are entirely natural powers. when the book was published, some people in the media joked about my childhood in england's industrial midlands- not considered a place where magick or spirituality can flourish. it seemed that they could not accept the fact that my spells focused on the mundane issues of how people might obtain the money to mend a leaking roof or find their own inner harmony amidst the clutter and

and its own emphases. this method is much more conducive to solitary practitioners who can incorporate magick into their domestic and working lives. wiccan rituals and ethics wiccans believe in polarity rather than a single godhead, both in magick and in life. evil is therefore not a separate demonic force to be eradicated, and the darker aspects of life emanate as a result of alienation from the natural order of things. however, even those things that are bad can act as catalysts for change; death and endings are as much part of the cycle of life as are birth and beginnings. dark and light, night and day, positive and negative, destruction and creation are two sides of the same coin, a principle that finds expression in eastern taoism and underpins the ancient chinese/ ching (the book of

ABRAMELIN1

wish to produce, the memory of that ceremonial denial which his previous renunciation had firmly sealed in his atmosphere. and the force of this would be in exact proportion to the manner and degree in which he had renounced his former creed. for of all hindrances to magical action, the very greatest and most fatal is unbelief, for it checks and stops the action of the will. even in the commonest natural operations we see this. no child could learn to walk, no student could assimilate the formulas of any science, were the impracticability and impossibility of so doing the first thing in his mind. wherefore it is that all adepts and great teachers of religion and of magic have invariably insisted on the necessity of faith. but though apparently more broad in view in admitting the excellence

eements with them (z) that to further this project, they will use every means that offers to obsess him (h) that in order to become an adept, therefore, and dominate them; the greatest possible firmness of will, parity of soul and intent, and power of self-control is necessary (q) that this is only to be attained by self-abnegation on every plane (i) that man, therefore, is the middle nature, and natural controller of the middle nature between the angels and the demons, and that therefore to each man is attached naturally both a guardian angel and a malevolent demon, and also certain spirits that may become familiars, so that with him it rests to give the victory unto the which he will (k) that, therefore, in order to control and make service of the lower and evil, the knowledge of the hig

god, as a just judge, did not in any way wish to grant unto him the sacred magic in its of abramelin the mage 17 entirety, because he had despised the christian law. for it is an indubitable and evident thing that he who is born christian, jew, pagan, turk, infidel, or whatever religion it may be, can arrive at the perfection of this work or art and become a master, but he who hath abandoned his natural law, and embraced another religion opposed to his own, can never arrive at the summit of this sacred science.29 the sacred magic 18 the seventh chapter. od, the father of mercy, having granted unto me the grace to return safe and sound into my country; i paid unto him according to my small power, some little portion of that which i owed him; thanking him for so many benefits which i had re

ABRAMELIN2

ts, the which be conjoined and mingled together: the sacred magic 44 with the sacred qabalah; both he who maketh use of these same, either alone, or mingled with other things which be in no way from the qabalah; and he who seeketh to exercise himself in performing operations with these arts; is alike liable to be deceived by the demon; seeing that of themselves they possess no other virtue than a natural property; and they can produce no other thing than probable4 effects, and they have absolutely no power in spiritual and supernatural things; but if, however, on certain occasions they5 cause you to behold any extraordinary effect, such is only produced by impious and diabolical pacts and conjurations, the which form of science ought to be called sorcery. finally, let us conclude that from

only (having respect) unto him who granteth such a period. thus then will we be found men in the fittest condition of grace and reconciled with god, and purer than at another period; and this being an essential point ye ought well to consider the same. it is, however, quite true that the elements and the constellations do perform of themselves certain operations22 but this is to be understood of natural things, as it happeneth that one day is different unto another; but such a difference hath not operation in things spiritual and supernatural, being thus useless for (higher) magical operations. the election of days is still more useless, the election of hours and minutes whereof the ignorant make so much, is further a very great error. wherefore i have resolved to write this particular ch

and that he may draw profit therefrom so as to operate with judgment. 7 of abramelin the mage 51 the sixth chapter. concerning the planetary hours and other errors of the astrologers. t is true that the wise in astrology do write of the stars and of their movements, and that these attaining thereto do produce divers effects in inferior and elemental things; and such are, as we have already said, natural operations of the elements; but that they should have power over the spirits, or force in all supernatural things, that is not, neither can ever be. but it will instead be found that by the permission of the great god it is the spirits who govern the firmament. what foolishness then would it be to implore the favour of the sun, of the moon, and of the stars, when the object would be to hav

en it is above or when it is below your horizon or hemisphere? we must however avow that it is more powerful when it is above, because being below it hath no power save according unto the will of god. why then, even further than this, should we attribute unto a planet a day and hour, if during the whole period of such day it appeareth not above the horizon! abramelin as a most excellent master in natural things taught unto me a very different form of classification (which also well examine, and see whether it be not more surely founded than the aforesaid rule of the astrologers, and made me to comprehend what should be the true planetary hours. when the planet beginneth to appear upon the horizon then doth its day begin (whether it be light or dark, black or white, and until it bath passed

! know then that each planet hath only an hour during the which it is very powerful, being over you and above your head, that is to say when it is in the meridian. then, naturally, will sometimes arrive the hours of two planets together and beginning at the same moment; they then produce an effect according unto the nature, quality, and complexion of these stars.26 but all this only hath power in natural things. here have i declared and proved unto you the errors of the (common) astrologers; keep yourselves carefully from the insensate follies of their days and hours, because if ye make use of these as do the false magicians and enchanters, god will chastise you; and in order to chastise you will pay but little attention unto the awaiting of the hour of saturn or of mars. i therefore now c

ABRAMELIN3

ere given. then follow the squares themselves. the sacred magick 125 in the original ms. these squares have been also numbered to correspond with the list at the beginning of each chapter, but from the evident difference in the ink this has been done later, though the handwriting is the same. i think also that in several cases the numbers to the squares have been misplaced; and though usually the natural sequence of b, c, d, e, f, g is adhered to, yet occasionally they are in a more irregular order, as in the fth chapter, for example, where they run thus: d, e, f, g, b, c, h, i, j, b a, b b, b c. the squares in the original ms. are all of the same size, subdivided according to the exigences of the case, though convenience of printing has prevented this equality of size being adhered to in

ADDTLS

angels is a mighty prince, a mighty angel of the lord and they are of him. they are as chief watchmen 31 and overseers, set over several and respective parts of the world, viz: east, west, north, south, as under the authority of whom are confirmed in the beginning of the world. to whom belong four characters, being tokens of the son of god, by whom all things are made in the creation, and are the natural marks of his holiness. now thou shalt observe that in the book of the concourse of the forces, a sign is annexed unto each of the four tablets of the elements. that is, unto the tablet of a, a symbol of a t having four y s above it. the sigils of the angelic tablets diagram u unto the tablet of c a cross potent, having two letters b.b. a figure 4 and a figure 6 in the angles thereof. unto

ADEPTUS MINOR INITIATION

f gold, but only by that humility and purity of m that befitteth the aspirant unto higher things. associate adeptus minor, bring unto me the recommendation and attestation which he beareth, and test thou his knowledge ere he be rejected for the sins of presumption and spiritual pride" third "thou knowest the arrangement of the ten sephiroth on the tree of life; now what symbolic weapon doth their natural succession form (aspirant answers unprompted) third "and what symbolic creature is traced by the natural succession of the paths (aspirant answers unprompted) second "oh aspirant, let this be a sign unto thee. for the flaming sword and the serpent of wisdom shall be the symbol which shall produce thee admission. return thou then and divest thyself of these ornaments. they are not humble en

ALEE J BOOK OF AIWASS

e in which you reside. now trace back to where i mentioned the emergence of the individual human soul. this event is occurring simultaneously in various time lines, though certainly not all. therefore, the human soul can not as yet declare it's unique existence, for it enjoys multiple existences. a perceptual blurring together of these realities and various past life recollections is avoided by a natural "cosmic buffer" which serves a pragmatic purpose; enabling one to focus and thereby benefit from the experiences, choices and lessons of his/her current life. as the group soul develops, it grows, gathering more experience, branching into other time lines, like the universe in its phase of expansion. this event occurs for thousands of years. then, similar to the universe, the group soul en

was as if you were standing in a darkened room with a bright halo emanating from behind your head- you point to the shadow cast in front of you and exclaim "i see saint peter. or satan" so the deities we give prayers and thoughts to become part of the tapestry of the universal unconscious and attach themselves to various archetypes, which are impersonal. what i am saying is, archetypes are also a natural conduit to the daemonic resonance we spoke of. and so, when a religious person tells me they prayed to mother mary and received an inspirational message in a dream which helped change the course of their life, i simply smile and nod. when daemons walk among us, they choose the time and the place, unlike younger souls, but there are no virgin births or "immaculate conceptions" it must be st

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

ing job. it is the rarest thing to find anyone who has any ideas at all on the subject of liberty. because the law of thelema is the law of liberty, everybody's particular hair stands on end like the quills of the fretful porpentine; they scream like an uprooted mandrake, and flee in terror from the accursed spot. because: the exercise of liberty means that you have to think for yourself, and the natural inertia of mankind wants religion and ethics ready-made. however ridiculous or shameful a theory or practice is, they would rather comply than examine it. sometimes it is hook-swinging or sati; sometimes consubstantiation or supra-lapsarianism; they do not mind what they are brought up in, as long as they are well brought up. they do not want to be bothered about it. the old school tie win

combined the maximum of discourse with the minimum of information; that is all part of my training as a cabinet minister. but what does emerge tentatively from my mental fog is that yama, taking it by long and by large, is mostly negative in its effects. we are imposing inhibitions on the existing current of energy, just as one compresess a waterfall in turbines in order to control and direct the natural gravitational energy of the stream. 3. it might be as well, before altogether leaving the subject of yama, to enumerate a few of the practical conclusions which follow from our premiss that nothing which might weaken or destroy the beauty and harmony of the mind must be permitted. social existence of any kind renders any serious yoga absolutely out of the question; domestic life is complet

knowledge of the ancients, it is at least certain that they left gaps in their system which were exactly filled by these two planets, and the newly discovered pluto. they fill these gaps just as the newly discovered chemical elements discovered in the last fifty years fill the gaps in mendelejeff's table of the periodic law. 17. herschel represents the highest form of the true will, and it seems natural and right that this should not rank with the seven sacred planets, because the true will is the sphere which transcends them 'every man and every woman is a star' herschel defines the orbit of the star, your star. but herschel is dynamic; herschel is explosive; herschel, astrologically speaking, does not move in an orbit; he has his own path. so the niyama which corresponds to this planet

e third stage is marked by buchari-siddhi 'the power of jumping about like a frog' would be a rough translation of this fascinating word. this is a very extraordinary phenomenon. you are sitting tied up on the floor, and you begin to be wafted here and there, much as dead leaves are moved by a little breeze. this does happen; you are quite normal mentally, and you can watch yourself doing it. the natural explanation of this is that your muscles are making very quick short spasmodic jerks without your being conscious of the fact. the dog helps us again by making similar contortions. as against this, it may be argued that your mind appears to be perfectly normal. there is, however, one particuliar point of consciousness, the sensation of almost total loss of weight. this, by the way, may sou

book iv, part i, i have described it, with examples, quite fully enough. i need here only say that its constant use, day and night, without a moment's cessation, is probably as useful a method as one could find of preparing the current of thought for the assumption of a rhythmical form, and rhythm is the great cure for irregularity. once it is established, no interference will prevent it. its own natural tendency is to slow down, like a pendulum, until time stops, and the sequence of impressions which constitutes our intellectual apprehensions of the universe is replaced by that form of consciousness (or unconsciousness, if you prefer it, not that either would give the slightest idea of what is meant) which is without condition of any kind, and therefore represents in perfection the consum

ALEISTER CROWLEY ACROSS THE GULF

er an a force that transcend all our human conceptions of these things. but of this more anon, in its due place. chapter viii behold me then returned to thebai! so scarred and altered was i, though not yet thirty years of age, that they knew me not. so i offered myself as a serving-man in the temple of osiris, and i pleased the priests mightily, for by my magic power- though they thought it to be natural- i sang songs unto the god, and made hymns. therefore in less than a year they began to speak of initiating me into the priesthood. now the high priest at this time was a page 33 gulf.txt young and vigorous man, black-bearded in the fashion of osiris, with a single square tuft beneath the chin. him had they chosen after my departure in the whirlwind. and the high priestess was a woman of f

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

r consideration in pseudo scientific experimentation, leaving us with the "white mice and pigeons" of koestler's the ghost in the machine. science, ancient sister of magick, has begun to realize the human potential that resides, inconspicuously, in the spiral-mapped matter of the brain. just as the magicians, accused of trafficking with the devil, were said to have developed tremendous power over natural phenomena, science has ascended to that realm unblamed, and guiltless. the pope has ridden in aircraft. cardinals have flown in 'choppers' over battlefields in southeast asia, urging technological eco-side, invoking christ; pronouncing damnation and the devil on the industrially inferior man. ecce qui tollit peccata mundi. and a rock group from england, home of the anglican heresy, sings o

ruitless for they do not have the formulae. but the priest has the formulae, and the food of life and the water of life may be brought to call many, for after the passage of one-tenth of a moon the elements are dead. and gelal invades the bed of a woman, and lilit that of a man, and sometimes evil beings are born of these hauntings, and as such must be slain, for the children of gelal are workers natural of the ancient one, having his spirit; and the children of lilit are likewise, but are born in secret places which may not be perceived by man, and it is not until the time of their maturity that such as these are given to walking in the places of men. and gelal rideth upon the wind, but oftentimes lilit cometh of the water. which is why running water must be used in the rites, because of

ALEISTER CROWLEY BOOK OF LIES

lift up my voice and testify that all is vanity on earth, except the love of a good woman, and that good woman laylah. and i testify that in heaven all is vanity (for i have journeyed oft, and sojourned oft, in every heaven, except the love of our lady babalon. and i testify that beyond heaven and earth is the love of our lady nuit. and seeing that i am old and well stricken in years, and that my natural forces fail, therefore do i rise up i my throne and call upon the end. for i am youth eternal and force infinite. and at the end is she that was laylah, and babalon, and nuit, being [190] commentary( rho) this chapter is a sort of final confession of faith. it is the unification of all symbols and all planes. the end is expressible. book of lies get any book for free on: www.abika.com 187

ALEISTER CROWLEY DUTY

d not be tolerated in the community. those who possess the instinct should be segregated in a settlement to build up a state of their own, so to learn the necessity of themselves imposing and maintaining rules of justice. all artificial crimes should be abolished. when fantastic restrictions disappear, the greater freedom of the individual will itself teach him to avoid acts which really restrict natural rights. thus real crime will diminish dramatically. the administration of the law should be simplified by training men of uprightness and discretion whose will is to fulfill this function in the community to decide all complaints by the abstract principle of the law of thelema, and to award judgement on the basis of the actual restriction caused by the offense. the ultimate aim is thus to

ense. the ultimate aim is thus to reintegrate conscience, on true scientific principles, as the warden of conduct, the monitor of the people, and the guarantee of the governors. d. your duty to all other beings and things duty get any book for free on: www.abika.com 8 1. apply the law of thelema to all problems of fitness, use, and development. it is a violation of the law of thelema to abuse the natural qualities of any animal or object by diverting it from its proper function, as determined by consideration of its history and structure. thus, to train children to perform mental operations, or to practice tasks, for which they are unfitted, is a crime against nature. similarly, to build houses of rotten material, to adulterate food, to destroy forests, etc, etc, is to offend. the law of t

ven so, let him remember that the law never fails to avenge infractions: as when wanton deforestation has ruined a climate or a soil, or as when the importation of rabbits for a cheap supply of food has created a plague. observe that the violation of the law of thelema produces cumulative ills. the drain of the agricultural population to big cities, due chiefly to persuading them to abandon their natural ideals, has not only made the country less tolerable to the peasant, but debauched the town. and the error tends to increase in geometrical progression, until a remedy has become almost inconceivable and the whole structure of society is threatened with ruin. the wise application based on observation and experience of the law of thelema is to work in conscious harmony with evolution. exper

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

rs closed and thumb on side such that the palms rest on the two opposite shoulders. introduction "epsilon-sigma-sigma-epsilon-alpha-iota alpha-theta-alpha-nu-alpha-tau-omicronsigma theta-epsilon-omicron-sigma, alpha-mu-beta-rho-omicron-tau-omicronsigma, omicron-upsilon-chi epsilon-tau-iota theta-nu-eta-tau-omicron-sigma pythagoras "magic is the highest, most absolute, and most divine knowledge of natural philosophy, advanced in its works and wonderful operations by a right understanding of the inward and occult virtue of things; so that true agents being applied to proper patients, strange and admirable effects will thereby be produced. whence magicians are profound and diligent searchers into nature; they, because of their skill, know how to anticipate an effect, the which to the vulgar s

a perfect grasp of a given situation, yet lack the quality of decision, or the assets, necessary to take advantage of it (6 "every man and every woman is a star" that is to say, every human being is intrinsically an independent individual with his own proper character and proper motion (7) every man and every woman has a course, depending partly on the self, and partly on the environment which is natural and necessary for each. anyone who is forced from his own course, either through not understanding himself, or through external opposition, comes into conflict with the order of the universe, and suffers accordingly. xiv (illustration: a man may think it his duty to act in a certain way, through having made a fancy picture of himself, instead of investigating his actual nature. for example

d electricity did, in a sense, exist before we were aware of them; but they are even now no more than incomplete ideas, expressed in symbolic terms of a series of relations between two sets of inscrutable phenomena> it is perfectly easy to re-model one's conception at any moment. now there is a traditional correspondence, which modern experiment has shown to be fairly reliable. there is a certain natural connexion between certain letters, words, numbers, gestures, shapes, perfumes and so on, so that any idea or (as we might call it "spirit, may be composed or called forth by the use of those things which are harmonious with it, and express particular parts of its nature. these correspondences have been elaborately mapped in the book 777 in a very convenient and compendious form. it will be

e are much deeper considerations in which it appears that "everything that is, is right. they are set forth elsewhere; we can only summarise them here by saying that the survival of the fittest is their upshot> the danger of ceremonial magick- the sublest and deepest danger- is this: that the magician will naturally tend to invoke that partial being which most strongly appeals to him, so that his natural excess in that direction will be still further exaggerated. let him, before beginning his work, endeavour to map out his own being, and arrange his invocations in such a way as to redress the balance<equinox vii. see also liber cxi aleph> this, of course, should have been done in a preliminary fashion during the preparation of the weap

be studied in "a note on genesis (equinox i, ii. the elements are all represented, as in tetragrammaton, but there is no development from one into the others. they are, as it were, thrown together- untamed, only sympathising by virtue of their wild and stormy but elastically resistless energy. the central letter is "he- the letter of breath- and represents spirit. the first letter "aleph" is the natural letter of air, and the final "mem" is the natural letter of water. together "aleph" and "mem" make "am- the mother within whose womb the cosmos is conceived. but "yod" is not the natural letter of fire. its juxtaposition with "he" sanctifies that fire to the "yod" of tetragrammaton. similarly we find "lamed" for earth, where we should expect tau- in order to emphasize the influence of venu

ALEISTER CROWLEY MAGICK WITHOUT TEARS

r easier magic without tears get any book for free on: www.abika.com 12 to achieve technical attainments if one is unhampered by any such considerations. these regulations operate as restrictions to one's usefulness in helping the world. there are terrible dangers, the worst dangers of all, associated with complete retirement. in my own personal judgment, moreover, i think that our own ideal of a natural life is much more wholesome. when you have found out a little about your past incarnations, you should be able to understand this very clearly and simply. love is the law, love under will. fraternally, 666 letter no. c april 30, 1943 cara soror, do what thou wilt shall be the whole of the law thank you for your long letter of no date, but received two days ago. i am very sorry you are stil

e letters do good, but rather sad to reflect that it is going to make you so unpopular. your friends will notice at once that glib vacuities fail to impress, and hate you, and tell lies about you. it's worth it. yes, your brain is quite all right; what is wanted is to acquire the habit of pinning things down instantly (he says 're-incarnation- now what exactly does he mean by that? he says "it is natural to suppose: what is "natural, and what is implied by supposition) practice this style of criticism; write down what happens. within a week or two you will be astounded to discover that you have got what is apparently little less than a new brain! you must make this a habit, not letting anything get by the sentries. indeed, i want you to go even further; make sure of what is meant by even t

ion from the inanities of their trusted henchmen. love is the law, love under will. fraternally, 666 p.s. i must write at length about the higher self or "god within us" too easy to get muddled about it, and the subject requires careful preparation. chapter i. what is magick? cara soror, do what thou wilt shall be the whole of the law. what is magick? why should anyone study and practice it? very natural; the obvious preliminary questions of any subject soever. we must certainly get all this crystal clear; fear not that i shall fail to set forth the whole business as concisely as possible yet as fully, as cogently yet as lucidly, as may prove within my power to do. at least i need not waste any time on telling you what magick is not; or to go into the story of how the word came to be misap

a perfect grasp of a given situation, yet lack the quality of decision, or the assets, necessary to take advantage of it) 6 "every man and every woman is a star" that is to say, every human being is intrinsically an independent individual with his own proper character and proper motion. 7. every man and every woman has a course, depending partly on the self, and partly on the environment which is natural and necessary for each. anyone who is forced from his own course, either through not understanding himself, or through external opposition, comes into conflict with the order of the universe, and suffers accordingly (illustration: a man may think it his duty to act in a certain way, through having made a fancy picture of himself, instead of investigating his actual nature. for example, a w

well worth while to fulfill oneself in every conceivable manner. it is then (you will say) impossible to "do wrong, since all phenomena are equally "illusion" and the answer is always "nothing. in theory one can hardly deny this proposition; but in practice- how shall i put it "the state of illusion which for convenience i call my present consciousness is such that the course of action a is more natural to me that the course of action b" magic without tears get any book for free on: www.abika.com 54 or: a is a shorter cut to nothing; a is less likely to create internal conflict. 14* n n= two or naught; one is the magical, the other the mystical, process. you will hear a lot about this one day! 31 will that serve? offer a dog a juicy bone, and a bundle of hay; he will naturally take the bo

ALEISTER CROWLEY MEDITATION

to keep the thoughts running in a narrow channel, each thought linked to the last in a perfectly rational manner; but if we attempt to stop this current we shall find that, so far from succeeding, we shall merely bread down the banks of the channel. the mind will overflow, and instead of a chain of thought we shall have a chaos of confused images. 10 this mental activity is so great, and seems so natural, that it is hard to understand how any one first got the idea that it was a weakness and a nuisance. perhaps it was because in the more natural practice of "devotion" people found that their thoughts interfered. in any case calm and self-control are to be preferred to restlessness. darwin in his study presents a marked contrast with a monkey in a cage. generally speaking, the larger and st

then soon find what conditions are favourable. there will be no need to persuade ourselves at great length that all external influences are likely to be unfavourable. new faces, new scenes will disturb us; even the new habits of life which we undertake for this very purpose of controlling the mind will at first tend to upset it. still, we must give up our habit of eating too much, and follow the natural rule of only eating when we are hungry, listening to the interior voice which tells us that we have had enough. the same rule applies to sleep. we have determined to control our minds, and so our time for meditation must take precedence of other hours. we must fix times for practice, and make our feasts movable. in order to test our progress, for we shall find that (as in all physiological

r the "trick" or "knack" of dhyana. after a while one can get into that state without preliminary practice; and, looking at it from this point, one seems able to reconcile the two meanings of the word which we debated in the last section. from below dhyana seems like a trance, an experience so tremendous that one cannot think of anything bigger, while from above it seems merely a state of mind as natural as any other. frater p, before he had samadhi, wrote of dhyana "perhaps as a result of the intense control a nervous storm breaks: this we call dhyana. samadhi is but an expansion of this, so far as i can see" five years later he would not take this view. he would say perhaps that dhyana was "a flowing of the mind in one unbroken current from the ego to the non-ego without consciousness of

t of the intense control a nervous storm breaks: this we call dhyana. samadhi is but an expansion of this, so far as i can see" five years later he would not take this view. he would say perhaps that dhyana was "a flowing of the mind in one unbroken current from the ego to the non-ego without consciousness of either, accompanied by a crescent wonder and bliss" he can understand how that is the 39 natural result of dhyana, but he cannot call dhyana in the same way the precursor of samadhi. perhaps he does not really know the conditions which induce samadhi. he can produce dhyana at will in the course of a few minutes' work; and it often happens with apparent spontaneity: with samadhi this is unfortunately not the case. he probably can get it at will, but could not say exactly how, or tell h

he cakkras, etc. also his dhyana became so common that he gave up recording it. but if he wished to do it this minute he would choose something to excite his "godly fear" or "holy awe" or "wonderment<holy' it is natural therefore for b. to meditate on it" get rid of the ego, observe all your actions as if they were another's, and you will avoid ninety-nine percent. of the troubles that await you> there is no apparent reason why dhyana should not occur when thinking of any common object of the sea-shore, such as a blue pig; but frater p.'s constant reference to this as the usual object of his meditation ne

ALEISTER CROWLEY SEPHER SEPHIROTH

gue (gn pleasure, delight gn( an attack upon others, a violation, injury mgp high priest lwdgh nhk 124 an oak; hardness nswx pleasure, delight: eden nd( 125) thine hand (ps. 139:5; see s.d. 5:16) hkpk 126 a window hnml) darkness hlyp) a name of god )lg) ynd) hwhy hospitality nwlm horse sws on: a name of god (cf. 120; penalty of iniquity: gbeing taken away h nw( humble, afflicted wn( 127 material, natural (ar (b+wm 128 to withdraw, rescue, deliver; to equip for war clx goodly strength; proof nysx god the eternal one wnyhl) hwhy 129 pleasure (gn. 18:12) hnd( delight, pleasure gnw( the standing prayer (from vb. to stand) hdym( palace of serenity (referred to hod) hnwg lkyh 130 ayin: an eye ny( deliverance hlch the angel of redemption l)gh k)lm decrees, prophetic sayings nylm the pillars (cf

n br( 273 the stone that the builders rejected (ps. 118:22) mynwbh ws)m nb) the hidden light zwng rw) four (br) rebuked r(g took away (rg 274 paths mykrd 275 pleasant abode h)n hryd the river of justice nyd r)y? scripture (perh. lit. gscratched h) w+rs evil h(r 276 a cithara rwnk the moon (cf. 218 )rhys 277 to sow, propagate; seed, semen (rz favour, benevolence )w(r 278 the world of mevetbau: the natural world (referred to netzach- hod-yesod (b+wmh mlw( kerubim: the angelic choir of yesod (the four creatures; gthe wings of the wind h) mybwrk four h(br) wild beasts bwr( passing over rbw( 279 leprosy wrygs 280 7 40: the squares of the walls of the vault (see 5= 6 ritual. the letters of judgment: the 5 letters with a final form (s. d. 5:28) c p n m k taro (cf. 216, 224& 671 (r+ a record (ch)

ryps tnbl the lord is a man of war: hwhy is his name hwhy hmxlm #y) hwhy wm# 833 holy living creatures: the angelic choir of kether #dqh twyx passing over error(#pr l( hbw( 834 paths *mykrd 835 the arms of the world (i.e. the universe, the everlasting arms mlw( tw(wrz 837 the profuse giver: a title of kether lz tt chief, duke; guide *pwl) 838 to pass, renew, change *plx the world of mevetbau: the natural world (referred to netzach- hod-yesod*(b+wmh mlw( kerubim: the angelic choir of yesod (the four creatures; gthe wings of the wind h *mybwrk 839 the ancient among the ancient *nybsd )bs 840 pearl: a title of malkuth *nynp 841 praises, psalms twlht face, countenance *nypn) 842 aralim, mighty ones: the angelic choir of binah *myl)r) spirit of lives *myyx xwr 843 that goes on foot *mylgr 844 i

ALEISTER CROWLEY TAO TEH KING

) he who knows the tao knows it to be the source of all things soever; the most exalted spiritual ecstasy and the most trivial internal impression are from our point of view equally illusions, worthless masks, which hide, with grotesque painted pasteboard false and lifeless, 11 the living face of truth. yet, from another point of view, they are equally expressions of the ecstatic genius of truth- natural images of the reaction between the essence of onesself and one's particular environment at the moment of their occurrence. they are equally tokens of the tao, by whom, in whom, and of whom, they are. to value them for themselves is deny the tao and to be lost in delusion. to despise them is to deny the omnipresence of the tao, and to suffer the illusion of sorrow. to discriminate between t

n (lao-tzu) as himself in his liber xxi and elsewhere. this also sheds light on crowley's concept of incarnation from past lives- not necessarily literally so, but incarnation of the spirit of the former living being. this state of mental unity with an author or sage is not uncommon in the case of students who hand copy works by others. one comes to feel what the next sentence will be. there is a natural sense of being the one writing it, and criticisms may arise in the mind of the form 'now why did i write that. i should have written- this tendency is valuable for insight, but must be checked in making true copies. it is properly expressed by calligraphy and by careful notes and commentaries) i completed my translation within three days, but during the last five years i have constantly re

the incompleteness of the summing-up of forces. thus a man proceeds to walk east at four miles an hour, though he is already traveling in that direction at over 1,000 miles and hour! the end of the meditation on action is the realization of hadit; wherefore any action would be a disturbance of that perfection. this being understood of the true self, the mind and body proceed untrammeled in their natural path without desire on the part of the self) 4. all things arise without diffidence; they grow, and none interferes; they change according to their natural order, without lust of result. the work is accomplished; yet continueth in its orbit, without goal. this work is done unconsciously; this is 2 why its energy is indefatigable. 3 chapter iii quieting folk. 1. to reward merit is to stir u

age of brass, they feared them; in the age of iron, they despised them. as the rulers((becoming self-conscious) lost confidence, so also did the people lose confidence in them. 2. how hesitating did they seem, the lords of the age of gold, speaking with deliberation, aware of the weight of their word! thus they accomplished all things with success; and the people deemed their well-being to be the natural course of events. 21 chapter xviii the decay of manners. 1. when men abandoned the way of the tao, benevolence and justice became necessary. then also was need of wisdom and cunning, and all fell into illusion. when harmony ceased to prevail in the six spheres((the solar system) it was needful to govern them by manifesting sons((dhyana- buddhas) when the kingdoms and races((elements, signs

ft, useth all men; understanding the value of everything, he rejecteth nothing. this is called the occult regimen. 2. the adept is then master to the zelator, and the zelator assisteth and honoreth the adept. yet unless these relations were manifest, even the most intelligent observer might be perplexed as to which was which. this is called the crown of mystery((the adept has become so absolutely natural that he appears unskillful. ars est celare artem. it is only he who has started on the path that can divine how sublime is the master) 32 chapter xxviii the return to simplicity. 1. balance thy male strength with thy female weakness and thou shalt attract all things, as the ocean absorbeth all rivers; for thou shalt formulate the excellence of the child((weh note: the ts has a mark for a f

ALEISTER CROWLEY THE LOST CONTINENT

y because i never knew that i was observing. so, if you pay sufficient attention to your heart, you will make it palpitate. i accordingly proceed to a description of the country. aleister crowley .pa i. of the plains beneath atlas, and its servile race. atlas is the true name of this archipelago--continent is an altogether false term, for every 'house' or mountain peak was cut from its fellows by natural, though often very narrow waterways. the african atlas is a mere offshoot of the range. it was the true atlas that supported the ancient world by its moral and magical strength, and hence the name of the fabled globe-bearer. the root is the lemurian 'tla' or 'tlas, black, for reasons which will appear in due course 'a' is the feminine prefix, derived from the shape of the mouth when utteri

some of the experiments were crude enough, and, to our minds, horrible. they attempted to breed a new race by crossing with snakes, swans, horses and other animals* the greek legends of such monsters as chimaera, medusa, lamia, minotaur, the centaurs, the satyrs and the like are mere filtrations of the atlantean tradition. the only theory behind such experiments was that they were contrary to the natural order, and so worth trying. men of more scientific mind more plausibly passed zro vapour through sea-water; but they only created serpents of vast size, which they cast into the sea about the high house as guardians. the sea-serpent, whether legend or fact, is derived from this ex periment. it is quite possible that some such survive. another school, objecting strongly to the sex-process "

t perceive in english marriage today a practical vindication of the atlantean position. on the contrary, in atlas marriage formed the loftiest of ideals. it resembles the 'hermetic marriage' of certain alchemists. the bond between the parties was only stronger for the absence of the lower link. the idea underlying this was in the main a particular case of the general proposition that whatever was natural should be transcended. as will be seen in the final chapter, the very stigma of success in their great work was the transcending of the sexual process. the bond of marriage was not, however, entirely of this negative character. it had its positive side, and here closely resembled the so-called christian doctrine of christ and the church. husband and wife were to be father and daughter, mot

s in the hands of the infants, and observe what use they made of them. in the course of a few months the experts had accurately mapped the psychology of the child, and it was led in accordance therewith. the marriage customs of atlas allowed no too rapid growth in numbers, and it was therefore easy to give each child attention. the method of opposition was again employed in education, the child's natural wish being constantly stimulated by a parallel training in the contrary subject. children were also shewn a series of ordered facts, and an explanation given. but not the least pains was taken to ascertain whether the child had retained those instructions; they were left as impressions on the mind. the brain was not injured by the strain of being constantly forced to bring up its stores fr

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

d 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 built up from the centre outwards, a female star from the circumference inwards. this is what is meant when we say that woman has no soul. it explains fully the difference between the sexes. weh not

pens before or after the other. let us take an instance. it is well known that the light of the sun requires some eight minutes to reach the earth. simultaneous< weh note: sic. this is page 51 in eddington, op. cit. 1920 edition, 1959 reprint "the denial of absolute simultaneity is a natural complement to the denial of absolute motion" phenomena in the two bodies would therefore appear to be separated in time to that extent; and, from a mathematical standpoint, the same discrepancy theoretically exists, even if we suppose the two bodies in question to be only a few yards one more remote than the other. recent consideration of these facts has show the impossibility of determini

wn silent self, helpless and witless, hidden within us, will spring forth, if we have craft to loose him to the light, spring lustily forward with his cry of battle, the word of our true wills. this is the task of the adept, to have the knowledge and conversation of his holy guardian angel, to become aware of his nature and his purpose, fulfilling them. why is aiwass thus spelt, when aiwaz is the natural transliteration of oivz weh note: this word is not certain? perhaps because he was not content with identifying himself with thelema, agape, etc. by the number 93, but wished to express his nature by six letters (six being the number of the sun, the god-man, etc) whose value in greek should be a=1, i=10, f=6, a=1, s=200, s=200: total 418, the number of abrahadabra, the magical formula of t

ologically necessary formations. but each pair of such sub-thoughts may be similarly investigated, and so on ad infinitum. each thought is inevitably itself, although it is related to all other possible thoughts. there are not two thoughts of which we can say that one either merges into, or necessarily begets, the other. any series of thoughts is therefore a true inductive series, exactly as the "natural numbers" are, with the added properties that it is real and omniform. it is atomic, its elements being intrinsically individual; and yet a continuum, since its intervals are susceptible of subdivision indefinitely prolonged without producing any diminution of these properties of the original series. the difference between successive thoughts and successive numbers is that by inserting r te

nd! if our 0 was the ordinary 0 of mathematics, there was not truly absolute 0, for 0 is, as i have shown, dependent on the idea of categories. if these existed, then the whole question is merely thrown back; we must reach a state in which 0 is absolute. not only must we get rid of all subjects, but of all predicates. by 0 (in mathematics) we really mean 0 to the n, where n is the final term of a natural scale of dimensions, categories, or predicates. our cosmic gee, then, from which the present universe arose, was nothingness, extended in no categories, or, graphically, 0 to the 0. this expression is in its present form meaningless. let us discover its value by a simple mathematical process. 0 1-1 0= 0= 01/01( multiply by 1= n/n) then 01/n x n/01= 0 x infinity now the multiplying of the i

ALEISTER CROWLEY THE QABALAH

ake two minutes; and belshazzar would have exalted us above daniel. similarly al, god, may be interpreted his folly is justice, as it is written: the wisdom of this word is foolishness 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. 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 med

of the normal man: thinking itself free, and really the toy of its surroundings. 9. the unconscious self of the normal man. reflex actions, circulation, breathing, digestion, etc, all pertain here. 10. the illusory physical envelope; the scaffolding of the building. section iv having compared these attributions with those to be found in 777, studied them, assimilated them so thoroughly that it is natural and needs no effort to think binah, mother, great sea, throne, saturn, black, myrrh, sorrow, intelligence, etc. etc. etc, in a flash whenever the number 3 is mentioned, we may profitably proceed to go through to the most important of the higher numbers. for this purpose i have removed myself from books of reference; only those things which have become fixed in my mind (from their importace

. samael fulfils a most useful function; he is scepticism, which accuses intellectually; conscience, which accuses morally; and even that spiritual accuser upon the threhold, without whom the sanctuary might be profaned. we must defeat him, it is true; but how should we abuse and blame him, without abuse and blame of him that set him there? 136. a mystic number of jupiter; the sum of the first 16 natural numbers. 144. a square and therefore a materialisation of the number 12. hence the numbers in the apocalypse. 144,000 only means 12 (the perfect number in the zodiac or houses of heaven and tribes of israel) 12, i.e. settled 1000, i.e. on the grand scale. 148 \ynzam, scales of justice. 156. babalon. see liber 418. this number is chiefly important for part ii. it is of no account in the ort

ALEISTER CROWLEY THE SWORD OF SONG

t bliss, at last a heterogenesis! the metaphysics of these verses 260 is perfectly absurd. my curse is no sooner in an iron word i formulate my thought than i perceive the same to be absurd (tannh user. so for this, sir, why! 265 your metaphysics in your teeth! confer a. crowley, berashith. but hear! the christian is a dualist; the sword of song 32 bard is pleased with himself. poetee manifests a natural irritation. sabb pi dukkham! beyond thought, is there hope? maya again. vision of the such view our normal consciousness tells us. i ll quote now if you list 270 from tennyson. it isn t much (skip this and twill be even less) he say: i am not what i see,38 and other than the things i touch* how lucid is our alfred t! 275 the hindu, an advaitist, crosses off maya from the list; believes in

f, and he forgives even the vilest of the human race, i pant for life: some good i mean to do despite of mine own nature.1 quickly send, be brief in it, to the castle; for my writ is on the life lear and on cordelia. nay, send in time (ll. 245-249. and in that last supreme hour of agony he claims regan as his wife, as if by accident; it is not the passionate assertion of a thing doubtful, but the natural reference to a thing well known and indisputable. and in the moment of his despair; confronted with the dead bodies of the splendid sisters, the catafalque of all his hopes, he can exclaim in spiritual triumph over material disaster the victory of a true man s spirit over fate yet edmund was beloved. edgar is left alive with albany, alone of all that crew; and if remorse could touch their

vered days and nights under the empire that perished in the struggle of 1870* to a collection of mss illustrating the psychopathia sexualis of von kraft-ebing [crowley s white stains t.s. the names of the parties have been changed. that whirling tumult of pleasure, scheming, success, and despair, the minds of men had a trying ordeal to pass through. in zola s la cur e we see how such ordinary and natural characters as those of saccard, maxime, and the incestuous heroine, were twisted and distorted from their normal sanity, and sent whirling into the jaws of a hell far more affrayant than the mere cheap and nasty brimstone sheol which is a shibboleth for the dissenter, and with which all classes of religious humbug, from the pope to the salvation ranter, from the mormon and the jesuit to th

38. maha-meru.52 the mystic mountain of the hindus. see southey s curse of kehama. 339. gaurisankar.53 called also chomokankar, devadhunga, and everest. 341. chogo.54 the giant. this is the native name of k2; or mount godwin-auster, as col. godwin-austen would call it. it is the second highest known mountain in the world, as devadhunga is the first. 356. the history of the west.55 de acosta (jos) natural and moral history of the indies. alison, sir a. history of scotland. benzoni. history of the new world. buckle. history of civilisation. burton, j. h. history of scotland. carlyle. history of frederick the great. carlyle. oliver cromwell. carlyle. past and present. cheruel, a. dictionnaire historique de la france. christian, p. histoire de al magie the sword of song 60 clarendon, ld. histo

c. it is this rapture which has ever been the bond between mystics of all shades; and the obstacle to any accurate observation of the phenomenon, its true causes, and so on. this must always be a stumblingblock to more impressionable minds; but there is no doubt as to the fact it is a fact and its present isolation is to be utterly deplored. may i entreat men of science to conquer the prejudices natural to them when the justly despised ideas of mysticism are mentioned, and to attack the problem ab initio on the severely critical and austerely arduous lines which have distinguished their labours in other fields? a. c. more, though the establishment of this new estate of consciousness seems to open the door to a new world, a world where the axioms of euclid may be absurd, and the propositio

ALEISTER CROWLEY EQ I 1

he interior order was formed immediately after the first perception of man's wider heritage had dawned upon the first of the adepts; it received from the masters at first-hand the revelation of the means by which humanity could be raised to its rights and delivered from its misery. it received the primitive charge of all revelation and mystery; it received the key of true science, both divine and natural. but as men multiplied, the frailty of man necessitated an exterior society which veiled the interior one, and concealed the spirit and the truth in the letter, because many people were not capable of comprehending great interior truth. therefore, interior truths were wrapped in external and perceptible ceremonies, so that men, by the perception of the outer which is the symbol of the inte

ient about the disease; and we shall very soon find that we are being drawn to a logical conclusion, or at least to a point from which such a conclusion becomes possible.3 and from this spot the toil of the husbandman must not be condemned until the season arrives in which the tree he has 149 planted bears fruit; then by its fruit shall it be known, and by its fruit shall it be judged.4 3 "in the natural sciences and industrial arts it never occurs to any one to try to refute opinions by showing up their author's neurotic constitution. opinions here are invariably tested by logic and by experiment, no matter what may be their author's neurological type. it should be no otherwise with religious opinions "the varieties of religious experience" pp. 17, 18. 4 "dr. maudsley is perhaps the cleve

ir author's neurotic constitution. opinions here are invariably tested by logic and by experiment, no matter what may be their author's neurological type. it should be no otherwise with religious opinions "the varieties of religious experience" pp. 17, 18. 4 "dr. maudsley is perhaps the cleverest of the rebutters of supernatural religion on grounds of origin. yet he finds himself forced to write('natural causes and supernatural seemings' 1886, pp. 256, 257"'what right have we to believe nature under any obligation to do her work by means of complete minds only? she may find an incomplete mind a more suitable instrument for a particular purpose. it is the work that is done, and the quality in the worker by which it was done, that is alone of moment; and it may be no great matter from a cosm

ALEISTER CROWLEY EQ I 5

of the normal man: thinking itself free, and really the toy of its surroundings. 9. the unconscious self of the normal man. reflex actions, circulation, breathing, digestion, etc, all pertain here. 10. the illusory physical envelope; the scaffolding of the building. section iv having compared these attributions with those to be found in 777, studied them, assimilated them so thoroughly that it is natural and needs no effort to think "binah, mother, great sea, throne, saturn, black myrrh, sorrow, intelligence, etc. etc. etc" in a flash whenever the number 3 is mentioned or seen, we may profitably proceed to go through the most important of he higher numbers. for this purpose i have removed myself from books of reference; only those things which have become fixed in my mind (from their impor

samael fulfils a most useful function; he is scepticism, which accuses intellectually; conscience, which accuses morally; and even that spiritual accuser upon the threshold, without whom the sanctuary might be profaned. we must defeat him, it is true; but how should we abuse and blame him, without abuse and blame of him that set him there? 136. a mystic number of jupiter; the sum of the first 16 natural numbers. 144. a square and therefore a materialisation of the number 12. hence the numbers in the apocapyse. 144,000 only means 12 (the perfect number in the zodiac or houses of heaven and tribes of israel) x 12 "i.e" settled x 1-000 "i.e" on the grand scale. 148. maznim, scales of justice. 156. babalon. see liber 418. this number is chiefly important for part ii. it is of no account in th

told) not the fault of the translator, but of dr viollet's arrogance. good english is not good enough for him. it sounds to me like incipient g.p.i. tarr, m.b. divorce problems of to-day. e. s. p. haynes. divorce law reform union. 1"s" these papers are learned and acute, but also wise and broad-minded. mr. haynes' suggestions go about as far as practical politics allow. polygynous monogamy is the natural state of the briton, and we cannot sweep it away to pleas a few idealistic cranks. and marriage is a matter too serious to be treated as houdini treats handcuffs, popping in and out at will. on the other hand, 148 everybody is not a houdini, and we must help the weaker brethren. no life should be irrevocably accurst. marriage bonds should be bonds of roses; and if the roses fade, they shou

small knowledge of the matter assures me that the accounts given on pp. 111 and 112, 120 and 121 are entirely foreign to that knowledge and priori most unlikely. it is incredible that one to whom so many impressive rites were accessible should found his system on tomfoolery. i wish mr trowbridge could have found time to study intimately fro a month the life of a modern master. as it is, the most natural phenomena perturb him. the periodical disappearances of his hero annoy the historian; yet this is the first condition of the life of a magus, like the disappearance of salmon from rivers. unless one went back to the sea pretty often, those silver scales would blacken. many other matter, too, would have suggested their own explanation. however, the historian's native with has gone very far

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torment 95 is eternal. the sun burns him as he writhes naked upon the sands of hell, and the wind cuts him bitterly to the bone, a harsh dry wind, so that he is sore athirst. give unto me, i pray thee, one drop of water from the pure springs of paradise, that i may quench my thirst (the scribe refused) sprinkle water upon my head. i can hardly go on (this last was spoken from the triangle in the natural voice of the frater, which choronzon again simulated. but he did not succeed in taking the frater's form- which was absurd! the scribe resisted the appeal to his pity, and conjured the demon to proceed by the names of the most high. choronzon attempted also to seduce the faithfulness of the scribe. a long colloquy ensued. the scribe cursed him by the holy names of god, and the power of the

hidden mystery of the philosopher's elixer, by e. p. philalethes (lewis du moulin, 1654-55. in one volume, 8vo "being a series "of beautifully written manuscripts, as legible as copper-plate, in calf "4 4"s" there is practically no doubt that this very singular volume was entirely the work of daniel cable, and none of the works appear to have ever been printed. cable published a work entitled "of natural and supernatural things" which lowndes calls an extraordinary book. if its matter is at all similar to that of the present volume, there is little wonder that lowndes should call it "extraordinary" waite (a. e) the book of ceremonial magic, including the rites and mysteries of go tic theurgy, sorcery, and infernal necromancy, in two parts. i. an analytical and critical account of the chief

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an obsession. 11 hours with no real break no bad. the bad part of to-day seems the asana, and the deadness. or, perhaps worse, i fail to apprehend the true magical purport of my work: hence all sort of aimless formulae, leading naturally enough to no result. it just strikes me it may be this isis apophis osiris iao formula that i have preached so often. certainly the first two days were isis natural, pleasant, easy events. most certainly too to-day has been apophis! think of the wild cursing and black magic, etc. we must hope for the osiris section to-morrow or next day. birth, death, resurrection! iao! 7.35. the sandwich duly chewed, and two coffees drunk, i resume the mystic mantra. why? because i dam well choose to. 31 7.50.'tis a rash thing to say, and i burn incense to the infern

ky, to one who has passed through the black rule of apophis! how infinitely musical are the voices of nature, those that are heard and those that are not heard! what understanding of the universe, what love is the prize of him that hath performed all things and endured all things! the first operation of ritual dclxxi is the preparation of the place. there are two forces; that of death and that of natural life. death begins the operation by a knock, to which life answers. then death, banishing all forces external to the operation, declares the speech in the silence. both officers go from their thrones and form the base of a triangle whose apex is the east. they invoke the divine word, and then death slays with the knife, and embalms with the oil, his sister life. life, thus prepared, invoke

tual. also i have bought suitable materials for copying it fair; and this i did without solemnity or ceremonial, 42 but quite simply, just as anybody else might buy them. in short, i bought them in a truly rosicrucian manner, according to the custom of the country. i add a few considerations on the grade of adeptus major 6 5 (p.s. distinction is to be made between attainment of this grade in the natural and in the spiritual world. the former i long since possessed. 1. it may perhaps mean severe asceticism. in case i should be going out on that path i will try and get a real good dinner to fortify myself. 2. the paths leading to geburah are from hod, that of the hanged man, and from tiphereth, that of justice, both equilibrated aspects of severity, the one implying self-sacrifice, the othe

-defence that i would never have let her in but for the accident of my being outside the room and the door left open, so that she was inside on my return. let me get into asana."the fifth day" 12.26. so beginneth the fifth day of this great magical retirement. with two and twenty breath-cycles did i begin. this practice was a little easier; but not much better. it ought to become quite simple and natural before one devotes the half-minute of kambhakam (breath held-in) when one is rigid to a strong projection of will toward adonai, as has been my custom. i hope to-day will be more hard definite magical work, less discourse, less beatific state of mind which is the very devil! the real calypso, none the less temptress because her name happens to be penelope. ah lord adonai, my lord! grant u

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ncement of the equilibration of the forces in the candidate himself, by the symbols of rectitude and self-control. but it is the sentinel who actually prepares the candidate; whose body is now surrounded by a triple cord to show the restriction of the powers of nature; and it is triple to show the white triangle of the three supernals. his eyes are also bandaged, symbolising that the light of the natural world is but as darkness compared with the radiance of the light divine. the ritual then continues "hedemon "child of earth! arise, and enter into the path of darkness" the "hierophant" then gives his permission, ordering the stolistes and dadouchos to assist the kerux in the reception; but the kerux bars the way saying "child of earth! unpurified and unconsecrated! thou canst not enter ou

y remarks on the admission and ceremony of the neophyte are taken from the ms. called z. 3. lead unto the knowledge of its governing angel. as it is written 'the lightning lighteneth out of the east and flameth even unto the west, even so shall be the coming of the son of man" the candidate during the ceremony is addressed as "child of earth" as representing the earthly and material nature of the natural man: he who cometh forward from the darkness of malkuth to strive to regain knowledge of the light. therefore it is that the path of the initiate is called the path of darkness; for it is but darkness and foolishness to the natural man. the "hierophant" giving his permission to the kerux to admit the candidate, seals the candidate with a motto as a new name. this motto is not a name given

ng between the place of the evil triad and that of the candidate. at the same time the hiereus advanceth on the candidate's left, and the hegemon standeth at his right, as formulating about him the symbol of the triad, before he be permitted to place his right hand in the centre of the white triangle of the three supernals on the altar. and he first kneeleth in adoration of that symbol, as if the natural man abnegated his will before that of the divine consciousness. the "hierophant" now orders the candidate to kneel (in the midst of the triad arouerist, horus and themis, to place his left hand in that of the initiator, and his right hand upon the white triangle as symbolising his active aspiration towards his higher soul. the candidate then bows his head, and the hierophant gives one knoc

eus here suddenly applies sword) so help me the lord of the universe and my own higher soul" as the candidate affirmeth his own penalty should he prove a traitor to the order, the evil triad riseth up in menace, and the avenger of the gods, horus, layeth the blade of his sword on the point of the da th junction("i.e, of the brain with the spine) thus affirming the power of life and death over the natural body: and the form of the higher self advanceth and layeth its hand on the candidate's head for the first time, at the words "so help me the lord of the universe and my own higher soul" and this is the first assertion of the connecting-link between them. then after this connection is established doth the hierophant in the following words raise the candidate to his feet "rise, newly obligat

ey pass the hierophant affirming the commencement of the formulation of the angle of chokmah. the "kerux" then bars the candidate's passage to the west, saying "child of earth! unpurified and unconsecrated! thou canst not enter the path of the west" 21 a later edition of the ritual, issued subsequent to the horos scandals, reads "an awful and avenging punitive current &c. thus indicating that the natural man cannot even obtain the understanding of the "son" of osiris, except by purification and equilibrium. the candidate is then purified with water and consecrated by fire; after which he is allowed to approach the place of the twilight of the gods. and now only is the hoodwink slipped up for a moment to obtain a glimpse of the beyond. the "hiereus" then challenges as follows "thou canst no

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rway, shouting, to attract the passerby, and there was a picture too, to aid him: the picture of a wondrous creature with flaxen hair and a hectic flush, and decked with a silvern tail. i listened to his patter. she must be a wonderful person, this mermaid: she could swim, she could eat, and, at times, she could even talk. she was as large as life, and, by all accounts, she was more than twice as natural. so, at length, i paid my twopence, and i saw- a seal! there it lay, at the bottom of a miniature bear-pit, and with its wistful face and its great pathetic eyes it really did look quite as human as the majority of its audience. the thing was a 337 swindle, i suppose, a fake- and yet, after all, this gingerbread showman in this gingerbread city was not the first to work the merry cantrip

ominent place. not only has a certain mystery been woven into his life, but even in death his carcass has been accredited with various magical properties. the "highland monthly" for november 1892 contained an article dealing with this subject, by mr. william mackenzie, secretary to the crofter's commission. that the skin, after being dried, should sometimes have been made into waistcoats, is only natural, but it appears that it was also put to a more esoteric use, for persons suffering from sciatica wore girdles of it, with a view to driving that malady away. the smoker and chewer, mr. mackenzie tells us, cut the skin into small squares, and converted them into spleuchain, or tobacco pouches, whilst the husbandman made thongs, which he used for the harness of his primitive plough. seal oil

ty-one days, according to the calendar, i came, pacing the lonely streets of this remote spot. for two hours each time did i wait and wait, longing, eager, nervous, hopeful, hopeless, desperate, distressed, with gigantic thoughts crowding my mind. i almost despaired of seeing this moment; at last it has come. i forgot the duties of art, the call of reason, the fear of uncertain meetings, the very natural care for the most precious existence on this planet. but i am well rewarded. you have come. my globe of transparent crystal had shown me the truth. you have come, escaping my enemies, and you are for the time to come at my disposition" i thought at first that the man was under the influence of drink and that it was useless to argue with him. besides, i am not very daring with strangers, es

big substitute, i could not possibly add anything to that small pattern of our race. i decided, in consequence, to slay him, during his sleep, so that a useless impediment be done away with. as the four men, since the wreck of our ship, were sunk in a state of torpor and only stared at me with vacant looks, it proved easy to settle this slight matter. i removed the body; and left to time and the natural dryness of the air the care of dividing its various elements. the man-whose-nose-sings-at-will was the first to notice the absence of the sailor, but he said nothing to me. in fact, i believe him to be mad also. he is continually looking anxiously towards the east, and seems lost to this world, since his friend or master has disappeared in the wreck. from the middle of his face gushed a sa

shrank from me, but my senses were speaking in a rough way. they sat at the other end of the oasis; and looked on with wide-open eyes of delight as the two sweet and scented plants continued to grow. i could not detach my sight from the girls, and for the first time my ear did not perceive the music of the two compartments. it seemed to me as if there were two personalities in me, one simple and natural, as it becomes a wood cover, the other complex and full of passions, as if i were really the man whom i knew to be no more. i took the skull in my hands, and suddenly a light broke its way into my soul. how could i be deluded this time? i had arms and hands; i 'saw' them. i saw the women, i saw the coffin. it was not the feeling of a plain piece of brown wood. i went almost mad over the di

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f others in the armoury of my brain, dovetailing them, and at last formulating an hypothesis verifiable by experiment. iii "but i evolve all these mysteries in the profound abyss of mind- zoroaster. this was my hypothesis "perhaps hashish is the drug which 'loosens the girders of the soul' but is in itself neither good nor bad. perhaps, as baudelaire thinks, it merely exaggerates and distorts the natural man and his mood of the moment" the whole of 38 ludlow's wonderful introspection seemed to me to fortify this suggestion "well, then, let me see whether by first exalting myself mystically and continuing my invocations while the drug dissolved the matrix of the diamond soul, that diamond might not manifest limpid and sparkling, a radiance 'not of the sun, nor of the moon, nor of the stars"

unique. he is "le revenant de la rue des quatre vents "the ghost of the street of the four winds" roderic was immensely taken by the title; a thousand fantastic bases for the sobriquet jumped into his brain. was the rue des quatre vents haunted by a ghost in his image? there are no ghosts in practical paris. but of all the ideas 110 which came to him, not one was half so strange as the simple and natural story which he was later to hear "come" said frederic "i will present you to him "monseigneur" he said, as roderic stood before him, ready to make his little bow "let me present monsieur mason, an englishman" the old fellow took little notice. said frederic in his ear "monsieur lives on the boulevard st. germain, and loves to paint the streets" the old man rose with alacrity, smiled, bowed

s of saturn and mars* table of essential dignities weh note: these tables of dignities are corrupt in places. they have not been corrected here, but copied as they stand in the 1st edition equinox the aspects of the houses the asc. is aspected by 11, 10, 9 (as sextile quartile and trine) dexter and by 3, 4, 5. sinister, and has 7 in opposition. the dexter aspect is that which is "contrary" to the natural order of the houses; it is stronger than the sinister. so for other houses. figures have friends and enemies- saturn: jupiter sun mercury moon friends; mars venus enemies. jupiter: saturn sun venus mercury moon; and mars. mars: venus; and moon saturn sun mercury. sun: jupiter sun venus mercury moon; and saturn. venus: jupiter sun mars mercury moon; and saturn. mercury: saturn jupiter sun v

onsciousness of the highest order. iii. super-consciousnes of the highest order is obtainable by known methods. therefore, by employing the quintessence of known methods we cause the world to progress. essentials of method i. theology is immaterial; for both buddha and st. ignatius were christs. ii. morality is immaterial; for both socrates and mohammed were christs. iii. super-consciousness is a natural phenomenon; its conditions are therefore to be sought rather in the acts than the words of those who attain it. the essential acts are retirement and concentration- as taught by yoga and ceremonial magic. 196 mistakes of mystics i. since truth is supra-rational, it is incommunicable in the language of reason. ii. hence all mystics have written nonsense, and what sense they have written is

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is his progress in the middle pillar. in this connection we shall include frater i.a.'s ritual for "the magical invocation of the higher genius" the magical invocation of the higher genius (according to the formulae of the book of the voice of thoth [the ceremony enterer is the sphere of sensation. the hierophant is the augoeides. the officers are the divine sephiroth invoked. the enterer is the natural man [first let the symbols in the sphere of sensation be equilibrated. this is the opening of the hall of truth] 198 "the first invocation" come forth unto me, thou that art my true self: my light: my soul! come forth unto me: thou that art crowned with glory: that art the changeless: the un-nameable: the immortal godhead, whose place is in the unknown: and whose dwelling is the abode of t

forth; and purify to thy glory my mind and will! without thee am i nothing; in thee am i all-self existing in thy selfhood to eternity [close now the channels to the ruach of the material senses: endeavouring at the same time to awaken the inner sight and hearing. thus seated, strive to grasp the same ray of the divine glory of the selfhood: meditating upon the littleness and worthlessness of the natural man: the vanity of his desires, the feebleness of his boasted intellect. remember that without that light, naught can avail thee to true progression: and that alone by purity of mind and will canst thou ever hope to enter into that glory. pray then for that purification, saying in thy heart "first purification and consecration of the candidate by fire and water "water" purify me with hysso

that sitteth upon the holy throne, i will so purify my heart and mind that i may one day become truly united unto thee, who art in truth my higher genius, my master, my guide, my lord and king! the result of these magical experiments was twofold. first, by degrees p. was accumulating against himself a power of evil which was only awaiting a favourable moment to turn and destroy him.21 this is the natural effect of all that class of magic which consists in making a circle, and thus setting the within against the without, and formulating duality, the eternal curse. any idea in the mind is of little importance while it stays there, but to select it, to consecrate it, to evoke it to visible appearance, that is indeed dangerous. 205 for as he advanced from grade to grade, penetrating further an

mysteries "chesed" which would rebel against authority and be slack in exercising it "geburah" which would display its strength and boast thereof "tiphereth" which would be normally the mere human will. 21 the sword, the ten sephiroth. the serpent, the twenty-two letters: together the thirty-two paths "netzach" which would fall unless divine names aided it "vide" 4= 7 altar diagram, and nogah is "natural" splendour, a mere bubble "hod" which would talk and lie; its positive promise is sexual; for mercury is hermaphrodite "jesod" which is solid and sluggish, and would be idle and content with what it had done "malkuth" which needs one to point out illusory nature of matter, and tree of knowledge of good and evil "the stigmata" formulate the lvx cross "cf" ateh, malkuth, ve geburah, ve gedul

overed and banished the spirits, but was burning all over, and tossed restlessly about__very sleepy, but consumed of fire! only repeated careful assumption of harpocrates' god-form enabled me to regain my normal state. i had a long dream of a woman eloping, whom i helped, and after of a man stealing my rose cross jewel from a dressing-table in a hotel. i caught him and found him a weak man beyond natural (i could bend or flatten him at will, and then the dream seemed to lose coherence. i carried him about and found a hair-brush to beat him &c &c. query: was i totally obsessed? the second is: invoking the angels of earth i obtained a wonderful effect. the angel, my guide, treated me with great contempt and was very rude and truthful. he shewed me divers things. in the centre of the earth is

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m than towards materialism. he believes that a perfect equilibrium between the subjective mind_ s, and the objective mind_ o, produces the individual mind, which he symbolises as being neither round nor square, but a simple i or line, connecting the s and o. this i is the self-renewing link between these two, which, when it is truly balanced, renders death the most unnatural, in place of the most natural event, that we may expect once we are born. methuselah. the case for alcohol. or the actions of alcohol on body an soul. by robert park, m.d. rebman limited. 1"s" net. dr. park is an old friend of ours; we enjoyed his masterly translation of ch: f r 's "the pathology of emotions" and his various writings in the days of the old "free review" and "university review" when j. m. robertson was

rice 6s. net, post free. the key to the tarot: giving the history of the tarot cards, their allegorical meaning and the methods of divination for which they are adapted. by arthur edward waite. royal 32mo, cloth gilt, 2s. net. essential to the interpretation of the tarot cards. the cards and key will be supplied in neat box for 8s. post free. psychic philosophy, as the foundation of a religion of natural causes. by v. c. desertis. with introductory note by professor alfred russel wallace, o.m, d.c.l, ll.d, f.r.s. new edition, largely re-written, cloth gilt, gilt tops, crown 8vo, 421 pp, 4s. 6d. net. contents_ introductory note and preface_ part i. the bases of experimental fact. part ii. theory and inferences. part iii. practical mysticism "the book is replete with sound, scholarly, cogent

onomers that ever were; a work full of curiosity and learning, translated and commented by theophilus garienceres, m.d. folio, fine portrait frontispiece by dolle, orig. calf, fine sound copy, rare in this state, 1672. 45s sanders (richard, student in the divine and celestial sciences) physiognomie and chiromancie, metoposcopie, the symmetrical proportions and signal moles of the body; with their natural-predictive- significations; the subject of dreams; divinative, steganographical, and lullian sciences. folio, fine portrait by t. cross, and many illustrations, calf, 1653. 42s. visitors to london who are interested should make a point of calling. only a few minutes from chancery lane. frank hollings, 7 great turnstile, holborn (near the inns of court hotel. konx om pax the most remarkable

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but their infinite expansion, of his hunger for the infinite; only, it is a taste which often loses its way. one might take a proverbial metaphor "all roads lead to rome" and apply it to the moral world: all roads lead to reward or punishment; two forms of eternity. the mind of man is glutted with passion: he has, if i may use another familiar phrase, passion to burn. but this unhappy soul, whose natural depravity is equal to its sudden aptitude, paradoxical enough, for charity and the most arduous virtues, is full of paradoxes which allow him to turn to other purposes the overflow of this overmastering passion. he never imagines that he is selling himself wholesale: he forgets, in his infatuation, that he is matched against a player more cunning and more strong than 59 he; and that the sp

y miraculous. it is a miracle whose punctual occurrence has blunted its mystery. the dreams of man are of two classes. some, full of his ordinary 67 life, of his preoccupations, of his desires, of his vices, combine themselves in a manner more or less bizarre with the objects which he has met in his day's work, which have carelessly fixed themselves upon the vast canvas of his memory. that is the natural dream; it is the man himself. but the other kind of dream, the dream absurd and unforeseen, without meaning or connection with the character, the life, and the passions of the sleeper: this dream, which i shall call hieroglyphic, evidently represents the supernatural side of life, and it is exactly because it is absurd that the ancients believed it to be divine. as it is inexplicable by na

iromancers and the fooleries of a philosophical school which sees in dreams of this type sometimes a reproach, sometimes a warning; in short, a symbolic and moral picture begotten in the spirit itself of the sleeper. it is a dictionary which one must study; a language of which sages may obtain the key. in the intoxication of hashish there is nothing like this. we shall not go outside the class of natural dream. the drunkenness, throughout its duration, it is true, will be nothing but an immense dream, thanks to the intensity of its colours and the rapidity of its conceptions. but it will always keep the idiosyncrasy of the individual. the man has desired to dream; the dream will govern the man. but this dream will be truly the son of its father. the idle man has taxed his ingenuity to intr

nt "he would be angel; he becomes a beast" momentarily very powerful, if, indeed, one can give the name of power to what is merely excessive sensibility without the control which might moderate or make use of it. let it be well understood then, by worldly and ignorant folk, curious of acquaintance with exceptional joys, that they will find in hashish nothing miraculous, absolutely nothing but the natural in a superabundant degree. the brain and the organism upon which hashish operates will only give their ordinary and individual phenomena, magnified, it is true, both in quantity and quality, but always faithful to their origin. man cannot escape the fatality of his mortal and physical temperament. hashish will be, indeed, for the impressions and familiar thoughts of the man, a mirror which

e, and like a clever dancing-girl used it as a spring-board to leap into far-distant reveries. you might suppose that a play heard in this manner would lack logic and coherence. undeceive yourself! i discovered an exceeding subtle sense in 80 the drama created by my distraction. nothing jarred on me, and i resembled a little that poet who, seeing "esther" played for the first time, found it quite natural that haman should make a declaration of love to the queen. it was, as you guess, the moment where he throws himself at the feet of esther to beg pardon of his crime. if all plays were listened to on these lines they all, even those of racine, would gain enormously. the actors seemed to me exceedingly small, and bounded by a precise and clear-cut line, like the figures in meissonier's pictu

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satipatthana,275 274 till 1906. the theory of the great white brotherhood, as set forth in the story called "the blossom and the fruit" by miss mabel collins. 275 the practice of mahasipatthana is explained by mr. a. crowley in his "science and buddhism" very fully. briefly: in this mediation the mind is not restrained to the contemplation of a single object, and there is no interference with the natural functions of the body. it is essentially an observation-practice, which later assumes an analytic aspect in regard to the question "what is it that is really observed" the ego-idea is excluded; all bodily motions are observed and recorded; for instance, one may sit down quietly and say: there is a raising of the right foot "there is an expiration" etc, etc, just as it happens. when once th

eason for this is very simple. take for example a glutton who lives for his palate and his stomach; he is always longing for tasty foods and spends his whole life seeking them. let us now substitute the symbol of the augoeides or atman for that of food and drink, let him every time he thinks of food and drink push the thought aside and in its place contemplate his higher self, and the result is a natural invocation of the atman, augoeides, or higher self. if the aspirant be an artist let him do the same with his art; if a musician, with his music; if a poet, with his verses and rhymes. for the best foundation to build upon is always to be found upon that which a man "loves "best" it is no good asking a glutton who does not care a row of brass pins for music, to turn music into a magical fo

reached. the terrific strain of asana and pr n y ma, the two chief exercises of hathavidya, p, by months of trial proved to be 193 not only methods of great use as a sedative before commencing a magical operation, but methods of inordinate importance to such aspirants, who, having discarded the shibboleths of sect, have adopted the fatuities of reason. for it is more difficult for one who has no natural magical aptitude, and one who perhaps has only just broken away from faith and corrupted ritual, to carry out an operation of western magic, than it is for him to sit down and perform a rational exercise, such as the pr n y ma exercises of yoga, which carry with them their own result, in spite of the mental attitude of the chela towards them, so long as the instructions of the guru are pro

s the pr n y ma exercises of yoga, which carry with them their own result, in spite of the mental attitude of the chela towards them, so long as the instructions of the guru are properly carried out.294 as already pointed out, the mere fact of sitting for a time in a certain position, of inhaling, exhaling and of holding the breath, brings with it, even in the case of the most obdurate sceptic, a natural concentration, an inevitable ppraty h ra, which develops in the aspirant the siddhis, those seemingly miraculous powers which distinguish an adeptus major from an adeptus minor, and entitle the possessor to the rank of 6= 5. from this discovery295 frater p. made yet another, and this time one of still greater importance. and this was, that if the 194 adept, when once the siddhis were attai

never knows whether you are serious or not! but you wouldn't make fun of my embarrassments- society is so serious, isn't it? but, oh do! do tell me what they say! carr. well, mrs. ossory- you know our mysterious friend? mrs. ossory. mr. todd? carr. yes. well, they say that- he is a king in his own country. mrs. ossory. and i've always disliked and distrusted him so! but perhaps that was just the natural awe that i suppose one must always feel, even when one doesn't know, you know. i wonder, now, if we could get him to a little dinner. one could always pretend one didn't know who he was! let me see, now! caviar de sterlet royale- carr. consomm royale, sole la royale, haunch of royal venison- can't insult him with mere baron of beef- pouding royale, glace l'imp ratrice, canap royale- you'll

ALEISTER CROWLEY EQUINOX EQ I 4

30 and either from their teachings directly, or from those of their disciples, we find in india 62 sprouting up from the roots of the older upanishads two great systems of practical philosophy: 1. the attainment by sanny sa. 2. the attainment by yoga. the first seeks, by artificial means, to suppress desire. the second by scientific experiments to annihilate the consciousness of plurality. in the natural course of events the sanny sa precedes the yoga, for it consists in casting off from oneself home, possessions, family and all that engenders and stimulates desire; whilst the yoga consists in withdrawing the organs of sense from the objects of sense, and by concentrating them on the inner self, higher self, augoeides, atman, or adonai, shake itself free from the illusions of m y- the worl

here means the same as yoga "it is better than skill" when i first began to cut up bullocks i saw before me simply whole "bullocks" after three years' practice i saw no more whole animals. and now i work with my mind and not with my eye. when my senses bid me stop, but my mind urges me on, i fall back upon eternal 70 principles. i follow such openings or cavities as there may be, according to the natural constitution of the animal. a good cook changes his chopper once a year, because he cuts. an ordinary cook once a month- because he hacks. but i have had this chopper nineteen years, and although i have cut up many thousand bullocks, its edge is as if fresh from the whetstone.42 mantra yoga. union through speech. this type of yoga consists in repeating a name or a sentence or verse over an

equally i prescribe a course of training by which she shall comprehend the holiness of sex. unchastity forms part of that training, and i should hope to see her one day a happy wife and mother. to the bigot i commend a course of thomas henry huxley; to the infidel a practical study of ceremonial magic. then, when the bigot has knowledge of the infidel faith, each may follow without prejudice his natural inclination; for he will no longer plunge into his former excesses. so also she who was a prostitute from native passion may indulge with safety in the pleasure of love; and she who was by nature cold may enjoy a virginity in no wise marred by her disciplinary course of unchastity. but the one will understand and love the other.66 once and for all do not forget that nothing in this world i

ll the indriyas (the senses) keep actively engaged in their respective work. if the mind and pr na are stopped, the state of emancipation is attained.124 121 "bhagavad-g ta" vi, 34, 35. 122 the whole of this ancient symbolism is indeed in its very simplicity of great beauty. the highest of physical emotions, namely, love between man and woman, is taken as its foundation. this love, if allowed its natural course, results in the creation of images of ourselves, our children, who are better equipped to fight their way that we on account of the experiences we have gained. but, if this love is turned into a supernatural channel, that is to say, if the joys and pleasures of this world are renounced for some higher ideal still, an ideal super-worldly, then will it become a divine emotion, a love

ALEISTER CROWLEY EQUINOX EQ I 6

t, and the varlet swears there are no quails on the market. now this morning riding i saw quails with these eyes. the air was as thick with them as when the children of israel were miraculously fed. g. m. of st j. a new miracle if the knave escape. but will not your lordship sup with me to-night? bishop. thanks, good grand master. first torturer. my lord, i think i heard a sigh. physician. only a natural motion of the body, by your 101 leave, my lord, i venture to opine. her lip is bitten through. bishop. what wickedness! truly, my lords, satan hath great power in these latter days, spoken of by st paul in his epistle to the romans. force the mouth open["a torturer obeys" physician. pardon, my lord, if she utters no sound. she hath swallowed her tongue, a notorious devilry of arabian encha

ALEX SANDERS THE KING OF THE WITCHES

ise them. but they never lie, even though you may not alwaysinterpret the time factor correctly 'but who is going to die' he persisted 'and why can't we make a circle and work to keep them alive' at this the old lady put away her mending and looked at him sternly 'we have the powers of vision and of bringing spirits to help us, but never imagine that we have the power of god. witchcraft isbasedon natural lawsso that everyone must die when their time comes. with that we cannot interfere' that december another of alex's early visions was fulfilled. the air raid came soon after dark and before long it was obvious that this was no ordinary attack. wave after wave of bombers droned over the city, dropping both incendiary and high-explosive bombs. for hour after hour there was no respite. huddle

stwitnessed. they were not even imitations of genuine esbats--or coven meetings. he added that he was trying. to find means of recognizing real witches so that he could practise his cult with them 'initiate me' urged his companion 'then you would have a. coven of two, and i promise i shall do all you ask of me' alex explained that no male witch may initiate another male, nora female a female. the natural laws of witchcraft, which regard homosexuality as a denial of the basic tenet of fertility, insist on man always being paired with woman, especiallyin a ceremony as personal asinitiation. a few days later the young man returned and asked if alex would accompany him to the home of some friends who might be able to help 'they are devout christians, evangelists, but they are eager to obey the

he kept the family for months at a time on the money she earned, first as a nurse and then as a. store detective. despite the financial insecurity, both maxine and her little sister had enjoyed a happy childhood. the prospect of deserting mother church for anything as hapless as witchcraft did not. come naturally. to her-but she felt powerless to resist. now that maxine had showed herself to be a natural witch, alex felt. sure.that she and. paul would find each other, but in fact they experienced absolutely no mutual attraction or respect. each time he drew down the power and conjured up his familiars, alex was finding.that. he could not get through to instruct them. all he was told was to fulfil his destiny by training the young couple. annoyed at finding himself balked, he called a coven

o exorcise her. maxine left secretarial college to look after her mother but there was constant friction between them and they agreed it would be best if maxine left to live on her own. she took a flat in didsbury and found work as a receptionist at a garage. desperately unhappy at her mother's illness and antagonism, maxine leaned heavily on alex. she followed his instructions minutely and had a natural aptitude for drawing down power, creating familiars and using telepathy. telephones became unnecessary much of the time, for instead of'phoning to see if there was a meeting planned, she could 'tune in' and mindread. her fellow witches. in the evenings she would go to her room, put on her robes and cast a circle about her bed. safely inside, she would bring down the power, analysing her pr

lnessjasting only.twelve ho,urs. he was .to becreliiated at golders green and his eompanrons had to stay over .to.attend.even though ey 1d;ust ve believed that alex's curse had caught up with their friend, theymind. in fact alc:x. had never pronounced his curse. he-assumed that the man either had died of natural causes, or had perhaps approached some other witch who had cursed him ithout wang. in any case alex never heard from the pnests of kali again. 104 k.w.-8 los the altar, for instance. that could mean only one thing: it was not being used merely as a symbolic weapon. two or three other details were either omitted or substituted, and alex decided he would stay no longer 'surely you've got tim

ALEXANDRIAN BOOK OF SHADOWS OCCULT

ers it difficult to control the power, though control may be gained through practice. the scourge is a far better way, for it stimulates and excites both body and soul, yet one easily retains control. the great rite is far the best. it releases enormous power, but the conditions and circumstances make it difficult for the mind to maintain control at first. it is again a matter of practice and the natural strength of the operator's will and in a lesser degree those of his assistants. if, as of old, there were many trained assistants present and all wills properly attuned, wonders occur. sorcerors chiefly used the blood sacrifice; and while we hold this to be evil we cannot deny that this method is very efficient. power flashes forth from newly shed blood, instead of slowly exuding as by our

d did evil, man to man. but perhaps some did know. what of the church's charge that they wore girdles or cords? notes l published in janet and stewart farrar's the witches' way, from gbg's text b/c bos. to get the sight sight cometh to different people in divers ways 'tis seldom it cometh naturally, but it can be induced in many ways. deep and prolonged meditation may do it, but only if you are a natural, and usually prolonged fasting is necessary. of old the monks and nuns obtained visions by long vigils, combined with fasting and flagellation til blood came; other mortifications of the flesh were practiced which resulted in visions. in the east 'tis tried with various tortures whilst sitting in a cramped position, which retarded the flow of blood; these tortures, long and continued, gave

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

ults have been brought about, and certain responses made to vibration. it is by the recognition of this accomplishment that the intelligent purpose of indwelling existence can be demonstrated. the method whereby this is achieved is that of discrimination, or of intelligent choice. there are, in the textbooks of different schools, many words which are used to convey the same general idea, such as "natural selection" or "attraction and repulsion" i would like, if possible, to avoid technical terms, because they are used by one school of thought to mean one thing, and by another for something different. if we can find a word similar in intent, yet not tied to any particular line of thought, we may find fresh light thrown upon our problem. attraction and repulsion in the solar system is but th

aculty of choice, and this rising from the utter bottom of biology to the summit formative faculty 'auto-determination' or, if you please 'mind" in the year 1895, sir william crookes, one of our greatest scientists, gave an interesting lecture before a body of chemists in great britain, in which he dealt with the ability of the atom to choose its own path, to reject and to select, and showed that natural selection can be traced in all forms of life, from the then ultimate atom up through all forms of being. in another scientific article, the atom is further considered as having sensation as well "the recent contest as to the nature of atoms, which we must regard as in some form or other the ultimate factors in all physical or chemical processes, seems to be capable of easiest solution by t

realise that the only thing i can possibly attempt is to put certain suppositions before you, drawing upon my imagination. naturally it is not possible for finite mind to gauge accurately the plan of the deity- 42- the consciousness of the atom copyright 1998 lucis trust all that we can do is to study the history of the past, to investigate present conditions, and to ascertain somewhat racial and natural tendencies, and thus follow, as logically as may be, the various steps and stages. all that is permissible for us is to start from the solid basis of acquired facts and knowledge, then put them all together, and from their aggregate form an hypothesis as to what may be the possible goal. beyond that it is impossible to go. in our talks upon evolution, as i mentioned in the first lecture, w

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

hen is permitted, by gradually expanding realisations, to contact and under guidance to employ certain forms of group energy, until the time comes when he is in a position scientifically to wield planetary force. the length of time taken over his final stage is entirely dependent upon the progress he makes in the service of his race and in the development of those powers of the soul which are the natural sequence of spiritual unfoldment. the application of the rod of initiation at the first two initiations by the bodhisattva enables the initiate to control and utilise the force of the lower self, the true sanctified energy of the personality in service; at the third initiation the application of the rod by the one initiator makes available in a vastly more extensive manner the force of the

nt of self-realisation for the first time, and is always succeeded by another period of gradual evolution. this period of gradual evolution, in its turn leads up to a later crisis which is called initiation. in the one case, we have initiation into self-conscious existence, in the other, initiation into spiritual existence. these realisations, or apprehended expansions of consciousness, are under natural law, and come in due course of time to every soul without exception. in a lesser degree they are undergone daily by every human being, as his mental grip of life and experience gradually grows, but they only become initiations into the wisdom (as differentiated from expansions of knowledge) when the knowledge gained is: a. consciously sought for. b. self-sacrificingly applied to life. c. w

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

rays) is adequately assimilated, the human frame will function as desired. the subject of the blending of these two fires, which is complete in a normal and healthy person, should engross the attention of the modern physician. he will then concern himself with the removal of nerve congestion or material congestion, so as to leave a free channel for the inner warmth. this blending, which is now a natural and usual growth in every human being, was one of the signs of attainment or of initiation in an earlier solar system. just as initiation and- 33- a treatise on cosmic fire copyright 1998 lucis trust liberation are marked in this solar system by the blending of the fires of the body, of the mind and of the spirit, so in an earlier cycle attainment was marked by the blending of the latent f

at methods of cure and of adjustment. a. microcosmic functional disorders. these have to do with the reception by man, via the necessary centres, of the pranic fluids. we must always bear in mind, and thus keep the distinction clear, that these emanations of prana have to do with the heat latent in matter; when received and functioning through the etheric body correctly, they co-operate with the natural latent bodily warmth, and (merging therewith) hold the body in a vitalised condition, imposing upon the matter of the body a certain rate of vibratory action that leads to the necessary activity of the physical vehicle, and the right functioning of its organs. it will, therefore, be apparent that the a. b. c. of bodily health is wrapped up in the right reception of prana, and that one of t

t the self-induced efforts whereby a man consciously prepares his centres for the application of the rod of initiation at the first initiation, will be the subject of books, and of lectures, and form part of the ordinary thought of the masses. this again will eventuate in a cleavage between the two groups in the middle of the fifth round. it must be remembered that this cleavage will be part of a natural process, and not a drastic ruling, imposed upon an unwilling people. the knowers and the students of the knowledge actuated by group consciousness, and working consciously will separate themselves in group formation from those who know not, and from those who care not. this cleavage will be self-induced, and a natural outgrowth of the group life; it will in itself be of a temporary nature

venly man. in the realisation of the three types of force, will be found for man the key to the mystery of his centres. the secret of the note of the head, the heart, and the throat centre is found here and their blending with the lower centres so that the note of the higher sounds out, and the lower produces only harmony. upon the note of nature the logos has to superimpose a higher note. to the natural note of the centre (which is found through the development of the lower centre, which is its reflection or correspondence) must be added the dominant note of the higher centre, and, in the dual harmony the centre vibrates as desired. the note is the result of correct activity. that is why the lower centres of man are (in the early stages of his career) the controlling factor. he has to lea

the dragons of wisdom rule. this only means that those in whom the manasic principle is over-potent or under-developed will be considered as failures and will have to wait for a more suitable period for development, while those who are living the buddhic life, and in whom it is waxing stronger spiritual men, aspirants, disciples of various degrees, initiates and adepts will be left to pursue the natural course of evolution on this scheme. the mystery of capricorn is hidden in these five and in the biblical words "the sheep and the goats."36(206) the christian hints at this when he speaks of the christ reigning on earth a thousand years during which the serpent is imprisoned. the christ principle will triumph for the remainder of the manvantara, and the lower material nature and mind will

ALICE A BAILEY05 THE LIGHT OF THE SOUL

ivate "dispassion" or that attitude which never identifies itself with forms of any kind, but which is ever detached and aloof, freed from limitations imposed by possessions and belongings. this is covered in many places in the various sutras and need not be enlarged upon here. obstacle vii. erroneous perception. this inability to perceive correctly and to vision things as they really are, is the natural outcome of the six previous obstacles. as long as the thinker identifies himself with form, as long as the lesser lives of the lower vestures of consciousness can hold him in thrall, and as long as he refuses to separate himself from the material aspect, just so long will his perceptions remain- 42- the light of the soul copyright 1998 lucis trust erroneous. vision is of various kinds and

spoken, the master added this further: blind to the fourfold aryan truths of things, and blind to see things as they really are, long was our journeying thro' divers births. gone is the cord of life when these are seen. no more becoming when ill's root is cut" the four elements have been stated for us in the following extract from the secret doctrine (i. 95 "the golden egg was surrounded by seven natural elements, four ready (ether, fire, air, water, three secret" 11. their activities are to be done away with through the meditation process. the "opposing mental attitude" referred to in the previous sutra has distinct reference to the seeds or the latent tendencies as they subsist in the mental body and in the body of desire. this mental attitude has to become one of active mental meditatio

s, the tanmatras, 3. the indicated .p rimary substance..the tattvas, atomic matter, 4. the untouchable. the great existence who is the sum total of all these- 88- the light of the soul copyright 1998 lucis trust this sutra is intended to cover the technicalities of the form aspect of manifestation whether referring to the manifestation of a human atom or of a solar deity, and simply indicates the natural triplicity of substance, its septenary nature, and its various mutations. it expresses the nature of that aspect of divine life which is called brahma by the hindu, and the holy spirit by the christian. this is the third aspect of the trimurti or trinity, the aspect of active intelligent matter, out of which the body of vishnu or of the cosmic christ is to be built in order that shiva, the

t but unity and harmony exists. this is the first stage of universal love, the practical endeavour on the part of the- 109- the light of the soul copyright 1998 lucis trust aspirant to be at one with all beings. he begins with himself and sees to it that the seeds of harmfulness in his own nature are eradicated. he deals, therefore, with the cause which produces enmity towards him and others. the natural result is that he is at peace and others are at peace with him. in his presence even wild beasts are rendered impotent and this by the condition of the mind-state of the aspirant or yogin. 36. when truth to all beings is perfected, the effectiveness of his words and acts is immediately to be seen. this question of truth is one of the great problems which the aspirant has to solve, and he w

opment. 6. this illumination is gradual; it is developed stage by stage. the evolutionary nature of all growth and unfoldment is dealt with here and the aspirant is reminded that nothing is accomplished at once but only as the result of long and steady effort. one thing that every aspirant to the mysteries should remember is that growth that is gradual, and relatively slow, is the method of every natural process and this soul unfoldment is, after all, but one of the great processes of nature. all that the aspirant has to do is to provide the right conditions. the growth then will take care of itself normally. steady perseverance, patient endurance, the achievement of a little every day, are of more value to the aspirant than the violent rushing forward and the enthusiastic endeavour of the

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

hat all paths lead to god viewing god as the ultimate goal, the symbol of man's search for reality. it is no longer a sign of superstition to believe in a higher dimension and in another world of being. even the word "supernatural" has become deeply and profoundly respectable, and it seems possible that some day our educational systems may regard the preparation of the individual to transcend his natural limitations as an entirely legitimate part of its affairs. it is interesting to note what dr. c. lloyd morgan in the gifford lectures, delivered in 1923, has to say about this word "supernatural" he says "there is, i submit, an intelligible sense in which it may be said that, in the ascending hierarchy of stages of progress, regarded as manifestations of divine purpose, each higher stage i

he points out that education has two functions. it must first of all communicate the type and then provide for growth beyond that type. education is intended to make man truly human; it must round out and perfect his nature, and so reveal and make possible those deeper potentialities towards which all humanity tends. the evocation of the will-to-know, and, later, of the will-to-be, must follow a natural process of development. it is in this connection that the method of meditation will be seen as a part of the technique of the higher education which the new age will see developed; it will be found to be the means whereby the rounded out human being can be still further developed, and led forth into a new kingdom in nature. meditation is primarily a self-initiated process of education, cal

plans which guide the mind of god himself. in fact, he arrives at god and discovers god as the central fact. knowing himself to be divine, he finds the whole is equally divine. dr. f. kirtley mather of harvard university has said in a most illuminating article "that there is an administration of the universe cannot be denied. something has determined and continues to determine the functioning of natural law, the orderly transformation of matter and of energy. it may be the 'curvature of the cosmos, or 'blind chance, or 'universal energy, or 'an absentee jehovah, or an 'all-pervading spirit, but it must be something. from one point of view, the question: is there a god? is promptly answered in the affirmative" thus, through finding himself and understanding his own nature, man arrives at t

it is this emotional body, characterized by feeling and desire, that acts most potently, in the majority of cases, upon the physical body. this latter is regarded by the esotericist as a pure automaton, driven into action by the desire nature and energized by the vital energy. as the race progresses, another "body" the mind body, comes into being and activity, and gradually assumes an active and natural control. like the physical and emotional organisms, this- 25- from intellect to intuition copyright 1998 lucis trust mental mechanism is at first entirely objective in its orientation, and swings into activity through impacts coming to it from the outer world, via the senses. becoming increasingly positive, it slowly and surely begins to dominate the other phenomenal aspects of man until t

not required. this is made clear in the bhagavad gita "there is no meditation for the man who eats too little or for the man who eats too much, or for him whose habit it is to sleep too much or too little. but for him who is regulated in food, in work; regulated also in sleep and in waking, meditation becomes the destroyer of all suffering."11(46) meditation can be regarded rightly as part of the natural process which thus far has carried man forward along the path of evolution from a stage but little removed from the animal to his present position of mental attainment, scientific achievement and divine unrest. steadily his centre of consciousness has shifted, and steadily his attention has been focussed on an ever widening range of contacts. man has already passed from the purely animal a

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

eing everywhere sought, and societies are formed for their investigation and demonstration. many are likewise going astray in the effort to induce in themselves psychic conditions and the energy-producing factors which give rise to the manifestation of peculiar powers. this book will endeavor to fit the information given into the scheme of life as we today recognize it and will show how basically natural and true is all that is termed mysterious. all is under law, and the laws need elucidation now that man's development has reached the stage of a juster appreciation of their beauty and reality. three types of people will respond to this book. they are: 1. those open minded investigators who are willing to accept its fundamentals as a working hypothesis until these are demonstrated to be er

heir mutual interactions as them compose all forms in all the kingdoms of nature, are the subject of their investigation. the nature of the atom, of the molecule, and the cell, their functions, the qualities of their force manifestations and the varying types of activity, the solving of the problem as to the character and nature of the energies focalised or localised in the differing forms of the natural or material world demand the consideration of the ablest minds in the world of thought. yet, the questions, what is life? or what is energy? or what is the process of becoming and the nature of being? remain unanswered. the problem as to the why and the wherefore is regarded as fruitless and speculative and almost insoluble. nevertheless, through pure reason, and through the correct functi

follows an ill-judged act. their superiors stand by to turn to good account situations brought about by the errors of those inferior in point of development. c. remember also that the law of rebirth holds hidden the secret of the present crisis. groups of egos come together to work out certain karma involved in past days. men have erred grievously in the past. punishment and transmutation are the natural working out. violence and cruelty in the past will reap its heavy karma, but it lies in the hands of you all now to transmute the old mistakes. also bear in mind that principles are eternal, personalities temporal. principles are to be viewed in the light of eternity; personalities from the standpoint of time. the trouble is that, in many situations, two principles are involved, one of whi

terior vibration, and by tracing back that vibration to its originating source becomes aware of the self, and later of the kingdom of the self. humanity as a whole is aware of its environment and, through the information conveyed by the sense of sight, hearing, touch, taste and smell, the phenomenal world, the outer garment of god, is known, and communication between the self and what we call the natural world is set up. as the mind appropriates and synthesizes this knowledge, the dweller in the form passes through the following stages: 1. vibration is registered, and the environment has its effect upon the form. 2. this effect is noted, but not understood. the man, under the slow and steady impact of this vibratory effect, slowly awakens to consciousness or awareness. 3. the environment b

eness. 3. the environment begins to interest the man and he regards it as desirable. steadily the attraction of the three worlds grows and holds the man in reiterated incarnation (the word "re-iterated" is literally and more academically correct than the word "repeated" each of us is really a re-iterated word, sounding in time and space) 4. later, when the vibration of the environing forms of the natural world becomes monotonous through constant impact over many lives, the man begins to turn a deaf ear and an un-seeing eye upon the familiar phenomenal world of desire. he becomes insensitive to its vibratory impact and increasingly aware of the vibration of the self. 5. later, on the path of probation and of discipleship, this subtler vibratory activity exerts an increasing allure. the oute

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

hifting of the evolving life of god into a new sphere of awareness. this particular transference into higher forms of awareness tends, at the beginning, to separativeness. the fifth ray has produced what we call science. in science we find a condition which is rare in the extreme. science is separative in its approach to the differing aspects of the divine manifestation which we call the world of natural phenomena, but it is non-separative in actuality, for there is little warring between the sciences and little competition between scientists. in this the workers in the scientific field differ profoundly from those of the religious. the reason for this is to be found in the fact that the true scientist, being a coordinated personality and working therefore on mental levels, works very clos

derstood to be the result of a long evolutionary and selective process. the wonder of the machine itself is divine in its completion and in its scope. from a primeval germ, developing under the pressure of nature's laws, and of environing conditions plus a consistent adaptation to requirements and a most careful selection, man has developed; he now possesses a mechanism which is responsive to the natural world, to sensation and to thought. that which is called the soul is regarded frequently as the result of this selective process and as constituting the sum total of the responsive and discriminating powers of the cells and organs of the body, plus the life principle. all, we are told, is inherent in the parental germ, and the conditions of the environment, added to heredity and education

h the soul. it is, however, from the field of science that the greatest help will come. the fact of the soul will eventually be proved through the study of light and of radiation and through a coming evolution in particles of light. through this imminent development we shall find ourselves seeing more and penetrating deeper into that which we see today. one of the recognised facts in the realm of natural science has been the cyclic change in the fauna and flora of our planet. animals, plentiful and familiar many thousands of years ago, are now extinct, and by means of their bones we endeavour to reconstruct their forms. flowers and trees that once covered the surface of our planet have now entirely disappeared and only their fossilized remains are left to indicate to us a vegetation vastly

opinion in the religious and spiritualistic fields and in the field of biblical prophecy, and likewise a study of the symbolism of the pyramid, lead students to believe that the immediate future will see some great event and some unforeseen spiritual happening. this should be duly anticipated, and careful preparation should be made for it. i refer not to any coming of any individual. i refer to a natural- 72- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust process with far-reaching effects. there are certain other fields of activity which will all do their part in demonstrating the fact of the soul. there is an aspect of human consciousness which has for long baffled the materialistic psychologist, and this is the curious power of prevision, the abi

his builders, organises the material, starts the work of construction, and eventually (as the evolutionary cycle proceeds upon its way) materialises the idea and purpose of god the father, under the guidance of god the son. yet these three are as much a unity as is a human being who conceives an idea, uses his mind and brain to bring his idea into manifestation, and employs his hands and all his natural forces to perfect his concept. the division of aspects and forces is unreal, except for the purpose of intelligent understanding. the readers of this treatise who really want to profit by this teaching must train themselves ever to think in terms of the whole. the arbitrary tabulations, the divisions into triplicities and septenates, and the diversified enumeration of forces which are seen

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

the process is a sequential proceeding from gestation until, in "the fullness of time" the christ child is born; the soul begins to manifest on earth, and the life of the disciple and initiate begins. he passes from stage to stage until he has mastered all the laws of the spiritual kingdom. through birth, service and sacrifice the initiate becomes a citizen of that kingdom, and this is as much a natural process connected with his inner life as are the physical processes in their connection with his outer life as a human being. these two go on together, but the inner reality eventually comes into manifestation through the sacrifice of the human to the divine. the initiate is not simply a good man. the world is full of good men who are probably a long way from being initiates. neither is th

ive its expression through the development of an international consciousness. no matter by what line we trace the growth of the plan, we come from a distant, dark and ignorant past to a present point wherein truer values are seen emerging. we begin to see what that plan is and whither we are going. we are entering steadily into the world of spiritual realities, because "there is a road from every natural group of facts to every spiritual reality in the universe; and the essential nature of mind forces it always in some degree to traverse this road."26 at this "end of the age" man stands before the door of opportunity, and, because he is in process of discovering his own divinity, he will enter into the realm of real values and arrive at a truer knowledge of god. the mystery of the new birt

vely easy to believe, this is the line of least resistance to the majority. it is difficult to fight one's way to that stage of experience where the divine programme for man becomes clear, and the possibilities which christ dramatised for us become something permitting us no rest until we have transmuted it into personal experience, through the experiment of initiation. the new birth is as much a natural event and as much a result of the evolutionary process as is the birth of a child into the world of physical life. eternally, down the ages, men have made and will continue to make the great transition, proving the fact of this experience. it is something which all must face at some time or other. two recognitions must emerge into the thought-world of the aspirant of today. first, the pres

art's desire. he knows himself to be a son of god, therefore recognition is accorded to him. this was strikingly the case with jesus christ. his task emerged in its dread implications before his eyes, and this must surely have been the reason why he was driven into the wilderness. the urge to solitude, the search for that quiet where reflection and determination can strengthen each other, was the natural outcome of this recognition. he saw what he had to do to serve, to suffer and to found the kingdom of god. the expansion of consciousness was immediate and deep. dr. schweitzer says in this connection "about jesus' earlier development we know nothing. all lies in the dark. only this is sure: at his baptism the secret of his existence was disclosed to him namely, that he was the one whom go

at this initiation. water, as we have seen, is the symbol of the emotional nature, which nature when purified through initiation, becomes a peaceful limpid pool, capable of reflecting the divine nature in its purity. thus, in the form of a dove, the peace of god descended upon jesus. secondly, the essential dualities of existence are typified for us in the bible. the old testament stands for the natural lower man, the virgin mary aspect, carrying within itself the promise of the messiah, of him who shall come. the new testament stands for the spiritual man, for god made flesh, and for the birth of that which the material nature carried and veiled for so long. the old testament opens with the appearance of the raven at the time of the founding of the ancient world, as we can begin to know

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

t be borne constantly in mind that the greater awareness must always include the lesser awarenesses. consequently all possible actions and reactions, identifications and focussings, awarenesses and contacts, ray impulses, approaches and withdrawals, and all possible expressions of the divine activity and qualities, phenomenal and non-phenomenal, are included in the state of being which is now the natural state of the liberated and enlightened spiritual existence. all are possible of recovery through the will or in response to a need, but the spiritual being is no longer held by them or identified with them- 18- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust each of the stages on the great path of liberation or enlightenment with which we have bee

and with the water pot upon his head. in this difference there lies much of real significance. the jar of water, posed upon the shoulders, is a sign of the burden of service. it is not easy to serve. man is today only beginning to learn how to serve. the jar of water upon the head of the man, who has been upon the cross of sacrifice for so long a time that the position has become to him perfectly natural, indicates that the cross, which has upheld him for so long, has now disappeared. the man with the water jar upon his head indicates to us poise, equilibrium and balance. for this balance, the understanding of the law of magnetic impulse has prepared him. that is the law of polar union and its symbol is the originator of the zodiacal sign for the constellation libra balance and service. th

r threefold nature so that it can automatically submit to the law of sacrifice. then it will offer no impediment to the life which must and will pour through it. this is the first and hardest task, and with this task the aspirants of the world are at this time engaged. this indicates, does it not, the point of evolution reached by the majority? when the rhythm of this law has been imposed and the natural impetus of the man in incarnation is to be an expression of the soul, and when this rhythm can be established as a natural daily expression, the man begins to "stand in spiritual being" and the life which pours through him, gently and naturally, will then have an effect upon his environment and his associates. this effect can then be called a "life of service" too much emphasis has been la

ugh use, the effect will spread out from the small surrounding family group to the neighborhood. a wider range of contacts becomes possible, until eventually (if several lives have been thus spent under the influence of the law of service) the effect of the outpouring life may become nationwide and worldwide. but it will not be planned, nor will it be fought for, as an end in itself. it will be a natural expression of the soul's life, taking form and direction according to a man's ray and past life expression; it will be coloured and ordered by environing conditions, by time, by period, by race and age. it will be a living flow, and a spontaneous giving forth, and the life, power and love demonstrated, being sent forth from soul levels, will have a potent, attractive force upon the group u

iving flow, and a spontaneous giving forth, and the life, power and love demonstrated, being sent forth from soul levels, will have a potent, attractive force upon the group units with which the disciple may come in contact in the three worlds of soul expression. there are no other worlds wherein the soul may at this time thus express itself. nothing can stop or arrest the potency of this life of natural, loving service, except in those cases wherein the personality gets in the way. then service, as the teachers on the inner side of life understand it, gets distorted and altered into busy-ness. it becomes changed into ambition, into an effort to make others serve as we think service should be rendered, and into a love of power which hinders true service instead of into love of our fellow m

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ssful and all are longing to get as much out of the group work as possible. all are genuinely animated by a desire to serve but also by a general satisfaction over the interest and opportunity offered by the group work. along with these most normal and right reactions are to be found much ignorance as to the true significance of the work, a good deal of selfish pleasure and some ambition. this is natural, for no perfection is yet to be expected among disciples. if perfection existed, you would all be found working in a different relation to the great white lodge. in order to clarify this group work which the hierarchy plans and enable you to grasp the intent clearly, i will tell you something of the purpose which lies behind the groups and of the general plan into which it is desired that

nality? b. when somebody disagrees with you or you do not like a person's attitude, ideas or proposals, what is the first thing you do? do you love him? do you keep silent? do you discuss him with- 41- discipleship in the new age- volume i copyright 1998 lucis trust others? do you endeavour to put him right? how do you try to do this? c. if you are impersonal is it the result of training or is it natural to you? is it simple self-defense? or is it the easiest way to attain peace? or is it a spiritual attainment? 3. i have defined for you the psychic powers. i listed six of them. please study them and then make a clear, concise statement to yourself as to your own capacity: a. to demonstrate them. b. to develop them, outlining your method of so doing. 4. just how do you feel that you succee

equips its possessor with a balanced point of view as to himself, his responsibilities and his life work. this, when present, will enable him to view himself dispassionately and his presented opportunities with equal dispassion. undoubtedly all disciples, you among them, have speculated upon your status and standing upon the path and upon the status of your co-disciples. that is, after all, both natural and human. some of you are too humble in the personal sense and not in the sense of true humility. by that i mean that you are so afraid of pride and bombast and an over-estimation of your capacities that you are untrue to the realities and belittle the power of your souls. r.s.u. is a case in point and needs to walk humbly in the spiritual life which involves a correct recognition of plac

non-magnetic behaviour, using that word in its psychological implications. i would remind you that being non-magnetic at your stage of development means that (even though you may have some measure of soul contact) you cannot radiate that soul life to others as you would like to do, for your dominant fifth ray mental body (the ray of concrete science, as you know) is insulated, isolated and has a natural tendency to that discrimination which leads to separativeness. the reverse effect is also true. the radiation of others can be also shut off and hence your inability to register telepathic impressions. the value of a fifth ray mind is however very great, for it means a keen and useful mind and (ponder on this) an open door to inspiration. the astral or emotional body is conditioned by the

to the guarding of the group interests. it may be the result of shyness and of an inarticulate nature which longs and seeks for the companionship of the way but knows not how to bring it into functioning process. it may be the result of a critical nature, for it is the critical mind which separates and divides, as you well know. it may again be caused by a habit of loneliness, induced by inherent natural tendencies, or by executive position and the circumstances of the individual life, or by sorrow or shock in early life experience. this must be balanced by an outgoing on the part of the soul which then shifts the whole problem of relations to a higher level of contact and brings release and the power to communicate, which is the hallmark of group life. i would ask you to consider these th

ALICE A BAILEY13 PROBLEMS OF HUMANITY

ation. this process involves the fundamentals of our present educational systems. it is, secondly, a process of learning wisdom as an outgrowth of knowledge and of grasping understandingly the meaning which lies behind the outer imparted facts. it is the power to apply knowledge in such a manner that sane living and an understanding point of view, plus an intelligent technique of conduct, are the natural results. this also involves training for specialized activities, based upon innate tendencies, talents or genius. it is a process whereby unity or a sense of synthesis is cultivated. young people in the future will be taught to think of themselves in relation to the group, to the family unit and to the nation in which their destiny has put them. they will also be taught to think in terms o

d a growing spirit of unrest. the masses of the people in every land are aroused and awakening and a new day is dawning. a war is starting between the selfish monied interests and the mass of humanity who demand fair play and a right share of the world's wealth. there are those, however, within the capitalistic system who are aware of the danger with which the monied interests are faced and whose natural tendency is to think along broader and more humanitarian lines. these men fall into two main groups: first, those who are real humanitarians, who seek the good of their fellowmen and who have no desire to exploit the masses or to profit by the misery of others. they have risen to place and power through their sheer ability or through inherited business position and they cannot avoid the re

er and the hitherto unfair possession of the earth's wealth. as long as there are extremes of riches and poverty men are falling short of their high destiny. the kingdom of god can appear on earth, and this in the immediate future, but the members of this kingdom recognize neither rich nor poor, neither high nor low, neither labour nor capital but only the children of the one father, and the fact natural and yet spiritual that all men are brothers. here lies the solution of the problem with which we are dealing. the spiritual hierarchy of our planet recognizes neither capital nor labour; it recognizes only men and brothers. the solution is, therefore, education and still more education and the adaptation of the recognized trends of the times to the vision seen by the spiritually minded and

he african negro, it is the long range vision with which we must deal and the steady rising into power of millions of people who have, as yet, only made the first steps towards modern civilization and culture, but are taking others with an almost frightening rapidity. the undesirable aspects of civilization are present, but the benefits conferred far outweigh these, and the negro, in spite of his natural and understandable antagonism, should recognize them as a debt he owes to the aggressive and acquisitive white nations. contact with them has stimulated his intellectual perception; the white man's way of living has lifted the negroes of africa out of their primitive state into a more modern one; education and modern ways of thinking and planning are rapidly fitting the negroes to take the

tioning all lives from the minutest atom, up through all the kingdoms of nature to man. 2. the fact of immortality and eternal persistence the spirit in man is undying; it forever endures, progressing from point to point and stage to stage upon the path of evolution, unfolding steadily and sequentially the divine attributes and aspects. this truth involves necessarily the recognition of two great natural laws: the law of rebirth and the law of cause and effect. the churches in the west have refused officially to- 82- problems of humanity copyright 1998 lucis trust recognize the law of rebirth and have thereby wandered into a theological impasse and into a cul-de-sac from which there is no possible exit. the churches in the east have overemphasized these laws so that a negative, acquiescent

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

synthesis will fortify him, and he will be buttressed by this "silent avatar" who (to speak symbolically) will "keep his eye upon him, his hand beneath him and his heart in unison with his" this being is closely related to the will aspect of divinity, and his cooperation has been made possible through christ's own attainment along the line of the highest, spiritual will. he works under the great natural law of synthesis, producing at-one-ment, unification and fusion. his function (in unison with the energy of christ) is to generate spiritual will in humanity, the will-to-good; his potency works in three fields of activity at this time: a. within the spiritual hierarchy itself, revealing the nature of the divine will-to-good which the kingdom of god must express, and the nature also of div

- 63- the reappearance of the christ copyright 1998 lucis trust factual nature of this return reject earnestly the foolish and improbable details, given out as fact by the theosophical and occult bodies. the law exists; of the details of its working we know as yet nothing. only a few things can be said with accuracy about it and these few warrant no contradiction: 1. the law of rebirth is a great natural law upon our planet. 2. it is a process, instituted and carried forward under the law of evolution. 3. it is closely related to and conditioned by the law of cause and effect. 4. it is a process of progressive development, enabling men to move forward from the grossest forms of unthinking materialism to a spiritual perfection and an intelligent perception which will enable a man to become

. we know that we have set ourselves a goal and that the goal is "life more abundantly" somewhere, here, there, and eventually everywhere. the spirit in man is undying; it forever endures, progressing from point to point and stage to stage upon the path of evolution, unfolding steadily and sequentially the divine attributes and aspects. this truth involves necessarily the recognition of two great natural laws; the law of rebirth and the law of cause and effect. the churches in the west have refused officially to recognise the law of rebirth and have thereby wandered into a theological impasse and into a cul-de-sac from which there is no possible exit. the churches in the east have over-emphasised these laws so that a negative, acquiescent attitude to life and its processes, based on contin

nged against him (and on a much larger scale against the christ) will make him inclined to ask "what is the use of any effort which i can make? why not let the forces of good and evil fight it out alone? why not permit the pressure of the evolutionary current eventually and at long last to bring cessation to the world fight and usher in the triumph of the good? why attempt anything now? these are natural and wholesome reactions. the poverty and starvation of the millions in europe and elsewhere, the fear of russia (warranted or unwarranted, the greed of the capitalistic forces of the world, the selfishness of labour, the aggressiveness of the zionists, claiming as their own a land which has not been theirs for more than fifteen hundred years, the plight of the jews in europe, the desperati

" the main motive was self-protection and self-preservation, the hope of gain and the satisfaction of ancient hatreds, and the regaining of territory. the years which have elapsed since the war have proved this to be so. the united nations is unfortunately perforce occupied with rapacious demands from all sides, with the angling of the nations for position and power, and for the possession of the natural resources of the earth coal, oil, etc, and also with the underground activities of the great powers and of the capitalists which they all create. yet all the time, the one humanity no matter what the place of residence, what the colour of the skin, or what the religious belief is clamouring for peace, justice and a sense of security. this, the right use of money and a realisation on the pa

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

orld at this time and two others are struggling for expression. of these latter, one is struggling towards domination and the other is struggling to hold on to that which it has so long controlled. this refers to the incoming seventh ray and the outgoing sixth ray. they constitute, in their duality, the reactionary and the progressive forces which are seeking to govern human thought, to determine natural and human- 5- the destiny of the nations copyright 1998 lucis trust evolution and to produce widely divergent civilisations and culture one of which would be the perpetuation and crystallisation of that which now exists and the other would be so entirely new, as an outgrowth of the present world upheaval, that it is difficult for the average student to conceive of its nature. these five en

merge. you will realise then that the margin of difference is very slight and is to be found solely in intention, in the underlying purpose and the concrete objectives which this group of material workers have set themselves. the major instrument of the black lodge is the organising power of the mind and not the coherent influence of love, as is the case with the masters of the wisdom. yet in the natural process of form evolution, these workers on the darker side of life have their useful function. because they are working predominantly through the mental principle, we find the susceptibility of the untrained masses to this mental imposition and the facility with which they can be regimented and standardised. they have no power to think with clarity for themselves and their minds are conse

r and to shift the present emphasis upon phenomena into the world of true values and right understanding. the subject is too vast a one for me to deal with here, except in illustration of the points which i am endeavouring to make, but one hint i will give. if the societies and organisations, connected with the spiritualistic movement and the psychical research groups, would seek for and find the natural sensitives (and not the trance mediums) and those who are naturally clair-audient and clair-voyant and would study their disclosures, their words, their reactions and their modes of working they would discover much about some of the natural and normal powers of man powers which have been in abeyance during the period wherein mind development has been the objective and which humanity shares

point out and that is that those rays which govern a particular nation and which are at this time actively working are very potent, either materially or egoically; some of the problems may be due to the fact that certain rays, governing certain nations, are not at this time active. see table (page 50) a close analysis of the following will reveal certain lines of racial understanding. there is a natural rapport indicated between the present personality rays of germany and great britain, yet a relationship can be seen also between france and great britain through their esoteric national mottoes and also between the two symbols which are also theirs. the symbol for france is the fleur de lys, which she adopted centuries ago under divine guidance, which symbol stands for the three divine asp

e communistic has been found inevitably in spain. the triumph of the fascist part has been equally inevitable from the start because of the egoic relation existing between spain and italy and also to the proximity of the two countries which has enabled the telepathic impress of fascist idealism to be easily impressed upon the prepared and sensitive spanish consciousness. as to the fanaticism, the natural cruelty, the fervent idealism, the arrogant pride and the religious and mystical quality of the spanish character, they are obviously of sixth ray origin and are highly crystallised. the intense individualism of the people can be noted also as a definite part of their seventh ray personality equipment. their spiritual motto "i disperse the clouds" is indicative of the magical work for whic

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

dangerous and normal result produces the fanatic. the fanatic is usually even if he realises it not a bewildered man, who has a potent idea of some kind or another, but who finds it quite impossible to integrate it into the world picture; to make those needed, and often divinely directed, compromises which profoundly help humanity; to find the time or place for the realities which are within his natural grasp- 19- glamour: a world problem copyright 1998 lucis trust 2. when a man is highly developed, the mental illusion is built around a definite intuition and this intuition is concretised by the mind until its appearance is so real that the man believes he sees so clearly that which should be done or given to the world that he spends his time endeavouring in a fanatical manner to make oth

ly encountered, and he faces a long period of "extrication from glamour and the entering into that world wherein only unity is known" the stages from then on might be enumerated as follows: first: the stage wherein the material world is recognised and valued. temporarily it is made the goal of all activity and the man, refusing to recognise the difference existing between him and the material and natural world, seeks to identify himself with it and to find satisfaction in purely physical pleasures and pursuits. this stage divides itself into two parts: a. that wherein satisfaction is sought in the almost automatic response to the physical instincts, to sex, food and warmth. these loom large in man's consciousness. the animal nature in man is made the centre of the attempt to produce some s

nditioning and inherited factors cannot be evaded. they determine the nature of the life urge, the trend of the evolutionary unfoldment, and the innate tendencies which all forms possess, such as the capacity to grow and to unfold, to orient the type and to express in time and space the archetype or pattern, and to outline and determine the structure of the kingdoms into which science divides the natural world. these are but a few of the innate, inherent characteristics of substance itself, inherited and conditioning our present manifestation of divine life. 2. the life or manifestation of the planetary logos, the "one in whom we live and move and have our being" is determined by his own nature. to us, that great life embodies perfection and the qualities which distinguish him are those to

le of the pairs of opposites must be fought as they are the expression of ancient desire, in the one case glamorous, deceptive and false and in the other, high spiritual longing for that- 84- glamour: a world problem copyright 1998 lucis trust which is real and true. it should be here remembered that astral desire, wrong and selfish emotion and astral reactions to the facts of daily life, are not natural to the soul and constitute eventually a condition which serves to veil successfully the true nature of the spiritual man. 3. a relation must then be established between the soul and the astral plane, via the astral body of the disciple. this astral body must be regarded by him as his response apparatus to the world of sensation and as the only instrument whereby his soul can contact that l

his he must use for all and not for himself alone. little by little, he learns the way into the world of the intuition; day by day, and year by year, he becomes more sensitive to divine ideas and more apt in appropriating them wisely for the use of his fellowmen. the hope of the world and the dispelling of illusion lies in the development of intuitives and their conscious training. there are many natural intuitives whose work is a blend of the higher psychism with flashes of true intuition. there must be the training of the exact intuitive. paralleling their intuitive response and their effort to precipitate their intuition into the world of human thought, there must also be the steady development of the human mind so that it can grasp and apprehend what is projected, and in this too lies

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

apprehended and has been brought down to the level of an educational objective, it will be found to be closely linked to the emerging teaching anent invocation and evocation and will be expanded to include not only right human relations to the superhuman kingdoms, but right human relations with the subhuman kingdoms also. it will, therefore, be concerned with the sensitive response of the entire natural and supernatural world to the "one in whom we live and move and have our being; it will put mankind into a right relationship with all aspects and expressions of the divine nature, deepening subjective contact and bringing about a diviner objective manifestation and one more in line with divine purpose. it will lead to a great shift of the human consciousness off the levels of emotional an

s invocations whereby i have been attempting to substitute the invocative method for the selfish use of prayer and the limiting mode of the average meditation process. it is a slow process by means of which this method of intercourse must be learnt and mastered, and no textbook or information on the subject is of much use. nor am i going to deal with the ordinary telepathy prevalent among men and natural to so many, as this has been dealt with earlier in this book. but at this point i should like to emphasise something which applies to every human being. when animal-man passed through the door of individualisation and became a human being he came possessed of an innate potency of sight; for aeons he has seen in the three worlds, and many have for several lives sought after the vision which

he seeks to serve his fellowmen. he finds himself in possession of a reservoir or pool of thought-substance which is the result of his own mental activity, of his innate receptivity, and which provides the material for teaching and the "fount of knowledge" upon which he can draw when he seeks to aid other people. the essential point to be grasped is that sensitivity to impression is a normal and natural unfoldment, paralleling spiritual development. i gave you a clue to the entire process when i said that "sensitivity to impression involves the engendering of a magnetic aura upon which the highest impressions can play" i would have you give the deepest consideration to these words. as the disciple begins to demonstrate soul quality, and the second divine aspect takes possession of him and

to humanity. this approach most surely also produces conflict and the personality fights the soul. but paralleling this well known conflict, another battle goes on between the ethers composing the disciple's etheric body and the downpouring higher ethers. of this a man is not so conscious, but the battle is a very real one, affecting primarily the health of the physical body, and falls into five natural stages which we call initiations. the symbolism of the rod of initiation teaches us that (during the initiatory process) this rod, directed by the christ or by the lord of the world, as the case may be, is used to stabilise the higher ethers within the personality by an access of applied energy which enables the initiate to retain that which is from above, in order that "as above, so below

their unfoldment and their development is conditioned by the governing rays, as well as by the age and the length of the soul's expression. the extent and the nature of the relative "brightness" is also conditioned by the point of focus in any particular life, as well as by the trend of the thinking of the soul which is in incarnation; it must be remembered here that "energy follows thought" the natural focus or point of polarisation is at times most definitely offset by a man's line of thought (whatever that may currently be) or by the fact that he is living, consciously or unconsciously, the life of every day. an instance of this can be found in the fact that a disciple's natural focus might be the solar plexus centre, but because of his fixed and determined thought, the energy which he

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

e man at this stage has within him the potencies and the characteristics of the indwelling christ, but they are not manifesting and are only latent possibilities for he is as yet entirely controlled by his form nature (the prison) and his environment. the hidden powers of the soul are negative and the powers of the form nature are positive and beginning to find increasingly potent expression. the natural spiritual tendencies of man are inhibited (for pisces is often a sign of inhibition and hindrances) and the natural animal and personality powers particularly the emotional are the obvious and visible qualities of the man. a good deal of symbolism connected with the latent christ and the outer expressive personality can be seen if a study is made of the biblical story of jonah and the whal

here to one of the creative hierarchies, you have in the moon itself the exoteric influences of the ordinary mode of procedure upon the wheel of life, and in the planet which it veils and hides (in this case the planet uranus) you have the esoteric energy which brings this hierarchy to subjective realisation. uranus gives innate spontaneous activity and this produces evolutionary development both natural and spiritual. it is the urge to better conditions. jupiter gives an inherent tendency to fusion which nothing can arrest. the achievement of ultimate synthesis is inevitable, and this jupiter promotes. the moon brings about the inclination to create these conditions which lead to the great and critical transformations of instinct into intellect. this the moon brings about, but uranus caus

region of the divine will and the result is inspiration and the emergence of a world saviour. ponder upon the above and learn the lessons of appetite, of desire and of self-will for they are many and useful. the three tests in scorpio also concern the three aspects of the human being as they fuse and blend upon the physical plane. they are, first of all, the test of appetite. this appetite is the natural predilections and tendencies which are inherent in the animal nature and these are mainly three: sex, physical comfort, and money, as concretised energy. they are, secondly, the tests- 123- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust connected with desire and the astral plane. these are subtler in nature, producing automatic effects upon the phys

more correctly than any other. it is not my intention here to indicate the solution of the problem of sex. humanity will inevitably work it out as the aeons slip away and as the herd instinct gives place to the premeditated and self-conscious attitudes of the aspirant and the intelligentsia. i would remind you, however, that the herd instinct in relation to sex has its basis either in normal and natural animal instinctual desire or in emotional attitudes, and of these the last category are by far the worst and carry with them by far the more deep-seated seeds of trouble. they range all the way from the stage of free love and a general promiscuity to the orthodox narrow and bigoted christian angle, as that is normally understood though not in the sense in which christ viewed life. this nar

l be adequately potent in time and space to bring that purpose to its desired consummation. this is creation, or aries in activity. they mean also the objective appearing of the thoughtform which god has thus created and in which is embodied his desire, his will, his purpose and his plan. this is manifestation, or cancer in activity. they mean again the working out of the plan under spiritual and natural law which is evolutionary in expression; this is the goal of evolution and its expression and is steadily revealing the nature of god, for the laws under which this solar system of ours is governed are expressions of god's quality and character. this is legislation, or libra in activity. they mean, finally, the processes of initiation wherein, step by step and stage by stage, under law and

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

in his power and that it was his experience that stray men, wandering around india, were no better than they should be. before going he extracted a promise from me to be more careful in the future. i have been as a general rule but i remember him with gratitude, even though i have forgotten his name. in those days i was utterly fearless; i did not know what it was to be afraid. part of this was a natural thoughtlessness, part of it ignorance, and part of it a surety that god would take care of me. apparently he did, on the principle, i suppose, that drunken men, infants and fools are not responsible, and must be guarded. the first place, therefore, to which i went was meerut, where i made the acquaintance of miss schofield and was taught some of the things i would have to know in temporari

you. now you go on home" i crept back cold and soaked to the skin with the rain and spray from the sea which swept the pier where i had apparently been lying for quite a time. i blubbered out my story to elise and theo and was then lovingly tucked into bed. i think i gained a certain sense of proportion and also the knowledge how tragic life happenings are to the young, and how over emphasis is a natural reaction of youth. the next day i went to edinburgh to my beloved aunt, margaret maxwell. there my problems became more complicated, not only by her solicitude but by the arrival of a very charming and delightful man who had followed me all the way from india to ask me to marry him. on top of that complication came another. i got a letter the following morning from an army officer, telling

fluid condition. i am myself a conservative britisher, with a horror of divorce, with a dislike of sex discussions but i do know, however, that the modern generation is not entirely wrong. i do know that the victorian attitude was rotten and pernicious. their secrecy and the mystery they aroused around the whole problem of sex was a dangerous thing in an innocent group of young people in creative natural living. the whispers, the secrets, the communications behind locked doors raised inquiries among young people and resulted in dirtiness in their thinking and is something difficult to forgive in the victorian father and mother. today we are suffering from the reaction to this. it is almost possible that young people know too much, but i personally believe it to be a far safer condition tha

er believed in keeping young people free from the knowledge of that which is undesirable. i have allowed them to read what they liked, provided that if it was a book that i felt was pure dirt i would tell them about it and ask them why they wanted to read it. my experience was that if you were perfectly frank and yet perfectly willing to let them read even what you yourself felt was unwise, their natural cleanness and their natural fastidiousness were full protection. we never had any reading under the bedclothes, as far as i know, because they knew they could read what they liked, and that i would express myself freely. anyway, the girls passed through three summers of ascona and knew much that was going on and got no harm. the first summer at ascona we stopped with olga in her own home b

sing for the next 2,000 years. then we have the appearance of the scapegoat in jewish history. we have the bible story of the ram caught in the thicket and all this was due to the influence of the passing of the sun through the sign of the bull and the sign of the ram. something apart from the findings of academic astrology, which even at present could only touch a very few people, produced these natural reactions. some influence, emanating from the sign of the bull and the sign of the ram produced the symbology which conditioned the religious life of the people of that era. this becomes still more apparent when the sun transitted into the next constellation, the sign of pisces the fishes. then we had the appearance of christ and the fish symbology which ran so characteristically through t

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

in the great scheme of things at present. the intent is for men to die, as every man has to die, at the demand of this own soul. when man has reached a higher stage in evolution, with deliberation and definite choice of time, he will consciously withdraw from his physical body. it will be left silent and empty of the soul; devoid of light, yet sound and whole: it will then disintegrate, under the natural process, and its constituent atoms will pass back into "the pool of waiting units" until they are again required for the use of incarnating souls. again, on the subjective side of life, the process is repeated, but many have already learnt to withdraw from the astral body without being subject to that "impact in the fog" which is the symbolic way of describing the death of a man upon the a

oday to give you another of the laws of healing, as well as one of the rules for the healer. study these with care. law ii disease is the product of, and subject to, three influences. first, a man's past, wherein he pays the price of ancient error. second, his inheritance, wherein he shares with all mankind those tainted streams of energy which are of group origin. thirdly, he shares with all the natural forms that which the lord of life imposes on his body. these three influences are called "the ancient law of evil sharing" this must give place some day to that new law of ancient dominating good which lies behind all that god made. this law must be brought into activity by the spiritual will of man. what is a law, my brother? it is the imposition (upon both the lesser and the more importa

n himself to know the inner stage of thought or of desire of the one who seeks his help. he can thereby know the source from which the trouble comes. let him relate the cause and the effect, and know the point exact through which relief must come. i would like to call your attention to those last few words, and would emphasise to you the fact that disease primarily is an effort on the part of the natural physical body to seek relief and achieve release from inner pressures, from subjective inhibitions and hidden retentions. primarily, from the point of view of esotericism, all physical disease is the result of: 1. wrong stimulation, or overstimulation, or wrongfully placed stimulation and of inner tensions in some part of the mechanism. 2. inhibitions, psychical starvation, and those accum

. cancer is partially the result of a reaction to the diseases connected with the sex life which became so rampant in later lemurian times and early atlantean days. the people of those times, seeing the fearful evils and the extent of the disease which grew up out of the fertile lemurian life, resulting from the promiscuous sex life on every hand, for the sake of self-preservation dammed back the natural flow of desire (the flow of life as it expresses itself through the centres of reproduction and procreation, and this in due time produced other evils. cancer is primarily a disease of inhibition, just as the syphilitic diseases are those of over-expression and overuse of one aspect of the mechanism of man. today, owing to the vast reaches of time involved and to the untold generations of

sease. when humanity regains an understanding of the right use of time (which determines the law of rhythm on the physical plane, and can determine the proper cycles for the various manifestations of the life force upon the physical plane, then what was earlier an instinctual habit will become the intelligent usage of the future. this will constitute an entirely new science, and the rhythm of the natural processes and the establishing, as habits, the correct cycles of physical functioning, will bring about a new era of health and of sound physical conditions for the entire race. i used the word "establishing" for as the focus of racial attention shifts into the region of the higher values the physical vehicle will gain enormously, and good health through right rhythmic living, plus correct

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

le of this development there is the "self-survey" project financed by the ford foundation out of which has come a proposal for a department of integrating studies in the university of pittsburgh. part of the statement presenting this experiment reads as follows "it has been proposed that a new department, outside the present three distribution fields of the humanities, the social sciences and the natural sciences, and different from the departments within existing distribution fields, be established at the university of pittsburgh. this new department shall be termed the department of unified studies. it shall be concerned with seeking the interrelationships between various subject matter disciplines already available in the offerings of the university. the main objective is to cultivate t

uestion relating to the type of experience which would aid the child to round out his development and be supplementary to the compulsory state curriculum is well-nigh impossible to answer, owing to the wide differences in human beings and the practical impossibility of finding those teachers who work as souls and as minds. every child should be studied in three directions. first, to ascertain the natural trend of his impulses: are they towards physical expression, towards manual labor, in which one would include such a wide range of opportunity as that of the mechanical factory worker and the trained skill of the electrician? is there a latent capacity for one or other of the arts, a reaction to colour and form, or a response to music and rhythm? is the intellectual calibre one that should

out any gaps, and this is so even when (from the standpoint of academic science) there is an apparent hiatus between facts and known species. in transitional periods some of the bridging forms have disappeared and the gap appears to be there. but it is not so in fact. we have not yet discovered all that is to be found in the world of phenomenal appearances. we are passing through one of the great natural transitional periods at this time. we are laying the foundation for the emergence of a new species of human being a more highly evolved unit within the human family hence much of our problem, and much of the present failure to meet the demands of the race, and to measure up to human need for development. we have, in the world, a general theory as to education, and certain basic methods are

tween the various aspects of man's nature, so that instead of differentiation there will be unity, and instead of a fluid, moving attention, directed here and there into the field of material living and emotional relationships, we shall learn to control the mind and to bridge the divisions, and so can direct at will the lower attention in any desired manner. thus all aspects of man, spiritual and natural, can be focussed where needed. this bridging work has in part already been done. humanity has as a whole already bridged the gap between the emotional astral nature and the physical man. as i said elsewhere: we might generalise in the following manner as to the stages of growth and consequent ability to become the agent of ever increasing powers, tapping the resources of dynamic energy in

- 33- education in the new age copyright 1998 lucis trust education is the task of the outstanding thinkers of the race and the responsibility of all governments, one however that they seldom recognise. finally, we shall seek to see what are the basic ideas (beginning with the recognised instincts) which have led man, step by step, to his present struggle for world betterment, group elevation and natural self-determination with a view unconscious for the most part of providing a better organ of expression within the living organism, humanity. it is therefore a platitude and truism to state that humanity is today passing through a crisis of immense proportions. the causes of this crisis must be sought in many factors. they lie in the past, in the growth through evolution of certain basic te

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

nsequently always remain relatively small- 61- discipleship in the new age- volume ii copyright 1998 lucis trust 2. it is a school for adults wherein occult obedience is developed. this is not obedience to man-made rules or school obediences, but involves soul obedience. 3. this is a school wherein belief in the hierarchy is scientifically taught, not as a doctrine but as an existent and provable natural kingdom; the rules of the ashram and the dual life of the disciple are emphasised. 4. this is a school wherein the student is taught that "the souls of men are one" 5. no claim for place or power is made, and the claim of being an initiate is never heard. the headquarters group and the workers in the school are there because of spiritual inclination. 6. the arcane school is non-sectarian

d inspiration, plus the consequent service. here are twelve words. use one each month in your daily meditation. 1. recipient 2. impression 3. recognition 4. relationship 5. source 6. ashram 7. transmitter 8. expression 9. determination 10. seed 11. idea 12. attachment- 100- discipleship in the new age- volume ii copyright 1998 lucis trust you will notice how the meditation now to be outlined is a natural sequence to the one which presumably you followed all last year. stage one. preliminary. pass rapidly through the steps of recognition, consideration and fixed determination. these, if correctly followed, will bring you to the point at which this new meditation starts. then proceed as follows: stage two. the centre of focussed thought. 1. polarise yourself consciously upon the mental plane

se premises are accepted) that there must be organised in the near future a group of men and women in every country who, under due and proper organisation, will "simultaneously and unanimously" meditate upon those juridical measures and those basic laws upon which the rule of christ will be founded and which are essentially the laws of the kingdom of god, the fifth kingdom in the evolutionary and natural processes of planetary unfoldment. so much has been discussed in relation to these laws from the mystical and strictly christian angle that the terms used are essentially meaningless; the whole subject requires revitalising; it needs to be endowed with a fresh and new presentation and a new terminology, more suited to the growing mental grasp of the scientific and modern mind. there has be

this is at the same time and until after the higher initiation which we call the fourth initiation the master at the centre of the group. this is, consequently, the correspondence to the "jewel in the lotus" where the individual is concerned, to the hierarchy, where humanity is concerned, and to the central point of life in all forms. of form and of consciousness, the circle and the point are the natural symbols. this applies equally to the atom, to man, to the planet and to the solar system. the concept must constitute the foundational idea in all reflection upon this formula. now for the formula itself "a line of fire between two blazing points. a stream of water blue again a line emerging from the earth and ending in the ocean. a tree with root above and flowers below "out of the fire

gnise the truth of what i say when i express the opinion that your individual or personal love of humanity and the focus of your attention upon human need is very largely theoretical. it is transitory and experimental in practice. your intentions are good and fine but you have not yet the habit of correct orientation and much that you do is the result of imposed sacrifice and at a cost; it is not natural to you; it is still the result of hopeful endeavour; you are still bewildered over the problem of how to be oriented to the hierarchy and your soul, and at the same time to be oriented to humanity and your fellowmen. but the time will come when you are personally so decentralised that automatically the sense of "others" is far stronger in you than the sense of personality or of the lower s

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ntioned above. in so doing, i can give you some idea of the underlying purpose of all the present happenings and some understanding of the predisposing conditions which are to be found, lying far back in the night of time. if i can do this adequately and if you can read and study- 73- the externalisation of the hierarchy copyright 1998 lucis trust with understanding and an open mind, some of your natural bewilderment may disappear and you may then be able to help others to live calmly through this crisis and to preserve an attitude of patience, goodwill, balance and compassion. let us, therefore, consider these four points because, in so doing, we shall cover the field sufficiently i believe to bring at least some measure of light to you. later i will try to explain the significance of the

physical body and the inner form aspects (making the sum total of his personality expression) will begin to deteriorate; destructive agencies within the form itself will become active and eventually death will take place, resulting in the liberation of the indwelling life in order that a new and better form may be built. this, we perforce accept either blindly or intelligently, regarding it as a natural and unavoidable process, but normal and inevitable. we are apt, however, to forget that what is true of the individual is true of humanity. cycles of civilisation such as that we call our modern civilisation are analogous to a particular, individual, human incarnation with its inception, its progress and growth, its useful maturity and its ensuing deterioration and subsequent death or the

evocation of money, good health and the tangible material results as practised in the realm of mysticism by many schools of thought. note this, for it holds a clue to the relation of occultism and mysticism upon the lower levels of consciousness and indicates the need of both groups to shift their focus of interest and their emphasis on to the higher and more spiritual values. the control of the natural forces and the evocation of the desired material rewards will arrive normally and inevitably but as secondary effects; they will depend also upon the karma or destiny of man recognised and considered, and the man will escape the danger of being himself controlled and motivated by the forces of materialism, letting in as this condition must much that is evil and dangerous- 97- the externali

d call your attention to the teaching now being given to the german youth. might is right. the german belongs to the super-race, and all other races are inferior. only a chosen aristocracy should be permitted the privilege of education and of rule. the masses of the people are no more than cattle and exist only to be slaves of the superior race. war is to men what childbirth is to women. war is a natural process and therefore eternally right. all sources of supply must be controlled by germany, and consequently even those nations at present neutral must be brought under the german sphere of influence. the totalitarian powers will dominate the economic system of the world and control all imports and exports. the standard of living in both hemispheres will be lowered; everything will be rela

c religion and a system of standardisation upon the nations. the sovereign rights of each nation will be recognised and its peculiar genius, individual trends and racial qualities will be permitted full expression. in one particular only should there be an attempt to produce unity, and that will be in the field of education. 8. the new world order will recognise that the produce of the world, the natural resources of the planet and its riches, belong to no one nation but should be shared by all. there will be no nations under the category "haves" and others under the opposite category. a fair and properly organised distribution of the wheat, the oil and the mineral wealth of the world will be developed, based upon the needs of each nation, upon its own internal resources and the requiremen

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

e quality of the forms receiving the impression. this is a statement of occult- 49- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust law. one of the purposes lying behind the present holocaust (world war ii) has been the necessity for the destruction of inadequate forms. this destruction could have been brought about by an act of god, such as a great natural catastrophe or a universal epidemic, and such had been the original intention. humanity was, however, swept by forces that carried in themselves the seeds of destruction, and there was that in humanity which responded to those forces. therefore the law of destruction was permitted to work through humanity itself, and men are now destroying the forms through which many masses of men are fun

l training given to the disciple is to shift his conscious awareness from the point where he is to levels which are higher than those in the three worlds of definitely human evolution; the intention is to teach him to function on those planes of conscious contact which are as yet so subjective that he only accepts them as existent in theory. the trained initiate knows that they have to become his natural habitat, and that eventually he has to relegate the ordinary and normal human experience to the three worlds of daily expression. these become eventually the worlds that exist below the threshold of consciousness; they are relegated to the realm of the subconscious recoverable consciously, if necessary for right service of humanity, but as much- 90- a treatise on the seven rays- volume v:

ed. if these laws are broken, infringed or evaded, they carry their own penalty within themselves, and this also cannot be avoided. these great protective laws are intended to guard the personalities through which the soul incarnates and eventually to cement and further all the great and possible relationships. the man passes from the stage of antagonism (as an individual) to the control of these natural though divine laws, to a recognition of their inevitability and of their wisdom. they automatically then control him. when this control by the laws of nature has become complete, the man becomes an aspirant and begins to come under the laws of the soul, which are laws concerned primarily with the establishing of the great fellowship of the universe. there has been much confusion among esot

s, through the blindness of which saul of tarsus was the exponent, up to that condition which overwhelms the highest initiate as he awaits entrance into the council chamber of the lord. blindness is a prelude to initiation of no matter what degree. it is only at the last and highest initiation that the "tendency to blindness" comes to a complete end. in the early stages of evolution, blindness is natural, innate, unavoidable and impenetrable. for ages man walks in the dark. then comes the stage wherein this normal blindness is a protection, but has also entered a phase wherein it can be overcome. technically speaking, the blindness to which i have referred is something different. from the moment when a human being catches the first, faint glimpse of the "something other" and sees himself i

(on the highest plane of our seven planes) and pass on to the cosmic astral plane. there they negate its existence as they have earlier negated the existence of the astral plane, so familiar an illusion to all of us. the initiate passes on to the cosmic astral plane and finds what? who knows? i do not. thus the veils serve their purpose; blindness nurtures and protects, provided it is innate and natural, soul-imposed or spiritually engendered. if it is willfully self-induced, if it provides an alibi for grasped knowledge, if it is assumed in order to avoid responsibility, then sin enters in and difficulty ensues. from this may all of you be protected. step by step, the brothers of the light and others who tread consciously the lighted way have removed themselves from the lure of form; the

ALICE BAILEY THE LABOURS OF HERCULES

nsfiguration and of illumination is attained. the hidden mysteries and the forces, latent in human beings, need to be discovered and require to be utilized in a divine manner and in line with divine purpose, intelligently apprehended. when they have thus been utilized, the disciple finds himself en rapport with the universal and similar divine energies and powers, underlying the operations of the natural world. thus he becomes a worker under the plan of evolution and a cooperator with that great "cloud of witnesses, who through the power of their onlooking, and the result of their attainment, constitute the thrones, principalities and powers through the medium of which the one life guides all creation onward to a glorious consummation. such is the goal towards which hercules worked, and su

ffer from that usually expressed. we shall trace the story of hercules as he passed through the twelve signs of the zodiac. in each sign he expressed its characteristics, and in each sign, he achieved some fresh knowledge of himself, and through that knowledge demonstrated the power of the sign and acquired the gifts which the sign conferred. in each of the signs we shall find him surmounting his natural tendencies, controlling and governing his destiny, and demonstrating the fact that the stars incline, but do not control [7] the form of astrology which will, i believe, in time supersede the ordinary kind, dealing with horoscopes, is that synthetic presentation of cosmic happenings which have their reflection in our planetary life, in the life of humanity as a whole, and in the life of th

se past behind humanity; aeons and aeons have come and gone; the wheel of existence turns continuously, and ever the scroll of life unrolls, and we are carried forward on the impetus of a returning force towards a newer aspect of the goal, and a wider vision and realization. concentration upon the personal horoscope and the intense interest evinced by individuals in their own petty affairs may be natural and normal, but it is nevertheless myopic. the consciousness that we are integral parts of a greater whole, and that knowledge of the divine sumtotal can alone reveal the vaster purpose. these are the ideas that must eventually supersede our personal concentrations. our small life histories must disappear in the larger picture. hercules astrologically enacted the life history of every aspi

ious details of the dramatic and oft-times amusing story of his efforts upon the path of ascension. each one of us is an embryo hercules, and each one of us faces the identical labors; each of us has the same goal to achieve and the same circle of the zodiac to encompass. the work to be done has for its prime objective the- 9- the labours of hercules elimination of all fear and the control of the natural forces of the human nature. these hercules has to face in every possible combination before he climbs the mount of initiation in capricorn and becomes the server of humanity. competition and selfish objectives have to be completely changed and eliminated, and we shall find hercules learning the lesson that to grasp anything for the separated self is no part of the mission of a son of god

understand both sides of an issue, and this ability serves him well as a mediator and arbitrator. the energies he employs are persuasion, courtesy, and cooperation; when these fail, he disdains harsher methods. he is naturally inclined towards group work, and is attracted by all programs of action that promote brotherhood and unity. there is a strongly feminine element in the libran, and this is natural, since venus rules the zodiacal sign. the hard, driving thrust of modern life is too aggressively masculine; the softer grace and artistic beauty of the feminine component should act [135] as a complementary influence. the libran instinctively understands this. he knows that masculine assertiveness must be modified by the subtler savor of feminine sweetness; that yielding water will outlas

AN INTRO TO STUDY OF THE KABALAH

zayin z 7 cheth ch 8 teth t 9 yod i, y 10 kaph k, kh 20 lamed l 30 mem m 40 nun n 50 samekh s 60 ayin aa, ngh 70 there were also several final letters, final k, 500; final m, 600; final n, 700; final p, 800; and final tz, 900. note that the divine name jah, jh, numbered 15, and so in common usage the number 15 was always represented by 9 and 6, thv, teth and vau. the kabalistic rabbis granted the natural meaning of the words of the "torah" or law books of the old testament as a guide to a knowledge of proper conduct in life and as a proper reading for the synagogue and home but they claimed that each verse and narrative, each law and incident, had also a deeper and concealed meaning of a mystical character to be found by their calculations, conversions, and substitutions, according to thei

associated with the twenty-two trumps of the tarot pack of cards; these cards have been much used for purposes of divination. the gipsies of southern europe use these cards for fortune-telling. the french author court de gebelin (1773-1782) declared that these trump cards as mystical emblems were derived from the magic of ancient egypt. occult science allots each card to a number, a letter and a natural object or force,-the planets, zodiacal signs, elements, etc "the sanctum regnum of the tarot trumps" edited by myself can be consulted. dr. encausse of paris, who writes under the pseudonym of "papus" has also a work relating to the tarots and gives a kabalistic attribution of the trump cards which rosicrucians consider to be erroneous. so far as is known to me the practice of kabalah as a

ANATHEMA OF ZOS

y, for the wrath of heaven is heavy on easy self-indulgence. in your desire to create a world, do unto others as you would-when sufficiently courageous. to cast aside, not save, i come. inexorably towards myself; to smash the law, to make havoc of the charlatans, the quacks, the swankers and brawling salvationists with their word-tawdry phantasmagoria; to disillusion and awaken every fear of your natural, rapacious selves. living the most contemptible and generating everything beastly, are ye so vain of your excuse to expect other than the worst of your imagining? honesty is unvoiced! and i warn you to make holocaust of your saints, your excuses: these flatulent bellowing of your ignorance. only then could i assure your lurking desire-easy remission of your bowdlerized sins. criminals of f

ANTINOMIANISM

y snakes descendingmaking slush. farewell antithesis. i have suffered. all is paid. let me go forth to recreate my sle hantinomianism by roger whitaker iv copyright 2000 ce antinomian: metaph. a contradiction between two principles each of which is taken to be true, or between inferences correctly drawn from such principles. a genuine antinomy does not involve any logical fallacy. kant held that: natural antinomies ensue when reason endeavors to apply categories of the understanding, suitable to empirical experience, to the transcendental and absolute. he distinguishes; first, the antinomy of the conceptions of a finite and an infinite in space and time: second, of the divisibility and individuality of matter; third, of freedom and necessity; fourth, of the existence or non- existence of a

mmunity misunderstands it, most contemporary satanists misunderstand it, certainly mainstream religion hasn't got a clue. so, let me fill you in. the true distinction between the lhp and the rhp is one of intention: the lhp seeks a separation from god or nature for the purpose of self deification and the inherent personal responsibilities that implies. the rhp seeks to merge with god, to join the natural forces, to be with god and to allow the doctines of that god determine the degree and form of self responsibility. the rhp vs. lhp is not good against evil in the classic socialized, religious, cultural sense. it is about the most important choice a conscious being can make during his/her life. the loss of personal individuality and egocentric consciousness to the gentleness, solicitude an

APOCRYPHON OF JOHN

n the water "and he said to the authorities which attend him 'come, let us create a man according to the image of god and according to our likeness, that his image may become a light for us' and they created by means of their respective powers in correspondence with the characteristics which were given. and each authority supplied a characteristic in the form of the image which he had seen in its natural (form. he created a being according to the likeness of the first, perfect man. and they said 'let us call him adam, that his name may become a power of light for us "and the powers began: the first one, goodness, created a bone-soul; and the second, foreknowledge, created a sinew-soul; the third, divinity, created a flesh-soul; and the fourth, the lordship, created a marrow-soul; the fifth

ed a bone-soul; and the second, foreknowledge, created a sinew-soul; the third, divinity, created a flesh-soul; and the fourth, the lordship, created a marrow-soul; the fifth, kingdom created a blood-soul; the sixth, envy, created a skin-soul; the seventh, understanding, created a hair-soul. and the multitude of the angels attended him and they received from the powers the seven substances of the natural (form) in order to create the proportions of the limbs and the proportion of the rump and the proper working together of each of the parts "the first one began to create the head. eteraphaope-abron created his head; meniggesstroeth created the brain; asterechme (created) the right eye; thaspomocha, the left eye; yeronumos, the right ear; bissoum, the left ear; akioreim, the nose; banen-eph

unsatedness, and similar things. and from fear (comes) dread, fawning, agony, and shame. all of these are like useful things as well as evil things. but the insight into their true (character) is anaro, who is the head of the material soul, for it belongs with the seven senses, ouch-epi-ptoe "this is the number of the angels: together they are 365. they all worked on it until, limb for limb, the natural and the material body was completed by them. now there are other ones in charge over the remaining passions whom i did not mention to you. but if you wish to know them, it is written in the book of zoroaster. and all the angels and demons worked until they had constructed the natural body. and their product was completely inactive and motionless for a long time "and when the mother wanted

pon the place of the angels of the chief archon. they advised him that they should bring forth the power of the mother. and they said to yaltabaoth 'blow into his face something of your spirit and his body will arise' and he blew into his face the spirit which is the power of his mother; he did not know (this, for he exists in ignorance. and the power of the mother went out of yaltabaoth into the natural body, which they had fashioned after the image of the one who exists from the beginning. the body moved and gained strength, and it was luminous "and in that moment the rest of the powers became jealous, because he had come into being through all of them and they had given their power to the man, and his intelligence was greater than that of those who had made him, and greater than that of

en they recognized that he was luminous, and that he could think better than they, and that he was free from wickedness, they took him and threw him into the lowest region of all matter "but the blessed one, the mother-father, the beneficent and merciful one, had mercy on the power of the mother which had been brought forth out of the chief archon, for they (the archons) might gain power over the natural and perceptible body. and he sent, through his beneficent spirit and his great mercy, a helper to adam, luminous epinoia which comes out of him, who is called life. and she assists the whole creature, by toiling with him and by restoring him to his fullness and by teaching him about the descent of his seed (and) by teaching him about the way of ascent (which is) the way he came down. and t

ARADIA GOSPEL OF THE WITCHES

(and i am twelve years beyond the limit of extreme old age as defined by the duke ofmarlborough in his defence, i shall yet live to hear the rap of the auctioneer time as he bids off thelast real latin sorcerer to death! it may be that he is passing in his checks even as i write. thewomen or witches, having more vitality, will last a little longer i mean the traditional kind, for asregards innate natural development of witchcraft and pure custom, we shall always have with us sor-ceresses, even as we shall have the poor until we all go up together.what is very remarkable, even to the being difficult to understand, is the fact that so much antiquetradition survived with so little change among the peasantry. but legends and spells in families ofhereditary witches are far more likely to live t

girl will think it is all a dream, because she will have beenenchanted by aradia. page 29 n r r r r r chapter vi.a spell t o win love.when a wizard, a worshipper of diana, one who worships the moon, desires the love of a woman,he can change her into the form of a dog, when she, forgetting who she is, and all things besides,will at once come to his house, and there, when by him, take on again her natural form and remainwith him. and when it is time for her to depart, she will again become a dog and go home, whereshe will turn into a girl. and she will remember nothing of what has taken place, or at least but littleor mere fragments, which will seem as a confused dream. and she will take the form of a dogbecause dianahas ever a dog by her side.and this is the spell to be repeated by him who

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

crucians intervened; at konigsberg from 1769 to 1799 in the provincial grand lodge; in the kingdom of hanover, at the english provincial grand lodge, from 1766 to 1778; and even now the list is not exhausted. the explanation of this influence through all its period and everywhere is (i) that which lay behind the romantic thesis of ramsay, as shown by his work on the philosophical principles of natural and revealed religionmystery of hidden knowledge perpetuated in the east from the days of noah and the flood (2) that which lay behind, as already mentioned, the talismanic attraction exercised on masonic minds in the eighteenth century by the name of knights templar, because the church had accused them. they had learned strang

BALANONES TEMPLE OF SET FAQ

much potential, which is one of the grey areas that haven't been clarified very well (some of us not seeing very much difference between humans and "higher" animals. there is more discussion of the gift of set in the ref document> 4.0 magic 4.1 black magic what is black magic? how does the temple of set teach it? black magic is consciously-directed alteration of one's environment through obscure natural (lesser black magic) or non-natural (medial black magic) means, or apprehension of the forms/principles of the natural/non-natural universe (greater black magic. black magic inverts the formula of religion from "thy will be done" to "my will be done" the temple of set teaches both theory and practice of lbm/mbm/gbm, along with individual and social ethical considerations to which the initi

BASIL VALENTINE TWELVE KEYS

from the evil world, to bid farewell to it, and to devote myself to the service of god. when i had spent some years at the monastery, i found that after i had performed my work and my daily devotions i still had some time on my hands. this i did not wish to pass in idleness, lest my evil thoughts should lead me into new sins; and so i determined to use it for the study and investigation of those natural secrets by which god has shadowed out twelve keys of basil valentine 4 of 95 eternal things. so i read a great many books in our monastery written in olden times by philosophers who had pursued the same study, and was thereby stimulated to a more ardent desire of knowing that which they also knew. though i did not make much progress at first, yet at last god granted my earnest prayer, and

united to the trunk; but though nourished with its sap, they thence forward produce good and pleasant fruit. the king travels through six regions in the heavenly firmament, and in the seventh he fixes his abode. there the royal palace is adorned with golden tapestry. if you understand my meaning, this key will open the first lock, and push back the first bolt; but if you do not, no spectacles or natural eyesight will enable you to understand what follows. but lucius papirius has instructed me not to say any more about this key. twelve keys of basil valentine 28 of 95 second key in the houses of the great are found various kinds of drink, of which scarcely two are exactly like each other in odour, colour, or taste. for they are prepared in a great variety of different ways. nevertheless th

w these are the three spirits which preserve and multiply life. therefore unite them, give them the meat and drink that nature requires, and keep them in a warm chamber until the perfect birth takes place. then you will see and experience the virtue of the gift bestowed upon you by god and nature. know, also, that hitherto my lips have not revealed this secret to any one, and that god has endowed natural substances with greater powers than most men are ready to believe. upon my mouth god has set a seal, that there might be scope for others after me to write about the wonderful things of nature, which by the foolish are looked upon as unnatural. for they do not understand that all things twelve keys of basil valentine 43 of 95 are ultimately traceable to supernatural causes, but nevertheles

re ready to believe. upon my mouth god has set a seal, that there might be scope for others after me to write about the wonderful things of nature, which by the foolish are looked upon as unnatural. for they do not understand that all things twelve keys of basil valentine 43 of 95 are ultimately traceable to supernatural causes, but nevertheless are, in this present state of the world, subject to natural conditions. twelve keys of basil valentine 44 of 95 sixth key the male without the female is looked upon as only half a body, nor can the female without the male be regarded as more complete for neither can bring forth fruit so long as it remains alone. but if the two be conjugally united, there is a perfect body, and their seed is placed in a condition in which it can yield increase. if t

d. for this part of our magistery skill is needed, in order to divide and compound the substances aright, so that the art may result in riches, and the balance may not be falsified by unequal weights. the sky we speak of is the sky of our art, and there must be justly proportioned parts of our air and earth, our true water and our palpable fire. twelve keys of basil valentine 47 of 95 seventh key natural heat preserves the life of man. if his body lose its natural heat his life has come to an end. a moderate degree of natural heat protects against the cold; an excess of it destroys life. it is not necessary that the substance of the sun should touch the earth. twelve keys of basil valentine 48 of 95 the sun can heat the earth by shedding thereon its rays, which are intensified by reflectio

BEHOLDERS OF NIGHT

guarded the gateway, and soon lilith and samael again emerged from the light of azazel, called lucifer, the bringer of light. that the challenge of the initiate to the adept is the very self, that the dark wells of the watchers were guarded by our own demons and angels, and that we must unite the worlds to create the ecstasy of the self. the left hand path itself is the path of disunion from the natural order or objective universe. witches, are considered wise unto their very name, which indicates and objective view of their own surroundings and life. life is a great gift, even more so is the gift of freedom. freedom is the chance to progress and develop ones own life in accordance to desire. a responsible and free individual stands at the gateway of possibility, from which limits are onl

dered wise unto their very name, which indicates and objective view of their own surroundings and life. life is a great gift, even more so is the gift of freedom. freedom is the chance to progress and develop ones own life in accordance to desire. a responsible and free individual stands at the gateway of possibility, from which limits are only placed by ones mind. to align ones own self with the natural order is to dissolve the essence, from which the consciousness would be devoured by the mind numbing devourer called christianity, or the right hand path. this is the very silk masked murdered of the self, which would caress us into the arms of the scorpion, which would destroy all of which we are to sacrifice the mind to the void of non-being. the left hand path is the strengthening of th

d by the mind numbing devourer called christianity, or the right hand path. this is the very silk masked murdered of the self, which would caress us into the arms of the scorpion, which would destroy all of which we are to sacrifice the mind to the void of non-being. the left hand path is the strengthening of the mind, and the possibility of one becoming as a separate being, not in order with the natural universe, that he or she is uniquely different. this is the path of lucifer and lilith, those who stand within the dark wells and have illuminated the black flame of self-acknowledgement and the joys of the waking and dreaming worlds. the left hand path tests the individual, uniting the demonic with the angelic, and the balance between the two. it also frees one of the need for a spiritual

y contain therein. the black flame itself is illuminated through the work of the left hand path, through the development of ones own self-divinity, through our famulus and servitors, the guardians and angels of our temple, the arcana of self as revealed in essence. each individual is a model of lucifer, whom is the imagination, or self. that we must shadow forth the adversary to rebel against the natural order, to awaken the black flame of self-knowledge. we are thus iblis, the children of the fire djinn whom shall taste from the skulls of the sleeping. ii) the adversary oh moon nourished haunters of dreams, who have tasted the souls blood of life, from the graves of corpse-sleep from which ye emerge, from the pools of blood beneath the fountains of red sea, that emerge from the dreaming s

forth the famulus whose spirit is the djinn of the noon tide sun, the fire of spirit later withdrawn in midnight honor. moon hungering shade of the tomb, i summon thee! from beneath the city of chorazin have your rested, yet though i go forth to the city of shadows, i embrace the darkness within and beyond! from nox umbra by michael ford the essence of perpetual revolution, or rebellion from the natural order, is the very concept of the opposer. to oppose one must seek to free the self from the limits set within society s context and rules. this is not an advocating of crime, but rather to work within still societies rules, mastering it all along. the true will is the essence of the adversary, which seeks to break free from the accepted order, an often unfertile result of the dayside worl

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

ma sbyin, the last two variants providing the fully intended meaning of her name "giver of bliss" lastly, even the might demon land has two homophonic variations: chongri zangtso( chong ri zangs mtsho,77 mchong ri bzangs mtsho78. much of this nuance can only be visible within the tibetan itself, as a great degree of topographical distinction is lost in phonetic transcription. second, some of the natural evolution of the narrative has been maintained in lelung zh p dorj s account. he provides not only variations but also explains how certain details became popularly accepted as time passed. for instance, in examining tsiu marpo s heritage, lelung zh p dorj reveals that at first his father was either the savage demon lord lekpa or the might demon lord dawa t kar, who became the forefather o

BLACK SERPENT1

c plane by way of a meditation practice. 12. the philistine god of the ocean (serpent) 13. a ritual implement used to invoke. 14. one that performs the duties of a servant to another; an attendant. 15. a song of praise or thanksgiving to god or a deity down 9. demon of lust 16. in the dukante hierarchy he is twin to lucifer and a militant, controlling daemon. 17. the nine divinities represent the natural in the universe. 18. priestess of battle. 19. daemoness of herbal knowledge. 20. depictions representing a daemonic entity. a signature.(plural) 21. a latin name for satan 22. an offering to lucifer 23. reversed satan 24. bringer of light and enlightenment 25. to invest with ministerial or priestly authority 26. she teaches all magick and sorcery. 27. mar de camp of hell 28. demon of domi

BLAVATSKY H P ANTHROPOGENESIS

luvian ancestors of the present elephant and lizard were, perhaps, the mammoth and the plesiosaurus; why should not the progenitors of our human race have been the "giants" of the vedas, the voluspa, and the book of genesis? while it is positively absurd to believe the "transformation of species" to have taken place according to some of the more materialistic views of the evolutionists, it is but natural to think that each genus, beginning with the molluscs and ending with man, had modified its own primordial and distinctive forms "isis unveiled" vol. i, p. 153[[vol. 2, page 1] preliminary notes- on the archaic stanzas, and the four pre-historic continents "facies totius universi, quamvis infinitis modis variet, manet tamen semper eadem- spinoza. the stanzas, with the commentaries thereon

. it seems like a hopeless task to quote one set of figures from one work, without the risk of finding it contradicted by the same author in an earlier or a subsequent volume. sir w. thomson, one of the most eminent among the modern authorities, has changed, about half-a-dozen times, his opinion upon the age of the sun and the date of the consolidation of the earth's crust. in thomson and tait's "natural philosophy" one finds only ten million years allowed, since the time when the temperature of the earth permitted vegetable life to appear on it (app. d et seq. also trans. roy. soc. edin. xxiii, pt. 1, 157, 1862, where 847 is cancelled. mr. darwin gives sir w. thomson's estimate as "a minimum of 98 and a maximum of 200 millions of years since the consolidation of the crust (see ch. gould

nal sun" whither their apollo journeyed yearly "during the miocene age, greenland (in n. lat. 70 degrees) developed an abundance of trees, such as the yew, the redwood, the sequoia, allied to the californian species, beeches, planes, willows, oaks, poplars and walnuts, as well as a magnolia and a zamia" says science; in short greenland had southern plants unknown to northern regions. and now this natural question rises. if the greeks knew, in the days of homer, of a hyperborean land, i.e, a blessed land beyond the reach of boreas, the god of winter and of the hurricane, an ideal region which the later greeks and their classics have vainly tried to locate by searching for it beyond scythia, a country where nights were short and days long, and beyond that land a country where the sun never s

l is transformed into a circle with a diameter from which runs a vertical line: expressive of male and female, not separated as yet- the first and earliest egyptian tau[[diagram; after which it becomes[[diagram] or male-female separated (see first pp. of book i) and fallen into generation. venus (the planet) is symbolised by the sign of a globe over the cross, which shows it as presiding over the natural generation of man. the egyptians symbolised ank "life" by the ansated cross, or[[diagram, which is only another form of venus (isis[[diagram, and meant, esoterically, that mankind and all animal life bad stepped out of the divine spiritual circle and fallen into physical male and female generation. this sign, from the end of the third race, has the same phallic significance as the "tree[[f

s detailed exposition in a general postulate, viz, the one word[[vol. 2, page] 40 the secret doctrine. sephrim (sephiroth) of the number jezirah, the author explains the separation of this word in the three subordinate ones, a play upon a common word s-ph-r, or number" the prince al-chazari says to the rabbi "i wish now that thou wouldest impart to me some of the chiefest or leading principles of natural philosophy, which as thou sayest were in former times worked out by them (the ancient wise ones; to which the rabbi makes answer "to such principles appertains the number of creation of our race-father abraham (that is abram and abraham, or numbers 41224 and 41252. he then says that this book of number treats of teaching the alhim-ness and one-ness through "dbrim" viz, the numbers of the w

BLAVATSKY H P COSMOGENESIS

ientalists, and especially the labours of late years of the students of comparative philology and the science of religions have led them to ascertain as follows: an immense, incalculable number of mss, and even printed works known to have existed, are now to be found no more. they have disappeared without leaving the slightest trace behind them. were they works of no importance they might, in the natural course of time, have been left to perish, and their very names would have been obliterated from human memory. but it is not so; for, as now ascertained, most of them contained the true keys to works still extant, and entirely incomprehensible, for the greater portion of their readers, without those additional volumes of commentaries and explanations. such are, for instance, the works of la

that they are likewise lost for buddhists and brahmins? considering the sacredness for the buddhists of every line written[[footnote(s* spence hardy "the legends and theories of the buddhists" p. 66 "buddhism in tibet" p. 78[[vol. 1, page] xxviii introductory. upon buddha or his "good law" the loss of nearly 76,000 tracts does seem miraculous. had it been vice versa, every one acquainted with the natural course of events would subscribe to the statement that, of these 76,000, five or six thousand treatises might have been destroyed during the persecutions in, and emigrations from, india. but as it is well ascertained that buddhist arhats began their religious exodus, for the purpose of propagating the new faith beyond kashmir and the himalayas, as early as the year 300 before our era* and

ptians; yet, though much has been deciphered in the ancient records of that mysterious race, the mainspring of the religion of egypt and the original intention of its ceremonial worship are far from being fully disclosed to us* here again the mysterious hieroglyphic documents remain, but the keys by which alone they become intelligible have disappeared. nevertheless, having found that "there is a natural connection between language and religion; and, secondly, that there was a common aryan religion before the separation of the aryan race; a common semitic religion before the separation of the semitic race; and a common turanian religion before the separation of the chinese and the other tribes belonging to the turanian class; having, in fact, only discovered "three ancient centres of relig

red than the male. nature is therefore feminine, and, to a degree, objective and tangible, and the spirit principle which fructifies it is concealed. by adding to the circle with the horizontal line in it, a perpendicular line, the tau was formed[[diagram- the oldest form of the letter. it was the glyph of the third root-race to the day of its symbolical fall- i.e, when the separation of sexes by natural evolution took place- when the figure became[[diagram, the circle, or sexless life modified or separated- a double glyph or symbol. with the races of our fifth race it became in symbology the sacr, and in hebrew n'cabvah, of the first-formed races* then it changed into the egyptian[[diagram (emblem of life, and still later into the sign of venus[[diagram] then comes the svastica (thor's ha

root of that, and the female aspect of the creative cause brahma, in her a'kasic form of the universal soul- as philosophically a maya, and cause of human maya. but this view does not prevent him from believing in its existence so long as it lasts, to wit, for one mahamanvantara; nor from applying akasa, the radiation of mulaprakriti* to practical purposes, connected as the world-soul is with all natural phenomena, known or unknown to science. the oldest religions of the world- exoterically, for the esoteric root or foundation is one- are the indian, the mazdean, and the egyptian. then comes the chaldean, the outcome of these- entirely lost to the world now, except in its disfigured sabeanism as at present rendered by the archaeologists; then, passing over a number of religions that will b

BLUE EQUINOX

guments of courage for yourselves. search yourselves cunningly, i pray you, analysing your inmost thoughts. and first you shall discard all those gross obvious hindrances to your will: idleness, foolish friendships, waste employments or enjoyments, i will not enumerate the conspiritors against the welfare of your state. next, find the minimum of daily time which is in good sooth necessary to your natural life. the rest you shall devote to the true means of your attainment. and even these necessary hours you shall consecrate to the great work, saying consciously always while at these tasks that you perform them only in order to preserve your body and mind in health for the right application to that sublime and single object. it shall not be very long before you come to understand that such

e the plague of impotence, the more swiftly and suddenly is it wont to abate. here is the method of love in meditation. let the aspirant first practice and then discipline himself in the art of fixing the attention on any thing whatsoever at will, without permitting the least imaginable distraction. let him also practice the art of the analysis of ideas, and that of refusing to allow the mind its natural reaction to them, pleasant or unpleasant, thus fixing himself in simplicity and indifference. these things being achieved in their ripe season, be it known to you that all ideas will have become equal to your apprehension, since each is simple and each indifferent: any one of them remaining in the mind at will without stirring or striving, or tending to pass on to any other. but each idea

intoxication. it is also fit that i write to you of the importance of purity in love. now this matter concerneth not in any wise the object or the method of the practice: the one thing essential is that no alien element should intrude. and this is of most particular pertinence to the aspirant in that primary and mundane aspect of his work wherein he establisheth himself in the method through his natural affections. the equinox 112 for know, that all things are masks or symbols of the one truth, and nature serveth alway to point out the higher perfection under the veil of the lower perfection. so then all the art and craft of human love shall serve you as an hieroglyphic: for it is written that that which is above is like that which is below: and that which is below is like that which is a

ight of the highest. also, since all acts are to be acts of will in freedom on every plane, all planes are in reality but one: and thus the lowest expression of any function of that will is to be at the same time an expression of the highest will, or only true will, which is that already implied in the acceptance of the law. be it also well understood that it is not necessary or right to shut off natural activity of any kind, as certain false folk, eunuchs of the spirit, most foully teach, to the destruction of many. for in every thing soever inhereth its own perfection proper to it, and to neglect the full operation and function of any one part bringeth distortion and degeneration to the whole. act therefore in all ways, but transforming the effect of all these ways to the one way of the

nly as i have already taught you, but with especial empahsis in choice of the equinox 118 things naturally repulsive, in particular death itself, and its phenomena ancillary. thus the buddha bade his disciples to meditate upon ten impurities, that is, upon ten cases of death or decomposition, so that the aspirant, identifying himself with his own corpse in all these imagined forms, might lose the natural horror, loathing, fear or disgust which he might have had for them. know this, that every idea of every sort becomes unreal, phantastic, and most manifest illusion, if it be subjected to persistent investigation, with concentration. and this is particularly easy to attain in the case of all bodily impressions, because all material things, and especially those of which we are first consciou

BOOK OF ENOCH

text: 1. methuselah's book had been inserted near the back, 2. noah's book and the storehouses had been inserted into the third parable. 3. part of the prophecy of the ten weeks was in the wrong order. i have kept the ethiopian chapter and verse numbers, in all cases, so that my changes to the order of presentation can easily be seen. i have split the book into sections- where there seems to be a natural break, and given each one a title. i inserted noah and methuselah s works into the middle- where there seems to be a major break in enoch s book. the first section of enoch is mainly the story of what occurred whereas the second part is mainly written from the notes that enoch took while he was with the watchers. additionally, the end of noah s short book conveniently serves as an introduc

BOOK OF JASHAR

then go with your family up to the high slopes of mount ararat. for the forests below are to be destroyed by a great flood which will cover all the lands of the world" to raise the sea level over all land would require more water than then existed in the oceans of the world. noah knew that her family would wonder how more water could be made. so she asked whether god's plan would deviate from the natural laws, which had guided the universe since the beginning, and she got no answer. but tubalcain faithfully made the cart to carry their tents and the younger children. no one knew the way to mount ararat, and so they followed a dove for forty days and forty nights, until it came to rest on an olive tree in a field of wheat, high above the valley. and there they stayed, waiting for the flood

elt differently. according to genesis 4.22, tubal-cain was a maker of metal tools, his parents were lamech and zillah, and his sister was naamah. but chapter 4 of genesis lists naamah at the end of an eight-generation genealogical sequence that is almost the same as the sequence that ends at noah in chapter 5 of genesis. for example, genesis 5 also lists lamech as the name of noah's father. it is natural to see some link between naamah and noah, and there has been a rabbinical tradition that identifies naamah as noah's wife. in this story, however, tubal-cain is identified as noah's husband, rather than as naamah's brother. thus, from the biblical perspective, noah in this story seems to be a mixture of noah the son of lamech (from genesis 5, noah the daughter of zelophehad (from numbers 2

y, as chain saws reduce the last forests and jungles, we can see the advancing waves of noah's flood. the ecological impact of civilization is thus portrayed here as a part of god's plan. woven in with the agricultural-revolution theme, there are at least three other strands in this noah story: the invention of the wheel, the tension between noah and her daughters-in-law, and the inviolability of natural law. each of these themes merits some discussion. from the awkward way that the wooden vehicle is described, we understand that wheeled carts were previously unknown to noah and tubalcain. so when tubalcain builds the wooden vehicle to noah's divinely inspired specifications, they are inventing the wheel. if we ask which technological advances most deserve a place in a mythic history of hu

s destiny because it includes both the prophet and the unbelievers. noah's vision of the rainbow, which is the climax of the story, has a double message. one message, as we have seen, is that the agricultural revolution and its ecological consequences are a part of god's plan. the other, more fundamental message, is that god's plan is to be realized without arbitrary miraculous deviation from the natural laws of physics. by the sign of the rainbow, it is revealed to noah (and to us) that god gave the laws of physics, as a part of that profound "first word" and that god's gift of consistent natural law will never be revoked. thus, in the first call for a story, god also articulated the natural laws of kinetics and dynamics, to provide a coherent structure in which the story can evolve. the

tural laws of kinetics and dynamics, to provide a coherent structure in which the story can evolve. the constancy and regularity of these laws are precious to us, because we rely on them so deeply for our ability to understand every event in the world. if oceans of water could suddenly appear, or not appear, without any predictable pattern, then our lives would truly be meaningless. god has given natural laws and has promised to eschew big arbitrary miracles, so that we can have meaning and structure in our lives, which may be the greatest miracle of all. thus, we may appreciate more deeply eve's spark, which sets a precedent of god intervening only at the microscopic level, where such intervention may be consistent with quantum-mechanical unpredictability. in genesis, the rainbow denotes

BOOK T

at one of the night of time taw earth and saturn book t page 3 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 letters; and between it and that of the right twelve: six above and six below about the left-hand branch. the whole is a great and flaming torch. it symbolizes force- strength, rush, vigour, energy, and it governs, according to its nature, various works and questions. it implies natural, as opposed to invoked, force. ii. the root of the powers of the waters ace of cups or chalices a white radiant angelic hand, issuing from clouds, and supporting on the palm thereof a cup, resembling that of the stolistes. from it rises a fountain of clear and glistening water: and sprays falling on all sides into clear calm water below, in which grow lotuses and water-lilies. the great le

auty, pleasure, happiness, etc. iii. the root of the powers of the air ace of swords a white radiating angelic hand, issuing from clouds, and grasping the hilt of a sword, which supports a white radiant celestial crown; from which depend, on the right, the olive branch of peace; and on the left, the palm branch of suffering. six vaus fall from its point. it symbolizes "invoked" as contrasted with natural force: for it is the invocation of the sword. raised upward, it invokes the divine crown of spiritual brightness, but reversed it is the invocation of demonic force; and becomes a fearfully evil symbol. it represents, therefore, very great power for good or evil, but invoked; and it also represents whirling force, and strength through trouble. it is the affirmation of justice upholding div

BOOK OF PLEASURE

en faith perishes, the "self" shall come into its own. others less foolish, obscure the memory that god is a conception of themselves, and as much subject to law. then, this ambition of faith, is it so very desirable? myself, i have not yet seen a man who is not god already. others again, and those who have much knowledge, cannot tell you exactly what "belief" is, or how to believe in what defies natural laws and existing belief. surely it is not by saying "i believe; that art has long been lost. they are even more subject to bewilderment and distraction directly they open their mouths full of argument; without the book of pleasure (self love) get any book for free on: www.abika.com 4 power and unhappy unless spreading their own confusion, to gain cogency they must adopt dogma and manneris

sories complete. others praise ceremonial magic, and are supposed to suffer much ecstasy! our asylums are crowded, the stage is over-run! is it by symbolizing we become the symbolized? were i to crown myself king, should i be king? rather should i be an object of disgust or pity. these magicians, whose insincerity is their safety, are but the unemployed dandies of the brothels. magic is but one's natural ability the book of pleasure (self love) get any book for free on: www.abika.com 5 to attract without asking; ceremony what is unaffected, its doctrine the negation of theirs. i know them well and their creed of learning that teaches the fear of their own light. vampires, they are as the very lice in attraction. their practices prove their incapacity, they have no magic to intensify the no

believe or desire, let him begin, who would know, by locating his belief till he sees his will. existing as dual, they are identical in desire, by their duality there is no control, for will and belief are ever at variance, and each would shape the other to its ends, in the issue neither wins as the joy is a covert of sorrow. let him unite them. the cloudy enemies born of stagnant self-hypnotism. natural belief is the intuition that compels belief through that which is experienced reacting, and dominating in turns; everything has to associate itself through its definite emotion, stimulated by those in harmony; those discordant, lose cogency and inhibit. so by its own workings belief is limited and determined for you. the majority of our actions can be traced back to a subconscious desire (

but the excrement of experience: experience its own repetition. the true teacher implants no knowledge but shows him his own superabundance. keeping his vision clear he directs or leads him as a child to the essential. having shown him the source of wisdom, he retires before gratitude or sentiment sets in, leaving him to fertilize as he wishes. is not this the way of heaven? he who trusts to his natural fund of genius, has no knowledge of its extent and accomplishes with ease, but directly he doubts, ignorance obsesses him. doubt fertilizes in the virgin soil. he is no longer fearless but a coward to difficulties, his very learning is fear. the difference between genius and ignorance is a degree of fear. the beginning of wisdom is fear of forethought the reception of knowledge in learning

hallucination; it would end in imaginative fulfilment, but magnifies the existing desire, and joins it to the object in secret*(1) the means being simpicity, he is comparitively free to make his own qualifications and difficulties, i.e, many retirements are absurd and at once prove his incapacity, the non existence of what he sets about to prove. he at once sets his limit and servility*(2) just a natural desire*(3) this is a short formula for those whose belief is full in the the book of pleasure (self love) get any book for free on: www.abika.com 27 law, are house holders following their desires. the formula holds good for any purpose*(4) illustration, the loss of faith in a friend, or an union that did not fulfill expectations. casting the shadow. the ego not being totally oblivious, let

BOOK OF SATYRS

rt which is habited with more grace than profundity, more fancy than imagination, and inclines us to postpone indefinitely what is only acquired at more pain and cost. perhaps these reasons sufficiently explain the absence, among so much that hints at greater artistic personality, of the remote, and the strange, and the unadaptable. there would seem, indeed, to exist a guiding science supplanting natural selection where the popular interest is concerned: as though some ingenious financier had made an abiding tabulation or arithmetic of invariable demands, in hope to subdue the purposes of his race every ebullience feeble enough to lay its own destiny aside, and trim its shape to the recognised guage. outside such an order all the free forces of art move-some hovering in uncertain intention

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

d to as "jack of the green" or "robin o' the woods. incidentally, these carvings of the old god should not be confused with gargoyles. the latter are the hideous faces and figures carved on the four corners of church towers to frighten away demons. in those early days, when christianity was slowly growing in strength, the old religion the wiccans and other pagans was one of its rivals. it is only natural to want to get rid of a rival and the church pulled no punches to do just that. it has frequently been said that the gods of an old religion become the devils of a new. this was certainly the case here. the god of the old religion was a horned god. so, apparently, was the christian's devil. obviously then, reasoned the church, the pagans were devil worshippers! this type of reasoning is us

ntil the persecutions, with the separating of covens and the resultant loss of intercommunication, that anything was put into writing. at that time, when the witches were having to meet in the shadows, the rituals were finally written down in what became known as the book of shadows. the book was then copied and recopied as it passed, over the years, from coven leader to coven leader. it was only natural that errors would creep in. gardner took the rituals of the coven to which he belonged a basically english/celtic group and rewrote them as he felt they should have been. this form then became known as "gardnerian witchcraft. in recent years there have been many wild and wonderful theories and accusations advanced, from "gardner made up the whole thing" to "he commissioned aleister crowley

ir empathy with nature. early people lived hand-in-hand with nature through necessity. they were a part of nature, not separate from it. an animal was a brother or a sister, as was a tree. wo/man tended the fields and in return received food for the table. sure, s/he killed animals for food. but then many animals kill other animals in order to eat. in other words, woman and man were a part of the natural order of things, not separate from it. not "above" it. modern wo/man has lost much, if not all, of that closeness. civilization has cut them off. but not so the witch! even today, in this mechanized, super-sophisticated world that this branch of nature (woman and man) has created, the wicca retain their ties with mother nature. in books such as brett bolton's the secret power of plants we

in tenet of witchcraft, the wiccan rede, is "an' it harm none, do what thou wilt" do what you will. but don't do anything that will harm another. it's as simple as that. in april, 1974, the council of american witches adopted a set of principles of wiccan belief. i, personally, subscribe to those principles and list them here. read them carefully. 1. we practice rites to attune ourselves with the natural rhythm of life forces marked by the phases of the moon and the seasonal quarters and cross quarters. 2. we recognize that our intelligence gives us a unique responsibility toward our environment. we seek to live in harmony with nature, in ecological balance offering fulfillment to life and consciousness within an evolutionary concept. 3. we acknowledge a depth of power far greater than tha

h actually rules life. in the various areas of wo/man's development we see that these representations became, for the ancient egyptians, isis and osiris; for the hindus, shiva and parvati; for the christians, jesus and mary. in virtually all instances (there were exceptions) the ultimate deity was equated with both masculine and feminine. broken down into a god and a goddess. this would seem most natural since everywhere in nature is found this duality. with the development of the craft, as we know it, there was also, as we have seen, this duality of a god and a goddess. deities' names as mentioned in lesson one, the names for the deities would vary depending upon locality. and not only locality. with the goddess, especially, the question of names could become quite involved. for example

CASE PAUL F THE BOOK OF TOKENS

f existence spring from my self-contemplation. that self-contemplation is a great silence. for not by noise and tumult is my work perfected. herein is the secret of the pillar of establishment which solomon set before the porch of the temple; and this is the royal secret of my reign [163] comment on tzaddi* t z a d d i, pronounced tzahdi. transcribed as "tz. the number 90. meaning: fish-hook. the natural intelligence. 3 "the hook "is the letter tzaddi "the gate" is the letter daleth, and "the right hand" is the letter yod. this paragraph of the meditation is merely a development, letter by letter, of some of the implicits of the letter-name tzaddi, tz d i. the number of the letter-name tzaddi is 104, and the addition of the digits of this number is 5, the number of the letter heh, which me

its of this number is 5, the number of the letter heh, which means "a window. the vision of reality which corrects the illusions of outer appearance results from the turning the eye of the soul within. compare this passage with the whole meditation on the letter heh. 4 this paragraph refers to the 28th path of wisdom which joins the sephirah netzach to the sephirah yesod. this path is called the "natural intelligence, and it is associated, through the letter tzaddi, with the function of meditation. at the time the outline of these meditations was first given, we also received the following comment on the fourth paragraph [164] c o m m e n t on t z a d d i "here is one of the profoundest doctrines of sacred science, the doctrine that the universe owes its existence to the creator's perpetua

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

family of four and absorbs the carbon dioxide that we exhale, transforming it again to life-giving oxygen. and this sacred spark of a common source of divinity is contained not only by trees, but also the stones, the animals, the people and everything else on the earth and in the waters and the sky. our higher selves, our souls, are influenced by the cycles of the sun, the moon, the stars and the natural world on a deep spiritual level. we can draw down their energies into ourselves to amplify and replenish our own, like tapping into a cosmic energy supply rather than having to recharge our powers from our own, separate dynamos. through them and through us courses the universal life force, known as ch'i to the chinese, and prana in hindu philosophy. it is a source upon which we can draw no

about magick. if you scry at the full moon or during one of the ancient festivals, by looking into water and letting images form, this deep wisdom will offer solutions to seemingly impossible dilemmas. the practice of witchcraft demands great responsibility, for you are handling very potent material when you deal with magick. the benefit is that by focusing and directing your own inner powers and natural energies you can give form to your thoughts and needs and desires and bring them into actuality. the more positive and altruistic these focuses are, the more abundance, joy and harmony will be reflected in your own world. magick and giving it is said that if you smile in london in the morning, the smile will have reached tokyo by evening. this principle, which lies behind all white magick

k to compensate for an unnecessary shopping binge. nor, after a period of overeating and no exercise, can you expect a miracle diet to work so that you shed a stone in two days while still eating chocolate. spells tend to work best when there is a genuine need, generated by real emotion and linked to determination on a practical level. the rules of magick magick is not beyond or above life, but a natural though special part of your world. it is about not leaving fate, your fate, to any guru or deity, but shaping it with your own innate power, the power that emanates from some higher being, goddess or god, energy source, what you will- the divine spark within us all. there are no absolutes in magick, there is only what works for you and enhances your innate wisdom and spirituality. you shou

have any truck with the occult. i was asked to bake easter rabbit biscuits instead, but since my domestic skills are far behind my divinatory ones, i declined. my own witchery people started calling me a witch long before i adopted the title, which i did as a result of a book i wrote in 1996 called every woman a witch (though it must be said that men as well as women can harness what are entirely natural powers. when the book was published, some people in the media joked about my childhood in england's industrial midlands- not considered a place where magick or spirituality can flourish. it seemed that they could not accept the fact that my spells focused on the mundane issues of how people might obtain the money to mend a leaking roof or find their own inner harmony amidst the clutter and

and its own emphases. this method is much more conducive to solitary practitioners who can incorporate magick into their domestic and working lives. wiccan rituals and ethics wiccans believe in polarity rather than a single godhead, both in magick and in life. evil is therefore not a separate demonic force to be eradicated, and the darker aspects of life emanate as a result of alienation from the natural order of things. however, even those things that are bad can act as catalysts for change; death and endings are as much part of the cycle of life as are birth and beginnings. dark and light, night and day, positive and negative, destruction and creation are two sides of the same coin, a principle that finds expression in eastern taoism and underpins the ancient chinese/ ching (the book of

CHAOS MAGICK AND LUCIFERISM

ng: now listen to the voice of thanatos known to men as the face of death, whom they worship with howling and shattering teeth. all the while a funerary drum beats and calls forth the dead. soon, the congregation throws human bones and grave soil within the coffin, which is soon closed. the celebrants then meditate on among other things, their own death, and understanding that physical death is a natural function of life. babalon emerges then from the coffin and then announces herself incarnate. this sigil of babalon would be between the priestess breasts, being revealed when she tears the grave shroud off. babalon will now take a human skull bowl filled with blood and chant the dedication to her manifestation. the blood is then poured over herself in ecstasy with the celebrates, affected

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

tual powers and supernatural abilities, he argued, were available to those who were divinely gifted or specially inspired by god.[8] this book considers other cases as well, such as that of bishop charles harrison mason, the founder of what would become the largest african american pentecostal denomination, the church of god in christ. mason possessed an uncommon fascination with strangely formed natural objects.objects that were reminiscent of the "roots" or magical artifacts used by black conjurers throughout the nineteenth and early twentieth centuries. mason, however, described his roots as "wonders of god" and contemplated the miraculous as he delivered sermons to his afro-christian followers. shifting to a very different context, we may consider the kongolese in the sixteenth and sev

at, according to siegfried, circulated extensively among black families "the poor people have been deluded into the belief that the letter is genuine" he railed "that it was written especially for them, that those possessing it and exhibiting it in their dwellings will enjoy certain great protection and blessings enumerated in the letter" the letter, which guaranteed protection of its owners from natural disasters and theft and ensured safe childbirth deliveries for women, was apparently derived from the stock of roman catholic merchandisers.[27] lore and images from the christian bible also provided fertile territory from which african american specialists could acquire conjuring materials. charms containing inscriptions of the black magic page 18 of 144 http//content.cdlib.org/xtf/view?d

on cosmological perspectives, such as that of a universe that abounded with divine activity and power. both groups incorporated their otherworldly visions into their understanding of earthly experiences. english protestants often read unusual events as evidence of the divine presence in everyday life, acknowledging the activity of a creator deity who operated through omens and portents within the natural order, or signs and wonders in the heavens, a philosophy known as providentialism "comets, hailstorms, monster births and apparitions" and other disruptions of the ordinary were demonstrations that foretold god's will or signaled his displeasure with humankind. africans f understandings of the universe were also inspired by visible manifestations of spiritual forces within nature. they too

earthly endeavors. they could be found in composite, fabricated materials or manifested in unusual objects that were identified as having sacred significance by the persons who found them. these included minkisi that were incarnated as twisted, misshapen roots or stones or strangely deformed things. others were synthetic creations, bags, sculpted containers, or figures containing a combination of natural and inorganic ingredients such as leaves, roots, animal parts, shells, or metal. as the loci of supernatural power, minkisi were believed to incorporate divine forces, and through them, humans could produce transformations within the natural world.[23] african minkisi and gris-gris illustrate the fundamental similarities between indigenous african spiritual artifacts and those supernatural

ormally energized by the activation of their internal components in ritual. their internal elements included "medicines" that is, various additives that\ 47\ gave them life, and other ingredients assembled according to their innate properties or powers. for instance, the addition of human remains, such as hair or bones, into a charm assimilated the essence of a departed being, and combinations of natural with inorganic substances tied a supernatural entity to a desired trait, such as aggression or belligerence. charms functioned through a formulaic system of metaphoric and metonymic signs and associations. outer materials such as clay, cloth, or ceramic demarcated the powers of the otherworldly beings that charms contained. some charms were tightly bound with cord, to represent attachment

CHRONOLOGIA RORISPERGIUS

l of luke. c.86 apollonides archprophet orapis of memphis wrote in greek on egyptian religion. 90 (n.t) gospel of john. 81-96 revelation of st. john. 123-170? apuleius, the golden ass 100-300 ce composition of corpus hermetica 100-185? pistis sophia 120-189 r. judah the prince, redactor of the mishnah. gave merkabah teachings to r. yochanam. c.120 r. akiba ben joseph 130 theon of smyrna: biblion- natural square often cited as magic. d. 132 rabbi ishmael. attributed to him is 3 enoch, or the hebrew apocalypse of enoch, supposedly written after his visionary ascension into heaven 132-5: bar kokhba rebellion in palestine. jerusalem is leveled and jews are forbidden to live there, removing any hope of establishing a third temple c.150 n.t. apocrypha. lotus sutra. cyranides(hermetica which cata

he rebellions and peasant insurrections of the 13th-15th centuries. the strange powers supposedly unleashed by buddho-taoist religious practices and demonstrated with magic tricks may have led to the delusion of invulnerability that is characteristic of the modern martial arts. the association between popular religion and feats of magic became so strong that in the late seventeenth century it was natural for a chinese author to suppose a rope-climbing performance by a street magician had some connection with white lotus sectarianism. c. 1351-1435 solomon halevi (aka pablo de santa maria)used jewish beliefs about elijah's coming and the end of the world to promote christian kabbalistic beliefs c. 1350 joseph ben abraham ibn waqar wrote a synthesis of philosophy and kabbalah that yohanan ale

nity. 1545-1608 joseph duchesne (quercetanus) 1546 "absconditorum a constitutione mundi clavis" gillaume postel. the "key of hidden things" is david's key. 1548 postel translates the zohar. 1548-1600 giordano bruno 1549-1550 postel journeys to the orient(he claimed to have walked all the way to china) 1550 rosarium philosophorum published. de subtilitate- girolamo cardano, an encyclopedic work of natural philosophy. joannes pantheus-voarchadumia('gold twice refined' derived from a chaldean word for "gold" and a hebrew phrase meaning "out of two rubies).john dee( 23) meets guillaume postel(40) in paris where dee lectures on euclid. 1552 simon forman born. wrote a 'life of merlin' restoration of the jews, and another book about the nephilim. emperor rudolph ii born .guillaume postel publishe

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

manded us to cover them over up to the breast with a piece of the fine white double taffeta, which, because of their unspeakable beauty, almost went against us. but to be brief, before we had quite used up the blood in this way, they were already in their perfect full growth. they had golden-yellow, curly hair, and the above-mentioned figure of venus was nothing to them. but there was not yet any natural warmth or sensibility in them. they were dead figures, yet of a lively and natural colour; and since care was to be taken that they did not grow too big, the old man would not permit anything more to be given to them, but covered their faces too with the silk, and caused the table to be stuck round about with torches. here i must warn the reader not to imagine these lights to have been put

COLLIER IRENE CHINESE MYTHOLOGY

reinventing ancient myths to fit modern times. despite having many themes and variations throughout the centuries, most chinese myths contain one common central element: the survival of ordinary people against great odds, sometimes aided by the gods, sometimes punished or inhibited by them. the quest for food and shelter is an essential one, facing chinese people even today, as overpopulation and natural disasters continue to strike. individual acts of self-sacrifice and initiative are still essential to solve problems faced by the common man. now, as in the past, at the core of many myths is the story of the people s struggle to survive on this beautiful, fragile, and unsteady planet. chinese mythology 14 1 panku creates the world introduction the earliest chinese texts contain many myths

5 the i ching, or the book of changes has sixty-four possible combinations of trigrams. the book lists the meaning of each combination, which the individual must interpret in order to decide what to do. professor chen explains the role of man: according to the book of changes man is in a position to intervene in the course of events considerably beyond his own sphere. when, in accordance with the natural order, each thing is in its appropriate place, harmony is established. now each situation demands the action proper to it, and in every situation there is a right and a wrong course of action; thus the individual comes to share in shaping his fate, for his actions intervene as determining factors in world events. at the center of events, the individual who is conscious of responsibility is

r where the stars and moon pass through, and low at the southeast corner where the rivers run into the sea. 49 expert commentary the five sacred colors mentioned in the story are connected to five important earth elements: green=wood, red=fire, yellow=soil, white=metal, black=water. in their study of chinese festivals, authors carol stepanchuck and charles wong write: the elements, which are five natural forces, work together in a cyclical order to represent periods of rise and decay, production and destruction. wood prevails over earth; metal prevails over wood; fire over metal; water over fire; and earth over water.3 no single element is powerful enough to destroy all others. nuwa restores order by balancing the forces of the universe. in his classic chinese mythology, anthony christie p

. delighted, yu created a map from the gods descriptions, which made the earth a perfect square. then yu divided the country into nine areas, or provinces. only then did he begin his construction work. unlike his father, yu was not content merely to build dams to control the rivers. instead, he studied the shape of the land in each area. he observed the course of the rivers and planned their most natural route to the sea. to guide the rivers, yu dug canals, carved tunnels, leveled hilltops, created dams, and formed lakes. in each area, yu used the tail of the dragon to gouge out new channels for the rivers. as he plodded across the country, yu found 233,559 large holes in the earth. year after year, water had bubbled up in these cavities and flooded the world. now yu plugged up the gaping

q: how was yu successful in persuading the yellow emperor to allow him to repair the earth? a: yu asked for the magic earth and did not steal it. the emperor was already sorry that the earth had reflooded, but before yu, he did not have anyone who was capable of repairing it. q: what did yu do before he started his work? a: first, he sent gods to measure the earth. then he tried to figure out the natural course of the rivers so he would not have to fight against their natural routes to the sea. q: who were yu s companions and helpers? a: a dragon and a tortoise. q: what did yu do with the different tribes that he met? a: he gave them names, recorded their customs, charted their land, and collected samples of their soil. q: why were people not afraid of yu s appearance? a: most of the time

COSIMANO CHARLES ELEMENTARY PSIONICS

put. remember to try to really see the pencil, not to merely recite the word "pencil" the image will flit in and out, with different parts appearing and disappearing. you will see the point and then the eraser. you may see nothing but the name of the company printed on its side, only to have the image leave completely to be replaced by the smiling face of an old girl-friend. this is all perfectly natural and is an excellent indication of the way the mind works. it also explains why it is so difficult to create a working thought-form. and now you also know why all those teachers who simply tell their pupils to visualize something are all wet. if it is this difficult to hold the simple image of a pencil in a prepared mind, how much more trouble would a completely untrained person have holdin

in the backwoods secretly desires the day when he can return to his fellows instead of trying to blow them up. there is a problem with this, however. the way our society is constructed it is very easy to become totally isolated, even in the midst of a mass of humanity. all it takes is to be placed in a situation where one cannot connect with one's fellows. this can be true of everyone and if the natural desire for a mate is combined with this state of affairs, it can be very troublesome indeed. this is one situation where a thought-form can come in handy. the first thing you have to do is program your etheric body to bring you a companion. this is begun by making out a program. you have to have some idea of the ideal companion you want to have, but you don't want to micromanage it. the mo

too many distractions unless the message is a very powerful one. that being the case, a psychic message will usually get shoved off to the subconscious where it will lay like a law stuck in committee, waiting for an opportunity to come, usually at night with the help of pepperoni pizza. this is where the pendulum comes in. the subconscious rarely lets such information through without the aid of a natural tendency to do so, which can be quite embarrassing at times, or much practice. what it can do, however, is cause minute movements of the voluntary muscles in the arm and hand and those are what makes the pendulum move. so, before you begin to really work the pendulum, it is useful to remember some simple rules. it is essential that any question you ask the pendulum be phrased in such a way

st. it is simple, uncomplicated and works. now, this sort of thing was not original with me. the idea of a psychic amplifier built into a helmet was a staple of science fiction writers and comic books and there was even a real fun, albeit really bad, boris karloff movie, the devil commands, based on the idea. and, as everyone in the world knows by now, i have this thing about helmets, it was only natural that i would go to work on the idea. besides, it looked a hell of a lot better than the silly pyramid hats the new age nutjars were peddling with i started to work with psionics. and it did not mummify the brain! as you can see from the two drawings, the component parts are built into the helmet itself, making it possible for it work as a self-contained unit with the tuning dials at the fr

DANCE OF THE WITCHES

at no two forces or beings are separate within the great body of nature; therefore, any invocation, any thought or feeling has an affect that is tangible, even across what seem to be vast reaches of space or even time. if you allow yourself to rest in the secure knowledge that all things are united, and that all motions and events and even words and thoughts echo through an intimate, inter-locked natural system of relationship and fate, you will be more able to appreciate the affects of your invocations and ritual motions, and more able to 'feel' them bringing about the needed and desired transformations on the subtle level. keeping the understanding of connectivity firmly in mind and trusting it implicitly is a foremost vital thing to bear with you in your rites. secondly, when you perfor

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

true potential, we can also go backwards. it depends on the knowledge and potential available to us. in the periods known as lemuria and atlantis, hundreds of thousands of years ago in our version of time, humans lived in what we would call a science fiction world, in which amazing things were possible, as was also true in civilisations before those. these were not miracles, merely the use of the natural laws of creation. what is termed the paranormal or supernatural is only that which our limited version of science has not discovered or acknowledged yet. everything that exists is the result of 'natural' laws. if it were not, it could not 14..and the truth shall set you free exist. we began to go backwards when the jamming frequency was installed, and the levels of consciousness which cont

in europe which ousted the monarchies and to conflicts around the world up to the present day. these are: the financial crisis to create suffering and the desire for change("something must be done; the duping of influential people who support the 'cause' without realising the real agenda; the dumping of these people when they have served their purpose; the mass propaganda to exploit the public's natural sense of injustice, to disinform, and to lead opinion in the desired direction; the lies told about opponents of the plan and the assassination of their character to the point where people have great hatred for them; the organisation of 'rent-a-mob' to cause agitation and encourage others to overthrow the established order; and, finally, the installation of a phoney democracy or alternativ

this? there are many reasons, but i stress two. i have heard it said so often that the problem with the world is human nature. this nature is evil, i hear people say, and what do they point to in justification of this? the two world wars and other conflicts before and since. our desire for multidimensional freedom will only become a reality when we realise that human nature is not evil. it has a natural desire for love, not hate, for harmony, not conflict. those wars were not the result of human nature being evil. they were the result of humanity giving away to someone else its right to think and act. these are lessons which are still to be learned and until they are, we will continue to be denied our true and infinite potential. but we can make that switch in an instant, if we so choose

2) p47 21 the new york times (october 4th 1936) 22 for the detailed research on this, see anthony c. sutton's superb expose, wall street and the rise of hitler (heritage publications, melbourne, australia, 1976) pl21-132 23 wall street and the rise of hitler, pl21-132 24 report in the new york times (august 4th 1933. 25 wall street and the rise of hitler, p79. 26 dulles made a statement based on 'natural selection' and the survival of the fittest. he said the weakest members of the population had to be eliminated by natural selection so that the human race could progress. he was quoted in jim keith's casebook on alternative 3, pl9 27 for the detailed research, see anthony c. sutton's wall street and the rise of hitler, p123-132 28 james stewart martin, all honourable men (little brown& co

ite threat to america, a threat moreover, which will have to be brought home by propaganda to every citizen, before the republic will again take arms in an external quarrel. 110 .and the truth shall set you free "the position will naturally be considerably eased if japan [my emphasis] were involved, and this might and probably would bring america in without further ado. at any rate, it would be a natural and obvious effect of our propagandists to achieve this, just as in the great war they succeeded in embroiling the united states with germany "fortunately with america, our propaganda is on firm ground. we can be entirely sincere, as our main plank will be the old democratic one. we must clearly enunciate our belief in the democratic form of government, and our firm resolve to adhere to. t

DAVID ICKE CHILDREN OF THE MATRIX

t "doll" if you like. at the top of this you will find the most elite of the illuminati, the "purest" of their bloodlines. in this way, they can co-ordinate through apparently unconnected, even "opposing" areas of society, the same policies. this is how they have created the explosion of centralisation in every area of life: government, finance, business, media, military. it is not by accident or natural occurrence. it is by coldly calculated design. jim shaw, a former 33rd degree freemason, exposes the craft in his book, the deadly deception (huntington house inc, lafayette, louisiana, 1988. he describes how freemasonry is based on the same compartmentalised pyramids. at the bottom are the three degrees known as the blue degrees and the vast majority of freemasons never progress beyond th

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

standing that everything is the same energy expressing itself in different forms. the law of one is the knowledge that everything is connected to everything else and ultimately all is an expression of the same whole or energy. scientists call this the unified field theory. this is a common theme of atlantean myths and legends- a civilisation that began with positive intent and in harmony with the natural laws, but was taken over by forces that transformed it into a very dark place indeed. samsel suggests that the "war between the gods" in ancient mythology, was a war between extraterrestrial races over the question of intervention or non-intervention in earth affairs. he says that midway through the early atlantian age, extraterrestrials with a human-like appearance "very tall, light haire

he various space probes have been directed there and, of course, their rather unfortunate record of being lost or suffering "technical problems, which prevent them sending pictures back to us. mmmm. these "failures" are the responsibility of the illuminati-created and controlled nasa operation. the failures followed the photographs taken in an area of mars called cydonia that appeared to show non-natural rock formations. these included the famous "face" on mars and various pyramids. the best-known writer and researcher on this subject is the american, richard hoagland, a science journalist and a former adviser at the nasa goddard space flight center.47 one of his team claims to have compared the relationship of the "non-natural" phenomena at cydonia on mars, such as the face and the pyrami

caused it.60 the only ones to survive the catastrophe were the extraterrestrials with the technology and foresight, perhaps prior warning, who left before the stuff hit the fan, and the people who sheltered deep underground or in the mountain ranges above the flood water which, according to the boeing study, could have reached heights of 10,000 feet. the earth is riddled with tunnels and caverns, natural and created, which date back into far ancient times. many of these have been located, including an underground city that could house a population of thousands in cappadocia, turkey, one of the centres of the phoenicians and the origin of george of cappadocia, who later became st george of england. thirty-six underground cities have been discovered in cappadocia so far and some are huge com

DAVID ICKE THE BIGGEST SECRET

udies have22suggested that had the dinosaurs not been wiped out by yet another cataclysm about 65million years ago, they would have evolved into a reptile humanoid by now.10 dalerussell, the senior paleontologist at northern california university, was asked by theus space agency, nasa, to produce a report on what extraterrestrial life might looklike.11 he evolved the troodon dinosaur in line with natural genetic changes overmillions of years and created a model of a being he dubbed a dino-sauroid. this had aremarkable resemblance to a reptilian humanoid and was identical to those described bypeople who claim to have seen reptile extraterrestrials. who is to say that thisevolutionary leap from classic dinosaurs to reptilian humanoids did not happen inanother dimension or on another physical

also thecreation of sound. everything is. in the beginning was the word and the word was..sound. in the cymatics videos you see the particles form into mini planets, solarsystems and galaxies, just through sound vibrations. sound is also a wonderful form ofhealing because by resonating the body and its organs at their proper vibration they canbe healed. illness is dis-ease, the disharmony of the natural vibrational state of the bodyand, because our thoughts and emotions are actually sound waves, our imbalancedthoughts and emotions disrupt the vibrational harmony and therefore lead to dis-ease.this is how emotional stress causes illness. it is so simple. anyway, another incredibleexample of all this in the cymatics videos is seeing almost human-like figures formingfrom the particles when c

line with the laws of the mystery schools. the essenes-therapeutae practised rituals very similar to the later christian baptism and theymarked the foreheads of initiates with a cross. this being the symbol indicated in theold testament book of ezekiel for enlightened (or illuminated) ones and also used forinitiations into the mysteries of mithra and other such sun god figures. the essenesviewed natural bodily functions, including sex, with disgust and in that sense they were figure 17: the jewish priest with themushroom cap to symbolise the importanceof magic hallucinogenic mushrooms in theirrituals.97an excellent forerunner of the roman church which was to absorb many of their beliefs,terms and practises. two of the dead sea scrolls, one in hebrew, the other in aramaic,contain what we w

lunar society members wereerasmus darwin, the grandfather of charles darwin, the man who would be used topromote the belief in this world-is-all-there-is science and the survival of the fittest vianatural selection. i dont think that even darwin believed that, certainly not at the endof his life, but the image, the myth, has prevailed. anyway, the idea that charles darwindiscovered the theory of natural selection and survival of the fittest is ridiculous. hisgrandfather, erasmus of the lunar society, wrote a book called zoonomia in 1794 inwhich he outlined the very same opinion.44 josiah wedgwood of the wedgwood potteryempire, was another lunar society member and his daughter married erasmus darwinsson, robert darwin, and became the mother of charles darwin! 45 this same bloodlineproduced

y can take place and thereforethe more products are bought and sold, the more income people have, and the more jobsare available. but a constant theme of the reptile-aryan financial coup has been tocreate a boom by making lots of loans and then pull the plug. overpaid economists andeconomic correspondents, most of whom have no idea what is going on, will tell youthat boom and bust is part of some natural economic cycle. what claptrap. it issystematic manipulation by the brotherhood to steal the real wealth of the world.during a boom many people get themselves into even more debt. the vibrant economicactivity means that businesses borrow more for new technology to increase productionto meet demand. people borrow more to buy a bigger house and a new, more expensivecar, because they are so co

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

ed they become one large luciferic, or occultic, symbol. washington d.c. an untrained eye might not see the luciferic connection in this map. the upper four points of the goathead represent the four elements of the world, fire, water, earth, and air. the bottom fifth point represents the spirit of lucifer. all of which are represented in washington d.c (the united states capital) many people have natural tendencies to want to disbelieve unpleasant or frightening truths. occultists take advantage of this "audacity, always audacity, is a saying the masters of the illuminati have always had. something shocking and so far out and considered to be impossible. is audacity. people naturally feel that their leaders generally have their best interest at heart whether they be in a democracy or a gov

of freemasonry. the freemason's square begins at union square, with louisiana avenue forming one arm and washington avenue the other. again, you will have to draw a line down louisiana avenue and washington to see the fully-formed square, because louisiana ends at pennsylvania and washington ends at maryland. the critical 900 angle of the square is pictorially missing; however, once you draw the natural continuation of louisiana and washington beyond their termination points you will see the 900 square perfectly formed. the freemason's rule, or straightedge, is clearly seen if you draw a straight line south from the white house center to the base of the washington monument and then straight east to the capitol. thus, all three of the sacred instruments of freemasonry are depicted in the l

, son and holy ghost, to appear without noise and without" page 244 'the secret teaching of all ages' by manly palmer hall 33 "i hereby promise the great spirit lucifuge, prince of demons, that each year i will bring unto him a human soul to do with as as it may please him, and in return lucifuge promises to bestow upon me the treasures of the earth and fulfil my every desire for the length of my natural life. if i fail to bring him each year the offering specified above, then my own soul shall be forfeit to him. signed. invocant signs pact with his own blood" page civ 'the lost keys of freemasonry' by manly palmer hall 33 "when the mason learns that the key to the warrior on the block is the proper application of the dynamo of living power, he has learned the mystery of his craft. the see

DAVIDSON DAN SHAPE POWER

regations, it follows that everything is a result of aether engineering to various degrees. dan davidson has been on the cutting edge of the aether engineering field for most of his adult life. in our many discussions and information exchanges over the years, i have found dan to be one of the most reliable, consistent and serious investigators i've had the privilege to know. few people have dan's natural ability to cut to the chase and look for what is practical in the alternative science fields, as opposed to those who prefer to promote phenomena as unknowable mysteries or unproven claims. it takes not only a great amount of dedication and perseverance, but also a considerable investment of personal time and money to make a difference. i have found that dan puts his money and time where h

dens 'tulpoids, which are entities from alternate realities. under the right conditions, these entities can shift from their reality to ours, even leaving physical traces whilehere. the technique involves charging an entity to an energy level that matches the target reality, t h e n presenting the mandala/mantra images to enable the shift. once the energy level of the alien entity returned to its natural energy state, it would shi f t back to its home reality. the point that bearden is making is that all possible worlds and creations exist, even on mental levels, so by producing a sustained pattern, you actually create that reality somewhere in the omniverse. using shape power, it might be possible to shift that desired micro-reality into our own. science fiction writer john campbell wrote

eriment. flaws in the experiment caused new experiments to be run which indicated the existence of the aether; however, the orthodox physics community has not accepted these results. additionally, research in the last 20 years has brought the aether back in a new guise called "zeropoint energy (zpe. i prefer the term aether because it connotes a much broader concept than zpe. we are surrounded by natural and man-made shapes. from the remarkable geometry of the atomic and sub-atomic realm, to the symmetrical beauty of flowers and seashells, to the shape of planets and galaxies, we find a kaleidoscope of shape which defines, in an infinite number of ways, our miracle universe. all natural shapes are the result of natural forces at work and, as such, are tuned into these natural forces becaus

keely atom is depicted in a stylized format in figure 1.2.2-1. the first level of substructure was finally theorized in the orthodox community by feynman in 1958. keely's discovery antedated feynman by over 60 years! feynman called three particles making up the proton "quarks. figure 1.2.2-1. keely "atom (i.e, proton) showing torroidal structure 1.2.3 magnetism magnetism exists as: 1. the earth's natural magnetic field which is theorized to be created by the flow of the earth's liquid core. 2. a permanent magnetic field around magnetized materials. 3. a static or alternating magnetic field around current-carrying wires where the current is either direct current (dc) or alternating current (ac, respectively, and the magnetic field is either static or dynamic, respectively. 4. the magnetic f

shown in figure 1.4.10-1. when i drew the symbol for clairvoyant tests, we found that aetheric energy immediately streamed into the top spiral and its associated triangle contained it. then the aetheric energy flowed into the bottom triangle and shot out the bottom spiral, transformed and improved, brightening the room where the symbol was drawn. figure 1.4.10-1. shape power of healing symbol 1.5 natural enorgy flows in section 1.4, a few simple geometric shapes were examined to show how simple patterns mold, shape, intensify and direct aether; even to the point of changing aetheric frequency relationships in the 12-tesseract to yield color modifications in the aetheric field around the tesseract. however, there is still another level of complexity within aether. this has to do with the fa

DEITUS

ically speaking, churches are businesses which offer their followers the promise of salvation. in order for this con-game to succeed, a church must convince its followers that a) it is the only viable path to salvation, and b) without its service, they are going straight to hell. churches have, therefore, attempted to suppress the human ego by making their followers feel guilt and shame for every natural inclination and suppress the human intellect by demanding blind faith and obedience. by suppressing the human ego, a church makes its followers feel inferior and remain in thrall to the institution. by suppressing the human intellect, a church keeps its followers from questioning the logic of its dictates. the satanist asks, why should i feel guilty for that which is natural and healthy? w

ltimately responsible for his own success or failure. he must work hard and strive for the things which he desires. to accomplish his goals, the satanist may choose to use magic in the performance of a satanic ritual. every religion has had some form of magic ritual or ceremony associated with it, but the satanist realizes that magic represents the ability of the human mind to cause change in the natural world. in the magical art, i discuss the use of telepathic transmissions to influence others. magic also involves magnetism, psycho kinesis, and the release of emotional energy from the magician. satanic rituals are performed to focus the mind and direct the flow of energy. it has often been said that satanists perform human sacrifices or engage in other criminal acts such as molesting chi

current of the cycle will be entirely one of expansion no longer affected by the past cycle of restriction. when this is the case, centuries will pass between new aeonic words. in another two-thousand year, the cycle of expansion will have ended and humanity will experience another cycle of restriction. aleister crowley made reference to the aeon of isis, a time when man lived in harmony with the natural world and the dominant religions involved the worship of nature. he was referring, of course, to the pre-christian pagan world. this was followed, he said, by the aeon of osirus, a time of restriction in which man rejected the natural world and in its place chose denial of the ego and mortification of the flesh. he believed that a new aeon, the aeon of horus, had begun. in egyptian mytholo

he believed that a new aeon, the aeon of horus, had begun. in egyptian mythology, isis was the goddess of fertility, osirus was the god of death, and horus was the god of rebirth. the period of restriction, he said, had ended and the life-energies had returned to the world. the pre-christian pagan world was more, however, than simply a time of nature worship. men lived in greater harmony with the natural world than they did during the cycle of restriction which followed, but they also celebrated the carnal, exalted the ego, and explored deep philosophical thought. this was the time of the mystery schools and the philosophers of greece. this was the time of the great empires of babylon and rome. this was the time when men discovered astronomy, mathematics, and science. the aeon of isis was

was and what was expected of man from god. it may be said that the law of the aeon of muhammed was there is one god and muhammed is his prophet. it may also be said that the law of the aeon of christ (or aeon of st. paul) was only through the son can you approach the father. the significance of this is that all aeons established within the cycle of restriction had a common theme: rejection of the natural world, denial of the ego, repression of human needs, mortification of the flesh, and obedience to church and state. crowley identified that a new cycle of expansion had begun and the cycle of restriction had ended. he refered to this cycle as the aeon of horus but the aeon of horus was only the first of many aeons within the cycle he had identified. the god osirus had passed through the la

DEMONIC BIBLE

an understanding of ourselves- it has brought us to individuation, to the wisdom of a genuine adeptship founded upon the reconciliation of opposites. we have discovered and learnt to know ourselves- and have discovered the unity, the wholeness, which lies beyond the shadow and the self. we have learnt that we are- or can be- both destroyer and creator, both lucifer and god, as we have learnt the natural necessity of both these forces of creation, and destruction, and how renewal and re-birth proceeds from them. we now need to and should go beyond this- for anything else is unhealthy and a waste of life. it is also the negation of the work of those great artists which has allowed us this understanding. thus, there is no longer any need for those who desire to be great artists to endure or

suppression of the various gnostic heresies were only a foreshadowing, however, of the witch-hunts and inquisitions which spanned the 14th to 17th centuries as the church condemned anyone suspected of paganism or witchcraft to death by burning. as the people labored under the oppression of the church, some began to see satan as a preferable master to jesus of nazareth. the church condemned every natural inclination as sinful and wicked. the only way to salvation, the people were told, was denial of the flesh and obedience to the church and state. it is questionable whether or not there was a single satanist before the inquisition, but as a result of christian oppression (and repression) the cult of satanism and practice of witchcraft and magic developed. those evil masons& brothers of the

eys were revealed to them by the angels, the letters of the words shown to them in a crystal show stone. the enochian evocation of dr. john dee also gives the invocation for various spirits with which dee& kelly communicated. a beast of revelation on april 4, 1904, aleister crowley, declared the start of a new aeon the aeon of horus. in crowley s philosophy each aeon represents a stage in the non-natural evolution of man. the aeon of isis was a time when man lived in close harmony with the natural world and the dominant religions involved the worship of nature. this was characterized by the pre-christian pagan world. the aeon of osiris, which followed the aeon of isis, was a time when man rejected the natural world, accepting self-denial and sacrifice of the flesh and body as the ideal. ch

h the literature of these and other satanic organizations. in the embassy of lucifer he brought together the philosophy of all these groups and combined this unified satanic philosophy with the system of ritual revealed to him by his unholy guardian demon, the spirit azael. the declaration of deitus as the word of the aeon of lucifer can be seen as an indication that the embassy of lucifer is the natural successor to the tos, cos, and oto/aa, since the aeon of lucifer succeeded the aeon of set and the previous aeon of horus. unlike most satanic rituals, which invoke demons as beings or forces alien to the magician, the rituals presented in the demonic bible allow the magician to open the gates of hell and become one with the forces of darkness. it can now be seen that the embassy of lucife

od religion which would dominate europe for centuries to come. the age of paganism had ended and the age of theocracy had begun. long after the purpose of the gods they represented had passed, theocracies used their "divine" authority to wage religious wars against supposed "infidels" and persecutions of non-believers. many people today have rejected the established religions of the past. this is natural when you consider that, while society has changed, the teachings and doctrines of these religions have not changed in over a thousand years. many cannot reconcile the values and beliefs of society with the values and beliefs of the dominant religions within society. we are at a point in history where the dominant religions of the past will be displaced by religions whose values are in grea

DIABOLUS

s a test to the nature of both the opposer and the sorcerer within the context of relation. by passing through the darkness is a light revealed brighter than all others. beginning with the foundations of the adversary in the form of the egyptian set are we able to firstly understand that his force, while averse is indeed a necessary and 3 significantly important to the balance of nature in both a natural and supernatural sense. the shadow holds substance which bears the fruit of knowledge from the practitioner who is daring enough to taste it. set is the original opposer or adversary, whose form captivated and later frightened those who dare stand against him. the persian foundation of averse practice is found in some satanic lore written by zoroastrian priests. ahriman, the prince of dark

103-110. 15 allowing their conscious to be aligned with the selfless thinking of the right hand path, or monotheistic duty, the yatus through their own process of antinomian self-liberation chose alternative archetypes to cultivate and control the dark forces of the subconscious. ahriman, who is also called by the avestan word ganamino, is the religion of sorcery, of separating the self from the natural order of spenamino, which is spenta mainyu. the evil minded ganamino is the source of the evil intellect the evil-minded ganamino hopes to influence the creation of god. such a man exercises a miserable control over his desires owing to his evil intellect and the force of the evil invisible power in him he develops and perfects himself in sin- denkard this presents a foundation of the self

of the left. as religious aggressors attest that such a religion of sorcery depopulates, history merely offers a balanced statistic of facts more murders and destruction were caused by monotheistic religions of god and christ than any so called satanic beliefs. if you consider the laws of nature, the law of the strong depopulation, as with some overgrowth of animals, is merely a welcoming to the natural order of selection which death comes to the weak. 16 akhtya, who is a propagator of some antinomian religious aspects of ahriman, appears in another tale in a pahlavi tale called yavisht i friyan17. in this tale akht, who is a powerful sorcerer, travels to a city of enigma-expounders with an army of seven myriads. he shouted to all that he would make that city a beaten track for elephants

is trshna, thirst, which means the desire for continued existence. furthermore, az represents the ideal and concept of self-deification through a willed existence, that the trshna concept is one of vampirism and desire. thus az represents the left hand path as a rite of passage of becoming. continued existence is essentially the survival of the psyche or essential self; there is no union with the natural order that which can eliminate the mind. the practitioner does not seek to join with it; rather he or she seeks to remain separate from it in their own self-created subjective world. as with the manichaeans, az is the mother of all demons, thus a powerful hidden light behind ahriman. as the devil s bride she inspires and equally commands her presence, manifests her will and accomplishes th

much affliction on the righteous man and the toiling bull that, because of my deeds, they will not be fit to live. i shall take away their dignity, i shall afflict the water, i shall afflict the earth, i shall afflict the fire, i shall afflict the plants, i shall afflict all the creation which ohrmazd has created. here we see that az has knowledge and control over the elements and that which the natural order observes as correct. she wishes to change it according to her will, to afflict is to darken its essence with much of the light she was endowed with early on. zaehner writes also the description of ahriman s awakening, and his gift to az- and she related her evil deeds so minutely that the destructive spirit was comforted, leapt up out of his swoon, and kissed the head of the whore; a

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

alia of the seance. used by modern day spiritualists. uncontrolled and unprepared invocation (q.v. a practice generally avoided and frowned upon by modern ceremonial/ritual magicians. chanting: the rhythmic repetition of sounds or words to induce an altered mental state and produce magickal effects. chaos magick: magickal practices based on the presumptions that the universe is uncertain and that natural laws are not everywhere and always constant. a. osmond spare was a principle chaos magickal practitioner. chaos magick is not viewed to be the norm in western magickal traditions. charm: any object, sacred or profane, with or without appropriate symbols, charged or consecrated toward a specific end. usually, in the form of an amulet (q.v) or a talisman (q.v. chela: the eastern term for a s

ckal rituals< a name="clairadience">clairaudience: from the latin "clear hearing" a psionic (psychic (q.v) discipline of: 1) the auditory perception by the conscious mind through the unconscious of sounds, usually voices, transmitted by an unknown agency, usually an angel (q.v, spirit, or other entity. or 2) the auditory perception by the conscious mind through the unconscious mind of sounds as a natural function of the psychic (q.v) or sensitive (q.v) mind/ higher self. clairvoyance: from the latin "clear seeing" a psionic (psychic (q.v) of: 1) the visual perception by the conscious mind through the unconscious mind of objects or scenes transmitted by an unknown entity. or 2) the visual perception by the conscious mind through the unconscious mind of objects or scenes as a natural functio

ree alphabet called ogham. fire: one of the five magickal elements (q.v. it has the qualities of being warm and dry. it is the element of the south. first matter: a mixture of the serpent (q.v) and the menstruum (q.v. used in alchemy (q.v) and sex magick (q.v. fortune, dion (nee violet mary firth: a past member of the hermetic order of the golden dawn (q.v) who was a lay psychologist as well as a natural psychic (q.v) and ceremonial magician. dion fortune founded her own order based upon that order's teachings and gnostical christian mysticism known as the society of the inner light. she wrote works including sane occultism and the mystical qabalah. futhark: a word made up of the first six rune (q.v) characters in the german rune alphabet: f-u-th-a-r-k. other rune alphabets are called by s

use it was first developed in places which were at a higher elevation than where farming was done, i.e. in towns or cities. usually divided into two major classifications according to don tyson, theurgy (q.v) which literally means "god work" in greek and it's opposite, goety (see goetia. magick, low: the magick of paganism (q.v) which was developed in the low lands where farming was done. magick, natural: see low magick. magick, ritual: although this could refer to any type of magick where a pattern, or ritual is followed, it usually applies to those styles of magick where more complex rituals are used. it is also used synonimously with ceremonial magick (q.v, although a ritual can be performed by one person, while ceremonial magick (q.v) requires a group of people to perform. magick, sex:

ntify one of the three qualities (also referred to as a triplicity) indicating that a sign of the zodiac (q.v) has the trait of making all planets within it as having a more fluctuating and adaptable influence in the chart. mutable signs include: gemini (q.v, virgo (q.v, sagittarius (q.v, and pisces (q.v- n- nanta: pronounced "ehn-ah-ehn-tah" it is the enochian (q.v) name for the spirit of earth. natural law: a sequence of events in nature that has been observed to occur without variation under the same conditions. natural law is the basis of the experimental method (q.v) in science, and is dependent upon cause and effect. negation: erasing from your consciousness something you have been concentrating on. the third step in meditation. negative existence, three veils of: description of the

DION FORTUNE MYSTICAL QABALA

ir of the ancient qabalist, but he must re-interpret doctrine and re-formulate method in the light of the present dispensation if the heritage he has received is to be of any practical value to him. 7. i do not clairn that the modern qabalistic teachings as i have learnt them are identical with those of the pre-christian rabbis, but i claim that they are the legitimate descendants thereof and the natural development therefrom. 8. the nearer the source the purer the stream. in order to discover first principles we must go to the fountain-head. but a river receives many tributaries in the course of its flow, and these need not necessarily be polluted. if we want to discover whether they are pure or not, we compare them with the pristine stream, and if they pass this test they may well be per

or in the manifested universe and the soul of man; to correlate them one to another and reveal them spread out as on a map so that the relative positions of each unit can be seen and the relations between them traced. in brief, the tree of life is a compendium of science, psychology, philosophy, and theology. 2. the student of the qabalah goes to work in exactly the opposite way to the student of natural science; the latter builds up synthetic concepts; the former analyses abstract concepts. it goes without saying, however, that before a concept can be analysed it must first be assembled. someone must have thought out the principles that are resumed in the symbol which is the object of meditation of the qabalist. who then were the first qabalists who built up the whole scheme? the rabbis a

the attribution is correct. it seems as if it were only the extent of our knowledge which limits the length of the chain that can be linked logically together; it will extend through science, art, mathematics, and the epochs of history; through ethics, psychology, and physiology. it was this peculiar method of using the mind which in all probability gave the ancients their premature knowledge of natural science, knowledge which has had to await the invention of instruments of precision for its confirmation. we get clues to this method in the dream-analysis of analytical psychology. we might describe it as the symbol-using power of the subconscious mind. it is an instructive experiment to toss a mass of irrelevant symbolism into the mind and watch it sort itself out in meditation upon the

h, so the malkuth of atziluth is conceived of as giving rise to the kether of briah, mystical qabala page 42 and so on consecutively down the planes, the malkuth of briah giving rise to the kether of yetzirah, the malkuth of yetzirah giving rise to the kether of assiah, and the malkuth of assiah, in its lowest aspect, abutting upon the qliphoth. 3. it is atziluth, however, which is considered the natural sphere of the sephiroth as such, and for this reason it is called the world of emanations. it is here, and here only, that god acts directly and not through his ministers. in briah he acts through the mediation of the archangels, in yetzirah through the angelic orders, and in assiah through those centres which i have named the mundane chakras-the planets, elements, and signs of the zodiac

he sephirothic spheres on the tree in this world are the names of these ten mighty spirits [page 64] mystical qabala page 43 7. in yetzirah it is the choirs of angels, innumerable in their concourse, who carry out the divine commands; and these also are assigned to their sephirothic spheres, thus enabling us to know their mode and level of function. 8. in assiah, as we have already noted, certain natural centres of force are given similar correspondences. we will consider all these associations when we come to study the sephiroth in detail. 9. in the symbolic rendering of the ten holy sephiroth in the four worlds there is another important set of factors to be considered, and these are the four colour scales classified by crowley as the king scale, assigned to the atziluthic world; the que

DION FORTUNE PSYCHIC SELF DEFENSE

to indicate the methods of occult defence, but also to show the methods of differential diagnosis. it is very necessary, with so much occult knowledge about, that people should know an occult attack when they see it. these things are much more common than is generally realised. the recent tragedy in iona gives point to this assertion. no occultist is under any illusion as to that death being from natural causes. in my own experience i have known of similar deaths. in my novel, the secrets of dr. taverner, there were presented, under the guise of fiction, a number of cases illustrative of the hypotheses of occult science. some of these stories were built up to show the operation of the invisible forces; others were drawn from actual cases; and some of these were written down rather than wri

fety. the non-swimmer, who takes counsel of nothing but his own impulses, may pay for his temerity with his life. but we must not make the mistake of thinking that these invisible forces are necessarily evil and inimical to humanity. they are no more inimical in themselves than are water or fire, but they are potent. if we run counter to them, the result is disastrous for us, for we have broken a natural law; but they are not out to attack us, any more than we are out to attack them. we must face the fact, however, that men and women with knowledge of these things, have, both in the past and in the present, used that knowledge unscrupulously, and that we may find our selves involved in the results of their actions. it may safely be said that the unseen is only evil and inimical to humanity

s. inexplicable outbreaks of fire are also sometimes seen in this connection. these indicate that elemental forces, not human, are at work. poltergeist phenomena also occur, in which objects are flung about, bells rung and other noisy manifestations take place. of course there may be multiplicity of phenomena, more than one type appearing in the same case. needless to say, the possibility of some natural, material explanation must never be ignored, even in cases where the supernatural element appears most obvious. it should always be diligently sought in every possible direction before any supernormal hypothesis is considered worthy of attention. but on the other hand, we should not be so wedded to materialistic theories that we refuse to take a psychic theory as a working hypothesis if it

r the forgery. the acceptance of an explanation should rest upon the weight of evidence in its favour, not upon one's dislike of its alternatives. i plead that the possibility of a non- material explanation should be investigated in cases where the materialistic hypothesis does not yield results. not in diseases of the brain and nervous system, nor of the ductless glands, nor in repression of the natural instincts, shall we find the explanation in all cases wherein the mind is afflicted. there is more to man than mind and body. we shall never find the clue to the riddle of life until we realise that man is a spiritual being and that mind and body are the garments of his manifestation. chapter ii 12 of 103 analysis of the nature of psychic attack the essence of a psychic attack is to be fou

. the motive is nearly always vengeance, but there is also good reason to believe that the projection of the astral body takes place involuntarily during sleep, and is not deliberately willed by the offender. very many people who are at present psychics 18 of 103 and sensitives got their training in the covens of medieval witchcraft, and for this reason experienced occultists are very wary of the natural psychic, as distinguished from the initiate with his technique of psychism. where psychism and mental unbalance are found conjoined with a malevolent disposition, there is strong presumption that the cult of diabolus is not far to seek. a curious set of happenings, in which i myself was one of the actors, throws a good deal of light on this by no means uncommon occurrence. it was in the ea

DONALDTYSON CORONZON

identified themselves as the angels that had instructed the patriarch enoch in the holy magic of god. these angelic conversations occurred between the years 1582 and 1587, through the mediumship of dee's hired crystal scryer, the alchemist edward kelley. one or more times a week kelley, under dee's guidance, established communication with the enochian angels in a ritual setting, using a globe of natural rock crystal as his instrument. he described to dee what he saw in the crystal. dee asked questions of the angels, and kelley reported their replies verbatim. dee transcribed both his questions, and the responses transmitted through kelley, in a set of diaries. a large portion of this transcript has survived. much of the most important material was reprinted in meric casaubon's a true and

his torment is eternal. the sun burns him as he writhes naked upon the sands of hell, and the wind cuts him bitterly to the bone, a harsh dry wind, so that he is sore athirst. give unto me, i pray thee, one drop of water from the pure springs of paradise, that i may quench my thirst (the scribe refused) sprinkle water upon my head. i can hardly go on (this last was spoken from the triangle in the natural voice of the frater, which choronzon again simulated. but he did not succeed in taking the frater's form- which was absurd! the scribe resisted the appeal to his pity, and conjured the demon to proceed by the names of the most high. choronzon attempted also to seduce the faithfulness of the scribe. a long colloquy ensued. the scribe cursed him by the holy names of god, and the power of the

rs with the beautiful daughters of man was a work of daath. gareth knight is correct in a strict sense that daath is unnumbered, but it is worth noting that eleven is the number linked to the goddess nuit and to all thelemites in crowley's book of the law. nuit is quoted as saying "my number is 11, as all their numbers who are of us" since daath is one sephirah more than the recognized ten, it is natural to assign it the number eleven. this essay is somewhat more complex and difficult than others on this web site, but the importance of coronzon in the more subtle aspects of western occultism, and the general lack of knowledge concerning the fallen one, impelled me to treat this topic in greater than usual depth. i recommend that those interested in understanding coronzon study crowley's vi

DONALDTYSON DEMON

ons bios fiction tyson the truth about demons (beast with seven heads and ten horns from revelation) in general, a demon may be defined as a malicious spirit who does harm to human beings. in this sense, demons have been recognized since the time of the ancient sumerians and babylonians. the culture of the mesopotamian valley was particularly rich in demon lore. demons were usually the spirits of natural forces such as fire, plagues, droughts, infant crib death, and diseases, and often took the form of fantastically-shaped creatures made up of a conglomeration of parts from dangerous or dreaded living things such as scorpions, serpents, lions, hawks, and so on. for example, pazuzu, the sumerian demon who attained celebrity status after his cameo appearance in the horror film the exorcist

DONALDTYSON ELEMENT

controls the forces of the wind. do not confuse the elements with the physical materials fire, water, air and earth. these substances merely express in their natures the qualities of the elements whose names they bear. they are a good way of understanding the elements. if you consider the qualities of earth, you will gain an idea of the element earth. material soil is heavy, relatively dry in its natural state, cool to the touch, and tends to clump together or be found in clods. the element earth is present not only in soil, but in all things heavy, dry and cool. metals embody the earth element. so do crystals. so does wood, although wood also contains latent within it the element fire. no natural substance is a pure element. no heavy, cool, dry matter is composed solely of earth, with non

in burning in various parts of the building where the evocation takes place. salamanders are extremely difficult to control and deal with, and should only be employed by a magician who knows exactly what he or she is doing. undines are sensual, mobile, graceful in their movements, somewhat dark, with very strong and persistent emotions. they favor the female form, and are found living in streams, natural springs, ponds and lakes. for many centuries it was believed that undines would appear to traveling men in the forms of beautiful, naked young women, and while charming the men would pull them to their deaths beneath the surface of the water. there is some truth in this tale. undines are the most human and seductive of the four elemental types. they tend to be sympathetic and loving. in ap

DONALDTYSON FAMILIAR

he inquisition because it was completely insensitive to pain. a long needle might be thrust into it without the awareness of the witch, if her eyes were covered or averted during the operation. remember, in rural europe five centuries ago sanitation was poor. any peasant woman might be expected to have numerous unhealed sores, boils, or bites from fleas or other vermin. add to these blemishes her natural birth marks, moles and skin cancers, and you can see that it would not be difficult for a diligent nun to locate a so-called witch mark on an accused woman's body, if she searched long enough. the witch did not voluntarily keep a familiar, it was thought, but was compelled to do so by her dark lord, the devil. the familiar was the devil's way of insuring the continuing obedience of witches

y woman, and even harder for cats, particularly black ones. black cats were associated with satan because of their color. cats became the most popular suspect for a witch's familiar because of their uncanny manner of seeming to see things that are not there, and their knowing gaze- anyone who looks into a cat's eyes can almost believe that some unearthly intelligence resides there. cats were also natural pets for rural women because they could feed and care for themselves, and kept down the mouse and rat populations in the house and barn. there is a theory that the great plagues that afflicted europe during the witch-craze were caused by the systematic extermination of cats. bubonic plague was spread to humans from the bites of fleas that rode on the backs of rats. without a stable cat pop

DONALDTYSON MIRACLES

st. joseph of copertino (1603-63) levitates in rapture: 1735 bookplate "miracle" is a general term for any event that transcends the accepted laws of nature. in this loose sense, all true magic, be it black or white, is miraculous, since none of it can be explained by modern physics. stage magic is not miraculous, although it has been mistaken for miracles, because it merely pretends to transcend natural law but can be explained in ordinary ways. events recognized as miracles usually have other qualities in common that narrow the definition. miracles are frequently associated with religion. they are popularly perceived to be caused by deities, by spiritual agents of deities known as angels, or by human agents of deities such as avatars or saints. although we are most familiar in the west w

magic, but magicians capable of generating it are few in number. how are we to understand a miracle to function? certainly not by seeking its explanation in the ordinary laws of physics. this is a fool's errand, since by definition a miracle transcends such laws. if a miracle can be explained by physics, it is not a miracle. for an event to be miraculous, the cause of the event must transcend the natural universe, in which the ordinary physical laws function. but all existing things are a part of the universe, so nothing that exists can be the source of miracles. only something that does not exist, something that transcends existence, can produce a miraculous event. and the only thing that transcends the universe is the divine source of all. theologians are correct to assert that all mirac

s are almost impossible to prove because they cannot be explained or replicated. even when witnessed by hundreds or thousands of individuals, the tendency of rationalists is to dismiss them, and to deny their very possibility. to accept the possibility of miracles, it is necessary to accept the possibility that rationalistic materialism may not offer a total explanation for the functioning of the natural world. it requires an admission that not everything is understood about the way the universe works; more than this, it requires the acknowledgement that not everything can be understood. this admission terrifies scientists and philosophers alike, because they operate on the underlying but largely unexpressed assumption that even though they do not know everything at present, they have the

DONALDTYSON PENTA

s not that widely known. it was described in one of her books by the late dion fortune, a member of the golden dawn, and later the founder of her own occult society known as the society of the inner light. inscribe the pentagram on the air in front of your body with strong strokes as though drawing it with chalk upon a blackboard. it is important that the figure be regular. regular symbols have a natural affinity with the spirits of light, and irregular symbols resonate with the spirits of darkness. it is also vital to make the pentagram large- at least several feet across its points. the most common error of beginning magicians, according to dion fortune, is to draw the pentagram too small on the air. finally, be sure to connect the end of the continuous line that forms the pentagram with

DONALDTYSON SIGIL

s budge) amulet and talisman are frequently confused. an amulet is a small power object such as a pendant or ring that is usually worn on the body for protection. a talisman is a power object with a specific function, and may be used for offensive or defensive magic as the need arises. some amulets and talismans are inscribed with sigils or other occult symbols, but others derive their power from natural substances and objects, or from specific shapes, without the use of esoteric symbols (tibetan thunderbolt dagger talisman, for use against evil spirits) for example, the golden arrow of the scythian magician abaris was a talisman that conferred magical flight. both amulets and talismans are physical things, as opposed to sigils, which are symbols- an amulet or a talisman that does not have

DONALDTYSON UFO

of the second type would be sunlight reflected from the aluminum skin of a man-made satellite. both have been classed as ufos on numerous occasions by puzzled observers on the ground. it is popularly assumed that ufos and alien spacecraft are synonymous, but as can be seen from the analysis of the term, this is not necessarily the case. indeed, the vast majority of sightings of flying objects are natural and easily explainable. anything seen in the sky that cannot be identified may be legitimately classed as a ufo until its nature is revealed. records of ufo sightings consist of eye-witness or hearsay evidence transmitted in the form of drawings or verbal descriptions, and mechanical visual records such as still photographs, movie film, and video images. when considering a description of a

nto two categories: either they are so poor in quality as to be unidentifiable, or they are obvious frauds. most legitimate ufo photos consist of nothing more than a fuzzy dot or blob of light in the sky. in film records, this fuzzy blob is usually moving, or has the false appearance of motion due to movements applied to the camera during filming. sometimes it can be identified conjecturally as a natural object, such as light reflected from a cloud, or the orb of the moon reflected in a body of water or from a refraction layer in the atmosphere, or as the planet venus (an ever-popular ufo. these things give a convincing illusion of motion when filmed from a moving car or plane. when the fuzzy blob cannot be identified, it survives as a visual record of a ufo, in the literal sense of the te

detailed photos that was not an obvious fake. they are often based on miniature models suspended in the air on fine threads or wires. one enterprising photographer got his daughter to throw car wheel-disks into the air like frisbees while he snapped pictures of them. another hung models from the branches of trees and captured them on film. since these are actual photographs of physical objects in natural light, it can often be difficult to prove that they are fakes, but they usually have a hokey, naive quality that gives them away. by far the most convincing photographic evidence falls into the first category, and consists of "fuzzies" but in these cases, what do we actually have, other than a fuzzy blob of light or shadow? and what does such a blob prove? by its very nature, it is impossi

ss plausible, in my view. first contact with an alien race is apt to be clear, sustained, and impossible to mistake for anything else. it seems to me that ufo sightings represent a psychological phenomenon of considerable interest for what it reveals about the workings of the human mind. it is a phenomenon that has been occurring for many centuries, probably for many millennia. it appears to be a natural response of the mind to the uncanny and unidentifiable. to cite one historical example, the illustration at the top of this page shows ufos sighted surrounding the rising sun on the morning of april 14th, 1561, at the town of nuremberg in germany. the objects were described as "red, blue and black bowls, or crosses the colour of blood (gazette of nuremberg. by bowls, disk shapes may have b

DONALDTYSON VAMPIRES

the form of a woman they are known as lamia or succubi. male vampires of the spirit kind were sometimes called incubi or satyrs. they have many names in many cultures. these spirit vampires visit their victims in their beds during sleep, and enter their dreams, where they adopt pleasing forms. after their hold upon their unwitting hosts is certain, they drop the pretense of lovers and allow their natural forms to be perceived. their natural features are distorted and grotesque, continually contorted with passions. once the link is strong, the increasingly unwilling victim becomes obsessed with the spirit, and is able to feel, hear and see its presence during waking hours. the spiritual vampire haunts the presence of its victim, never leaving the victim's side day or night. the result of th

possible, since spirits are not bound by limitations of distance. it is necessary to erect occult wards and barriers in order to achieve this separation. magical boundaries are created which the spirit vampire cannot pass; or it is imprisoned within a particular object such as a ring or medallion, or a tree, or in a specific place such as a stone or pond (depending on its elemental nature and its natural affinities. it is more difficult, but possible, to destroy the spirit vampire, but this drastic course of action is seldom necessary. return hy.home resources demons bios fiction tyson the truth about werewolves (european werewolf attacking a villager) most people know nothing about werewolves other than what they've seen in old lon channy jr. movies, and their modern-day imitations. the m

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

ee mariette and maspero, les mastaba, p. 113] p. xviii monuments prove that many of the priestly officials were still relatives of the royal family, and the tombs of feudal lords, scribes, and others, record a number of their official titles, together with the names of several of their religious festivals. the subsequent increase in the number of the monuments during this period may be due to the natural development of the religion of the time, but it is very probable that the greater security of life and property which had been assured by the vigorous wars of seneferu,[1] the first the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (7 of 36 [8/10/2001 11:22:54 am] king of this dynasty, about b.c. 3766, encouraged men to incur greater expense, and to build

d a passage extant both in this and the older theban edition makes the deceased to receive the sahu of the god osiris.[6] but that egyptian writers at times confused the khat with the sahu is clear from a passage in the book of respirations, where it is said "hail osiris, thy name endureth, thy body is stablished, thy sahu germinateth;[7] in other texts the word "germinate" is applied only to the natural body. the ab or heart. in close connection with the natural and spiritual bodies stood the heart, or rather that part of it which was the seat of the power of life and the fountain of good and evil thoughts. and in addition to the natural and spiritual bodies, man also bad an abstract individuality or personality endowed with all his characteristic attributes. this abstract personality had

is identified with him and called- sexem ur sexem em sexemu great sekhem, sekhem among the sekhemu.[4] the ren or name finally, the name, ren, of a man was believed to exist in heaven, and. in the pyramid texts we are told that nefer en pepi pen hena ren-f anx pepi pen hena ka-f happy is pepi this with his name, liveth pepi this with his ka.[5] thus, as we have seen, the whole man consisted of a natural body, a spiritual body, a heart, a double, a soul, a shadow, an intangible ethereal casing or spirit, a form, and a name. all these were, however, bound together inseparably, and the welfare of any single one of them concerned the welfare of all. for the well-being of the spiritual parts it was necessary to preserve from decay the natural body; and [1. recueil de travaux, t. v, p. 175 (l

ural body; and [1. recueil de travaux, t. v, p. 175 (l. 113. the doctrine of eternal life. http//www.sacred-texts.com/egy/ebod/ebod05.htm (11 of 21 [8/10/2001 11:23:21 am] 2. recueil de travaux, p. 175, 1. 112. 3. ibid, t. iv, p. 44,1. 393. 4. ibid, p. 60, ll. 514, 515 5. ibid, t. v, p. 183, l. 169] p. lxx certain passages in the pyramid texts seem to show that a belief in the resurrection of the natural body existed in the earliest dynasties.[1] the texts are silent as to the time when the immortal part began its beatified existence; but it is probable that the osiris[2] of a man only attained to the full enjoyment of spiritual happiness after the funeral ceremonies had been duly per formed and the ritual recited. comparatively few particulars are known of the manner of life of the soul i

his belief may have rested upon the view that the life in the next world was but a continuation of the life upon earth, which it resembled closely, or it may have been due to the survival of semi-savage gross ideas incorporated into the religious texts of the egyptians. however this may be, it is quite certain that in the vth dynasty the deceased king unas eats with his mouth, and exercises other natural functions of the body, and gratifies his passions.[2] but the most remarkable passage in this connection is one in the the doctrine of eternal life. http//www.sacred-texts.com/egy/ebod/ebod05.htm (18 of 21 [8/10/2001 11:23:22 am [1. compare "o flesh of teta, rot not, decay not, stink not" recueil de travaux, t. v, p. 55 (l. 347 "pepi goeth forth with his flesh; ibid, t. v, p. 185 (1. 169 "

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

ent, and to the effects proposed to be obtained. divination by the four elementary forms named aeromancy, hydromancy, pyromancy, and geomancy, is made in diverse ways, which all depend upon the will and transparency or imagination of the operator. in truth the four elements are only instruments to aid second-sight. second-sight is the faculty of seeing in the astral light. this second-sight is as natural as the first sight, or the sensible and ordinary sight, but it can only act through the abstraction of the senses. somnambulists and ecstatics enjoy second-sight naturally; but this sight is more lucid as the abstraction becomes more complete. the abstraction is produced by astral intoxication; that is, by a superabundance of light, which completely saturates the nervous system, and conseq

ELLIS LOW TWELVE 1907

mason was initiated and which he was pledged to keep secret. the term "free" as applied to the craft, arose from the fact that its members were exempted by several papal bulls from the laws which governed ordinary laborers, as well as from the various burdens imposed upon the working classes in england and on the continent. these laws bound the free masons to certain religious duties, and it was natural that a craft whose principal business was church building should receive the special attention and care of the clergy. so marked became the influence of the free masons that the jealousy of the church was aroused long before the reformation. henry of beaufort, cardinal of winchester, instigated the passage of an act, during the minority of henry vi, which forbade the masons to hold their a

uttered "i will never doubt him; he has been tested by fire" and yet the old, vague, tormenting suspicion would come to me, and it came again when i glanced sideways at him, and saw his black eyes gazing off across the shimmering plain toward the mountain spur. the misgiving was unreasonable, but it would not down. i shuddered as i reflected that when he should bound back to barbarism and his own natural self, his first victim must be myself. why did he wait so long before striking? was he planning some huge treason that would overwhelm us all? hardly had i asked myself the question when i flung it aside, impatient that i had allowed it a momentary lodgment in my thoughts "he is the type of faithfulness. i have trusted him with my life and will do so again whenever it is necessary" i raise

in a few rods, so that had 38 low twelve our command kept to the tracks, we must have ridden in front of them. every hillock of flaming sand hid the body of an apache. those terrible miscreants would grovel in the fiery dirt with every part of the body covered and only the serpentlike eyes peering out and fixed upon the white men. unsuspicious of anything of the kind, nothing would have been more natural than for us to ride quietly past. then when our faces were turned away, a jet of fire would spout from each hummock, and half our saddles would be emptied. that very thing has been done more than once in the indian campaigning in the southwest. but vikka penetrated the subtle trick. had he failed to do so, his career and mine would have terminated within the following few minutes. did i ne

heir endurance, it had none the less its limits set. true, they would wake with the suddenness of she-wolves, but by that time we hoped to be among them, attending to "business" the plan of approach having been agreed upon, vikka, pedro and jim moved forward again, with us troopers following at a distance of a hundred yards or so. the purpose of the three was to find the avenue for attack. it was natural that one side or the other of the camp was more vulnerable than the others. it might be that the sentinel at that point could be stolen upon and despatched so suddenly that he would have no chance to warn the others. we could dash through the opening thus gained and be in the camp in a twinkling. we used two hours in our stealthy advance, and then, as agreed upon beforehand, halted until n

efore the breaking out of the civil war. it was in 18 .51 that i was a passenger on a steamer going up the mississippi to my home. i was in good circumstances, being the owner of a prosperous grocery, and was the father of two boys and a daughter. several years previous i had suffered from small-pox, escaping death by a hair's breadth, but at the time i have in mind i was in superb health, with a natural flow of spirits, and, if i must confess it, not quite fully over a certain wildness of conduct at which l: now wonder, though i cannot say that it ever involved me in serious trouble "one cold, drizzly afternoon the passengers on the steamer were thrown into a panic by the discovery that a man in one of the cabins had broken out with small-pox. a dozen of the most excited demanded of the c

EMPERORS NEW RELIGION CHURCH OF SATAN

mpetence [14] the emperor s new religion copyright 2002 ole wolf page 18 of 30 it is a form of lassez-faire libertarianism, which on one hand implies that the church of satan should welcome competing organizations as vehicles for stratification, and on the other hand should view them as threats. the church of satan evidently concentrates on the latter, attempting to level other organizations when natural stratification in the church of satan s favor is not prompt enough. some of the other organizations are hardly innocent, but the church of satan evidently attempts to quell its competition by means of intimidation as discussed earlier. decrees issued by the organization s very top, such as sycophants unite! by blanche barton, demand that [the church of satan s] supporters and advocates mus

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

, and psychic development should be included, as well as some practices more commonly associated with religion, such as speaking in tongues, prayer, and mysticism. introduction viii introduction encyclopedia of occultism& parapsychology. 5th ed. by extension, the occult or paranormal can also legitimately incorporate a legion of mysterious phenomena not obviously extrasensory in nature: anomalous natural occurrences not easily understood or explained by contemporary science. such phenomena as the loch ness monster, unidentified flying objects (ufos, and bigfoot, may eventually be attributed to the realm of ordinary sense perception, but their very elusiveness has led them to be associated with the occult. the evolution of occultism the present-day view of the occult is highly influenced by

ligious leaders to deceive people with sham relics and miracles. by the sixteenth and seventeenth centuries, however, there began a serious critique of the more questionable supernatural phenomena, beginning with relics and extending to the actions of the witchfinders. as protestantism secularized (denied sacred value to) the world, and the acceptance of scientific observation and organization of natural phenomena spread, a general spirit of skepticism was created. in the eighteenth century, this skeptical spirit created the first significant movement to challenge the role of the supernatural in human society. deism. deism affirmed the existence of god the creator, but suggested that god had merely established a system of natural law, leaving the world to govern itself by that law. by impl

irst significant movement to challenge the role of the supernatural in human society. deism. deism affirmed the existence of god the creator, but suggested that god had merely established a system of natural law, leaving the world to govern itself by that law. by implication, god was divorced from the world, and supernatural events did not occur; rather the supernatural was merely the misobserved natural. furthermore, neither angels nor spirits communicated with humans; and, in turn, prayer did not reach god. religious spokespersons responded, of course, and popularized a new definition of miracle .the breaking by god of his own natural laws to intervene in the lives of his creatures. deist thought was largely confined to a small number of intellectual circles, among them some very powerfu

reachers debated village atheists; evangelists strengthened their efforts to reach the godless masses. in the midst of the debate between traditional religionists and freethinkers, a few people (known as spiritualists) proposed a different viewpoint in which the distinction between this life and the life beyond became a somewhat artificial intellectual construct; everything was part of one larger natural world. to demonstrate and prove scientifically the existence of this larger universe, spiritualists turned to mediums.people with special access to those realms once called the supernatural. entering a trance-like state, these mediums would bring forth messages containing information that seemingly could not have been acquired by normal means. the mediums manifestations of a wide variety o

-century masonic order founded in prussia in 1767 by brother von kopper and c. f. koffen, under the auspices of frederick ii. the order was concerned largely with historical research into freemasonry, christianity, alchemy, and chivalry and attracted many distinguished european literary figures of the period. a vast building was erected as grand chapter, containing an extensive library, museum of natural history, and a chemical laboratory. the architects published many works of freemasonry and awarded an annual gold medal to the author of the best historical memoir on the subject. branches of the order were established at worms, cologne, and paris, and it was said to be affiliated with the society of alethophilas, or lovers of truth, after which it named one of its grades. there were two t

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

is necessary in evaluating many apparently paranormal feats of magic, and stage magicians have also performed a valuable service in exposing fraudulent psychic feats. because of their history of exposing fraud and their knowledge of the many techniques for creating illusions, stage magicians tend to be skeptical of all claimed paranormal feats. sources: agrippa, henry cornelius. the philosophy of natural magic. london, 1651. reprint, new hyde park, n.y: university books, 1974. barrett, francis. the magus: a complete system of occult philosophy. london, 1801. reprint, new hyde park, n.y: university books, 1967. bonewits, philip e. i. real magic. new york: coward, mc- cann& geoghegan, 1971. reprint, new york: berkeley, 1971. christian, paul. the history and practice of magic. 2 vols. london:

odroffe, sir john. sakti and sakta. madras, india: ganesh, 1918. magical numbers certain numbers and their combinations were traditionally held to be of magical power, by virtue of their representation of divine and creative mysteries. the doctrines of pythagoras (see greece) furnished the basis for much of this belief. according to his theory, numbers contained the elements of all things, of the natural and spiritual worlds and of the sciences. the real numerals of the universe were the primaries one to ten, and in their combination the reason of all else might be found. magical blend magazine encyclopedia of occultism& parapsychology. 5th ed. 960 to the pythagoreans, one represented unity, therefore god; two was duality, the devil; four was sacred and holy, the number on which they swore

st suitable for certain evocations, and these corresponding to the seven magical works (1) works of light and riches (2) works of divination and mystery (3) works of skill, science, and eloquence (4) works of wrath and chastisement (5) works of love (6) works of ambition and intrigue; and (7) works of malediction and death (see also numerology) sources: agrippa, henry cornelius. the philosophy of natural magic. london, 1651. reprint, new hyde park, n.y: university books, 1974. bosman, leonard. 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

s, at one time said to be great magicians, were supposed to launch lead darts, about a finger-length, against their absent enemies, believing that with such magic darts they were sending grievous pains and maladies. magicians (illusionists) the term magician can refer to two distinct areas of practice. the first refers to those who claim to practice the art of change by the use of unknown (either natural or supernatural) forces. such practice is covered in this encyclopedia under the headings ceremonial magic and magic. the second connotation refers to stage illusionists. these represent those who have perfected acts presenting the same phenomena as those presented by mediums and psychics. it conjures up many different images in people, some that extend into the far reaches of one s imagin

f education, to solve the problems of crime and all behavior that brings unhappiness to the human family, to maximize the intelligent use of the environment, to bring fulfillment to the economic aspirations of individuals and society, and to achieve the spiritual goals of the human race in this generation. the world plan executive council has founded in many countries its own political party, the natural law party, and it runs candidates for public office in order to achieve the goals of the world plan. in the 1970s, as the number of new people coming into tm dropped, the movement unveiled a siddhi program (siddhis are special paranormal powers) based on the claims of the ancient yoga treatise the yoga sutras of patanjali. the program encyclopedia of occultism& parapsychology. 5th ed. maha

EVERBURNING LAMPS

a few instances, the problem has been solved; so far at any rate as the manufacture of a lamp which should burn until deranged by the barbarian invader of its precincts. i shall narrate a few examples, premising that these are instances of different modes of obtaining the desired effect; besides these instances the ancient latin authors speak of the use as illuminants, not alone of lamps, but of natural lucent bodies, which would suffice to dispel the gloom to some slight extent. such were the diamond, the carbuncle, the glow-worm, the exposure of phosphorus to the air, the ignition of certain substances which burn alone without any wick or arrangement, such as camphor, which will burn even floating on water. the presence of a combustible gas, which issues from clefts in the rock in some

hrastus" they said there may be a relation between fire and fuel of three sorts-if the strength of the fire exceed that of the humour, it presently burns out; if the humour be too strong for the fire, the fire departs; but if the radical strength of the humour and of the fire be co-equal, then, caeteris paribus, that fire would burn continually, until the surrounding states of radical moisture or natural heat should be altered by external circumstances, as if a flame be made to burn in a closed vault, it would depart when such was opened. rosicrucian and alchemical doctrines, especially their views on the connection between fire and water, are brought into close apposition to the dogmas of the religion of the hebrews in some portions, at least, of the sacred writings, notably in the volume

pt, that land of ancient marvels, and, indeed, these names are intimately related, the ancient name of egypt being chm or land of ham, from which the title chymia, in greek chemi and ges cham is derived. the learned kircher writes in a.d. 1650 that several travellers in egypt found in his time burning lamps in the tombs at memphis. numa pompilius, king of rome, who certainly experimented with the natural electricity of the clouds, built a temple to the nymph egeria, and made in it a spherical dome, in which he caused to burn a perpetual flame of fire in her honour; but in what manner this flame was produced we have no knowledge. nathan bailey, in his "brittanic dictionary" 1736, remarks that in the museum of rarities at leyden, in holland, there were two of these lamps, only partially dest

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

e calling him dark, others fair, some estimating his height at less than six feet, others at more than seven. in the 1980s and 1990s, more and more of the messages from ashtar and his associates focused on the ascension, the removal of lightworkers those doing the command s work on earth, many if not all of them extraterrestrials in earlier incarnations from earth just prior to the cleansing (the natural and other catastrophes that will afflict earth, killing millions, before the space people land. the failure of either the ascension or the cleansing to take place discouraged many followers. in a channeling in the 1990s, ashtar explained that, in fact, the lightworkers had effected huge changes, which, though now invisible, will become apparent in due course. in the meantime, according to

en the gulf of mexico and the mediterranean. unlike pl a t o s, cayc e s at l a n t i s was as advanced as mid-twe n t i e t h- c e n t u ry america, and in a number of ways more ad- 32 atlantis vanced. the atlanteans, according to cayce, at first we re spiritual beings. they eve n t u a l l y e vo l ved into flesh-and-blood ones. their society came undone when civil war erupted. a combination of natural disasters and the misuse of atlantean technology caused the continent to break apart and sink under the ocean waters. but by the late 1960s, cayce pre d i c t e d, the western part of atlantis would reemerge in the vicinity of bimini, in the bahamas. w h e n the time came, more than two decades after c a yc e s death, several expeditions searched for atlantean ruins in the area, at one poi

of atlantean technology caused the continent to break apart and sink under the ocean waters. but by the late 1960s, cayce pre d i c t e d, the western part of atlantis would reemerge in the vicinity of bimini, in the bahamas. w h e n the time came, more than two decades after c a yc e s death, several expeditions searched for atlantean ruins in the area, at one point tru mpeting what proved to be natural undersea rock formations as roadways and arc h i t e c t u r a l a rt i f a c t s. atlantis has been thoroughly absorbed into fringe belief, theory, and practice. in the age of flying saucers, some writers tied ufos to an extraterrestrial technology that the atlanteans knew because of their frequent interactions with friendly space people. ho l l ow- e a rth enthusiasts believed that at l

fe. on the other side of this terrible event, human beings would come together as one and fashion a utopian society on a higher plane of vibrations (beckley, 1993. in bonnie s account the lemurians came to earth two hundred thousand years ago from the planet aurora. atlantis (in the atlantic) and lemuria (in the pacific) fought a war against each other twenty-five thousand years ago, but it was a natural catastrophe that brought lemuria to the ocean bottom ten thousand years later. atlantis was destroyed a few centuries later when atlantean scientists conducted irresponsible experiments with cosmic, energy-generating fire crystals. see also: atlantis; lemuria; mount shasta further reading beckley, timothy green, ed, 1993. the smoky god and other inner earth mysteries. new brunswick, nj: in

s to see print was one told by ole j. sneide. in a letter to the sa n francisco chro n i c l e appearing in the july 3 issue, sneide stated that the flying discs, also k n own as flying saucers, we re spaceships fro m other planets (this is one of the ve ry earliest public attempts to link the new public sensation with extraterrestrial visitors. nearly all other speculation held the saucers to be natural phenomena or advanced terrestrial aircraft. the association of flying saucers as spaceships did not take widespread hold until the early to mid-1950s) sneide also said the saucers had a base on the dark side of the moon. he knew as much because he re g u l a r l y t e l e p o rted himself around the galaxy. a foll ow-up article in the c h ro n i c l e d e t e r m i n e d that sneide, a stu

FAUST

ngs (keel, 1975. zandark s people are here to bring peace, and they have been here a long time. they built the sphinx, the pyramids, and other classic ancient structureth1808 faust johann wolfgang von goethe translated by george madison priest goethe, johann wolfgang von (1749-1832- german poet, writer, and playwright who was a dominant influence in german literature. his primary focus was on the natural evolution of things rather than abstract theories. faust (1808) a play about the legend of faust who promises his soul to the destructive spirit mephistopheles in order to fulfill his desire of encountering life through experiences rather than through the study of philosophy. dedication ye wavering forms draw near again as ever when ye long since moved past my clouded eyes. to hold you fas

sorcery. i shall get well, you promise me, in this chaotic craziness? shall i demand an old crone s remedy? and will the dirty, boiling mess divest my body of some thirty years? woe s me, if there s naught better you can find! for now my hope already disappears. has nature not, has not a noble mind, discovered somewhere any balm? mephistopheles my friend, you talk once more as if you re calm. by natural means you can acquire a youthful look, but it is in another book and is a chapter strange to see. faust still i will know it. mephistopheles good! to have a remedy without physician, money, sorcery: betake yourself into the fields without delay, begin to dig and hack away, maintain yourself, your thought and feeling, within a circle quite confined and fixed; take nourishment of food that i

a pretty manikin i see. what more do we or does the world want now? the mystery s within our reach. come, hearken to this sound, and listen how it turns to voice, it turns to speech. homunculus [in the phial, to wagner. well, daddy! how are you? it was no jest. come, press me tenderly upon your breast, but not too hard, for fear the glass might shatter. that is the property of matter: for what is natural the all has place; what s artificial needs restricted space. to mephistopheles. how now, sir cousin, rogue, are you here too? and at the proper moment? many thanks to you! you ve been led here by some good destiny. the while i m living, active must i be. fain would i gird me for the work straightway; you are adroit and can curtail my way. wagner but one word more! i m shamed that answers f

self among the rocks. where am i? where does this lead out? there was a path, now stone-heaps roundabout. i came along on level ways, and rubble-stuff now meets my gaze; i clamber up and down in vain. my sphinxes- where find them again? i d not have dreamed so mad a sight, aye, such a mountain in one night! a witch-ride would not name it wrong; they bring their own blocksberg along. oread [from a natural rock. come up to me! my mount is old and still has its primeval mould. revere these cliff-paths steep ascending and pindus last spur far extending! unshaken, thus i reared my head when over my shoulders pompey fled. beside me here this phantom rock will vanish at the crow of cock. such fairy-tales i often see arise and perish in like sudden wise. mephistopheles honour to thee, thou honoure

lds me back that i can t curse!and if i let myself be fooled and baited, who henceforth fool-inchief will be? the stunning rascals whom i ve always hated, charming beyond words do they seem to me!tell me, sweet children, that i may not miss you! aren t you too of the race of lucifer? you are so fair i d truly like to kiss you; to say you come just right, i scarcely err. i feel so much at home, so natural, as though we d met a thousand times before; so stealthy, kitten-like, desirable, at every glance your beauty charms me more. oh, do draw near! grant me one glance, i pray! angels we re coming now, why do you shrink away? we re drawing near, remain now if you can. the angels hover around and occupy the whole space. mephistopheles [crowded into the proscenium. you call us damned spirits! yo

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

ted this relationship. there were no synagogues and no rabbis: there were tents and there were revered elders. there was not yet an ever-more complicated code of behavior used as a fence to stave' 8: h" 2: 2 2:e 8% off the adulteration and dilution of their culture and traditions. the biggest impact on their routines of life would have come from dramatic changes in weather patterns, extraordinary natural disasters such as drought and earthquakes (the sinai peninsula is situated among massive tectonic faults, and violent dynastic changes in the city-states around which they wandered and dwelled. perhaps conditions in ur in southern iraq warranted that abraham leave and migrate along the ancient silk route into syria. the idea of jewish renewal i.e. the return to the roots of judaism has rec

fest creation on all its levels has no basis in reality, and that all the shells of embodied existence are empty.10 it cannot be underscored strongly enough that these three distinctions exist only within the finite human intellect. they are not mutually exclusive doctrines, but represent a gradation in consciousness. all aspirants will be attracted to one of these perspectives according to their natural spiritual constitution and stage of development. one who embraces the awareness of a simple devotee i.e. who worships the name and form of his/her chosen ideal as separate from themselves, would not be attracted to and may even strongly reject a non-dual perspective that denies such separation or any real existence to name and form. conversely, one who has the innate sense that the root re

al, intimacy, compassion, sense of beauty, ritual, and mental renunciation. by far the most common meditative practices in small face yoga in all mystical traditions involve root mantra, visualizations, and often breathing exercises. so remember (dikhr) the name of allah and devote thyself with a complete devotion. 1 the great sage of arunachala sri ramana maharshi2 taught: the eternal, unbroken, natural state of abiding in the self is jnana [knowledge of the ayn. to abide in the self, you must love the self. since god is verily the self, love of the self is love of god and that is bhakti [devotion to one small face. jnana and bhakti are thus ultimately one and the same. 3 ,0' the tree of life and divine names are two distinct patterns. a particular name will empower a tree in a particular

s upon which entire religions are built and sustained. a good yogic mantra or string of power names gives the individual consciousness an encoded ladder that will systematically move it through successive levels of the tree. a well-structured root mantra usually combines a principal name of small face with an appropriate name of vast face. it also includes built-in mechanisms to ensure smooth and natural transitions between the planes of existence and stations of consciousness, and into the roots of the tree. in the mystical qabalah, most such root mantra involve the name hvhy. it is very good for a person to depict the letters of the name hvhy before the eyes of the mind. 4 repeating a mantra over time creates a sympathetic vibration in the mind. it purifies desires, intensifies unconditi

ty archetype, a quintessential fractal that permeates in its entirety every atom of the manifest universe. all possible small face totality archetypes are stored in the cerebral cortex of the human brain as the computer equivalent of compressed files. a compressed file is a large amount of information configured with optimum efficiency into a minimum amount of storage space. each individual has a natural affinity for a particular totality archetype due to the karmic impressions (san. samskaras) which color their lifestream. the composite human brain is an organic, carbon-based computer with four 4' 8: h" 2: 2 2:e 8% distinct sub-brains. the underlying 0 level of the brain is a bit count of on-off neurons, similar to the 0 level of a computer with on-off diodes. the on-off condition is set

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

d, my child, and render it a cult. again, ficino's commentary on this is little more than a resume. the piece again gives "egyptian" philosophy of the optimist gnosis, repeating much that is in other treatises. the fundamental tenet that man through his intellect is divine, and that gnosis consists in becoming, or rebecoming a god in order to see god, comes out clearly. the emphasis of "egyptian" natural philosophy (optimist gnosis) on the divinity, eternity, and life of the world and of matter is also strongly restated. in this divine and living world, nothing can die and everything moves, including the earth. 34 ficino's "pimander" and the "asclepius" this philosophy, in which divine man through his divine intellect participates in the intellect infused throughout the living world of div

talismans.4 the middle ages feared whatever they knew of the decans as dangerous demons, and some of the books supposedly by hermes were strongly censured by albertus magnus as containing diabolical magic.5 the augustinian censure of the demon-worship in the asclepius (by which he may have meant in particular, decan-worship) weighed heavily upon that work. however, mediaeval writers interested in natural philosophy speak of him with respect; for roger bacon he was the "father of philosophers",6 and he is sometimes given a genealogy which makes him even more ancient than ficino or the designer of the siena mosaic thought. in the preface to a twelfth-century translation of an alchemical work, it is stated that there were three hermeses, namely enoch, noah, and the king, philosopher, and prop

aturnian horoscope by capturing, guiding towards himself, more fortunate astral influences. yet this compara- 1 origen, contra celsum, viii, 58-9; translated h. chadwick, cambridge, r953, pp. 496-7- 60 hermes trismegistus and magic tivcly harmless attempt at astral medical therapy was to open a flood-gate through which an astonishing revival of magic poured all over europe. 61 chapter iv ficino's natural magic1"^icino, whose father was a physician, was himself a physician as well as a priest, and his libri de vita,2 divided into three books and first published in 1489, is a treatise on medicine. it was absolutely inevitable that a medical treatise of the middle ages or the renaissance should make use of astrological presuppositions universally taken for granted. medical prescriptions were

itle of a work divided into three books, the third of which has the title de vita coelitus comparanda. on the many editions of the libri de vita, which was evidently one of the most popular of ficino's works, see kristeller, suppl. fie, i, pp. lxiv-lxvi. it is included in ficino, opera, pp. 530-73. 3 ficino, p. 530 (address to the reader before lib. i l l, de vita coelitus comparanda. 62 ficino's natural magic through over-intense application to their studies to grow ill or melancholy.1 this is because the nature of their occupations brings them under the influence of saturn, for contemplation and hard abstract study belong to saturn who is also the planet of the melancholy temperament, and the star which is inimical to the vital forces of fife and youth. melancholy students who have used

d body* on ficino and melancholy, see e. panofsky and f. saxl, durer's melencolia i, studien der bibliothek warburg, 2, 1923; l. babb, the elizabethan malady, east lansing, 1951* libri de vita, ii, iii, 5, etc (ficino, pp. 536-7. 3 julian, works, loeb edition, i, p. 407. 4 libri de vita, ii, 14 (ficino, pp. 520-1. 5 libri de vita, iii de vita coelitus comparanda, i (ficino, pp. 532-3. 63 ficino's natural magic but apart from that it is somewhat confusing. there is an intellect of the world and a body of the world, and between them is the soul of the world. in the divine mens or intellect are the ideas; in the soul of the world are "seminal reasons" as many in number as there are ideas in the mens, and corresponding to them or reflecting them; to these seminal reasons in the soul there corr

FRATER ELIJAH ANGELS OF CHAOS

from the self) in unity and perfection of it s will. the hga is a reflection of perfection of the magus. unity is desired to align more fully with the will [i shall not touch upon the black or white brotherhood, and shall talk more fully of something called the scarlet brotherhood. there is another aspect of the angel which is a reflection across the tree of life into the tree of death, this is a natural course, as every action includes it s inverse. the hga is also an independent being. as the hga is partly an astral construct of which energy (prayer-form) is devoted to allow for manifestation. the angel has access to knowledge (both mundane and magical) that is currently beyond the magicians scope and can reveal all manner of things. there is a self which underlies self and transcends th

FRATER U D PRACTICAL SIGIL MAGIC

here were good reasons for this: the triumph of materialist positivism with its manchester industrialism was beginning to show its first malice, resulting in social and psychological uprooting; the destruction of nature had already begun to bear its first poisonous fruits. in brief, it was a time when it seemed appropriate to question the belief in technology and the omnipotence of the celebrated natural sciences. particularly intellectuals, artists and the so-called gbohemians h became advocates of values critical of civilisation in general as can be seen in the literature of naturalism, in expressionist art and in the whole decadent movement, which was quite notorious at the time *reprint from unicorn, issue 1/82, pp. 34-38. 1 2/ practical sigil magic austin osman spare (1886-1956) was a

eds: the sorcerer fs apprentice press, p. 34. 7. i should perhaps briefly point out that virgin parch-ment is not, as many people still seem wont to believe, tanned from the hymens of desperately destitute virgins! instead, the skin of unborn calves is used for its manufacture. laughter the s abortion for obtaining it, only animals which have died in an accident, had to be put to sleep, or died a natural death can be exploited. this is why the most time-honored commodity of all western magic is so rare. it is, erefore, very difficul th veterinary regulations in most countries pose an additional obstacle for its production. its chief commercial source of supply is the lon e as ggoldbeater fs skin. h. kenneth grant, images and oracles of austin osman 8 spare, p. 59ff. 9. marcus m. jungkurth

FREEMASON BLUEBOOK

maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (9 of 76 [11/22/1999 11:51:54 am] jewels. the movable jewels are the square, level and plumb. the square teaches morality, the level equality, and the plumb rectitude of life. the immovable jewels are the rough ashlar, the perfect, ashlar and the trestleboard. the rough ashlar is a stone as taken from the quarry, in its rude and natural state. the perfect ashlar is a stone made ready by the hands of the workmen, tobe adjustedby the workingtools of the fellow craft. the treslieboard is for the master to draw his designs upon. by the rough ashlar we are reminded of our rude and imperfect state by nature; by the perfect ashlar, of that state of perfection at which we hope to arrive, by a virtuous education, our own endeavors

luebook1.htm (17 of 76 [11/22/1999 11:51:55 am] the tuscan is the most simple and solid of the five orders. it was invented in tuscany, whence it derives its name. its col umn is seven diameters high; and its capital, base, and entablature have but few mouldings. the simplicity of the construcfion of this column renders it eligible where ornament would be superfluous. the doric which is plain and natural, is the most ancient, and was invented by the greeks. its column is eight diameters high, and has seldom any ornaments on base or capital, except mouldings; though the frieze is distinguished by triglyphs and metopes, and triglyphs compose the ornaments of the frieze. the solid composition of this order gives it a preference, in structures where strength and noble simplicity are chiefly re

nts on base or capital, except mouldings; though the frieze is distinguished by triglyphs and metopes, and triglyphs compose the ornaments of the frieze. the solid composition of this order gives it a preference, in structures where strength and noble simplicity are chiefly required. the doric is the best proportioned of all the orders. the several parts of which it is composed are founded on the natural position of solid bodies. in its first invention it was more simple than in its present state. in after times, when it began to be adorned, it gained the name of doric; for when it was constructed in its primitive and simple form, the name of tuscan was conferred on it. hence the tuscan precedes the doric in rank, on account of its resemblence to that pillar in its original state. the ioni

discerning the changes which the same body undergoes in the different compositions of art, cookery, chemistry, pharmacy, maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (21 of 76 [11/22/1999 11:51:55 am] smelling and tasting are inseparably connected; and it is by the unnatural kind of life men commonly lead in society, that these senses are rendered less fit to perform their natural offices. on the mind all our knowledge must depend: what, therefore, can be a more proper subject for the investigation of masons? by anatomical dissection and observation we become acquainted with the body; but it is by the anatomy of the mind alone we discover its power and principles. to sum up the whole of this transcendent measure of god's bounty to man, we shall add that memory, imag

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

ns were driven by the flood to the hilltops where they are now living. and analogously, the citizens of the coming age will inhabit the air. but we know that our dense body gravitates towards the center of the earth, therefore, a change must take place; also paul tells us that flesh and blood cannot inherit the kingdom of heaven. but he also points out that we have a soma psuchicon (mistranslated natural body) a soul body, and this is made of ether, which is lighter than air and therefore capable of levitation. this is the golden wedding garment, the philosopher's stone, or the living stone, spoken of in some of the ancient philosophies as the diamond soul, for it is luminous, lustrous, and sparkling--a priceless gem. it was also called the astral body by the mediaeval alchemists, because

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

on of hiram abiff, and arches to rest upon them. the great edifice was nearing completion when he made ready to cast the "molten sea" which was to be the crowning effort, his masterpiece. it was in the construction of this great work that the treachery of the sons of seth became manifest and frustrated the divine plan of reconciliation. they tried to quench the fire used by hiram abiff with their natural weapon, water, and almost succeeded. the incidents which led up to this catastrophe, their meaning, and the sequel will be related in the next chapter. part iii the queen of sheba the masonic legend is voluminous, circumstantial, even trivial, and seemingly far-fetched and fantastic to the uninitiated who fail to see the important hidden meaning underlying every word; but we will give only

ifficult that it takes many lives of great effort to change the product of its combustion to the golden color which designates the saint. when that has been achieved, the greatest feat of alchemy has been performed; the base metal has been changed to gold, the wonderful alloy of the molten sea has been made from the dross of the earth. all that then remains is to "pull the plugs" and pour it. the natural golden color is the christ ray finding its chemical expression in the oxygen, a solar element, and as we advance upon the path of evolution towards universal brotherhood even those who are not professedly religious acquire a tinge of gold in their auras due to the higher altruistic impulses common to the west. paul speaks of this as "christ being formed in you" for when we have learned to

FREEMASONS SATANISM AND SYMBOLISM

2 kings 17:16] god condemned baal worship, slaughtered the priests of baal, and finally abolished it altogether in israel. yet, here, freemasonry boldly states that they revere him. but, let us get back to the subject at hand, i.e, sexual connotations of masonic symbols. masonic author, j.s.m. ward states "thus we see that the hammer or gavel, and the tau, were originally the same, and this is a natural evolution of symbols, for the tau cross is evolved from the phallus, and that is the symbol of god the creator [ward, freemasonry and the ancient gods, 1921, p. 238] i find it highly interesting to see the masonic authors admit they worship the creature rather than the creator [romans 1:25] because it shreds their flimsy claim to be christian into a billion bits. in this sentence, we see u

FULL MOON RITUALS

en, moving with only the sound of a shimmering glissando, deer is by their altar. he is glad to be barefooted in this place, where the stones are ever warm and the feathery touch of selagenella- transplanted from his own back yard to the spaces between the flagstones- lightly tickles. from its hidden place within a deep recess in the altar stone, deer retrieves a smallish candle- a rough taper of natural beeswax, uncolored, unscented and simply rolled about a wick- already lit from the hearth in the great hall. it's light virtually leaps out among their circle as he lifts it high overhead "other than that from mama" he states "may the light for our ritual come from the hearth of this place which has been spiritual home to many" deer lowers the unassuming candle to the reiku censer, careful

FULLER J F C SECRET WISDOM OF THE QABALAH

e declared that the primitive christian church was possessed of a secret system, and weishaupt, the supposed founder of the illuminati, may not have been altogether wrong when he said: no one. has so cleverly concealed the high meaning of his teaching, and no one finally has so surely and easily directed men on to the path of freedom, as our great master jesus of nazareth. this secret meaning and natural consequence of his teaching he hid completely, for jesus had a secret doctrine, as we see in more than one place of the scriptures.9 whether this is so or not, there can be no doubt whatever that the bible is a mystical work containing a secret doctrine which is only known to those who have been initiated into it. what part of this doctrine is will be discovered later on in this book. from

f equilibrium. in the centre of the name of eve is the active and virile vau, the subtle serpent of the third chapter of genesis. it is the positive quality of the messianic force and is, consequently, an evil which creates good. when we look at the position of this letter and remember the significance of those on its right and left, we at once notice how abnormal its place is. on the left is its natural partner, the first heh or daughter, its wedded wife; on the right is its mother, now widowed, because she is separated from the od and yet forced into an unnatural union with her son. she is ever striving to reunite with the od, and consequently eve is tempted to eat of the fruit of the tree of the knowledge of good and evil. gfor god doth know that the day ye eat thereof, then your eyes s

ion of the world was out of chaos, so must its destruction, which carries with it its spiritual resurrection, be through chaos; such is the simple logic of the qabalah. as god is the consciousness of the macrocosm, so is man the consciousness of the microcosm; such is the simple mystery of the qabalah. in the human world man is a god knowing good and evil, yet he is also the son of the god of the natural world- the creator of good and evil. as consciousness has been precipitated from the source of all things, so is it man's lot to expand his atom of consciousness until it fills eternity and merges once again into the source from whence it emanated. little by little in this upward evolution are all things intellectualized and in consequence destroyed. thus the unknown becomes the known and

is produced which closely resembles physical drunkenness. such men were orpheus, oedipus, osiris, zoroaster, krishna, odin, buddha, christ, mahomet, and a host of lesser names, mythological and historical, many of which have passed into oblivion. for a time these men have lifted the multitudes out of nature, endowing them with a spiritual instinct, a ketheric nephesh, more powerful than all their natural instincts combined. self-preservation, self-sacrifice, self-assertion, pugnacity, love, hate, fear, greed, and all the other instincts in man in an instant become slaves to this tyrant. the people are in fact filled with a god, for what the master says is the voice of the deity. yet his words cannot explain his illuminating vision; for all they can do is to translate the super-rational int

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

n transmitted through the female; but after the decline of woman's power, all human institutions, customs, forms, and habits of thought are seen to reflect the egoistic qualities acquired by the male. nowhere is the influence of sex more plainly manifested than in the formulation of religious conceptions and creeds. with the rise of male power and dominion, and the corresponding repression of the natural female instincts, the principles which originally constituted the god-idea gradually gave place to a deity better suited to the peculiar bias which had been given to the male organism. an anthropomorphic god like that of the jews--a god whose chief attributes are power and virile might--could have had its origin only under a system of masculine rule. religion is especially liable to reflec

of the latter. a basket of this fruit is said to have been the most acceptable offering to the god bacchus, and therefore, by his devotees, was regarded as the most sacred symbol. the favorite material for phallic devices was the wood of the sacred fig, for it was by rubbing together pieces of it that holy fire was supposed to be drawn from heaven. by holy fire, however, was meant not so much the natural visible element which was kindled, as that subtle substance contained in fire or heat which was supposed to contain the life principle, and which was sent in response to the cravings of pious devotees for procreative energy, which blessing, among various peoples, notably the jews, was indicative of special divine favor. by pagans, jews, and christians, the pomegranate has long been regarde

op and bore the following inscription "i am all that was and is and is to be; no mortal has lifted up my veil, and the fruit which i brought forth was the sun" she was called also muth, the universal mother. kings were especially honored in the title "son of neith" to express the idea that the female energy in the deity comprehended not alone the power to bring forth, but that it involved all the natural powers, attributes, and possibilities of human nature, it was portrayed by a pure virgin who was also a mother. according to herodotus, the worship of minerva was indigenous in lybia, whence it travelled to egypt and was carried from thence to greece. among the remnants of egyptian mythology, the figure of a mother and child is everywhere observed. it is thought by various writers that the

give utterance to the erroneous opinion that god will descend, bringing fire like a torturer"[44 [44] origen against celsus, book iv, ch. xi. the mythologies of all nations are largely founded upon the "religious history" of a flood. the doctrine of a triplicated god saved from destruction by a storm-tossed ark which rested on some local mountain answering to ararat, and which was filled with the natural elements of reproduction, is found amongst the traditions of every country of the globe. in egypt, the destructive agency drives the god into the ark--or into the fish's belly, where he is obliged to remain until the flood subsides. in other words, at the time of the destruction of the world, the creative agency is forced within the womb of nature, there to remain until it again comes fort

ic philosophers, as they appear in the eddas, concerning the eternity of matter, the renewal or succession of worlds, and reincarnation are the same as those taught by pythagoras, the stoics, and other greek schools of thought. brahme or vishnu, resting on the bottom of the sea--a goddess who was symbolized by the self-generating lotus--was in later ages the mysterious cow of the goths. after the natural truths concealed beneath their religious symbolism were wholly forgotten, and human nature through the over-stimulation of the animal instincts had become corrupted, adam and eve, names which doubtless for ages represented the two fecundating principles throughout nature, with their sons, cain, abel, and seth, comprehended the god-idea. the fact has been observed that just six hundred year

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

on of thewritingsofa.j. davis, or is it an effort to mislead and confuse the enquirer, and as shakespeareput it "damnwithfaint praise"thegreatestprophetand seerofall time'.14it was probably ajustcriticism, for although waite recognized the importanceofdavis'sworkand felt it desirablethatthere should be a digest of'theessentialparts of his doctrine, philosophy and testimony to worl? of spirits and natural law therein'(harmonialphilosophy,p. xi) he didnotfindthepreparationofthebooka congenial task. his personal antipathy to'theseership and writingsofdavis' were clear to others as heworkedonthebookthroughout1916. mercy phillimore recalledthat56a.e.waite-magicianofmanyparts_ he usedtocome fairly often to our library to borrow and consult the davis books. this was atourold rooms in st martin's

ofawineglasswhichwas then 'sentround'the whilethe'secret maxims of theorder'were recited:74a.e.waite-magicianofmanyparts_1.scriptumest:thespirit indeed is willing,butthe flesh is weak: hence inebriety.2.traditumest:man in all ages has recognizedbyakeen instinct that his relationswiththe external universe arenotof sufficient importance to encouragethattotal abstinence which maintains them in their natural order.3.recordatus:sobriety is the least interesting of the virtues, but it is excellent as an antecedentofdrinking.4.memento,fratres:as regards the foundation of drink, which is said to be laid in alcohol, it isnotso much the potation which is fatal as the vulgarity which surrounds it.5.audivimus:theblack list is local and temporal,butinebriety is eternal.6. etnos hewhoconfessesto true th

ason; therefore i can speakofsome things,butof others i cannot speak, waite wasunimpressed-realrosicrucianswouldnot'parade the fact, hethought-andlooked on mathers as an eccentric.herecalled another occasion,whenhe encountered mathers 'staggering as usual under a load of books, and he said'"ihave clothedmyselfwithhieroglyphics aswithagarment",so i inferredthathe wasthendeep in egyptology. hehad a natural faculty forsuggestinginhis mystery-languagethathe had amostprofound acquaintancewithany subject hetookup, and itwentalongwaywiththeunversed-e-ason thoseotheroccasionswhentheymet'at various occult gatheringsofan informalkind-gatheringsofpeople "interested" and mostlyofpeople agape (obituaryofmacgregor mathers,occultreview,april 1919,pp.197-8).it is possiblethatwestcott, too, was at thesegat

ntil he reached the age of43that he was entered, passed, and.finally raised as a master mason. his earliest comments on freemasonry, intherealhistoryoftherosicrucians,were somewhat disdainful:originally an associationforthediffusion ofnaturalmorality, it isnowsimply a benefit society.theimprovemen t of mankind and the encouragementof philan thropy wereand are its ostensible objects..it preaches a natural morality, and has so little interest in mysticismthat it daily misinterprets and practically despises itsownmystical symbols (pp.403-4).healso described the titles given to the 18th degree of the ancient and acceptedriteas 'splendid inanities of occult nomenclature' and compared the degree unfavourablywiththe true rosicrucian fraternity. but in the course of a very few years his attitude h

tonm.a.was a graduate of stjohn'scollege, cambridge.hehad seceded toromein1851.6.these'fragments'extend to28quarto pages.theyare preserved in thecollectaneametaphysicavolume.7.mrtimothyd'arch-smith, theauthorofloveinearnest(1970),the classic studyofuranianverse,read-atmy request-e-dsoul'scomedyand agreedwithme over its uranian content.hesuggestedthatwaite was portrayingwhatfreud believed to be 'a natural homosexual phase in adolescence' andthatone shouldnotover255 emphasize such behaviour. however, in1881waite was23yearsofage, and at the time i discussedthiswithtimothy d'arch-smith neither of us had seen the manuscript 'fragments'.8.israfel.lettersvisionsandpoems(e. w.allen,1886).waite presented a copy to chester, towhomhe also gave a copy of a. soul'scomedy.bothcopies are inthecollectiono

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

id belief in the supernatural.norwere all clerics equally hostile. some went so far as to holdseances-the'sittings' at which a medium, often in a trance, produces messages for those present-themselves, and one, the revd w. stainton moses, was fromi&]2until his death in1892a medium himself and the principal exponent of spiritualist thought in england. others were more circumspect and, whether from natural reticence or fear of episcopal wrath, carefully avoided publicity. one such group had affinities with the rosicrucians.theguild of the holy spirit was first brought to public noticein]anuary1881in the first issue of the spiritualist journallight,a brief note referred to the guild, saying:'theproceedings of the society are quite private, but it is known that the objects pursued are the stud

ion that ensued:finding that i was interested in such subjects,drbury suggested one day that i should join a secret societyofesoteric students.theinvitation had been led up to by a good deal of preparatory inquiry.thedialogue between us ran somewhat thus 'what shall i get from it''intime, you will get powers 'what sortofpowers''theyare powers which people would call supernatural.theyare perfectly natural,butthey are got by knowledge of deeper forces of nature''ifthey are good, why should not everyone know them''theywould be capableofgreat abuse in the wrong hands''howcan you prevent their getting into wrong hands 'by carefully examining our initiates 'should i be examined 'certainly''by whom''thepeople would be in london 'should i have to present myself?'59power'no, no, theywould doitwitho

m it, i now askwhetheryouare willing to take a solemn obligation inthepresenceofourassem-appendixciiibly that you will keep inviolate the secrets and mysteries of this order.thereis nothing incompatible with your civil, moral or religious duties in this obligation, for although transcendental virtues may awake to a momentary life in foolish and wicked hearts, they cannot subsist in any unless the natural virtues are their throne. he who is the foundationofspirits comes not to break but to fulfil the law. are you ready to take this pledge?'candidate:'i am ready.'thehierophant proceeds to the e. of the altar,thehiereus to the n.w, and the hegemon to the s.w, thethreeofficers thus forming a triangle.thecandidate is close to the altar on the w. members of all grades rise and remain standing wh

inthis astral projection, however, a certain partofthe con255 sciousness must remain in body to protect the thought-ray beyond the limits of the sphere of sensation (aswell as the sphere itself at that point of departure of the thought-ray) from attack by any hostile force, so that the consciousness in this projection isappendixe131not quite so strong as the consciousness when concentrated in the natural body in ordinary life.thereturn taketh place with areversalof this process; and, save to persons whose nephesh and physical body are exceptionally strong and healthy, the whole operation of'skrying' and travell255 ing in the spirit-vision isofcourse fatiguing. also there is another mode of astral projection which can be used by the more practised and advanced adept.thisconsisteth in formin

GILBERT THE MAGICAL MASON

of the vault quite masked.themembers of c.r.'s inner circle appear to have died off each in his turn, until at last there remained no one who couldtellthesecretofwhere the great instructor lay,andwhere was the secret chamber of which all had heard, and which all were forbidden to seek. the brothers were content to refrain from seeking; trusting in the promise that a time should come when, in the natural course of events, c.r. should rise again, or at least in the spirit,i.e.,his doctrines and fame should be published. the 120 years passed away, and the order still flourished; faithful initiates still studied, watched and waited, until the fateful hour was struck on the clock of time, and in 1584 the secret was discovered. i will read from the original work, in its earliest english transla

standpoint of thefama fraternitatis -their own manifesto tochristian rosenkreuz2s the world- it seemsthattheorder was essentially a brother255 hoodofphilosophers living in a christian country, and professing a nominal christianity of gnostic type, yet essen255 tially abandof studentsoforiental lore and eastern magical arts, professing and practising kabalah divination and the knowledgeoftheultra-natural planes of being. as such theyhadto encountertherampanthostilityofthe orthodoxyoftheir time, and hence needed to shroud them255 selvesunderan impenetrable veil of seclusion; they only appeared in public singly, and without anymarkof their character; and lastly, when abroad they devoted themselves first to charity and healing,andthen to the acquisition of more extended knowledge by observati

le to argue that the legendofchristian rosenkreuz narrates a minor display of this principleandpractice; thattheattempt was a failure is no proof of its unworthiness, forh.p.b.repeatedly said thatherown promulgation of faithmighteasily subside into failure and26themagical masoninsignificance, unless some great-hearted souls and enthusiastic pupils were strong enough to carry it over the period of natural decadence. i have here to ask to be allowed to say a few words of explanation. i have not come here to-nightbecausei am a theosophist;buton the contrary, i have been asked to speak upon the rosicrucians, because i have the pleasure to hold a high office intherosicrucian society of england, and so might reasonably be supposed to have studied the history of that order.butto avoid misconcepti

al, a native of mauritius; among her ancestors about 1780-90 there was this m. de chazal who was an eccentric genius and was considered to possess curious arts; he also became a notable sweden255 borgian and held classes of mystical philosophy.thename is many times mentioned in a french history of mauritius which was lent to me bydrdumat of durban. at the time of the french revolution it would be natural for our count de chazal to drop his title, as did many of the french nobility.theaim of our own society at the present day is to afford mutual aid and encouragement in working out the great problems of life, and in discovering the secrets of nature; to facilitate the study of the system of philosophy founded upon the kabalah and the doctrines of hermes trismegistus, which was inculcated by

te 'to protect the purity and innocence of the society, and to wipe off spots of shamein memory of robertfludd51 which had been smeared over the fratres, as with a stream of pure wisdom. he refutes the charges of superstitious observances, and of improper magical arts which had been brought against the rosicrucians, and commends the study of the stars, of corres255 pondences, of the cabala and of natural magic, and of divination, saying that the will of god can be found out by such studies and by researches into nature, that all known arts ancient as well as new are to be studied and all men should find means of acquiring them, and should seektoimprove especially the knowledge of medicine, mathematics and chemistry. he concludes that he deems it impossible for anyone to attain to the supre

GILBERT THE SORCERER AND HIS APPRENTICE

earliest attribution was the lion-goddess (or lion-god of.'horus)to.q.andmatthegoddess oftruthwith herscales'to, and this is therefore better. alsowas attributed to.225..horus at one time. so unto the 'foolish man' is attributed air, moveable .and'.never permanent.the'juggler' isthenatural symbol of mercury, the god of tricksters and also of thedeeper.knowledge.the'high priestess'267 findeth her natural correla. tive in the]j 225venus is the 'empress';cy>is the emperor, forthesun is exaltedinthat martial and commanding sign. and so also with the others, in each shalt thou find its natural attribution.notebyv.h.fra.'srioghailmodhreamamongthegreeks and romans there existed a peculiar attribution of the deities to the zodiacal signs, thus:cy>minervatheowlt5venusthedoveiiapollothetripodalimer

emory of the events of the past. it would have been perfectly easy for my lady.inspriationist to have 267told me (and perhaps believed, messages from dead friends. whose faces she might have seen in my memory. in fact somespritualistic friends have more than hinted that this was what actually happened, she, however,hadno belief in spiritualism. her gift, such as it was, she declared was perfectly natural, merely a kindoftelepathy, developed by a power of concentration.theidea of thought-forms recurred. was it possible that the disembodied spirit, say of one who had passed over, could create a thought-form, which a medium could see,andthus convey a message?ifso a mine of information lay before us of great value.if,for example, my father could recall to. me, through a medium, an incident kno

ried to string together a few rambling memories, in the hope of preserving some traditions which the present generation is in danger of losing altogether. others more capable must judge of their value; i can only vouch for their truth as personal experiences of a time when the102 the sorcerer and his apprenticeoccultism of the celtic west was not only a very real thing,butwas looked on as utterly natural. i knew nothing of folk lore, and the idea of collecting and comparing legends and myths never occurred to me. butihad all a boy's keen relish for a fairy tale, especially when told as an obvioustruthby people who really believed it. sooth to sayiwas rather wearied of the superior folk who told me that there were really no such things as fairies. so it was with great joy thatiwandered abou

air in the clear water, and would describe with a wealth of imagery that many poets might have envied how the sea maids swam past, and how she heard their songs. 1 inquired if they had fish tails, but she repudiated the suggestion indignantly 'what would they be doing with fish tails anyway? no, of course not, they are made like ourselves, only beautiful. more beautiful than we ever are' they are natural instinctive poets, these celtic islanders of the west. i stood once with an old boatman on the western shore of mull, looking out over the sea to the sunset, on one of those evenings when a faint mist lies over the water, and the eye fails to catch the line of the horizon. at one moment it looks at the breaking wavelets, or the tiny islets glowing in the104 the sorcerer and his apprenticeg

y delight, for the meanings usually ascribedtothe cards had seemed merely empiric, and founded on no system, as indeed are the meanings ascribed to cards by the ordinary type of fortune-teller today. more doubtful were mrs emery's sugges255 tions of egyptian correspondences. she was a diligent student of egyptology, though perhaps not quite as much of an authority as her friends claimed, and with natural enthusiasm was apt to see ancient egypt everywhere.124 the sorcerer and his apprenticeanother unexpected gleam of light came to me from a friend of the late charles godfrey leland, who told me that leland had some special knowledge of a peculiar system of gipsy cartomancy, which for reasons known to himself he was not at liberty to divulge, and of a special pack of cards used by them.thefr

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

son of jasper swedberg. at that time a professor of theology at uppsala university and later, from 1702, bishop of skara (the name was changed when the family was ennobled in 1719. from 1716 to 1747 swedenborg was an assessor in the royal college of mines of sweden, but he was more than simply a metallurgist and mining engineer. by any standard swedenborg was a polymath: fascinated equally by the natural world and by human invention he not wrote learned treatises on every aspect of the physical and natural sciences, and on currency and economics, but also designed mechanical devices as diverse as a fire-engine, machine-gun, flying-machine and submarine. but in 1744 there came a turning point in his life. he had for some years been attempting to demonstrate through his scientific studies th

GILBERT R A THE MASONIC CAREER OF A

lunacies of hargrave jennings9[9. the translations from levi contained a few incidental references to masonry, but for his real history of the rosicrucians waite was obliged to consider the subject more carefully. he rejected the thesis of buhle that freemasonry was derived from rosicrucianism and set out the differences between the two brotherhoods 'originally an association for the diffusion of natural morality, it [freemasonry] is now simply a benefit society. the improvement of mankind and the encouragement of philanthropy were and are it s ostensible objects, and these also were the dream of the rosicrucian but, on the other, it has never aimed at a reformation in the arts and sciences, for it was never at any period a learned society, and a large proportion of its members have been c

digest of the writings of eliphas levi, with a biographical and critical essay (redway, 1886) 9[9] jennings's book was the rosicrucians, their rites and mysteries (chatto& windus, 1879, 2nd ed. it was savaged by waite in redway's journal, walford's antiquarian and with justice; it is a hotchpotch of irrelevant and misleading data. and singularly unaffected by the crazes of the time it preaches a natural morality, and has so little interest in mysticism that it daily misinterprets and practically despises its own mystical symbols'10[10. in such a way waite clearly exibited his disdainful attitude to the craft, a disdain that he extended to the higher degrees for in a careful distinction between the rose croix degree and rosicrucianism proper, he is most unflattering to the former 'when ill

GLOBAL FREEMASONRY

starting- point from which masonry must be criticized. it is necessary to point out from the start that such criticism is important, not only to inform non-masons on the subject, but also to invite masons themselves to see the truth. of course, masons, like everyone else, are free to choose for themselves, and can adopt whatever worldview they wish and to live in accordance with it. this is their natural right. but, others also have a right to expose their errors and to criticize them, and this is what this present book attempts to do. we follow the same approach in our criticisms of other communities introduction y k l as well. like the jews for example. this book, in part, also deals with the history of judaism and offers certain important criticisms. it must be pointed out that these ha

"this is your god and moses's god as well, but he forgot (qur'an, 20: 86-88) why was there such a persistent tendency among the israelites to erect idols and worship them? what was the source of this inclination? clearly, a society that had never before believed in idols would not suddenly adopt such inane behavior as to construct an idol and begin to worship it. only those for whom idolatry was natural inclination could have believed in such nonsense. however, the israelites were a people that had believed in one god since the days of their ancestor abraham. the name "israelites" or "the sons of israel" was given first to the sons of jacob, abraham's grandson, and afterwards to the whole jewish people who derived from him. the israelites had safeguarded the monotheistic faith that they h

the american magazine, the humanist. emerged as the result of a continuous process. third: holding an organic view of life, humanists find that the traditional dualism of mind and body must be rejected. fourth: humanism recognizes that man's religious culture and civilization, as clearly depicted by anthropology and history, are the product of a gradual development due to his interaction with his natural environment and with his social heritage. the individual born into a particular culture is largely molded by that culture. fifth: humanism asserts that the nature of the universe depicted by modern science makes unacceptable any supernatural or cosmic guarantees of human values. sixth: we are convinced that the time has passed for theism, deism, modernism, and the several varieties of "new

om non-living matter as proposed by this scenario. the fossil record demonstrates that living things did not develop through a process of small cumulative changes, but appeared abruptly with their distinct characteristics, and this fact has been accepted by evolutionist paleontologists themselves since the 1970's. modern biology has demonstrated that living things are not the result of chance and natural laws, but that there are in each organism complex systems indicating an intelligent design that is evidence for creation (for details refer to harun yahya, darwinism refuted: how the theory of evolution breaks down in the light of modern science) moreover, the erroneous claim that religious belief was the factor that prevented humanity from progressing and drew it into conflict has been di

us sources, it is necessary to establish a morality that is based on love for humanity which is not relative. in its traditional moral principles, masonry has taken into account the tendencies of the human organism, its needs and their satisfaction, the rules of social life and their organization, conscience, freedom of thought and speech and, finally, all the things that go into the formation of natural life. because of this, its goal is to establish and foster human morality in all societies.54 jh humanism revisited what master mason isindag means by "rescuing human beings from a morality based on religious sources" is the alienation of all people from religion. in the same book, isindag explains this goal and its "principles for the establishment of an advanced civilization: masonry's p

GNOSTIC CATECHISM

lunacies of hargrave jennings9[9. the translations from levi contained a few incidental references to masonry, but for his real history of the rosicrucians waite was obliged to consider the subject more carefully. he rejected the thesis of buhle that freemasonry was derived from rosicrucianism and set out the differences between the two brotherhoods 'originally an association for the diffusion of natural morality, it [freemasonry] is now simply a benefit society. the improvement of mankind and the encouragement of philanthropy were and are it s ostensible objects, and these also were the dream of the rosicrucian but, on the other, it has never aimed at a reformation in the arts and sciences, for it was never at any period a learned society, and a large proportion of its members have been c

digest of the writings of eliphas levi, with a biographical and critical essay (redway, 1886) 9[9] jennings's book was the rosicrucians, their rites and mysteries (chatto& windus, 1879, 2nd ed. it was savaged by waite in redway's journal, walford's antiquarian and with justice; it is a hotchpotch of irrelevant and misleading data. and singularly unaffected by the crazes of the time it preaches a natural morality, and has so little interest in mysticism that it daily misinterprets and practically despises its own mystical symbols'10[10. in such a way waite clearly exibited his disdainful attitude to the craft, a disdain that he extended to the higher degrees for in a careful distinction between the rose croix degree and rosicrucianism proper, he is most unflattering to the former 'when ill

GNOSTIC HANDBOOK

d was considered a promising artist. he served with honour during world war i in a regiment of mountain artillery and survived the war to continue his search for meaning. he made contact with arturo reghini (1878-1946) who was the co-ordinator of the ur group which studied speculative freemasonry, occultism, and other occult traditions, it had a strong interest in the work of rene guenon. evola s natural aristocracy came to the surface and he became the learning exponent of the developing philosophy of the ur (and its successor krur) group. evola and the ur group became aligned to the natural principles of aristocracy and while not having a necessarily high opinion of mussolini, realised the pragmatic value of his revolution and gave him their support in print. evola s early work (pagan im

yoga of power and the hermetic tradition offer various interpretations of the means to achieve the aristocratic self. evola s worship of the heroic brings us full circle, it brings us back to the yugas and the greek model with its trans=temporal heroic age. the age of heroes in the greek system exists outside the time based cycle of gold, silver, copper and iron, it is that call to go beyond the natural entropy of the cycles and achieve greatness. in evola s system it is the true solar path, the path of the sun which leads back to the axis mundi, the polar golden age. the gnostic handbook page 63 the great year the concept of precession is central to the cycle known as the great or platonic year. it is based on the simple fact that the earth does not sit straight, there is a slight wobble

nation to understand the way in which reincarnation works we have to examine the effects of our actions. now, in generally held christian views there is a belief that actions do not have an effect, we ask for forgiveness and all is gone. this is obviously not correct, every action has an effect. even if the moral (and the if is big) punishment was removed from an act by asking for forgiveness the natural effect of that act remains (for example, i get hepatitis from a heroin injection, while i may be forgiven for damaging my temporal physical vehicle, i still have to deal with the disease) this process of cause and effect is found in many different traditions, in some forms of eastern philosophy it is known as sanskaras or karma. if a soul when it has entered the body persists in evil it do

iests and shamans who qualified but were outside the monastic system. theosis at these early stages involved collective as well as individual gnosis, the land and the king, for example, in the celtic tradition were intricately connected. in ancient israel the people could only be cleansed by the priest entering the holy of holies once a year and undertaking secret rites on behalf of his people. a natural development after the mediating priest was the achievement of the individual right to deification. however, this involved spiritual as well as psychological changes. man could not just develop the right to be deified, the divine will had to reach into the lower worlds and change the nature of the mystical path. through the work of jesus and mary magdalene, a religious transformation occurr

ric form exists as little more than a name. we also know that the esoteric form of theosis was taught to gurdjieff by various esoteric christian bodies and made its way into modern fourth way schools. a prime example is in the work of boris mouravieff (praxis institute) who combines orthodoxy with fourth way traditions. theosis or deification is central to the gnostic tradition. it represents the natural development of the inner transfigurative processes of ancient israel. we can see how the divine will revealed knowledge to man first through kingship in a theocracy, then through the prophets and shamans and finally directly to the human soul through initiation and transfiguration. the essence of the transfiguration process is the ability of an individual to enter the path of rebirth and e

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

have the kabbalistic interpretation of how evil and matter entered the universe. when the source of all things began to evolve into multiple levels of being, a plateau was reached, at which stage the cosmic light cast a reflection, an opposite. this reflection took on a life of its own and became the negative of the positive form, this reflection became the essence we understand as evil and as a natural expansion of itself, matter was formed. whichever myth or legend we accept (and we could continue with many from other cultures, traditions and scriptures) the essential truth is that the alpha event was one of cosmic error. the line of time, space and matter should not have come into being. it is a fallen system, one which is a mixture of light and darkness, but with a tendency towards da

orks we have to examine the effects of our actions. in generally held christian doctrine there is a belief that actions do not really have an effect, we ask for forgiveness and the effects of the act are removed. this is obviously not correct, every action has an effect. even if the gnostic theurgy page 53 moral (and the if is big) punishment was removed from an act by asking for forgiveness, the natural result of that act remains (for example, say i get hepatitis from a heroin injection, while i may be forgiven for actions associated with my addiction, i still have to deal with the disease) this process of cause and effect is found in many different traditions, in some forms of eastern philosophy it is known as sanskaras or karma. it should also be clear that when we talk of karma and san

unmanifest the tree of life manifests. the tree of life is composed of ten centres known as sephira (sephiroth in plural, they are connected by twenty-two gnostic theurgy page 92 paths. the first manifestation is kether, the point, the creator. kether is the font of creation, the focus of light and power. from kether manifests the two differentiations of binah and chokmah. these form the line, a natural progression from the point. chokmah is wisdom, illuminating intelligence, it is related to the active principle and is therefore sometimes known as abba, the great father. binah is understanding or reflective intelligence. as a centre it is passive and seen as feminine, and is therefore known as aima, the great mother. these two centres can be related to force and form and substance and co

methods of gesture and movement including; asana and mudra in yoga, runic postures and the hand letters of the israelite priesthood. dress and ritual materials the clothing of the ritualist can vary according to rite and to tradition. it can be very elaborate such as the ritual clothes worn in the temple of solomon or even nothing at all such as in the skyclad (naked) tradition of some schools of natural ritualism and wicca. in gnostic ritualism a white robe is normally worn by the psychic and a black robe by the pneumatic. in some rites a smaller over-robe is sometimes worn. it varies in colour depending on the ritual. other materials can include altar pieces, hangings and banners of the four elements. all of these help impress the mind that this is a special occasion, and that symbols ne

and a tension is created. the second form includes a myriad different characteristics. thoughtforms is this class can be images of any physical reality or even of mechanical and fantasy design. for example, you may create a thought form with hundreds of arms and legs, or as a unicorn or giant. any shape than can be thought can be summoned into a form. the third form is when a thought has taken a natural shape, because it has not been have given a form. these forms can range from swirling masses to shapes and spirals of immense beauty or darkness. many examples of this form can be found in thoughtforms by besant and leadbeater (theosophical publishing house 1971. each of these forms has one thing in common, they are made of colour. depending on the nature of the form, various colours will

GOETIA LUCIFERIAN

of the spirit and the self, the very path of mediation between us and our gods. it is ultimately however the separation from us from all gods and the emerald crown of which we adopt we become as gods and goddesses individual and beautiful in many ways. black magick as revealed in current standards is the art of self-deification through antinomianian processes, that by the self separating from the natural order do we move in-between the world of waking and dreaming. in the art of primal sorcery this is defined as encircling/ensorcelling the self in the dragon s being. the circle in the modern context of magick and ceremonial workings is not designed to keep forces out, such as being a philosophy which if employed in this manner, will lay a foundation which causes the magician to fail from t

n is our initiator and stimulator of the psyche. one should remember, in pre-islamic lore satan/azazel is considered the imagination sufism recognizes satan as the imagination itself. sathan is thus our announcer of the path, the very fountain of our attainment. in the view of a god form and model, lucifer (sathan) is an ideal form to align with in an initiatory sense. azazel rebelled against the natural order (god ain soph) as he sought independence, fell to the realms of earth and awoke in hell (earth the chthonic realm. rather than fearing and cowering, hiding, lucifer understood he was an independent mind and existed independently from the natural order and roused all other fallen angels to stand strong. in this context, lucifer was creating order from chaos. this is a seeming model of

d daemon) 11 the rite of the coiling dragon (leviathan, the crooked serpent) the darokin walk of the coiling dragon is the averse trance-way of the adversary, thus the initiate becomes as the image and essence of shaitan through the invocation of the four powers under the infernal princes. in the coiling of this black light and cunning fire, may the sorcerer become isolated and strong against the natural order. the individual is separate, yet a fire made vessel of azazel-lucifer, known as azal ucel, the daemonic angel of adversarial awakening. begin the rite in the southern quarter, relative to azazel, the initiator of the path. the sorcerer should construct the circle of the dragon as one uses in this goetia, encircling the self in the announced conjurations of the four quarters. azazel i

eve contact with this higher self. it is used to also clear the mind and focus the self on the work of which you will undertake. 14 the body of light is brought forth not through dreaming, but the waking plane/conscious mind. find a comfortable place to meditate, decorated in such which would represent the higher self/daimon. anoint the neck and arms in abramelin oil and have the chamber lit with natural light if possible allowing the sun to enter the chamber. remember, the point is to reach the empyrean or celestial realms of the aethyr, the higher consciousness of self. while quietly meditating, envision the astral body growing, of which a great fire and light is rising above the physical body, envision and eye within this fire. raise yourself up in through the aethyr, from which you are

inspiration for a loved one to learn something quickly, that their brain will gain in associations with this spirit. vapula governs 36 legions of spirits. 9 zagan zagan is the sixty-first spirit who is a great king and president. he appears as a bull with wings but will appear at the request of the magician as a man. he instructs men on wit and intellect, how to make associations within their own natural environment and how to quietly listen and think/comprehend before speaking. this spirit also transforms wine into water and blood into wine, being a vampyric shade which initiates into the mysteries of immortality and blood. he also instructs initiation into evolution and strengthening the self, that one may pass the requirements of a human body upon death while this is not proved. zagan m

GOLDEN DAWN RITUALS A

ction, ritual magick and alchemy by francis king *2. fama fraternitas (provided *3. confessio (provided) 4. the middle pillar by israel regardie 5. the gospel of john- new testament 6. the book of revelations- new testament 7. genesis- old testament 8. ezekiel- old testament 9. the philosopher's stone- by israel regardie 10. catenea- by homeri 11. lexicon of alchemy- by rulandus 12. philosophy of natural magic- by agrippa 13. egyptian magic- by florence farr 14. the kabbalah unveiled- by s.l. mathers 8 15. zanoni- bulwer lytton 16. history- sword of wisdom- by ithell colquhon it is not required that the z.a.m. read each book, but the z.a.m. must furnish a report of at least two pages on at least five of the books suggested. the books which have an asterisk) are required readie b the pentag

GOLDEN DAWN RITUALS B

bic emblems in the center of their respective pentagrams. 10 symbols: spirit wheel aquarius kerub leo kerub eagle kerub taurus kerub the attributions of the elements in their respective position are derived from the winds: east wind is attributed to m. southern wind bringeth into action the nature of heat and o. west wind bringeth rain and moisture, n. north winds are cold and dry like the l. the natural positions of the elements in the zodiac are different. o is in the east, l is in the south, m is in the west, n is in the north. let the adept be aware that when invoking, it is better to look toward the position of the winds. the earth is ever turning on her poles and thus more subject to their influence. but if the adept shall venture unto their abodes as in traveling in the spirit visio

GOLDEN DAWN RITUALS D

e lotus wand, as this deals with the material and the physical world. the symbology of the lotus the inner ten petals refer to the purity of the ten sephiroth. understanding the symbology of the lotus itself is very important. this is, of course, why we hold the white portion of the lotus wand when working with the nature of the sephiroth directly. the middle eight refer to the counter charged or natural and spiritual forces of m and o. the lower and outer eight refer to the powers of l and n, or the passive elements. the center and amber portion refer to the spiritual a, while the outer calyx of the four orange sepals show the action of the a upon the life of things by differentiation. this is an alchemical process that can be studied in great length by those interested in pursuing alchem

GOLDEN DAWN RITUALS U1

the elements, the manifestor in the life of the body. but illuminated by the higher will, he becometh hwchy, no longer angry and jealous, but the self-sacrificer and the anointing and reconciling one. this is in regards to the action of the more physical man. unto this ruach is also represented the reflection of the macrocosmic universe in the sphere of sensation. they surround the ruach and the natural man feeleth them vaguely but comprehendeth them not. the faculty of the earth are shown forth in the organs which digest and putrefy, casting forth the impurities, even as the earth is placed above the qlippoth. thou wilt say, then, that the ruach cannot be the reasoning mind, since it reflecteth its reason from hmkj and hnyb, but it is the executive faculty which reasoneth, which worketh

the appeture of the upper part of the ruach where it acts on the rays from hmkj and hnyb which govern the reason- tud. this faculty can be thrown downward into the 6 ruach, and thence, can radiate into the nephesch. it consists of seven manifestations answer to the hexagram, and it is like the soul of the microprosopus or the \yhla of the human tetragrammaton. therefore, in the head, which is the natural and chief seat, are formed the seven apertures of the head. this is the spiritual consciousness as distinct from the human consciousness. it is manifested in seven, as just stated, or in eight if tud be included. the father is the sun, hmkj. the mother is the moon, hnyb. the wind beareth it in its bosom, the ruach. its nurse is the earth, the nephesch. the power is manifested when it can b

iritual consciousness, traversing the ruach as light traverses air, and encountering thereafter the symbols reflecting in the sphere of sensation, or "magical mirror of the universe" these symbols are, by its radiation (i.e. that of thought, reflected again into the spiritual consciousness where they are subjected unto the action of the reasoning mind and the lower will. that is, in the ordinary, natural man, when awake, the thought acteth through the ruach and is subject, when there, to the action of the lower will, and submited to the reasoning power derived as aforesaid from hmkj and hnyb. but in the ordinary man when sleeping and in the mad man, the idiot, and the drunkard, the process is not quite the same. in the sleeping man, the concentration of the ruach in his heart during the wa

n of the ruach therein during the waking state. this reflux of the ruach into the subsidiary sephiroth produces naturally a weakening of the lower will; the ruach, therefore, does not reflect so clearly the reasoning faculty. the thought of the spiritual consciousness reflecteth the image in a confused series, which are only partially realized by the lower will (this is as regards to the ordinary natural man in sleep. in the mad man, as considered apart from obsession (thought obsession is frequently the accompanying of mania, and still more frequently, its cause, the thought and lower will are very strongly exercised to the detriment of the reasoning faculty. that 7 is, there is an alliance between the two former which overpowereth the action of hmkj and hnyb in the latter. monomania is s

GOLDEN DAWN RITUALS U4

there" in this astral projection, however, a certain part of the consciousness must remain in the body to protect the thought ray beyond the limits of the sphere of sensation (as well as the sphere itself at that point of departure at the thought ray) from attack by any hostile force, so that the consciousness in this projection is not quite so strong as the consciousness when concentrated in the natural body in ordinary life. the return taketh place by reversal of this process, and, save to persons whose nephesch and physical body are exceptionally strong and healthy, the whole operation of "skrying and traveling in the spirit vision" is, of course, fatiguing. also, there is another mode of astral projection which can be used by the more practiced and advanced adept. this consisteth in fo

GOLDEN DAWN RITUALS U6

on, it is impossible for the higher will to intervene, seeing that the lower will is king of the physical body. remember that no obsessing force can overpower the lower will, if that shall bravely and in spite of all opposition aspire unto the higher will. trance may arise from the action of obsession, or from the action of the higher will. therefore, its aspects are varied. death superveneth the natural man, when the mental action of the ruach and the nephesch is definitely and thoroughly interrupted in the physical body. in the adept, death can only supervene when the higher will consenteth thereto, and herein is implied the whole mystery of the elixir of life. additional notes on obsession g.h. frater n.o.e.l. when the magnetic rule of a desire causes separation between the higher will

nephesch is definitely and thoroughly interrupted in the physical body. in the adept, death can only supervene when the higher will consenteth thereto, and herein is implied the whole mystery of the elixir of life. additional notes on obsession g.h. frater n.o.e.l. when the magnetic rule of a desire causes separation between the higher will and the ruach and nephesch, the result is obsession. the natural man is often caught up in obsessions without realization. even so, the adept can become ensnared in obsession and thus perform his/her adept tasks without genuine connection and guidance from the higher will, while all along convincing him/herself that the tasks to be undertaken are truly being achieved. this is far more dangerous for the adept than the normal man, who in his slumber, is a

will to avoid the confoundment of the yesodic currents leading to obsession. though it is far from complete, i have hearby listed areas of concern to the adeptus: 3 sexual obsession astral obsession obsession with perfection the adept must realize that the lower is only made perfect by the higher. career obsession the adeptus must avoid thinking of himself as his career. this is the habit of the natural man leading to disillusionment when one eventually realizes that a career is something you do, not something you are. knowledge obsession while learning is important, st. francis reminds us that a lowly demon posseses more knowledge than all of humankind combined. thus, knowledge not applied is a vain endeavor. obsessions are best conquered through regular and continous effort to maintain

GOLDEN DAWN RITUALS Z1

h the holy ghost and with o" this completes the names and titles of the officers of a temple, and they are seven in number and may all be taken by a frater or soror. as they represent powers and not persons, the feminine form of the greek names is not usually used, for the powers are positive (male) or negative (female) according to the god form used. thus, hierophant, hiereus, and kerux are more natural offices for fraters, while hegemon, stolistes and dadouchos are more natural for sorors, but the office itself carries no implication of sex and sometimes the psychic balance of a ceremony may be better maintained when a frater is hegemon and a soror is hierophant. the hierophant must be of the 5=6 grade and a zelator adeptus minor. the hiereus must be at least a philosophus, and the hegem

at the brow with a purple band from which rises, in front, a tall ostrich feather of green striped with red in equal bands. she wears a banded collar of red, yellow, blue and black. her tunic is emerald green reaching to the feet where it is banded to match the collar. she has purple and green shoulder straps and a purple girdle, also bordered in the colors mentioned above. her face and body are natural color- i.e, a light egyptian red-brown. she wears armlets of emerald and red, and carries a combined form of lotus and phoenix wand. it has an orange flower- a blue stem, and ends in an orange sign of the binary. in her left hand she carries a blue ankh, and she stands on a pavement of yellow and purple, bordered with blocks of red, blue, yellow, and black in succession. kerux: anubis of t

his body is red. his waist cloth is yellow striped with purple, and from it hangs a lion s tail. his ornaments are purple and gold. his phoenix wand and ankh are blue. he stands on a pavement of purple and yellow. stolistes: aura-mo-ooth. the light shining through the waters upon earth. goddess of the scales of the balance at the black pillar. aura-mo-ooth is mainly in blue. her face and body are natural. she wears a blue crown of the north from which springs a delicate gold plume, over a vulture headdress of orange and blue. her collar is orange and blue, she carries a blue ankh and a lotus wand, having an orange lotus on a green stem. her plain blue tunic reaches to the feet. she stands on black. dadouchos: thaum-aesch-niaeth. perfection through fire manifesting on earth. goddess of the

ulture headdress of orange and blue. her collar is orange and blue, she carries a blue ankh and a lotus wand, having an orange lotus on a green stem. her plain blue tunic reaches to the feet. she stands on black. dadouchos: thaum-aesch-niaeth. perfection through fire manifesting on earth. goddess of the scales of the balance at the white pillar. thaum-aesch is mainly in red. her face and body are natural. she wears a red crown of the south, flanked by two feathers in green barred black, over a vulture headdress in red and green. her collar is red and green, and she carries a green ankh and a lotus wand with a red flower and a green stem. her simple red tunic reaches to the feet and she stands on black. 22 sentinel: anubis of the west. his form is the same as that of kerux, but his nemyss

of the hierophant. this is his visible station, but during a neophyte grade, he also has an invisible station in the east while the obligation takes place. he has an ibis head, black beak and white throat. his nemyss is yellow bordered with mauve. his collar is yellow with a middle band of squares in mauve and green. his tunic is mauve with yellow stripes, and he has a lion s tail. his limbs are natural color, his ornaments are red and green. he carries a blue ankh, and a stylus and writing tablet. he stands on mauve and yellow. the invisible stations these naturally fall into four groups given below in order of their importance. 1. stations in the path of s in the middle pillar- hathor- ho-or-po-kratt-l st--evil persona. 2. kerubim. 3. children of horus. 4. the forty-two assessors. 23 1

GOLDEN DAWN RITUALS Z2

o the knowledge of practical magic: and therefore are all the formulae drawn from the ritual classed under five several heads, according unto the letters of the name yeheshuah. for to the letter yod y the element of fire belong the works of ceremonial magic, as the evocation of the spirits of the elements, etc. unto the first heh h the consecration and charging of telesmata, and the production of natural phenomena, as storms, earthquakes, etc. unto the letter vau w divination in all its branches; and the art of making the link between the subject of the work and the process of divination. and to the final heh h the works and operations of the art of alchemy, the order of its processes and transmutation. index for general reference to the enterer ceremony of the 0= 0 grade 1. a the ceremony

heaven, then shall he speak the truth of necessity. h consecration of talismans a. the place where the operation is done. b. the magical operator. c. the forces of nature employed and attracted. d. the telesmata or material basis. e. in telesmata, the selection of the matter to form the talisman; the preparation and arrangement of the place. the drawing and forming of the body of the talisman. in natural phenomena, the preparation of the operation; the formation of the circle, and the selection of the material basis, such as a piece of earth, a cup of n, a flame of o, a pentacle, or the like. f. the invocation of the highest divine forces, winding a black cord around the talisman or material basis covering the same with a black veil, and initiating the blind force therein. name aloud the n

ntended to be produced is then to be rehearsed in a loud and clear voice. h. placing the talisman or material basis at the foot of the altar, state aloud the object to be attained, solemnly asserting that it will be attained, and the reason thereof. i. announcement aloud that all is prepared and in readiness, either for charging the talisman, or for the commencement of the operation to induce the natural phenomena. place a good talisman or material basis within the white triangle 8 on the altar. place bad to the west of same, holding the sword erect in the right hand for a good purpose, or its point upon the center of the triangle for evil. j. now follows the performance of an invocation to attract the desired spirit to the talisman or material basis, describing in the air above it the lin

al altar of the universe. p. he then recovers talisman or material basis, passes on to the altar, laying it thereon as before shown. he then passes to the east of the altar, holding left hand over the talisman, and sword over it erect. then does he rehearse a most 9 potent conjuration and invocation of that spirit to render irresistible this telesmata or material basis, or to render manifest this natural phenomenon of, using and reiterating all the divine, angelic, and magical names appropriate to this end, neither omitting the signs, seals, sigils, lineal figures, signatures, and the like from that conjuration. q. the magician now elevates the covered talisman or material basis towards heaven, then removes the veil entirely, yet leaving it corded, crying with a loud voice: creature of tal

n in the sign of the enterer, does he project the whole current of his will upon the talisman. thus he continueth until such time as he shall perceive his will power weakening, when he protects himself by the sign of silence, and then drops his hands. he now looks toward the talisman, and a flashing light or glory should be seen playing and flickering on the talisman or material basis, and in the natural phenomena a slight commencement of the phenomena should be waited for. if this does not occur, let the magician repeat the conjuration of the superiors from the place of the throne of the east. this conjuration may be repeated thrice, each time ending with a new projection of will in the sign of the enterer, etc. but if at the third time of repetition the talisman or material basis does no

GOLDEN DAWN RITUALS Z3

body of the neophyte, symbolising the binding and restriction of the lower nature. it is triple in reference to the white triangle of the three supernals. then, also, are the eyes bandaged to symbolize that the light of the material world is but darkness and illusion compared with the radiance of the divine light. the preparation also represents a certain temporary binding and restriction of the natural body. the hierophant, being a member of the second order and therefore initiated into the secret knowledge of the symbolism, shall, together with any officers and members also of the inner order, remember what tremendous gods and goddesses they represent. the divine forces of the eternal in the administration of the universe. the ritual should be read in a loud, clear, stern and solemn voi

west, even so, shall the coming of the son of man be. the candidate during the ceremony is addressed as child of earth, as representing the earthly or terrestrial nature of man. he who comes forward from the darkness of twklm to endeavor to regain the knowledge of the light. this is what is meant by the speech of the hegemon, because the path of the initiate is but darkness and foolishness to the natural man. the single knock given by the hegemon without the door represents the consenting will of the natural man to receive the force formulated by the hierophant, and is answered by the kerux within as if a witness were confirming the same. this being done, the kerux, as a witness, demands authority from the hierophant to admit the candidate into the hall of truth and justice. the hierophant

o as the name of the candidate in the hall of truth, osiris, sends forward the goddess of the scales of the balance to baptise him with n and the companion goddess to consecrate him with d. as it is written, unless a man be born of water and of the spirit, he shall in no way enter the kingdom of heaven. the kerux instantly bars the candidate s passage to mark that though he has been admitted, the natural man of unpurified desires cannot be a dweller in the hall of the truth. the goddesses of the scales immediately purifies and consecrates him, which operation calls into action the forces of the pillars in his own sphere of sensation. this is the first of four consecrations because when the pillars of the tree are projected onto the sphere of sensation there are four pillars, of which the m

ble to obsess the jwr of the candidate. for, seeing that at this time, the simulacrum of the higher soul is attracting the neschamah of the candidate, the human will is not as powerful in the jwr for the moment, because the aspirant of the mysteries is now, as it were, divided. in other words, his neschamah is directed to the contemplation of his higher self which is attracted by the hegemon. his natural body is bound and blinded, his jwr is threatened by the simulacrum of the evil persona attracted by omoo-szathan, and a species of shadow of himself is thrown forward to the place of the pillars, where the scales of judgment are set. at the same time that the first consecration establishes a semblance of the pillars to his right and left, it also has drawn forth from him a semblance of him

f the altar, interposing between the place of the evil triad and the candidate. at the same time, the hiereus advances on the candidate s left, the hegemon on his right, thus formulating about him the symbol of the higher triad before he places his hand upon the symbol of the three supernals upon the altar. again, before doing so, he has been bidden to kneel in adoration of that symbol, as if the natural man abrogated his will before that of the divine consciousness. as he kneels in the presence of the triad of aroueris, thmaa-est and horus, he places his left hand in that of his initiator as affirming his passive reception of the ritual, but his right hand is on the white triangle to symbolise his active aspiration towards his higher self. his head is bowed to represent the voluntary subm

GOLDEN DAWN RITUALS ZAM15

tools, one in each grade, it is appropriate to require the adeptus minor to make and consecrate his/her sword. this in no way changes the classical currents of the order, it just allows a wellinformed and disciplined individual to advance a bit faster. it is our belief, that with all the published material available on magic and the art thereof, this will not pose an undo strain on the adept. the natural order of consecration is as follows: 1. lotus wand 2. rose cross lamen 3. magical sword (this is necessary to consecrate the elemental tools) 4. four elemental tools in the following order: 1. air dagger 2. fire wand 3. water chalice 4. earth pantacle one final note, it is best to consecrate the magical sword and all tools more than once. experience teaches that "by names and images are al

GOLDEN DAWN RITUALS ZAM17

nswered upon this our true-hearted fama. so we have covered it again with the plates, and set the altar thereon, shut the door and made it sure with all our seals. moreover, by instruction, and command of our rota, there are come to sight some books, among which is contained m (which were made instead of household care by the praiseworthy m.p. finally, we departed one from the other, and left the natural heirs in possession of our jewels. and so we do expect the answer and judgment of the learned and unlearned. how beit we know after a time there will now be a general reformation, both of divine, and human things, according to our desire and the expectation of others; for it is fitting, that before the rising of the sun there should appear and break forth aurora, or some clearness, or divi

GOLDEN DAWN RITUALS ZAM19

it. chapter xi now, whatsoever hath been said in the fama, through hatred of impostors, against the transmutation of metals and the supreme medicine of the world, we desire to be so understood, that this so great gift of god we do in no manner set at naught, but as it bringeth not always with it the knowledge of nature, while this knowledge bringeth forth both that and an infinite number of other natural miracles, it is right that we be rather earnest to attain to the knowledge of philosophy, nor tempt excellent wits to the tincture of metals sooner than to the observation of nature. he must need be insatiable to whom neither poverty, disease, nor danger can any longer reach, who, as one raised above all men, hath rule over that which doth anguish, afflict, and pain others, yet will give h

GOLDEN DAWN RITUALS ZAM2

symbolized as "light" 4 in latin, the spelling for light is lvx. this is pronounced "lux" the "u" sounds like the "u" in the word tube. the lvx becomes especially important to the adept because of the way it fits with the various seasons of the year. it is through these seasons that the sun passes from light todarkness and death to resurrection. it is through these seasons that we pass from our "natural self" unto an alchemical death, and finally, unto perfected light and life. it is here at this point that we can say "i am the way, the truth and the life. he who believeth in me, though he be dead, yet shall he live, and whosoever liveth and believeth in me shall never die" we have transformed our "natural self" into the self of "living gold "the light of the world" let the adept now exam

GOLDEN DAWN RITUALS ZAM20

t, bestower of the gift of life in all things, thou who fillest the limitless universe with thy essence, grant unto me the presence of the prince of countenances, the great angel wrffm. he who bringeth others before the face of god, let him lead me in my aspirations after that divine and only selfhood which is in thee so that i may be enabled to live by the absolute control and purification of my natural body and soul, i having no other desire, may become a fit dwelling for my higher genius. for the desire of thy house, o ynda, hath eaten me up, and i desire to be dissolved and be with thee. may my human nature, becoming as the perfect twklm, the 'resplendent intelligence' be thus exalted above every head and sit on the throne of hnyb, and being clothed with the sun, illuminate the darknes

GOLDEN DAWN RITUALS ZAM23

tween me and you. step 4 close the temple and do final banishings. 20 21 a m c p t b g d k r w h z j f y l n s u x q tudw hwla hwhy lapr \yklm trapt trws lakym las ra god form r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 ra is the great god of the sun, and it is he who sails across the sky, causing it to rise in the east and set in the west. his beak is of emerald, and his skin is of a natural flesh tone. his eyes are as burning coals, and upon his head rests a solar disk of red with a yellow serpent surrounding it. this is mounted upon a red nemyss that is bordered with emerald. around his waist, ra wears an emerald wrap cloth, belt and purse. he wears upon his wrist and ankles emerald bands stripped with red, and the same coloring applies for his collar. in his left hand, he b

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

t. the mountain ranges that skirted the coasts suggested the numerous ranges that have been discovered in antarctica in recent years. it was obvious, too, that this was no slapdash creation of somebody s imagination. the mountain ranges were individualized, some definitely coastal and some not. from most of them rivers were shown flowing into the sea, following in every case what looked like very natural and very convincing drainage patterns. this suggested, of course, that the coasts may have been ice-free when the original map was drawn. the deep interior, however, was free entirely of rivers and mountains, suggesting that the ice might have been present there.1 closer investigation of the oronteus finaeus map by hapgood, and by dr richard strachan of the massachusetts institute of techn

1992, p. 153. 7 peru, p. 181. graham hancock fingerprints of the gods 52 with sheets of gold and a marvellous orchard of golden trees.8 earthquakes in 1650 and again in 1950 had largely demolished the spanish cathedral of santo domingo which stood on the site of the temple of viracocha, and it had been necessary to rebuild it on both occasions. its inca foundations and lower walls survived these natural disasters intact, thanks to their characteristic design which made use of an elegant system of interlocking polygonal blocks. these blocks, and the general layout of the place, were almost all that was now left of the original structure, apart from an octagonal grey stone platform at the centre of the vast rectangular courtyard which had once been covered with 55 kilograms of solid gold.9

d snowy peaks. casting down the giants it was with understandable reluctance that i turned at last to my reading. i wanted to look more closely at some of the curious links i thought i had identified connecting the sudden appearance of viracocha to the deluge legends of the incas and other andean peoples. graham hancock fingerprints of the gods 61 before me was a passage from fr. jose de acosta s natural and moral history of the indies, in which the learned priest set out what the indians themselves report of their beginning: they make great mention of a deluge, which happened in their country. the indians say that all men were drowned in the deluge, and they report that out of lake titicaca came one viracocha, who stayed in tiahuanaco, where at this day there are to be seen the ruins of a

etails in common, to depict an angry deity unleashing a catastrophic flood upon a wicked and disobedient world. on the next page of the sheaf of documents i had assembled was this inca account of the deluge handed down by a certain father molina in his relacion de las fabulas y ritos de los yngas: in the life of manco capac, who was the first inca, and from whom they began to 1 jos de acosta, the natural and moral history of the indies, book i, chapter four, in south american mythology, p. 61. 2 ibid, p. 82. 3 d. gifford and j. sibbick, warriors, gods and spirits from south american mythology, eurobook limited, 1983, p. 54. 4 genesis 6:4. graham hancock fingerprints of the gods 62 boast themselves children of the sun and from whom they derived their idolatrous worship of the sun, they had

re were dozens of others like it too, and they were all arranged in the familiar jigsaw puzzle walls of interlocking angles. on one block i was graham hancock fingerprints of the gods 66 able to count a total of thirty-three angles, every one intermeshed faultlessly with a matching angle on an adjoining block. there were massive polygons and perfect ashlars with razor-sharp edges. there were also natural, unhewn boulders integrated into the overall design at a number of points. and there were strange and unusual devices such as the intihuatana, the hitching post of the sun. this remarkable artefact consisted of an elemental chunk of bedrock, grey and crystalline, carved into a complex geometrical form of curves and angles, incised niches and external buttresses, surmounted at the centre by

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ealizing the truth of this theorem. aleister crowley's famous dictim "do what thou wilt" is a direct corollary of this theorem. if the word''thou' refers to the human ego or personality, this becomes a license to debauchery and will result in a misuse of magick but if the word-`thou' refers to the spirit, or individuality, then the dictim becomes a way of living that is in harmony with nature and natural law. you are already spiritual. you are a star in the hidden core of your being. once this fact is seen to be so, your great work will be to express your 28 spiritual nature in your daily life "do what thou wilt" is another way of saying'"do outwardly in your life what is already inherently in the core of your being" it means first know thyself, and then, and only then, be thyself. enochia

ns, and some are associated with key egyptian deities and corresponding sphinxes. sorne squares are associated with astrology signs and tarot cards. a detailed analysis of the many forces and currents that flow through these squares is described in enochian magic. the detailed results are induded in the appendices of this manual (see appendices a through d. they are not haphazard, but represent a natural outcome of the hermetic axiorn "as aboye so below" the mapping of the watchtowers includes data from logical correspondences, experimentation, and intuitive insight. it is intended as a useful guide much like a roadmap for anmar country. as a magician, you must fill in the details for yourself as you discover them. 34 the tablet of union the enochian tablets are four in number, each referr

ogical thought. the sword thus aids to see through illusion and complexity. the nature of this weapon is destructive. it is also divisive. the blade should be steel, the metal of mars. it is considered a crude weapon and its use is usually restricted to the watchtowers and lower aethyrs. its primary use is to free you from emotional entanglements that are often encountered in the watchtowers. its natural force is masculine. in enochian magick, the sword is the magical symbol of air, and is especiallyused in those operations involving tthe watchtower of air. the pantacle. the pantacle is your food (often synabolized by bread. as the cup is hollow, so the pantade is flat. it also symbolizes your body. it serves chiefly as a source of strength and vitality. it is usually made in the 55 shape

ade in the 55 shape of a disk and enscribed with appropriate magical symbols. for each quality or idea engraved on a pantacle, the symbol for its opposite should also be included so that the forces embodied are always balanced. in many magical operations the pantacle is used to represent the karma of the magician (occultism defines the pphysicalbody as the crystallization of one's past karma. its natural force is feminine. in enochian magick, the pantacle is the magical symbol of earth, and is especially used in those operations iinvolving the watchtower of earth. the dagger. the dagger symbolizes the piercing ability of thought. as you aquire experience and encounter the aethyrs, you will gradually replace the cumbersome sword with the quicker, and equally effective, dagger. the sword dis

roughout the universe like "the concourse of ten thousand thunders" your mirad must be one-pointed and fuily focused on the name. step 6. withdraw your left foot and stand upright. let your normal perceptions slowly return. take your time. never vibrate the mames of power quickly. although these steps may seem awkward at first, with practice you will see that the procedure has a certain grace and natural ease associated with it. speaking the name of a deity aloud is not sufficient to effect the desired results. by vibrating the name of a deity (or demon) in accordance with this procedure you will establish an occult link with that deity which is essential for success. if properly done, a single vibration will leave you exhausted and drained of energy. 65 egyptian deities the egyptian theog

GREY W G CONDENSATION OF KABBALAH

resultant came into being as the sphere of tiferet, or beauty and harmony. a condition of balance, stability and order to act as a nucleus for the now controllable pattern being produced. so now the triplicity-scheme could be repeated on lower levels and the next issue of energy in a masculinized direction was termed netzach, victory or achievement. something done successfully. accomplishment. a natural outcome of what has been done so far, but in order for this to be fulfilled, something will be needed to appreciate and realize it. so an eighth sphere or field was thought to be hod, or glory, otherwise honour. an appreciation of everything achieved and a sense of how it should be treated and held together or developed in order to make it worthwhile for projection further toward materiali

ich intersected the centre of the first. they repeated this process until it became an ever-recurring pattern as at figure 1.when they had done this, they took the centres of the circles where they intersected, and got the ten-point design shown at figure 2. at first this seemed to fit their concepts nicely until they realised that if god were placed at the top, and man at the bottom which seemed natural, the polarity of the fourth sphere down would be wrong, because it should have been on the masculine right instead of the neutral centre. they solved this problem by considering that if the final creative act were equivalent to the expulsion of an individual from a womb, then the final tenth sphere of the human world, should be another stage lower and the two above it should follow suit to

method of considering the tree, the traditional three-way system of looking at esoteric procedure in general. 1. the orphic way. called so after orpheus, patron of song, dance, and free expression. orphically inclined people usually love gaiety and glamour while looking for god emotionally and artistically. they dislike hard and fast rules and regulations, preferring to follow what they consider natural impulses and inner instincts. they tend to associated with the white pillar side of the tree. 2. the hermetic way. after hermes trismegistus, patron of the hermetic 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

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

only to recognise the mild and manly spirit of our higher antiquity in the purity and power of the national viii peeface. laws, or the talent inherited by the thirteenth century in its eloquent, inspired poems, in order justly to appreciate legend and myth, which in them had merely struck root once more. but our inquiry ought to have the benefit of this justice both in great thino^s and in small. natural science bears witness, that the smallest may be an index to the greatest; and the reason is discoverable, why in our antiquities, while the main features were effaced, petty and apparently accidental ones have been preserved. i am loth to let even slight analogies escape me, such as that between bregowine, freawine, and gotes friunt (p. 93. true to my original purpose, i have this time als

upiter and mercury are travelling, and reward their kind entertainers by saving them from the impending deluge (p. 680; a fable of phaedrus makes the divine messenger alone, the god of roads and highways, pass the night with mortals (mercurium, hospitio mulieres olim duae illiberali et sordido receperant. but demeter also is at times represented as travelling and associating with men, as would be natural for all mothers of gods; aesop in fab. 54 makes demeter travel with a swallow and an eel, but when they came to a river the bird flew up, the fish slipt into the water, and what did demeter do? with the indians it is principally brahma and vishnu that visit the earth. in a lithuanian legend perkunos walks the earth at the time when beasts yet spoke; he first met the horse, and asked his wa

m tempestas vel procella, sn. 163. in a lengthened tight the heroes had fallen, when hildur the valkyrja came to the battlefield at night, ivaked them all up, and let them fight it over again, and so every day till the end of the ivorld they shall do battle hy day and lie dead at night. this, i think, is the very earliest example of an army warring in the clouds, which was a way of explaining the natural phenomenon, as we see by the words we'sr, el' of a battle between swedes and croats the thuringians have a story, that on its anniversary, at 11 o^clock at night, all the buried soldiers start iip and begin to fight afresh till the clock strikes one, then they sink into the ground and lie quite still again for a year, bechst. 4, 231 (see suppl. 1 guicoiaklini's hist, d'ltalia (1583) p. 22'

4s7-8. with swedish traditions of the wild hunter i am imperfectly acquainted, but they may safely be inferred from what is told of the stromkarls-lag (p. 492, that its eleventh variation is reserved for the use of the night spirit and jiis host; and we found a point of agreement between the' neck' and our elf-natured tanhiiuser (p. 936n. sweden retains too the primitive fashion of referring the natural phenomenon to the god (p. 919. tales are told of two ardent sportsmen^ nielus hog and jennus maar (arwidsson 2,71. one norwegian story offers rich material. souls that have not done so much good as to win heaven, nor yet harm enough to merit hell, drunkards, scoffers, tricksters, are doomed to ride about until the end of the world. at the head of the cavalcade comes giironjsse or reisarova

the land at some holy tide, bringing welfare and blessing, accepting gifts and offerings of the people that stream to meet them. or floating unseen through the air, perceptible in cloudy shapes, in the roar and howl of the winds (p. 632, carrying on loar, hunting or the game of ninepins, the chief employments of ancient heroes: an array which, less tied down to a definite time, explains more the natural phenomenon (conf. haupt's zeitschr. 6, 1291. 131. i suppose the two exhibitions to be equally old, and in the myth of the wild host they constantly play into one another. the fancies about the milky way have shewn us how ways and waggons of the gods run in the sky as well as on the earth. with the coming of christianity the fable could not but undergo a change. for the solemn march of gods

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

a giant in the edda, has a head of stone (seem. 76b, sn. 109, another in the fornald. sog. 3, 573 is called larnliaus, iron skull. but giants as a rule appear well-shaped and symmetrical; their daughters are capable of the highest beauty, e.g. geroy, whose gleaming arms, as she shuts the house-door, make air and water shine again, sasm. 82a, sn. 39 (see suppl. in the giants as a whole, an untamed natural force has full swing, entailing their excessive bodily size, their overbearing in solence, that is to say, abuse of corporal and mental power, and finally sinking under its own weight. hence the iotunn in the edda is called skrautgiarn (fastosus, saem. 11 7b; sa inn dmdttki (praspotens) 41 b 82h; storu&gi (magnanimu) 76b; firungmo&gi (superbus) 77a; hardrdffr (saevus) 54a; our derivation o

m freyr struck dead with his fist for want of his sword, and thence bore the name of bani belja/ sn. 41. 74. their relation to gods and men is by turns friendly and hostile. idtunheimr lies far from asaheimr, yet visits are paid on both sides. it is in this connexion that they sometimes leave on us the impression of older nature-gods, who had to give way to a younger and superior race; it is only natural therefore, that in certain giants, like ecke and fasolt, we should recognise a pre cipitate of deity. at other times a rebellious spirit breaks forth, they make war upon the gods, like the heaven- scaling titans, and the gods hurl them down like devils into hell. yet there are some gods married to giantesses: niorsr to skasi the daughter of thiassi, th6rr to larnsaxa, freyr to the beautifu

of the earth. taking all these accounts together, it is obvious in the first place, that only the men and dwarfs are regarded as being really created, while the giants and gods come, as it were, of themselves out of chaos. to the production of men and dwarfs there went a formative agency on the part of gods; giants and gods, without any such agency, made their appearance under the mere action of natural heat and the licking of a cow. giants and gods spring out of a combination of fire with water, yet so that the element converted into ice must recover its fluidity before it becomes capable of production. the giant and the cow drip out of the frost, buri slowly extricates himself in three days from the thawing mass of ice. this dripping origin reminds us of some other features in antiquity

aminibus et floribus. sensus habet cum brutis animalibus. ecce talis est hominis substantia corporea/ ceeation. 567 godfrey, educated at bamberg, and chaplain to german kings, must have heard in germany the doctrine of the eight parts; he brings forward only a portion of it, such as he could reconcile with his other system of the four elements; he rather compares particular parts of the body with natural objects, than affirms that those were created out of these. not one of the four compositions has any direct connexion with another, as their peculiarities prove; but that they all rest on a common foundation follows at once from the ocfco pondera, achta wendem, aht teilen/ among which the alleged correspond ences are distributed. they shew important discrepancies in the details, and a diff

might in mosaic language call sons of elohim, and the former sons of men; at the same time, their origin from the ash would admit of their being placed beside the first- created men of the edda. the agreement of the myths would be more striking if we might bestow the name of stone race on the third, and shift that of brazen, together with the creation from the ash, to the fourth; stones being the natural arms of giants. apollodorus however informs us it was the brazen race that zeus intended to destroy in the great flood from which deucalion and pyrrha were saved, and this fits in with the scandinavian overthrow of giants. the creation of askr and embla has its parallel in the stone-throwing of the greek myth, and the race of heroes might also be called stone-created (see suppl. it will be

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ster 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 science [14] jacob boehme jacob boehme (1575-1624).german mystical philosopher and rosicrucian. boehme was the author of aurora, a book which inspired ecclesiastical opposition, but provided a profound influence on later philosophical thought [15 [1

th any doctrine devoted to the interests of individuals living in an unknown, future state. the work of rosicrucians is to be done here and now; not that we have neither hope nor expectation of another life after this but we know that the happiness of the future depends upon what we do today for others as well as for ourselves. also, our purposes are to enable men and women to live clean, normal, natural lives, as nature intended, enjoying all the privileges of nature, and all benefits and gifts equally with all of mankind; and to be free from the shackles of superstition, the limits of ignorance, and suffering [28] the work of the order.using the word work in an official sense. consists of teaching, studying, and testing such laws of god and nature as make our members masters in the holy

in the preceding pages to the sign of the cross. an explanation of this term and sign is necessary. briefly written, in ancient manuscript and in official papers, the term is expressed or indicated by "s.c" again, the term and sign are expressed by a cross, and often words "sign of the" are used. the sign itself is made as follows: starting with the left hand at the side of the body, hanging in a natural position, the right hand is brought up to a place on a level with the chest, about 25 cm (ten inches) in front of the body. the fingers of the right hand are closed except the thumb and first and second fingers, which are extended and brought together at the fingertips, the fingers pointing outward from the body. then the right hand, with fingers held as described, starts to make the sign

e north and south poles of a magnet are brought so close together that their fields of magnetism or auras begin to contact each other, there is a stressed condition set up which is greatest in the center of the space between the two poles. this magnetic field and stressed condition is used in many wonderful electrical inventions, and the same principle in nature is responsible for many startling, natural phenomena. even in the most minute forms of cell life in animal bodies, the principles of magnetism are responsible for the continuance and reproduction of life. illustration no. 4 shows the stressed field between the north (negative) and south (positive) poles. the negative is attracted to the positive and the positive reaches out to [81] take the negative; combining, they form a magnetic

edical or anatomical book, or dictionary, and see what principal artery it connects with, and then trace it to the principal artery on this diagram. the arteries throughout the body carry the positive blood of the system. therefore, the arteries radiate the utmost vitality in a physical and also in a psychic sense. for that reason all healing work, where the hands are used, takes advantage of the natural radiation of power from these arteries. in the hands of each person there are arteries as well as veins, and it is from the arteries that the hands receive their vitality as used in all healing work. part of this vitality is the natural health and life of the physical body and part of it is the psychic power which is also in the blood and generated by the blood. in the monographs and lesso

HAMIL THE ROSICRUCIAN SEER

ystal, gave to f. g. irwin the history and ritualsoftheorder. cagliostro informed irwin that the order had originated in fourteenth-century florence, from whence it spread to rome, paris, and vienna. among former members were, he claimed, vaughan, fludd, the comte de st germain, mesmer, martinez de pasquales, swedenborg, and cagliostro himself.theobjects of the order were the studyandpractice of 'natural magic, mesmerism, the science of life and death, immortality, cabala, alchemy, necromancy, astrology and magic in all its branches. not content with claiming cagliostro as his source, irwin in a letter of 1874 to benjamin cox of weston-super-mare, hisfidusachatesinmatters masonic and occult, stated that he had in fact met with the fratres lucis in paris and that fifteen years earlier there

limitless interpretation of their symbolism, whilst the introduction of 'secret chiefs' was a masterstroke permitting the most outrageous claims to be made which could be neither proved nor disproved. english rosicru255 cianism was said to encompass dr dee, robert fludd, john heydon, thomas vaughan, william backhouse and elias ashmole-s-indeed anyone who had any interest or skill in mathematics, natural science, astronomy, astrology, or alchemy. by the nineteenth century the rosicrucian idea was to. a great extent a spent force in england but its. nineteenth-century apologists 225<;laimedfor.itamajor revivalist in the person of ebenezersibley, whose works were to be called in as evidence of the continuing tradition. sibley was to be quickly followed by francis barrett, whose seminal workt

rain, probably a result.ofmany years studying and meticulously copying and deciphering old manuscripts.theimplication from the letters is that he was rarely at home, constantly attending meetings and seances. his last few years were dogged by increasing ill-health and he died at the ageofseventy-seven on 10 november 1885.thecause of death, registered by a cousin who was present, was stated to be 'natural decay and exhaustion. as befits an accountant, his will was short and precise. he left a little over three and a half thousand pounds, household goods, his books, manuscripts, mirrors and crystals. he ordered his library to be sold and the proceeds, together with the remainderofhis estate after a few personal bequests, were to be divided between distant relatives. his crystal and mirrors w

in the first place, it is plain that m. cahagnet and davis are neither of them believers in swedenborgianism or any otherismbut pure theism, although their revelations strongly confirm a multitude ofstatementsmade by the swede.thatswedenborg sincerely believed in his own being a special and divine commission, it would be a libel upon humanity to deny; that he was, though ignorant of it himself, a natural somnambulist, i think no one, conversant with animal magnet255 ism, can reasonably doubt, and it has. been held by many magnetizers.whose opinions well deserve attention, that in this magnetic state he became possessed of the facultyofclair255 voyance, fell into a connexion with the world of spirits, and also possessed the power (so rare in mesmerised persons) of evolving the ideas thus ra

and the methodofinspecting the crystal.mrbraid's method is to fix a small but conspicuous object above the level of the eye (the stopper of a bottle was the first object he employed) and then desiring his subjects tofixtheir gaze steadfastly upon its outer extremity, their eyelids generally closed in sleep in a few minutes, often a few seconds, thus causing congestion by a rapid exhaustion of the natural sensibility of the retina and motivetherosicrucianseerbetween the caller and the seer, in fact, the vision in the glass is often quite unconnected with what is passing in the minds of either. in this country the seer generally inspects the crystal for himself, and the object he perceives is known only to himself, and concerns alone his own private affairs. upon referring to a diary i forme

HANDBOOK OF EGYPTIAN MYTHOLOGY

the world is, or myths are simply traditional stories that hand on collective knowledge or experience. writers from various disciplines and intellectual movements have interpreted myth in different ways. myths have been seen as a disease of language, as garbled memories of historical events, as a mode of prelogical thought, as expressions of the subconscious mind, as symbolic descriptions of the natural world or symbolic statements about the social order, and as the spoken part of ritual.1 as theories to explain the whole of world mythology, these interpretations all have flaws, but each of them is applicable to some egyptian myths. in his book on the meaning and functions of myth, g. s. kirk proposed three main categories of myths.2 his first category is myths told for entertainment. thi

to be repeated regularly on ritual or ceremonial occasions. to bring about a desirable continuity in nature or society. 4 myths that are used to justify and maintain a particular institution or state of affairs are sometimes known as charter myths. in kirk s third category are explanatory or speculative myths. these may be simple etiological myths that explain the origin of an object, custom, or natural feature,5 or they may be complex myths that try to answer the questions that have always troubled humanity, such as why people die. some myths seem to acknowledge that these questions may be unanswerable but provide strategies for coping with the sorrows and contradictions of human life. examples of all these different categories of myths can be found within egyptian mythology. in order to

allegorical interpretations of egyptian myth. his own comments on the nature of myth often sound surprisingly modern. he did not be- introduction 41 figure 9. the columned hall of the temple of hathor at dendara, built during the roman period (courtesy of richard pinch) lieve that myths described events that had actually happened. he is scathing about people who interpreted all myths in terms of natural phenomena such as crop cycles or eclipses: one should take the greatest heed and care not unconsciously to reduce and resolve the divine to terms of winds, fluxes, sowings, ploughings, terrestrial occurrences and seasonal changes, like those who explain dionysus as wine and hephaestus as flame. 98 plutarch saw the mythology of isis in particular as a profound expression of the benevolent f

support his son s case. osiris ominously reminds the other gods that only he can create the crops that feed them. seth s claim rests chiefly on his being the strongest of the gods, whereas horus stresses the legiti- mythical time lines 83 macy of his place in the royal succession. this argument between might and right must have seemed topical at many crisis points in egyptian history. it would be natural to assume that this crucial myth would always have the same ending, but many variations on the divine verdict are recorded. these variations are due to the fluctuating status of seth as a national god and to the different contexts in which the myth might be used. the strength of seth was needed to defend the gods from their enemies, so it was necessary to reintegrate the loser into the com

pt laden with treasure but warns him that he will never find the island of the spirit again. the hero of this tale does not behave heroically in the sense of being particularly strong, brave, or selfless. all the sailor does is show the proper attitude for humans by giving thanks to the gods even in adversity and by believing the serpent s message of hope. in most egyptian tales, intelligence and natural eloquence or book learning are more admired than feats of arms or willingness to die with honor. the main characters are often priest-magicians (see imhotep and magicians in deities, themes, and concepts) who deal with threats from ghosts, demons, and foreign sorcerers by using spells, amulets, and rituals. the ability to communicate with supernatural beings is the basis of their power. so

HEAVEN HELL

were decreed by the sun-god for the beings of each section of it. in primitive times each great city of egypt possessed its own other world, and, no doubt, the priests of each city provided the worshippers of their gods with suitable "guides" to the abode of its dead. in the beginning of the dynastic period, however, we find that the cult of osiris was extremely popular, and therefore it was only natural that great numbers of people in all parts of egypt should hope and believe that their souls after death would go to the kingdom in the other world over which he reigned. the beliefs connected with the cult of osiris developed naturally p. ix out of the beliefs of the predynastic egyptians, who, we have every reason to think, dealt largely in magic both "black" and "white" many of the super

ritish museum so long ago as 1834. 1 on the inside of this coffin is inscribed in black ink in the hieratic character a series of texts which are extracts from the heliopolitan recension of the book of the dead; these are enclosed within a coloured border, formed of rectangles, painted in blue, green, yellow, and red. above the texts are carefully drawn, and painted as nearly as possible in their natural colours, representations of most of the objects which the deceased hoped he would use in the underworld, and these pictures prove that the knowledge of the elaborate funeral rites and ceremonies, which were observed at memphis under the ivth dynasty, had descended in a complete state to the period when amamu's coffin was made and ornamented. in connection with amamu's coffin reference must

ptians imagined the dead to live in the tuat, or upon what, is not clear, but they seem to have thought that all their wants could be provided for by the use of words of power, amulets, talismans, etc. in the earliest times of all the souls of p. 91 the dead remained in the "other world" which belonged to their town or city, but when osiris attained to the supreme power over the dead, it was only natural that departed spirits should flock from all parts of egypt to his kingdom, wherein the beatified enjoyed a life very much like that which they had lived upon earth. the celestial kingdom of osiris, that is to say, sekhet-hetepet or sekhet-aaru, was originally a copy of some very fertile region in the delta, and, to the very end of the period of native egyptian rule, the egyptian paradise c

place of sunset to the place of sunrise, so that it might be ready for him on the following morning when he emerged from the tuat, or of providing him with a new boat each day. the simplest way was to assume in the tuat the existence of a river which was in direct communication with the watery mass of the sky on which ra sailed by day, and to make the sun-god to enter the tuat on it. this was the natural way out of the difficulty, for apart from the fact that no other means of transport for the god could be devised, it was consistent with experience that kings, and nobles, and high officials, always travelled through egypt by water. no animal and no chariot could convey the god through the tuat, for, even had animals or chariots suitable for the purpose existed, they must have been consume

ieces by the goddesses who were over them, and then burned in the fierce fire provided by set-heh and the goddesses until they were consumed. the pits of fire were, of course, suggested by the red, fiery clouds which, with lurid splendour, often herald the sunrise in egypt. as the sun rose, dispersing as he did so the darkness of night, and the mist and haze which appeared to cling to him, it was natural f or the primitive peoples of egypt to declare that his foes were being burned in his pits or lakes of fire. the redder and brighter the fiery glare, the more effective would the burning up of the foes be thought to be, and it is not difficult to conceive the horror which would rise in the minds of superstitious folk when they p. 179 saw the day open with a dull or cloudy sky, with no evid

HELENA BLAVATSKY NIGHTMARE TALES

rim old head i had myself seen covered with six feet of soil. on another occasion, as the captain wastalking of a malay thief whom he had helped to secure and lodge in goal, i saw near him the yellow,villainous face of a man answering to his description. i kept silence about such hallucinations; but as theybecame more and more frequent, i felt very much disturbed, though still attributing them to natural causes,such as i had read about in medical books. one night i was abruptly awakened by a long and loud cry of distress. it was a woman's voice, plaintive likethat of a child, full of terror and of helpless despair. i awoke with a start to find myself on land, in a strange nightmare talesvi- i depart- but not alone41 room. a young girl, almost a child, was desperately struggling against a p

e,tamoora hideyeri, i now implored him to take me without an hour's delay to the yamabooshi, the innocentcause of my daily tortures. his answer but placed the last, the supreme seal on my doom and tenfoldintensified my despair. the yamabooshi had left the country for lands unknown! he had departed one finemorning into the interior, on a pilgrimage, and according to custom, would be absent, unless natural deathshortened the period, for no less than seven years. in this mischance, i applied for help and protection to other learned yamabooshis; and though well awarehow useless it was in my case to seek efficient cure from any other "adept" my excellent old friend dideverything he could to help me in my misfortune. but it was to no purpose, and the canker-worm of my life'sdespair could not be

esthe luminous shield52 all being now ready, the dervish without uttering a word, or removing his gaze from the disk, stretched out ahand, and taking hold of mine, he drew me to his side and pointed to the luminous shield. looking at theplace indicated, we saw large patches appear like those on the moon. these gradually formed themselves intofigures that began moving about in high relief in their natural colours. they neither appeared like aphotograph nor an engraving; still less like the reflection of images on a mirror, but as if the disk were acameo, and they were raised above its surface and then endowed with life and motion. to my astonishmentand my friend's consternation, we recognized the bridge leading from galata to stamboul spanning thegolden horn from the new to the old city. th

e days of mr. izvertzoff, was paved withflagstones, and was often used in the summer as a ball-room by picnic parties. of an irregular oval, itgradually narrows into a broad corridor, which runs for several miles underground, opening here and thereinto other chambers, as large and lofty as the ball-room, but, unlike this, impassable otherwise than in a boat,as they are always full of water. these natural basins have the reputation of being unfathomable. on the margin of the first of these is a small platform, with several mossy rustic seats arranged on it, and it isfrom this spot that the phenomenal echoes, which give the cavern its name, are heard in all their weirdness. aword pronounced in a whisper, or even a sigh, is caught up by endless mocking voices, and instead ofdiminishing in vol

us. whether samuel understood the terrible state of mind of his pupil, or whether he wanted to draw him out, tomake him speak, and thus to divert his thoughts, must remain as hypothetical to the reader as it is to thewriter. whatever may have been in his mind, the german enthusiast went on, speaking with a feignedcalmness "franz, my dear boy, i tell you that the art of the accursed italian is not natural; that it is due neither to studynor to genius. it never was acquired in the usual, natural way. you need not stare at me in that wild manner,for what i say is in the mouth of millions of people. listen to what i now tell you, and try to understand. youhave heard the strange tale whispered about the famous tartini? he died one fine sabbath night, strangled byhis familiar demon, who had taug

HELENA BLAVATSKY THE KEY TO THEOSOPHY

practical guide to the most sublime purity, sanctity, and evangelical perfection; also to the attainment of divine vision, and the holy angelic arts, potencies, and other prerogatives of the regeneration -published in london in 1855. the following is the dedication of this volume: to the students of universities, colleges, and schools of christendom: to professors of metaphysical, mechanical, and natural science in all its forms: to men and women of education generally, of fundamental orthodox faith: to deists, arians, unitarians, swedenborgians, and other defective and ungrounded creeds, rationalists, and skeptics of every kind: to just-minded and enlightened mohammedans, jews, and oriental patriarch-religionists: but especially to the gospel minister and missionary, whether to the barbar

throughout the ages has become a saintly adept like ammonius saccas, or even a plotinus, or a theurgist like iamblichus, or achieved feats such as are claimed to have been done by st. germain, without any master to guide him, and all this without being a medium, a self-deluded psychic, or a charlatan-then shall we confess ourselves mistaken. but till then, theosophists prefer to follow the proven natural law of the tradition of the sacred science. there are mystics who have made great discoveries in chemistry and physical sciences, almost bordering on alchemy and occultism; others who, by the sole aid of their genius, have rediscovered portions, if not the whole, of the lost alphabets of the "mystery language" and are, therefore, able to read correctly hebrew scrolls; others still, who, be

materialistic theories now prevalent among scientific teachers. 2. general dissatisfaction with the artificial theology of the various christian churches, and the number of daily increasing and conflicting sects. 3. an ever-growing perception of the fact that the creeds which are so obviously self-and mutually-contradictory cannot be true, and that claims which are unverified cannot be real. this natural distrust of conventional religions is only strengthened by their complete failure to preserve morals and to purify society and the masses. page 20 the key to theosophy- hp blavatsky.txt 4. a conviction on the part of many, and knowledge by a few, that there must be somewhere a philosophical and religious system which shall be scientific and not merely speculative. 5. a belief, perhaps, tha

ly among the so-called civilized christian nations. hence your wonder, and the reason why our first object appears to you a utopia. is it not so? q. well, yes; but what have you to say against it? a. nothing against the fact; but much about the necessity of removing the causes which make universal brotherhood a utopia at present. q. what are, in your view, these causes? a. first and foremost, the natural selfishness of human nature. this selfishness, instead of being eradicated, is daily strengthened and stimulated into a ferocious and irresistible feeling by the present religious education, which tends not only to encourage, but positively to justify it. people's ideas about right and wrong have been entirely perverted by the literal acceptance of the jewish bible. all the unselfishness o

eligions, and you may be right there. but how does it apply to practical brotherhood on the physical plane? a. first, because that which is true on the metaphysical plane must be also true on the physical. secondly, because there is no more fertile source of hatred and strife than religious differences. when one party or another thinks himself the sole possessor of absolute truth, it becomes only natural that he should think his neighbor absolutely in the clutches of error or the devil. but once get a man to see that none of them has the whole truth, but that they are mutually complementary, that the complete truth can be found only in the combined views of all, after that which is false in each of them has been sifted out-then true brotherhood in religion will be established. the same app

HINE PHIL ASPECTS OF EVOCATION

mundane arrangements. seclusion from others, as of old, a necessity- that one.s demons do not trouble the unwary visitor, and more practically, that one is not chanced upon, mistaken for a psychotic, and incarcerated. as for food, i decided to rely on simple nutritious fare, sustaining and easy to prepare, with a stack of pot noodles as chemical aids. drugs? who needs them? still, a selection of natural substances can aid things along. the temple: black, unadorned, windowless, but not uncluttered! around its confines i heaped all kinds of junk. sheets of hardboard, rubbish from a building skip, a bucket of clay, bottles, broken radio sets, a spray-gun. everything i might need, plus a few more things besides. bringing forth the dweller within- its name is legion. i was preparing for a desc

well-documented history of strange phenomena encountered, from ghosts and black dogs to ufos and what modern researchers in the field of earth mysteries call earth lights. the earth lights phenomena has arisen largely from the work of paul deveraux, editor of the ley hunter and co-founder of the dragon project. his theories are drawn from the fact that the earth produces a range of light-forms by natural processes. these .unexplained. light-forms have been interpreted by those who encounter them as ufos or spectral manifestations. the occurrence of these phenomena is commonly found to be specific to a particular region. the lights often .follow. cars, or are reported by observers to behave .as though they were being guided. or were intelligent. deveraux notes that outbreaks of el phenomena

o specific regions and underground activity is for me, very reminiscent of lovecraft.s accounts of the activities associated with the great old ones. what is perhaps also significant for the modern magician is that very often, stone circles and other sacred sites are situated in regions where geological faulting takes place. deveraux proposes that the sites perhaps served to amplify and focus the natural occurrence of light phenomena. there is a wealth of folklore worldwide which could be related to the appearance of earth lights, from will .o. the wisps to faeries, ghosts, and more recently, ufos. from butterflies to beezlebub i am greatly indebted to the recent explorations by fra. choronzon of the illuminates of thanateros for his lucid exposition of chaos mathematics, especially in its

HINE P OVEN READY CHAOS

ne arrangements. seclusion from others, as of old a necessity, that one s demons do not derange the unwary, and more practically, that one is not chanced upon, mistaken for a psychotic and incarcerated in some asylum. as for food, i decided to rely on simple, nutritious fare, sustaining and easy to prepare, with a stack of pot noodles as chemical aids. drugs? who needs them? still, a selection of natural substances can aid things along. the temple: black, windowless, unadorned but not uncluttered! around its confines i heaped all kinds of junk. sheets of hardboard, a bucket of clay, bottles, broken radio sets, rubbish from a building skip, paints, tools, a spray-gun, everything i could possibly need, plus a few more things besides. bringing forth the dweller within: legion is it s name. i

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

of the theosophical society during the early 1880s. 5 john thomas, who lived in cheshire, was a spiri ualist mediu and astrologer. the following transcription from the title-page of his 24 thealchemist of the golden dawn 3 see 'an account of some experiments on mercury a.nd silver, made at guildford, in may 1778, in the laboratory of. pnc, m.d, f.r.s' in the annual register, 1782 (pp. g0-8, under natural history. the article describes the procedures for the manufacture of minute quantities of what was alleged to be gold. the following letter is one of the very few which ayton wrote on notepaper bearing an. occult de ice (see the illustration on p. 19. in the course of this commumc tlon yton mentioned a dozen ancient writers on alchemy with evident familiarity, turned to theosophical public

ertain condition, it teaches everything. i have just had a letter from my most learned friend [unidentified, saying that he is more and more convinced that one must first attain to spiritual adeptship, before you can get the physical adeptship of [alchemical] transmutation. i think i have evidence to the contrary, but i should not like to set my opinion against that of a man who, in addition to a natural genius for the occult, has been at it since childhood, has the best books and mss, and knows the whole subject. with all these advantages, he has not succeeded, and is very dejected and the letters 57 thinks the fates are against him. from this you may judge what a difficult task you are entering upon. i do not think you have yet realised the enormous difficulty. we are glad mrs gardner is

HP LOVECRAFT A DARK LORE

ulhu r'lyeh wgah'nagl fhtagn" then the men, having reached a spot where the trees were thinner, came suddenly in sight of the spectacle itself. four of them reeled, one fainted, and two were shaken into a frantic cry which the mad cacophony of the orgy fortunately deadened. legrasse dashed swamp water on the face of the fainting man, and all stood trembling and nearly hypnotised with horror. in a natural glade of the swamp stood a grassy island of perhaps an acre's extent, clear of trees and tolerably dry. on this now leaped and twisted a more indescribable horde of human abnormality than any but a sime or an angarola could paint. void of clothing, this hybrid spawn were braying, bellowing, and writhing about a monstrous ring-shaped bonfire; in the centre of which, revealed by occasional r

rned of the cult, of a sensitive young man who had dreamed not only the figure and exact hieroglyphics of the swamp-found image and the greenland devil tablet, but had come in his dreams upon at least three of the precise words of the formula uttered alike by esquimaux diabolists and mongrel louisianans. professor angell's instant start on an investigation of the utmost thoroughness was eminently natural; though privately i suspected young wilcox of having heard of the cult in some indirect way, and of having invented a series of dreams to heighten and continue the mystery at my uncle's expense. the dream-narratives and cuttings collected by the professor were, of course, strong corroboration; but the rationalism of my mind and the extravagance of the whole subject led me to adopt what i t

secret, and very ancient religion whose discovery would make me an anthropologist of note. my attitude was still one of absolute materialism, as l wish it still were, and i discounted with almost inexplicable perversity the coincidence of the dream notes and odd cuttings collected by professor angell. one thing i began to suspect, and which i now fear i know, is that my uncle's death was far from natural. he fell on a narrow hill street leading up from an ancient waterfront swarming with foreign mongrels, after a careless push from a negro sailor. i did not forget the mixed blood and marine pursuits of the cult-members in louisiana, and would not be surprised to learn of secret methods and rites and beliefs. legrasse and his men, it is true, have been let alone; but in norway a certain sea

as on land. what motive prompted the hybrid crew to order back the emma as they sailed about with their hideous idol? what was the unknown island on which six of the emma's crew had died, and about which the mate johansen was so secretive? what had the vice-admiralty's investigation brought out, and what was known of the noxious cult in dunedin? and most marvellous of all, what deep and more than natural linkage of dates was this which gave a malign and now undeniable significance to the various turns of events so carefully noted by my uncle? march 1st- or february 28th according to the international date line- the earthquake and storm had come. from dunedin the alert and her noisome crew had darted eagerly forth as if imperiously summoned, and on the other side of the earth poets and arti

stly night on tempest mountain. my mind turned to that odd question which had kept recurring ever since the nightmare thing had happened; and again i wondered why the demon, approaching the three watchers either from the window or the interior, had begun with the men on each side and left the middle man till the last, when the titan fireball had scared it away. why had it not taken its victims in natural order, with myself second, from whichever direction it had approached? with what manner of far-reaching tentacles did it prey? or did it know that i was the leader, and saved me for a fate worse than that of my companions? in the midst of these reflections, as if dramatically arranged to intensify them, there fell nearby a terrific bolt of lightning followed by the sound of sliding earth

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

eway in ireland-but this stupendous range, despite lake s original suspicion of smoking cones, was above all else nonvolcanic in evident structure. the curious cave mouths, near which the odd formations seemed most abundant, presented another albeit a lesser puzzle because of their regularity of outline. they were, as lake s bulletin had said, often approximately square or semicircular; as if the natural orifices had been shaped to greater symmetry by some magic hand. their numerousness and wide distribution were remarkable, and suggested that the whole region was honeycombed with tunnels dissolved out of limestone strata. such glimpses as we secured did not extend far within the caverns, but we saw that they were apparently clear of stalactites and stalagmites. outside, those parts of the

engines, exchanged eloquent glances. and then, having gained those last few feet, we did indeed stare across the momentous divide and over the unsampled secrets of an elder and utterly alien earth. v i think that both of us simultaneously cried out in mixed awe, wonder, terror, and disbelief in our own senses as we finally cleared the pass and saw what lay beyond. of course, we must have had some natural theory in the back of our heads to steady our faculties for the moment. probably we thought of such things as the grotesquely weathered stones of the garden of the gods in colorado, or the fantastically symmetrical wind-carved rocks of the arizona desert. perhaps we even half thought the sight a mirage like that we had seen the morning before on first approaching those mountains of madness

es swept that limitless, tempest-scarred plateau and grasped the almost endless labyrinth of colossal, regular, and geometrically eurythmic stone masses which reared their crumbled and pitted crests above a glacial sheet not more than forty or fifty feet deep at its thickest, and in places obviously thinner. the effect of the monstrous sight was indescribable, for some fiendish violation of known natural law seemed certain at the outset. here, on a hellishly ancient table-land fully twenty thousand feet high, and in a climate deadly to habitation since a prehuman age not less than five hundred thousand years ago, there stretched nearly to the vision s limit a tangle of orderly stone which only the desperation of mental self-defense could possibly attribute to any but conscious and artifici

ce a prehuman age not less than five hundred thousand years ago, there stretched nearly to the vision s limit a tangle of orderly stone which only the desperation of mental self-defense could possibly attribute to any but conscious and artificial cause. we had previously dismissed, so far as serious thought was concerned, any theory that the cubes and ramparts of the mountainsides were other than natural in origin. how could they be otherwise, when man himself could scarcely have been differentiated from the great apes at the time when this region succumbed to the present unbroken reign of glacial death? yet now the sway of reason seemed irrefutably shaken, for this cyclopean maze of squared, curved, and angled blocks had features which cut off all comfortable refuge. it was, very clearly

eings which had built and inhabited this monstrous dead city millions of years ago, when man s ancestors were primitive archaic mammals, and vast dinosaurs roamed the tropical steppes of europe and asia. we had previously clung to a desperate alternative and insisted- each to himself- that the omnipresence of the five-pointed motifs meant only some cultural or religious exaltation of the archaean natural object which had so patently embodied the quality of five-pointedness; as the decorative motifs of minoan crete exalted the sacred bull, those of egypt the scarabaeus, those of rome the wolf and the eagle, and those of various savage tribes some chosen totem animal. but this lone refuge was now stripped from us, and we were forced to face definitely the reason-shaking realization which the

HP LOVECRAFT CELEPHAIS

920 published may 1922 in the rainbow, no. 2, p. 10-12. in a dream kuranes saw the city in the valley, and the seacoast beyond, and the snowy peak overlooking the sea, and the gaily painted galleys that sail out of the harbour toward distant regions where the sea meets the sky. in a dream it was also that he came by his name of kuranes, for when awake he was called by another name. perhaps it was natural for him to dream a new name; for he was the last of his family, and alone among the indifferent millions of london, so there were not many to speak to him and to remind him who he had been. his money and lands were gone, and he did not care for the ways of the people about him, but preferred to dream and write of his dreams. what he wrote was laughed at by those to whom he showed it, so th

HP LOVECRAFT HERBERT WEST REANIMATOR

where west had already made himself notorious through his wild theories on the nature of death and the possibility of overcoming it artificially. his views, which were widely ridiculed by the faculty and by his fellow-students, hinged on the essentially mechanistic nature of life; and concerned means for operating the organic machinery of mankind by calculated chemical action after the failure of natural processes. in his experiments with various animating solutions, he had killed and treated immense numbers of rabbits, guinea-pigs, cats, dogs, and monkeys, till he had become the prime nuisance of the college. several times he had actually obtained signs of life in. animals supposedly dead; in many cases violent sign5; but he soon saw that the perfection of his process, if indeed possible

in the peculiar fashion known as life. that the psychic or intellectual life might be impaired by the slight deterioration of sensitive brain-cells which even a short period of death would be apt to cause, west fully realised. it had at first been his hope to find a reagent which would restore vitality before the actual advent of death, and only repeated failures on animals had shewn him that the natural and artificial life-motions were incompatible. he then sought extreme freshness in his specimens, injecting his solutions into the blood immediately after the extinction of life. it was this circumstance which made the professors so carelessly sceptical, for they felt that true death had not occurred in any case. they did not stop to view the matter closely and reasoningly. it was not long

between us and our sinister source of supplies. the walk was a trifle long, but we could haul our silent specimens undisturbed. our practice was surprisingly large from the very first- large enough to please most young doctors, and large enough to prove a bore and a burden to students whose real interest lay elsewhere. the mill-hands were of somewhat turbulent inclinations; and besides their many natural needs, their frequent clashes and stabbing affrays gave us plenty to do. but what actually absorbed our minds was the secret laboratory we had fitted up in the cellar- the laboratory with the long table under the electric lights, where in the small hours of the morning we often injected west s various solutions into the veins of the things we dragged from the potter s field. west was exper

ith bits of mould, leaves, and vines, foul with caked blood, and having between its glistening teeth a snow-white, terrible, cylindrical object terminating in a tiny hand. iv. the scream of the dead published may 1922 in home brew vol. 1, no. 4, p. 53-58. the scream of a dead man gave to me that acute and added horror of dr. herbert west which harassed the latter years of our companionship. it is natural that such a thing as a dead man s scream should give horror, for it is obviously, not a pleasing or ordinary occurrence; but i was used to similar experiences, hence suffered on this occasion only because of a particular circumstance. and, as i have implied, it was not of the dead man himself that i became afraid. herbert west, whose associate and assistant i was, possessed scientific inte

because he had never been able to secure a corpse sufficiently fresh. what he wanted were bodies from which vitality had only just departed; bodies with every cell intact and capable of receiving again the impulse toward that mode of motion called life. there was hope that this second and artificial life might be made perpetual by repetitions of the injection, but we had learned that an ordinary natural life would not respond to the action. to establish the artificial motion, natural life must be extinct- the specimens must be very fresh, but genuinely dead. the awesome quest had begun when west and i were students at the miskatonic university medical school in arkham, vividly conscious for the first time of the thoroughly mechanical nature of life. that was seven years before, but west l

HP LOVECRAFT THE ALCHEMIST

disconnected fragments of discourse, let slip from the unwilling tongue which had begun to falter in approaching senility, that had a sort of relation to a certain circumstance which i had always deemed strange, but which now became dimly terrible. the circumstance to which i allude is the early age at which all the counts of my line had met their end. whilst i had hitherto considered this but a natural attribute of a family of short-lived men, i afterward pondered long upon these premature deaths, and began to connect them with the wanderings of the old man, who often spoke of a curse which for centuries had prevented the lives of the holders of my title from much exceeding the span of thirty-two years. upon my twenty-first birthday, the aged pierre gave to me a family document which he

d of black magic. isolated as i was, modern science had produced no impression upon me, and i laboured as in the middle ages, as wrapt as had been old michel and young charles themselves in the acquisition of demonological and alchemical learning. yet read as i might, in no manner could i account for the strange curse upon my line. in unusually rational moments i would even go so far as to seek a natural explanation, attributing the early deaths of my ancestors to the sinister charles le sorcier and his heirs; yet, having found upon careful inquiry that there were no known descendants of the alchemist, i would fall back to occult studies, and once more endeavor to find a spell, that would release my house from its terrible burden. upon one thing i was absolutely resolved. i should never we

HP LOVECRAFT THE CALL OF CTHULHU

ulhu r'lyeh wgah'nagl fhtagn' then the men, having reached a spot where the trees were thinner, came suddenly in sight of the spectacle itself. four of them reeled, one fainted, and two were shaken into a frantic cry which the mad cacophony of the orgy fortunately deadened. legrasse dashed swamp water on the face of the fainting man, and all stood trembling and nearly hypnotized with horror. in a natural glade of the swamp stood a grassy island of perhaps an acre's extent, clear of trees and tolerably dry. on this now leaped and twisted a more indescribable horde of human abnormality than any but a sime or an angarola could paint. void of clothing, this hybrid spawn were braying, bellowing and writhing about a monstrous ringshaped bonfire; in the centre of which, revealed by occasional rif

learned of the cult, of a sensitive young man, who had dreamed not only the figure and exact hieroglyphics of the swampfound image and the greenland devil tablet, but had come in his dreams upon at least three of the precise words of the formula uttered alike by eskimo diabolists and mongrel louisianans? professor angell's instant start on an investigation of the utmost thoroughness was eminently natural; though privately i suspected young wilcox of having heard of the cult in some indirect way, and of having invented a series of dreams to heighten and continue the mystery at my uncle's expense. the dreamnarratives and cuttings collected by the professor were, of course, strong corroboration; but the rationalism of my mind and the extravagance of the whole subject led me to adopt what i th

t, and very ancient religion whose discovery would make me an anthropologist of note. my attitude was still one of absolute materialism as i wish it still were, and i discounted with a most inexplicable perversity the coincidence of the dream notes and odd cuttings collected by professor angell. one thing which i began to suspect, and which i now fear i know, is that my uncle's death was far from natural. he fell on a narrow hill street leading up from an ancient waterfront swarming with foreign mongrels, after a careless push from a negro sailor. i did not forget the mixed blood and marine pursuits of the cult-members in louisiana, and would not be surprised to learn of secret methods and poison needles as ruthless and as anciently known as the cryptic rites and beliefs. legrasse and his

as on land. what motive prompted the hybrid crew to order back the emma as they sailed about with their hideous idol? what was the unknown island on which six of the emma's crew had died, and about which the mate johansen was so secretive? what had the vice-admiralty's investigation brought out, and what was known of the noxious cult in dunedin? and most marvellous of all, what deep and more than natural linkage of dates was this which gave a malign and now undeniable significance to the various turns of events so carefully noted by my uncle? 1 march- our 28 february according to the international date line- the earthquake and storm had come. from dunedin the alert and her noisome crew had darted eagerly forth as if imperiously summoned, and on the other side of the earth poets and artists

HP LOVECRAFT THE LURKING FEAR

stly night on tempest mountain. my mind turned to that odd question which had kept recurring ever since the nightmare thing had happened; and again i wondered why the demon, approaching the three watchers either from the window or the interior, had begun with the men on each side and left the middle man till the last, when the titan fireball had scared it away. why had it not taken its victims in natural order, with myself second, from whichever direction it had approached? with what manner of far-reaching tentacles did it prey? or did it know that i was the leader, and saved me for a fate worse than that of my companions? in the midst of these reflections, as if dramatically arranged to intensify them, there fell nearby a terrific bolt of lightning followed by the sound of sliding earth

the changing order under british rule, and had constructed this magnificent domicile on a remote woodland summit whose untrodden solitude and unusual scenery pleased him. the only substantial disappointment encountered in this site was that which concerned the prevalence of violent thunderstorms in summer. when selecting the hill and building his mansion, mynheer martense had laid these frequent natural outbursts to some peculiarity of the year; but in time he perceived that the locality was especially liable to such phenomena. at length, having found these storms injurious to his head, he fitted up a cellar into which he could retreat from their wildest pandemonium. of gerrit martense's descendants less is known than of himself; since they were all reared in hatred of the english civilis

HP LOVECRAFT THE NAMELESS CITY

he city, and when i glanced at the moon it seemed to quiver as though mirrored in unquiet waters. i was more afraid than i could explain, but not enough to dull my thirst for wonder; so as soon as the wind was quite gone i crossed into the dark chamber from which it had come. this temple, as i had fancied from the outside, was larger than either of those i had visited before; and was presumably a natural cavern since it bore winds from some region beyond. here i could stand quite upright, but saw that the stones and altars were as low as those in the other temples. on the walls and roof i beheld for the first time some traces of the pictorial art of the ancient race, curious curling streaks of paint that had almost faded or crumbled away; and on two of the altars i saw with rising exciteme

as those in the other temples. on the walls and roof i beheld for the first time some traces of the pictorial art of the ancient race, curious curling streaks of paint that had almost faded or crumbled away; and on two of the altars i saw with rising excitement a maze of well-fashioned curvilinear carvings. as i held my torch aloft it seemed to me that the shape of the roof was too regular to be natural, and i wondered what the prehistoric cutters of stone had first worked upon. their engineering skill must have been vast. then a brighter flare of the fantastic flame showed that form which i had been seeking, the opening to those remoter abysses whence the sudden wind had blown; and i grew faint when i saw that it was a small and plainly artificial door chiselled in the solid rock. i thru

iar and inexplicable. the civilization, which included a written alphabet, had seemingly risen to a higher order than those immeasurably later civilizations of egypt and chaldaea, yet there were curious omissions. i could, for example, find no pictures to represent deaths or funeral customs, save such as were related to wars, violence, and plagues; and i wondered at the reticence shown concerning natural death. it was as though an ideal of immortality had been fostered as a cheering illusion. still nearer the end of the passage was painted scenes of the utmost picturesqueness and extravagance: contrasted views of the nameless city in its desertion and growing ruin, and of the strange new realm of paradise to which the race had hewed its way through the stone. in these views the city and th

seemed to restore my balance, for i instantly recalled the sudden gusts which had risen around the mouth of the abyss each sunset and sunrise, one of which had indeed revealed the hidden tunnels to me. i looked at my watch and saw that sunrise was near, so bracing myself to resist the gale that was sweeping down to its cavern home as it had swept forth at evening. my fear again waned low, since a natural phenomenon tends to dispel broodings over the unknown. more and more madly poured the shrieking, moaning night wind into the gulf of the inner earth. i dropped prone again and clutched vainly at the floor for fear of being swept bodily through the open gate into the phosphorescent abyss. such fury i had not expected, and as i grew aware of an actual slipping of my form toward the abyss i w

HP LOVECRAFT THE OUTSIDER

ed me must have been shockingly aged, since my first conception of a living person was that of somebody mockingly like myself, yet distorted, shrivelled, and decaying like the castle. to me there was nothing grotesque in the bones and skeletons that strewed some of the stone crypts deep down among the foundations. i fantastically associated these things with everyday events, and thought them more natural than the coloured pictures of living beings which i found in many of the mouldy books. from such books i learned all that i know. no teacher urged or guided me, and i do not recall hearing any human voice in all those years- not even my own; for although i had read of speech, i had never thought to try to speak aloud. my aspect was a matter equally unthought of, for there were no mirrors i

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

rumours of devil-worship were partly justified by a peculiar secret cult which had gained force there and engulfed all the orthodox churches. it was called, she said 'the esoteric order of dagon, and was undoubtedly a debased, quasi-pagan thing imported from the east a century before, at a time when the innsmouth fisheries seemed to be going barren. its persistence among a simple people was quite natural in view of the sudden and permanent return of abundantly fine fishing, and it soon came to be the greatest influence in the town, replacing freemasonry altogether and taking up headquarters in the old masonic hall on new church green. all this, to the pious miss tilton, formed an excellent reason for shunning the ancient town of decay and desolation; but to me it was merely a fresh incenti

walking up state street in a silent, almost furtive fashion. the driver also alighted, and i watched him as he went into the drug store to make some purchase. this, i reflected, must be the joe sargent mentioned by the ticket-agent; and even be-fore i noticed any details there spread over me a wave of spontaneous aversion which could be neither checked nor explained. it suddenly struck me as very natural that the local people should not wish to ride on a bus owned and driven by this man, or to visit any oftener than possible the habitat of such a man and his kinsfolk. when the driver came out of the store i looked at him more carefully and tried to determine the source of my evil impression. he was a thin, stoop-shouldered man not much under six feet tall, dressed in shabby blue civilian c

the touch of bizarre horror was the tall tiara he wore; an almost exact duplicate of the one miss tilton had shown me the previous evening. this, acting on my imagination, had supplied namelessly sinister qualities to the indeterminate face and robed, shambling form beneath it. there was not, i soon decided, any reason why i should have felt that shuddering touch of evil pseudomemory. was it not natural that a local mystery cult should adopt among its regimentals an unique type of head-dress made familiar to the community in some strange way- perhaps as treasure-trove? a very thin sprinkling of repellent-looking youngish people now became visible on the sidewalks- lone individuals, and silent knots of two or three. the lower floors of the crumbling houses sometimes harboured small shops w

so that the governess assumed the role by court appointment. the frenchwoman- now long dead- was very taciturn, and there were those who said she wind have told more than she did. but the most baffling thing was the inability of anyone to place the recorded parents of the young woman- enoch and lydia (meserve) marsh- among the known families of new hampshire. possibly, many suggested, she was the natural daughter of some marsh of prominence- she certainly had the true marsh eyes. most of the puzzling was done after her early death, which took place at the birth of my grandmother- her only child. having formed some disagreeable impressions connected with the name of marsh, i did not welcome the news that it belonged on my own ancestral tree; nor was i pleased by mr. peabody's suggestion tha

HP LOVECRAFT THE TOMB

ing of dread howling before me in the pale moonlight, and i turn and flee madly. god! when will i awaken? that is what morgan wrote. i would go to 66 college street in providence, but i fear for what i might find thed the tomb by h.p. lovecraft 1917 in relating the circumstances which have led to my confinement within this refuge for the demented, i am aware that my present position will create a natural doubt of the authenticity of my narrative. it is an unfortunate fact that the bulk of humanity is too limited in its mental vision to weigh with patience and intelligence those isolated phenomena, seen and felt only by a psychologically sensitive few, which lie outside its common experience. men of broader intellect know that there is no sharp distinction betwixt the real and the unreal; t

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

comet of inconceivable orbit- so on, in endless cosmic cycle. the archetype, throbbed the waves, are the people of the ultimate abyss- formless, ineffable, and guessed at only by rate dreamers on the low-dimensioned worlds. chief among such was this informing being itself. which indeed was carter's own archetype. the gutless zeal of carter and all his forebears for forbidden cosmic secrets was a natural result of derivation from the supreme archetype. on every world all great wizards, all great thinkers, all great artists, are facets of it. almost stunned with awe, and with a kind of terrifying delight, randolph carter's consciousness did homage to that transcendent entity from which it was derived. as the waves paused again he pondered in the mighty silence, thinking of strange tributes

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

hat's good and what's evil. 1- witchcraft- what it's really like "i'll walk where my own nature would be leading. where the wild wind blows on the mountain-side (emily bronte) witchcraft has survived through the ages with astounding vitality because man's need to coerce destiny and subdue the fear within has never subsided. the art of enchantment attempts to deceive, cajole, and otherwise disturb natural inclinations. children, politicians, actors and women in love have much in common with sorcerers who, with bits of colours, attitudes and words, weave spells. lovers draw or carve a circle or a heart on a tree or wall and put their initials inside, and this is supposed to have all magical effect of uniting them. they are trying to influence their destiny. new brooms are brought into new ho

than the mysteries of love and religion. in fact, when lovers light candles for dinner, and when churchgoers light candles in prayer, they invoke a force that witches always have known to be beneficial. what is a witch really like? for one thing, a witch is not an ugly old hag. the very idea is unkind and illogical. if a witch has, as she is said to have, special powers and an ability to disturb natural happenings, then she must be able to project the illusion, if not the truth, of beauty. when one has the power to charm, enchant and fascinate, then it also follows that one has the power to create an aura of pleasing good looks if not something more. if a witch has some secret force that enables her to control and influence others, this ability should certainly lead to an abundant popular

ou get turned on with a toad? it just doesn't have the same warm, vibrant personality as a dog or cat. many people claim that dogs and cats can see the spirit world. they can feel and react readily to energy, even your primitive, subconscious force. witches are supposedly able to take an animal shape, or send an animal on a mission, but that isn't true. witches assume no form other than their own natural human one. as far as ghosts or images are concerned, i believe that you can project your personality with enough force so that someone will accept this projection of your personality as you. and it is you, it is the essence of you, minus the physical body. are you psychic? if you are, you know it: you're already doing psychic things. there are many schools that attempt to increase a person

elf into feeling that i was surrounding this man with myself and calling him into my sphere of being. i think we are all a mass of energy, and we really have no clearly defined end. where does my body end and the air around me begin? at which point do the molecules no longer unite into a separate entity? i don't understand the principle involved in what keeps me together so i don't understand the natural law that would prevent my leaving my body and surrounding another person, and because i am stupid i am able to do it. i can absorb things and situations. i begin feeling as if an octopus form were coming out of me, and i can surround and hug everything i want. as long as i can sustain the sensation of surrounding something, it's mine. 16. your word of power even a novice at witchcraft can

. each of these circles represents a particular department of your life (see fig. 2) figure 2- the card spell the first circle of the card spell has to do with you personally, your ego, your personality, what you do with yourself alone and separate from all other contacts. it has nothing to do with your family or your partner; it's you alone facing the world. the second circle has to do with your natural resources. it is involved with where you go, the source of your strength. so, the second circle concerns your storehouse, your supplies and your money. the third circle governs your immediate neighbourhood, your very close neighbours. if, of course, you are in a position of government where a large area is connected with what you do, then the neighbourhood can be your city, or your state

INDUCTION CHARM AND THE INITIATION

fate, to the land and to all beings within it, or on it. this is important, for this is the way of power- living creatures and plants mediate power to us everyday, and with deeper awareness, they will open up to you. your oath is also to the powers inside the land- referring to both the ancestral stream of your own dead kin, and to the dead in general, but also to the land-spirits, the powers of natural places. this is a faery oath- in the most inclusive meaning of the word- an oath which places taboos upon you. you will not knowingly pollute or fill the natural world with anything that you know will despoil it, that will destroy the land or degrade it- you will not destroy or move nor help another to destroy or move standing stones, the remains of stone age tumuli, or other ancient monum

ways into the land, into the unseen. you will not defile or destroy or deface burial mounds; you will not despoil graves except to take a little earth for needful things. if you take from the land, or from any sacred place, you will take only tiny amounts and leave behind something of yourselfblood, hair, nails, offerings of ale or beer, or something valuable to you. you will not wantonly destroy natural areas, in form or function, nor encourage others to do the same, for any reason beyond saving a life. remember these things, like you remember your oath to the powers of green growing things and beasts- because to break them may spell the end of whatever power you have received back in your contract. continuing on, you address the powers you are making this oath to- animal spirits and plan

INITIATION INTO HERMETICS

h contains the fundamental materials of the elements. if we were to restrict our whole life to a one-sided kind of food only, our body would, without any doubt, fall ill, meaning that such a kind of food would produce a disharmony in the body. by the disintegration of air and food, the elements are provided with the supporting substances and in this way their activity is maintained. such is man s natural mode of life. if an element is missing, as it were, the fuel, all the functions depending on it are immediately affected. if, e.g, the fiery element in the body works excessively, we feel thirsty, the air element makes us feel hungry, the element of water causes a feeling of cold, and the earthy element produces tiredness. on the other hand, every over-saturation of the elements causes rei

harmony but we have to deal with an illness. this will mean that more drastic remedies will be necessary to reestablish the indispensable harmony, providing we desire to bring the body back to its normal function and complete recovery. all the curing methods known up to this day have been based on this fundament. i desist from particularizing such methods, as most of them are generally known. the natural therapy employs thermic effects such as bathing, poultices, herbs, massages, etc. the allopathist utilizes concentrated medicines, which are causing the effects corresponding to the elements and destined to repair health. the homoeopathist brings to life the contrasting element according to the device similia similibus curantur to achieve the balance of all that is in danger in conformity

the balance everywhere. there are three kinds of asceticism (1, intellectual or mental asceticism (2) psychic or astral asceticism, 93) physical or material asceticism. the first kind has to do with the discipline of thoughts, the second kind is engaged in ennobling the soul through control of passions and instincts, and the third kind is concerned with harmonizing the body through a moderate and natural way of life. without these three kinds of asceticism, which must be developed at the same tie and parallel to each other, a correct magical rise is unthinkable. to avoid any one-sided development, none of the three kinds may be neglected, and none of them may prevail. further information about how to accomplish this task will be given in the practical training course of this book. before b

p of imagination to dissolve the light, sending it back into the universe. you can exert an influence on other people with rays, but in this case the desired loading has to be led to the mirror directly out of the universe with the imagination. so it is possible to accomplish all kinds of experiments such as hypnosis, magnetic sleep, mediumistic conditions, a fact that the magician wil find quite natural. he will therefore arrange his practice accordingly. 7. the magic mirror for room impregnation& treatment of sick people a similar procedure is followed in the impregnation of rooms with the help of the magic mirror. load your mirror with the fluid corresponding to your wish such as light, biomagnetism, akasa, etc, feeding its accumulation directly from the universe so strongly with the im

pulled back from your physical body by an invisible attractive power, similar to that which a magnet exerts on iron. this is to be interpreted by the fact that the bond between the astral and the physical body id fed, preserved and kept in balance by the most subtle fluid. by performing the exercises of sending out the astral body, you are committing a deliberate act against the lawfulness of the natural elements in your body, which must be overcome. consequently the movement of your astral body requires a greater effort than if you would move away with you mental body alone. this is the reason why you should draw away from your body only a few steps at first, and return to it instantly. because the magnetic attractive power is constantly pulling and influencing you, it will provoke variou

INTERVIEW WITH ANDREW CHUMBLEY

ious generations in this and kindred streams of traditional craft, the utilisation of sabbath- imagery had been in process for some time, but during the late 19th century and throughout the 20th century became fully self-conscious. when mythic imagery and direct magical experiences of spirit- flight, faerie convocations, and such like conjoin, the language of sabbatic symbology is actually a very natural vehicle to employ. it is useful at this point to emphasise that traditional craft as a whole embraces many diverse streams of initiation, ritual, custom and spirit-allegiance. i know of at least seven lineages in britain and am quite sure there are many others each with its own character and spiritual individuality. this being said sabbatic craft, as a unifying term denoting a tradition, r

IRISH WITCHCRAFT AND DEMONOLOGY

on her--the hand of glory--a journey through the air--a "witch" in 1911--some modern illustrations of cattle- and milk- magic--transference of disease by a cailleach--burying the sheaf--j.p.'s commission--conclusion 224 irish witchcraft and demonology chapter i some remarks on witchcraft in ireland it is said, though we cannot vouch for the accuracy of the statement, that in a certain book on the natural history of ireland there occurs a remarkable and oft- quoted chapter on snakes--the said chapter consisting of the words "there are no snakes in ireland" in the opinion of most people at the present day a book on witchcraft in ireland would be of equal length and similarly worded, except for the inclusion of the kyteler case in the town of kilkenny in the first half of the fourteenth centu

iking ugliness, or else her powers of attraction were very remarkable, for she had succeeded in leading four husbands to the altar. she had been married, first, to william outlawe of kilkenny, banker; secondly, to adam le blund of callan; thirdly, to richard de valle--all of whom she was supposed to have got rid of by poison; and fourthly, to sir john le poer, whom it was said she deprived of his natural senses by philtres and incantations. the bishop of ossory at this period was richard de ledrede, a franciscan friar, and an englishman by birth. he soon learnt that things were not as they should be, for when making a visitation of his diocese early in 1324 he found by an inquisition, in which were five knights and numerous p. 27 nobles, that there was in the city a band of heretical sorce

erved. p. 60 in the november of that year sessions were held there by the lord justice drury and sir henry fitton, who, in their letter to the privy council on the 20th of the same month, inform that body that upon arriving at the town "the jail being full we caused sessions immediately to be held. thirty-six persons were executed, amongst whom were some good ones, a blackamoor and two witches by natural law, for that we find no law to try them by in this realm" 1 it is easy to see why the witches were put to death, but the reason for the negro's execution is not so obvious. it can hardly have been for the colour of his skin, although no doubt a black man was as much a rara avis in the town of kilkenny as a black swan. had the words been written at the time the unfortunate negro might well

it have been that he was the unhappy victim of a false etymology! for p. 61 in old writers the word "necromancy" is spelt "nigromancy" as if divination was practised through the medium of negroes instead of dead persons; indeed in an old vocabulary of 1475 "nigromantia" is defined as "divinatio facta per nigros" he may therefore have been suspected of complicity with the two witches. as yet the "natural law" held sway in ireland, but very soon this country was to be fully equipped with a statute all to itself. two statutes against witchcraft had already been passed in england, one in 1541, which was repealed six years later, and a second in 1562. partly no doubt on account of the kilkenny case of 1578, and partly to place ireland on the same footing as england, a statute was passed by the

attle of those whom they hated, of which we have given some modern illustrations in the concluding chapter, was to be found in elizabethan times in this country. indeed if we are to put credence in the following passage from reginald scot, quoted by thomas ady in his perfect discovery of witches (london, 1661, a certain amount of witch persecution arose with reference to this point, possibly as a natural outcome of the statute of 1586 "master scot in his discovery telleth us, that our english people in ireland, whose posterity were lately barbarously cut off, were much given to this idolatry [belief in witches] in the queen's time [elizabeth, insomuch that there being a disease amongst their cattel that grew blinde, being a common disease in that country, they did commonly execute people f

ISIS UNVEILED

to disclaim comte as their law-giver, and to protest against such a king being set up to reign over them. not conscious of any personal obbgation to his writings, conscious how much, in some respects, he has misrepresented the spirit and pretensions of science, they repudiate the allegiance which his enthusiastic disciples would force upon them, and which popular opinion is fast coming to think a natural one. they do digitizecoy google/ 4 isis untbiled well in thus making a timely assertion of independence; for if it be not done 800q, it will soon be too late to be done well' when a mate- rialistic doctrine is repudiated so strongly by two such materialists as huxley and maudsley, then we must thhik indeed that it is absurdity itself. among christians there is nothing but dissenidon. their

died at birth, however, for the argus-eyed police were there; a catholic mirade in poland, made public by the priests, generally meaning political revolution, uoodshed, and war. is it then not permissible at least to suspect that if in one country divine miracles may be arrested by civil and militaiy law, and in another they never occur, we must search for the explanation of the two facta in some natural cause, instead of attributing them to either god or devil? in our opinion if it is worth anything the whole secret may be accounted for as follows. in russia the clergy know better than to bewilder their parishes, whose piety is sincere and faith strong without miracles; they know that nothing is better calculated than the latter to sow seeds
was in ruins, and she found herself left to her own responsi- bility and resources. digitizecoy google iflracles by the laity s8 so long as the phenomena had appeared only sporadically, she had always 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

destroyed; and tamiy years after- wards* the empty thelve* excited the regret. etc" but it does not state the subsequent fate of the puiaged books. in rivalry of the fierce mary-worshipers of the fourth century, the modem clerical persecutors of liberalism and 'heresy' would willingly' shut up all the heretics and their books in some modem serapion and bum them alive* the cause of this hatred is natural. modem re- search has mere than ever unveiled the secret "is not the worship of saints and angels now" said bbhop newton, years ago "in all respects the same that the worship of demons was in former times? the name only is different, the thing is identically the same. the very same temples, the very same images, which were once consecrated to jupiter and the other demons, are now consecrat

anichaean converted to the religion of one who even on his cross prayed for his ss! digitizecoy google the ancient of days 33 who the enemies of the 'lord' were, according to the christians, is not difficult to surmiae; the few inside the augustinian fold were his new children and favorites, who had supplanted in his affections the sons of israel, his 'chosen people' llie rest of mankind were his natural foes. the teeming multitudes of heathendom were proper food for the flames of heu; the handful within the church communion 'heirs of salvation' but if such a proscriptive policy was just, and its enforcement was 'sweet savor' in the nostrils of the 'lord' why not scorn also tiie pagan rites and philosophy? why draw so deeply from the wells of wisdom, dug and filled up to brim by the same h

JASMUHEEN THE FOOD OF GODS

e series, and points (d) and (e) will be addressed here. nonetheless, this is not a field that one person is to conquer alone as bridging the worlds is part of a global game of evolution. it is not necessary to have read the other two books to understand what we share in this one. each of us has a role to play and each of us carries a piece of a massive program for change, which in itself forms a natural path of our evolution. in time all that we have discovered will be accepted as every day fact and this will come into being from individual exploration coupled with normal standard research by those open to these fields. all i can ask is that all is done with respect and with the good of all in mind. if we all act with honor and integrity looking for win, win, win solutions as discussed in

true nourishment for our dow has the power to satiate all our hungers. when we work consciously with dow power and the river of grace it naturally commands, our lives become a streamlined flow of ease and joy where nothing feels like a problem and everything operates in perfect harmony and balance within the whole. while we can satisfy our hunger for love or health or wealth, until we satisfy our natural hunger to know our dow we will never feel fulfilled. every being has been programmed to know its dow for our dow is our bio-systems intelligent creator, a force that some call god and it is not until we remember it and merge consciously with it that we can be fulfilled. the sages call this way of being nourished as accessing the true food of the gods. identifying our hungers: basically our

their youth again. similarly on a more metaphysical level, some souls hunger for an experience of life in a denser beta field world while others hunger to leave it. there are a myriad of types of hungers and reasons for our hungers and in order to understand some of these it is helpful to look first at some of the reasons why we block our ability to be nourished, next it is helpful to explore the natural cycles of human awareness which allow us to either be open or closed to the type of information held in the divine nutrition series and also the different sources of nourishment that we have available to us which i classify as either conventional or non-conventional. before we proceed with the divine nutrition program, let s look a little deeper at the classification of the 3 nourishment l

nce emotional highs and lows. violence is tolerated as an everyday fact as is the suffering of our children. personally i would like to think that as we learn how to stop blocking our inner nourishment flow, that these things become abnormal rather than every day. all it takes is education to inspire us to understand and make more supportive choices which are easier to make when we understand the natural cycles of human awareness. divine nutrition: the madonna frequency& the food of gods with jasmuheen 19. chapter 3 cycles of human hungers and awareness like many metaphysicians in this world, i was born with an inbuilt hunger to be in the theta field of life even though many in my personal field were oblivious to such drives. however in the metaphysical world there are reasons and also nat

ll directly influence the type of experiences that we attract in life. by this stage we have become aware of the power of our thoughts to create reality and hence we now choose thoughts that create the type of life where we feel as if we are thriving and in tune with a greater game. in stage 3 we have trained ourselves to see the god in all life and to recognize the perfection of creation and the natural cycles of all life, as we feel the tantra of life and duality and feelings of separation disappear and we realize that our dow is eternal and that death is just an illusion. divine nutrition: the madonna frequency& the food of gods with jasmuheen 21 in this stage our brain wave patterns are firmly anchored in the theta zone of 4 to 7 cycles per second. in this field divine revelations and

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ucians were very dramatic, at the same time that the latter were very true, although generally disbelieved. delphic e (with the significant point in the centre. the crux-ansata (the most important and persistent figure in the egyptian hieroglpyhs) chapter the second. singular adventure in staffordshire. r. plot, who was a very well-known and reliable man, and a painstaking antiquary and writer of natural history, in his history of staffordshire, published by him in the time of charles the second, relates the following strange story: that a countryman was employed, at the close of a certain dull summer s day, in digging a trench in a field in a valley, round which the country rose into sombre, silent woods, vocal only with the quaint cries of the infrequent magpies. it was some little time

ace; but, making a turn to the right, with singular credit to his nerves, the explorer went down again. and now he saw at a vast distance below, at the foot of a deeper staircase of stone, a steady though a pale light. this was shining up as if from a star, or coming from the centre of the earth. cheered by this light, though absolutely astounded nay, frightened at thus discovering light, whether natural or artificial, in the deep bowels of the earth, the man again descended, meeting a thin, humid trail of light, as it looked, mounting up the centre line of the shining though mouldering old stairs, which apparently had not been pressed by a foot for many ages. he thought now, although it was probably only the wind in some hidden recess, or creeping down some gallery, that he heard a murmur

r since his burial, which was about three hundred years after christ. the ancient romans are said to have been able to maintain lights in their sepulchres for an indefinite time, by an essence or oil obtained from liquid gold; which was an achievement assumed to have been only known to the rosicrucians, who boasted this among some of their other stupendous arts. baptista porta, in his treatise on natural magic, relates that about the year 1550, in the island of nesis, in the bay of naples, a marble sepulchre of a certain roman was discovered; upon the opening of which a burning lamp, affording a powerful illumination, was discovered. the light of this lamp plaed on the admission of the air, and it was speedily extinguished. it appeared from undoubted tokens in the mode of inscription that

ates, was killed by turnus (the account will be found in the tenth book of virgil s neid, is that reported as discovered not far from rome, as far forward in time as the year 1401. it is related that a countryman was digging in the neighbourhood, and that delving deeper than usual, he came upon a stone sepulchre, wherein there was discovered the body of a man of extraordinary size, as perfect and natural as if recently interred. above the head of the deceased there was found a lamp, burning with the supposed fabulous perpetual fire. neither wind or water, nor any other superinduced means, could extinguish it; but the flame was mastered eventually by the lamp being bored at bottom and broken by the astonished investigators of this consummate light. the man enclosed in this monument had a la

usand and fifty years. it is supposed that the perpetuity of the flame of these wonderful lamps was owing to the consummate tenacity of the unctuous matter with which the light was maintained; and that the balance was so exquisitely perfect between the feeding material and the strength of the flame, and so proportioned for everlasting provision and expenditure, that, like the radical moisture and natural heat in animals, neither of them could ever unduly prevail. licetus, who has advanced this opinion, observes that in order ot effectually prevent interference with this balance, the ancients hid these lamps in caverns or in enclosed monuments. hence it happened that on opening these tombs and secret places, the admission of fresh air to the lamps destroyed the fine equilibrium and stopped

JESSUP MK THE CASE FOR THE UFO

later, speak almost eloquently in behalf of the case for space life and ufo's. it is within these fields that we have found the greatest volume of detailed observation and data. and it is just here that we have found the most difficulty in grouping and organizing. even here, however, we can not a primitive pattern and by simple use of it as a guide, we begin to separate acts of intelligence from "natural" acts of statistical nature. whereas the actual groupings are given in parts two, three, and four, the problems involved in the initial research are of interest. the resolution of those problems is still another key to the fact that we are on the right track, that by relating the previously unrelated we have discovered pattern and form. ed: the following has no obvious reference or necessa

rically contrived. here are three established facts: 1. placement in an incipient coal bed some 300,000 years ago. 2. made of meteoric iron, identifiable by structure and chemical content. 3. clearly shaped by artificial means. the number of explanations as to how it got into that coal bed may be few or several, but there is one underlying fact which cannot be scoffed into oblivion: this piece of natural steel was shaped by an intelligent instrumentation at least 300,000 years ago! before steel was known to h.s. we can go on, but somebody has to make a choice, or deny and ignore the entire factual substratum. science has ignored it. the choice is most galling to face: was this gadget, created as it was by intelligence, placed there by man indigenous to earth, or was it dropped from space b

machine tools or force field (sic''shapers& cutter-burners which--brother! they sure don't! capable of bringing this little machine part to the earth, or of bringing civilization itself and planting it here within that type of animal life judged most likely and suitable to perpetuate and develop mental capacity. it is indeed a nasty choice for inhibited minds. einstien wasn't alive then, but the natural functions of our universe& this planet worked well without him. we can conclude that space habitation has existed for many a millennia. we do not care whether earthmen took to space as a matter of convenience, comfort, and safety after blowing off a portion of the planet; or whether space inhabitants created terrestrial intelligence "in their own image" bluntly "what's the difference" the

ake this statement on the basis of hundreds of astronomical observations in which the rough determinations of parallax can be made. parallax shows these objects to be somewhere between a few hundred miles away and a maximum of something less than the distance of the moon. while i believe that these space islands probably use both earth and moon for their own convenience, i suggest that their most natural and permanent habitat is at the gravitational neutral of the earth-sun-moon, three-body system which is well within the orbit of the moon. why not, the neutral has less wearing effects on tissue, nerves& lets one live much, much longer. humans die due to gravitational wear& tear, too. dean swift was prescient in regard to his astronomy, predicting that mars had two small satellites, one of

effects on tissue, nerves& lets one live much, much longer. humans die due to gravitational wear& tear, too. dean swift was prescient in regard to his astronomy, predicting that mars had two small satellites, one of which was close to mars' surface and made two revolutions daily. it has been pointed out that this inner body is too close to mars to be in adjustment with any known postulate of the natural distribution of satellites relative to their parent body. this may be an indication that mars' inner satellite is artificial. also an old "dead-ark" s-m make it has been postulated that gravitation need not be considered as acting with uniform continuity, from the center of the attracting body outward, even if subject to the inverse square law. such a concept, today, would be especially ho

K AMBER THE BASICS OF MAGICK

lack magick' as being actual satan worship, human or animal sacrifice, dangerous unconventional magical practices, and other bizarre stuff as makes a nightmare. it is all a matter of degree. most mild self-interest magick (one of the most common kinds) would be called 'gray. better terms may be *constructive magick* as being beneficial; and *aversive magick* as magick intended to work against the natural order, and to tear down. there is also the *high magick* of spiritual alchemy (ie. spiritual growth, also known as 'the great work; and conversely there is 'low magick' which is concerned with materiality. any magick act is likely to produce side effects regardless of whether or not the desired result is achieved. such side effects are no problem for constructive magick, since they are ben

ore you notice much effect. i do not advocate radical dietary changes, excessive fasting, or malnutrition. your good health is the basics of magick get any book for free on: www.abika.com 19 far more important in magick than any temporary effect you get from prolonged starvation. a change in diet will sometimes only produce a temporary effect, until the physical body adapts to the change. healthy natural foods and lifestyle make it easier for us to be healthy, but ultimately, good health is a mentual quality (attitude. the four-fold breath with physical exercise too, moderation is advised (you should be cautious, or not attempt it if you have a respiratory or heart condition. check with your physician if in doubt, and don't overdo) one of the most useful physical exercises is pranayama, or

ates through the mind, it is affected and biased by the mind. our attitudes and fears may alter it. sometimes results are very detailed, and accurate- but not always. often the future is plastic and changeable anyway, and the use of magick may alter the result. thus divination shows tendencies only, which may be helpful, but must not rule us. developing clairvoyance it is possible to improve your natural ability with clairvoyance through practice. a good start might be to look around you, then close your eyes and try to picture your surroundings. this is also good exercise for visualization. and visualization is an essential talent in magick. open your eyes again and check your accuracy. then close your eyes and try it again. when you use your physical eyes, look at everything like a child

d. this is particularly noticeable in using magick to affect the weather (and the main reason why you should not use magick to affect the weather. for example..your performance of a ritual to produce a sunny day produces a sunny day. the next day is sunny, alright, but the rest of the month is cold and overcast. here the weather seems to react to the magick in the opposite way to re-establish its natural balance. it is something like pushing a pendulum to one side and releasing it- the pendulum swings to the other side. to quote emmerson "for everything you gain you lose something. i don't know that this is always true in magick, but it does illustrate the point. and another reason not to use magick to affect the weather is that it might foul it up in other parts of the country (world. 6)

KETAB E SIYAH

ilt the temple were libations were poured out to flow through soil and stone to the founts of chadel. with the borrowed light of the sun shone the gilded dome beneath which was the altar, carved of marble with deep grooves to bear away libations of wine and milk and blood. 260 the southern steps i ascended to the height, flanked on each side by a figures of stone, heroes of the city and beasts of natural and strange aspect. thus came i to the southern temple gate. the height of three men were the double doors that closed the portal and cut from cedar, made bright with designs of gold, wreaths and vines, heavy with a thousand fruits. above was the temple's seal, painted onto ebony: within a pentagram with two exalted horns, an eye painted in an emerald hue that stood as a symbol of that fir

iii "love one another, you say, is this the supreme law. but what power has made it so? upon what rational authority does the gospel of love rest? is it even possible of practice, and what would result from its universal application to active affairs? why should i not hate mine enemies and hunt them down like the wild beasts they are? if i "love" them, does that not place me at their mercy? is it natural for enemies to "do good" unto each other? and what is "good? can the torn and bloody victim "love" the blood-splashed jaws that rend him limb from limb? are we not all predatory animals by instinct? if humans ceased wholly from preying upon each other, could they continue to exist "love your enemies and do good to them that hate you and dispitefully use you" is the despicable philosophy of

ans from an extra-scientific base of emotional pleasure. whereupon i came to earth with asmodeus, and even as he spoke to the intellect of man, i brought meditation and introspection to the artists and authors of human sensitivity. and man came not only to use his satanic power but to recognize the extent of the freedom which it promised him- the subjugation of all behavior to his will and not to natural or mechanical laws. 460 to man came fantasy and imagination, and the appreciation of contrasts between the reality of his accomplishments and the illusions of the impossibilities as circumscribed by the logic of god. and ever as man reached new heights of material achievement, so also he confronted the barrier of the will of god, which permitted no deviation from its law. and man was long

KNOWLEDGE LECTURE TWO

roth with all the connecting paths numbered and lettered, and the serpent winding over each path. around each sephira are written the names of the deity, archangel and angelic host attributed to it. the twenty-two paths are bound together by the serpent of wisdom. it unites the paths but does not touch any of the sephiroth, which are linked by the flaming sword. the flaming sword is formed by the natural order of the tree of life. it resembles a flash of lightning. together the sephiroth and the twenty-two paths form the 32 paths of the sefer yetzirah, or book of formation. the two pillars on either side of the altar represent: active: the white pillar on the south side. male. adam. pillar of light and fire. right kerub. metatron. passive: the black pillar on the north side. female. eve. p

KUNDALINI BREATHING EXERCISE

ep up the light visualizations: the light will jump with the breathing. repeat this for another 20 minutes. haaahhhhm, sah sah sah sah sah sah. you may be able to see your energy increase with each breath. if you begin shaking and jerking, know that is a normal reaction to the increased energy in your system, and you should not fight it (like a shiver down the spine, it is totally involuntary and natural) don't scare yourself into stopping the exercise at this point. soon, the jerking motions will stop, and you may begin moving in a very fluid fashion. you will not be able to hold still after this point, and you shouldn't try. the energy will increase to the point where it reaches your third eye chakra. once you have this flow at maximum capacity, continue for as long as you can. when you

LAITMAN M BASIC CONCEPTS IN KABBALAH

society s rules, and the masses are always less developed than the most developed persons in society, this would create regression instead of progress. b a s i c c o n c e p t s i n k a b b a l a h 40 if a society establishes its laws in accordance with spiritual laws, those who observe them do not lose an opportunity as an individual to merge with the creator. this is because these laws are the natural laws of governance over the world and society. if a society creates its own laws, which contradict the laws of the spiritual nature, those who observe spiritual laws will achieve their maximum development. according to the purposeful governance, we must observe the laws of nature so that individuals and society will develop in the right direction. kabbalah instructs that we make all decisi

to the purposeful governance, we must observe the laws of nature so that individuals and society will develop in the right direction. kabbalah instructs that we make all decisions according to society s opinion. kabbalah shows us that in daily life we must accept the opinion of the majority, and in spiritual development we must follow the opinion of developed individuals. this rule is called the natural law of governance. all the rules and laws of the science of kabbalah comprise the laws of nature s governance. while studying the interconnections between the laws that influence our world from above downward through kabbalah, it becomes clear that the law of the majority s influence in the society is a natural one. 41 c h a p t e r 6 t h e e s s e n c e a n d t h e p u r p o s e o f k a b

of the creator. just as in our world, the more pleasure the child receives from food, such as eating for mommy, the more delight it gives its parent. in this situation, the soul should constantly control the amount of pleasure it receives in order to enjoy only for the creator s sake. b a s i c c o n c e p t s i n k a b b a l a h 52 however, since the common soul could not instantly overcome its natural desire to enjoy for its own sake (that is how great it was, it was shattered into myriad fragments (souls. these fragments were easier to work on, to neutralize the selfish will to enjoy. since no distance exists in the spiritual world, and proximity is determined by the similarity of actions and thoughts (affinity, love, souls that receive for the creator s sake are close to him because t

ause this attribute coincides with the creator (in contrast to the mind, which is the product of matter. the soul acquires the creator s attribute in the process of development, although its initial nature consists of a will to receive pleasure. desire creates needs, and the needs stimulate the appropriate thoughts and knowledge to meet these needs. since people have different desires, it is only natural that their needs, thoughts, and development will differ. those who have only base needs will direct their thoughts and education to satisfying those desires. although they do use their knowledge and intellect, these are serving the low (animate) mind. people whose ego-based desire for pleasure is limited to such human needs as power over others, use their strength, intellect, and education

LAITMAN M FROM CHAOS TO HARMONY

s, hoping they would give us satisfaction. this process occurs on both the individual level and on the level of all humanity. now that we have accumulated experience for thousands of years, we realize that we don t know how to reach sustainable happiness, or even basic inner security. we are bewildered. this phenomenon is at the basis of the crises and the challenges that plague us. moreover, the natural, egoistic human predilection to seek self-centered pleasures at the expense of others has intensified over time. today, people are trying to build their successes on the ruin of others. intolerance, alienation, and hatred have reached new and terrifying heights, jeopardizing the very existence of the human species. when we observe nature, we see that all living creatures are built to follo

the violence and insubordination within the education system. in fact, the intensification of these phenomena is not so disturbing in our eyes because we have grown accustomed to them. in the past, they were considered aberrant, but today they have become the norm. because we lack the tools to cope with these predicaments, we accept their existence to reduce the suffering they cause us. this is a natural defense mechanism that has developed within us, but it does not mean that things cannot be different, and indeed better than they are now--the editor 31 1 desire is everything one cause, one solution as we have written in the foreword, many of us already feel there is an unfolding crisis on the global and on the personal levels. as a matter of fact, it encompasses the whole of nature: stil

people, who prefer to hunt the healthy animals, wolves hunt primarily the sick and the weak, and in so doing contribute to the health of the animals in the area. thus, the more scientific research progresses, the more it reveals that all parts of nature are interconnected chapter three: altruism is life s law 53 parts of a single, comprehensive system. indeed, when we project our own emotions on natural phenomena, we often feel that nature can be cruel. but in truth, the eating of one creature by another guarantees the harmony and health of the collective system. in fact, in our own bodies, billions of cells die each minute and billions others are born. this is precisely what the continuation of life depends on! harmony among cells in a living organism within each multi-cellular organism

al society corrects as quickly as possible. society persists in a manner that places each of its elechapter three: altruism is life s law 59 ments in the ideal conditions for survival and for optimal use of the environment s resources. in nature, everything moves toward unity nature s evolution proves that the process of turning the world into a global village is not coincidental. rather, it is a natural stage, as civilization evolves toward comprehensive harmony. according to evolutionary biologist elisabet sahtouris, at the end of the process there will be one system whose parts will be interconnected in reciprocity and collaboration. in a lecture given at a conference in tokyo in 2005, sahtouris explained that evolution is comprised of phases of individualization, conflict, and competit

hem. the trick is to find the best and wisest way to use our ego to progress toward altruistic bonding with others. and the method that enables us to do that is the wisdom of kabbalah. this is also the origin of its name. kabbalah means to receive. hence, the wisdom of kabbalah is the wisdom of how to receive the perfect pleasure, in the perfect way. kabbalah does not require that we suppress our natural egoistic drives. on the contrary, it acknowledges their existence and explains how we can best and most effectively use them to reach perfection. during our evolution, we are required to combine all the inclinations and elements within us harmoniously, and harness them to the process. for instance, we normally think of envy, lust, and honor in negative terms. there is even a well-known max

LAITMAN M KABBALAH REVEALED

o secret that kabbalah did not begin with today s hollywood trendy hype. it has actually been around for thousands of years. when it first appeared, people were much closer to nature than they are today. they felt an intimacy with nature and nurtured their relationship with it. in those days, they had little reason to be detached from nature. they weren t as self-centered and alienated from their natural environment as we are today. indeed, at that time, humanity was an inseparable part of nature and nurtured its intimacy with it. in addition, humankind did not know enough about nature to feel secure; instead, we were afraid of natural forces, which impelled us to relate to nature as a force superior to our own. 20 kabbalah revealed being intimate with nature, on the one hand, and afraid o

hen pursuing higher knowledge. the hebrew word for creator is boreh, and contains two words: bo (come) and re eh (see. thus, the word, creator, is a personal invitation to experience the spiritual world. t h e c r a d l e o f s c i e n c e the knowledge that the first kabbalists acquired did more than help them understand how things worked behind the scenes. with it, they were able to explain the natural phenomena we all encounter. it was only natural, therefore, that they became teachers, and that the knowledge they passed on to us became the basis for both ancient and modern sciences. the term, kabbalist, comes from the hebrew word, kabbalah( reception. the original language of kabbalah is hebrew, a language developed especially by and for kabbalists, to help them communicate with one an

el zero. today, as you might have guessed, we are at level four xthe most intense level. but in the early days when the will to receive was at level zero, desires were not strong enough to separate us from nature and from each other. in those days, this oneness with nature, which today many of us pay good money to re-learn in meditation classes (and let s face it, not always successfully) was the natural way of life. people didn t know any other way. they didn t even know that they could be separated from nature, nor did they want to be. in fact, in those days, humanity s communication with nature and with each other flowed so seamlessly, words were not even necessary; instead, people communicated by thought, much like telepathy. it was a time kabbalah: then and now 27 of unity, and the wh

our connection with nature, with the creator. egoism is a catch-22 during the time when mysticism thrived, the wisdom of kabbalah was discovered and provided knowledge about the stage-by-stage growth of our egoism and what causes kabbalah: then and now 31 it. kabbalists taught that everything that exists is made of a desire for self-fulfillment. however, these desires cannot be fulfilled in their natural form, when they are self-centered. this is because when we satisfy a desire, we cancel it, and if we cancel a desire for something, we can no longer enjoy it. for example, think of your favorite food. now, imagine yourself in a fancy restaurant, comfortably seated at a table as the smiling waiter brings you a covered plate, places it in front of you, and removes the lid. hmmm k that delici

he or she is unworthy of knowing; hence we try to steal whatever information we want, and which isn t openly accessible. but that wasn t always the case. many years ago, before egoism reached its highest level, people considered the public s benefit before they considered their own. they felt connected to the whole of nature and to the whole of humanity, not to themselves. for them, this was the natural way to be. but today, our considerations have changed drastically, and we believe that we are entitled to know everything and to do everything. this is what our level of egoism automatically dictates. in fact, even before humanity reached the fourth level of desire, scholars had begun to sell their wisdom for material profits such as money, honor, and power. as material temptations grew, p

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

efit derived from these tasks would be apparent. it would be as if we were giving all our possessions to a stranger without thinking twice about the present or future. yet, this would present absolutely no problem, since being aware of the divine rule would enable us to see the benefits of acting selflessly. we would know that we were in the power of the kind and eternal creator. just imagine how natural it would be (and also how unnatural and impossible it is in the present condition of divine concealment) to give ourselves fully to the creator, to surrender all of our thoughts and desires to him without reservation, and to be what he wants us to be. we would not have the least concern for ourselves, and would give no thought to ourselves. in fact, we would cease to be aware of our own se

based on our own current criteria the criteria of our world. we do not possess supernatural intelligence or perception, and we err constantly even within the boundaries of our own world. thus, we cannot draw conclusions about the unknown and pass judgment on it. only those of us who possess the requisite supernatural qualities can make correct judgments concerning what exists above and beyond the natural. those who possess both supernatural qualities and our own qualities can more closely describe the supernatural to us. such a person is known as a kabbalist a person of our world, created with the same qualities as each of us, but also endowed with other qualities from above that permit this person to describe to us what goes on in the other worlds. perceiving the creator- 23- this is why

rest, this means that the will of the creator to benefit us is unwavering and constant. we exist in the sea of light. but that point in us which we call our "i" is encased in a shell of egoism. in this state, we are incapable of enjoying the light and are merely floating. false pleasures the pleasures of our world as seen by society can be divided into several types: status symbols (wealth, fame, natural (family, criminal (pleasures experienced at the expense of others lives, illegal (pleasures experienced at the expense of others property, amorous (romantic pleasures, and more. all of these are understood by society, even though some of them are condemned and punished. but there is a certain type of pleasure, unacceptable in any type of society, that always evokes protest. it causes enorm

well as feeling his love for us. this is the path of peace and joy, and of faith in the fact that the long way is, in fact, the short way without suffering. when we are not capable of receiving the light into the self the inner light (ohr pnimi) our spiritual development will take place only under the influence of the surrounding light (ohr makif. this path of spiritual development is called "the natural way" or "the way of suffering (derech b ito. this is the path of all humanity. another alternative for our spiritual development is to establish a personal bond with the creator, characterized by the work in three lines. this way is called "the way of kabbalah (derech kabbalah, derech ahishena. it is much shorter than the way of suffering. thus, the kabbalists say that an individual who wi

etely selfless, that does not yield money, honor, pleasures, or hope for a better future. moreover, we are incapable of engaging in work that does not yield any results or any fruits; that does not bestow- 134- attaining the worlds beyond anything upon another; that does not result in any benefit being conferred upon another, or that appears to produce only senseless efforts in empty space. it is natural that our egoistic reason and bodies are not prepared for such a task, because they have been designed by the creator to receive pleasure. we are forced to feel and act "altruistically" because of the suffering we receive in our daily lives, the complete loss of any delight or desire in life, and our strong conviction that we are incapable of receiving even the smallest pleasure from our su

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

eriments and observations. they also cautioned us to avoid mythological and religious explanations. at the center of scientific thinking was an analysis of reality, and the search for scientific answers to age-old questions. until then, these topics had been ascribed to a divine power. k a b b a l a h, s c i e n c e, a n d t h e m e a n i n g o f l i f e 10 in his book, mathematical principles of natural philosophy (1687, isaac newton (1642-1727) proposed a theory of mechanics that would let us calculate the change in the motion of any body when influenced by a given force. the success of newton s theory presented a whole new worldview. newton s deterministic viewpoint stated that in any event, regardless of its nature, a certain natural law will manifest. the presence of the divine was of

ot need this hypothesis there. thus, science left no room for the existence of other aspects beyond its own limits, including those realities that are hidden from our perception. everyone believed that humanity had discovered the necessary measures to know the world as it really was. in the late 1800s, it seemed that classical physics had provided researchers with a complete set of laws for every natural phenomenon. many researchers maintained that these laws would help them explain even the few phenomena that remained mysteries. since physics has always been considered the mother of all sciences and the forefront of technology and experimentation, its discoveries served as the foundation for research in other sciences, as well. the era of modern physics began in the early 1900s with alber

n c e, a n d t h e m e a n i n g o f l i f e 12 it is now evident that science does not present the absolute truth, but rather a picture of the world as depicted through current experiments, perceptions, and paradigms. moreover, the greater our knowledge of the world, the greater the uncertainties and contradictions we face. acknowledging the above has significantly diminished the predominance of natural science in general and physics in particular. instead, it positioned science as a tool that uncovers a limited part of reality, rather than the absolute truth. the actual reality is hidden from us; we cannot discover it by means of scientific research. in recent years, many scientists have become interested in various religions, new age theories, and mysticism. they are trying to find new

periences it provides. it is written in the book of zohar (the book of radiance) that only when we understand that perception, experience it, and master it will we understand the writings in the kabbalah books and in the zohar itself. once we have recognized the limits of our perception, kabbalah can teach us how to discover what really exists outside of us. through kabbalah, we can transcend our natural qualities, build new tools of sensation, and through them fully experience the external reality. pa r t i: k a b b a l a h m e e t s q ua n t u m p h y s i c s 24 when we are liberated from the chains of our innate perceptions, we can discover a whole new world and begin to experience life s eternal, complete, and unbounded flow. we will be able to experience the forces that operate on rea

us we begin to feel how we are all connected as parts of a single system. there is endless light and fulfillment flowing continually through each part of the system. the reason for all the suffering and troubles the world is experiencing today is to force humanity to return to its true, perfect state, called gmar tikkun (the end of correction. t h e n a t u r e o f m a t t e r 45 returning to the natural, perfect state is a process that the creator has predetermined from beginning to end. each phase is dictated from top to bottom. in each of us is a spiritual gene in which all our past, present, and future states are imprinted. the soul must move up the same route and stages from which it had fallen from above. however, the way back depends on the extent to which we recognize that our egoi

LAITMAN M THE KABBALAH EXPERIENCE

ent in its thoughts, and equal to the creator in strength, will power and intent. ac h i e v e m e n t s o f c i v i l i z at i o n q: i understand that my question may sound stupid, but i wish to know: if we imagine that the world starts to improve, will there still be a place for science? will studying outer space, chemistry, and mathematics be rejected by humanity? will the world return to the natural economy? isn t such a world destined to decay and die out? a: it s a very interesting question. i am also a researcher, a scientist by nature. we each seem to believe that our approach to nature, to the world around us is correct, thus allowing us to exist in it. we can t even imagine that there may be a different and better way of receiving the abundance of nature. we are constantly worri

also a researcher, a scientist by nature. we each seem to believe that our approach to nature, to the world around us is correct, thus allowing us to exist in it. we can t even imagine that there may be a different and better way of receiving the abundance of nature. we are constantly worried about how to grab as much as we can from nature and feel upset at the thought that soon we ll run out of natural resources. we are struggling to hold on to the loot. but everything should be different. if the upper light could reach our world, we would be able to receive simply, without struggle, by using our spiritual powers. now, however, we are forced to receive through the shells, snatching from them tiny sparks of light for sustenance. that is t h e t h o u g h t o f c r e a t i o n 27 why all o

to the development of matter. the formation of the universe is a consequence of the development of the spiritual world. the creation of man stems from the development of spiritual objects, which upon descending in degrees materialize into the lowest forms v the objects of this world. t h e t h o u g h t o f c r e a t i o n 35 of course, we have developed from the more primitive forms, but not by natural (darwinian) selection. our development came about by the surfacing reshimot v spiritual genes. the first manifestation of the point in the heart is adam in this world. its first development into sensing the creator is abraham. the first manifestation of the method of uniting with the root is the receiving of the torah. i can say only one thing in response to your question: until the point

r i e n c e 62 t wo s e t s o f ru l e s q: judaism or kabbalah? that is the question! a: judaism is a collection of religious rules that dictate how to conduct ourselves in our world. other than what we must know, such as how to provide for our livelihood, how to behave, dress, or how to raise a family, kabbalah teaches something more. the kabbalah tells what we must do besides providing for the natural needs on the corporeal-human level. a person must observe 613 laws. why? there is no rational answer. these laws are not even rational. from a scientific or physiological perspective there is no justification to the prohibition against eating pig s meat, or not driving on shabbat (saturday. the wisdom of kabbalah does not relate to these laws or to anything else that concerns corporeal lif

nner structure, how our emotions are built, and the structure of our souls. within us is a key to the understanding of that science; all we must do is study from genuine books of kabbalah in order to find what is already within us. even if we understand nothing of this science, the minute we open a book, our hearts and souls begin to open up. we receive spiritual knowledge about spirituality in a natural way, just as we feel bitterness or sweetness, or heat and cold. there is no need to go to school to feel such things. the study is only a method that helps us open our souls, our still dormant spiritual senses. then, when the heart and soul open, we are moved emotionally and naturally to learn about the reality in which we exist. i am talking about a tangible attainment that does not requi

LAITMAN M THE PATH OF KABBALAH

ks according to nature s guidance, one is like a beast that hasn t even a spark of a godly soul. only if our will to receive is clothed with an intention that monitors its use and corrects it, can we regard ourselves as creatures enlivened intentionally by the creator, and not just another rock, animal or bird. but that depends on us. our desires to drink, eat, sleep, marry, and have children are natural and come from the creator. we can t escape or altogether change them. however, we can robe the will to receive with an aim and build a correct way to use that desire. the extent and depth of this aim depend pa r t o n e: t h e b e g i n n i n g 13 solely on us. that is what we call, creation. we must search for the right way to use our natures, our desires. nature comes from the creator, a

feel it as solid, liquid, or gas, as vegetative or as animate. everything we can imagine and can see around us is built inside our own senses, making us feel as though everything exists outside us. but the truth is that there is nothing outside, only the creator. this world is the lowest point that a kabbalist attains. it is the total opposite of the creator and is termed, the exile in egypt. the natural power that works on us in that state, the power of our egoistic nature, doesn t allow us to advance anywhere except to care for ourselves. this is called the state of pharaoh. our egoism doesn t let us feel the sublime and perfect state. it is egoism, man s inner and vicious force called pharaoh, that the torah speaks of at length, whereas the force that frees one of that state is called m

s brings us closer to completeness and eternity. we begin to look at things as opposite sides of the same coin; we cannot have one without the other. then, evil can also be accepted as good, because it is only in our corrupted vessels (emotions) that we feel evil as dark. if our vessels were corrected (in order to bestow) we would perceive both good (light) and bad (dark) as light. as long as our natural attributes (pride, greed, and desires for power and sex) don t disturb us, as long we are not ashamed of them and don t understand that they are, in fact, the barrier between us and spiritual progress, these attributes will not perform the tasks for which they were created. we will have no choice but to be ashamed of what we have inside, and understand that until a force comes from above t

hysical famine, and agony are the only things that compel one to act. that is what the creator is waiting for. it is said in the torah that there is a path of torah or a path of pain, meaning a good way or a bad way. in fact, the entire torah and the entire wisdom of kabbalah were given to us only so that we would advance in the good way. but if we do not follow the good way, the bad, meaning the natural way, will be our way to advance. if we identify ourselves with the soul while in this life, then we belong to the creator and connect to him. if we do not identify with the soul, then we do not bond with our souls after death. if we haven t corrected even a single desire and made it equal in form with the creator, then what makes us think that doing good or bad on earth entitles us to any

came the growing desire to escape the suffering induced by it, and to feel only pleasures. in our generation, everything is happening at a fantastic speed. we want everything this world has to offer! we no longer settle for controlling this world, we want to control the other worlds, too. but that control can only be obtained if we exit the boundaries of our world, and for that we must change our natural egoism, the engine that operates man, and invert it to altruism, thus equalizing with the creator. pa r t o n e: t h e b e g i n n i n g 67 i have already said that for this we need no special talent, only an exceptionally strong desire. these strong desires fill the rougher and yet most developed souls that descend to the world in our time, and separate us from the previous generations. q

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

hich most of us as yet cannot see. c let it be clearly understood that there is nothing fanciful or unnatural about such sight. it is simply an extension of faculties with which we are all familiar, and to develop it is to make oneself sensitive to vibrations more rapid than those to which our physical senses are normally trained to respond(*op. cit, pp. 9, 10) it is by the use of those perfectly natural but super-normal faculties that much of the information given in this book has been obtained. anyone who, having developed such sight, watches a masonic ceremony, will see that a very great deal more is being done than is expressed in the mere words of the ritual, beautiful and dignified as they often are. of course, i fully understand that all this may well seem fantastically impossible t

dication of the patience and care which the artist exhibited may be gathered from the fact that he carved in wood and in full size the entire triple band of lilies to go round the eighteen-foot circumference of the base of the chapiter, and then made his moulds round that wooden carving. though the general idea of the threefold band of flowers was preserved, the whole thing was arranged in a very natural manner, no flower being an exact reproduction of its neighbour; it was not a mere repetition of a pattern, such as we might have in a modern wallpaper, but the whole conception was carried out as one great unit with the most loving and painstaking care. 175. many experiments were tried before this ancient artificer was satisfied, and he adopted various ingenious methods to attain his objec

lares the lodge duly open, and all the lights are turned fully on. it is not only the physical light which leaps forth at this moment, for as the r.w.m. says the opening words his deva-representative also lifts his staff, and all the seven groups of assistant spirits, which until now have been seen even by clairvoyant sight as merely luminous clouds, flash out into their full brilliancy and their natural beauty of colour. at once also each group is connected by a line of living light with the physical official over which it hovers, and through this line its force is poured down upon him whenever he is called upon to take part in the ceremony. the deva representative usually remains floating above the regular situation of the official, but as the latter moves about the lodge in the course o

nd poetry- all forms of beauty- a sufficient indication that all true work produces what is beautiful. the rule and compasses are to remind him to apply the principle of geometry to his feelings, guiding and controlling his astral body, so that his work will express high emotion and arouse it in others. 599. in the third stage the a. is supplied with a rule and level, and he reads and hears about natural science- mathematics, geometry, philosophy, biology and sociology. he is now dealing with the mental plane and his bodies thereon, and the rule and level tell him of the order, balance and common sense that are necessary in this work. 600. at the next stage the candidate finds himself no longer dealing with the things of his personal nature, but looking upwards to that higher part of himse

aterial results of work have perished, as in the case of the dead and gone civilizations of antiquity, still the wisdom resulting from all the efforts made and the experiences suffered remains in the heart of man. the reward of work in the world is not only outward, in the things that are gained, but also inward, in the heart and mind of man himself. 613. all these rewards came to the e.a. as the natural result of his work, according to karmic law, he feeling and enjoying them all, and learning without special intention; but the f.c. is more wide awake to what is happening. he uses discrimination, and should have completely controlled his feelings, so that he is in a position to decide for himself what he will have as the result of his labour, what shall be his eating and drinking, his giv

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

bro. r. f. gould affirms that if we can assume the symbolism (or ceremonial) of masonry to be older than 1717, there is practically no limit whatever to the age that can be assigned to it(*concise history of freemasonry, by r. r gould, p. 55; but many other writers look for the origin of our mysteries no further back than the mediaeval builders. amongst this school there is a tendency, also very natural when such a theory of origin is held, to deny the validity of the higher degrees, and to declare, in accordance with the solemn act of union between the two grand lodges of the freemasons of england, in december, 1813, that pure antient masonry consists of three degrees and no more, viz, those of the entered apprentice, the fellow craft, and the master mason, including the supreme order of

tion of man, his return to the divine source whence he came, through the development of the higher part of his nature, which is not merely consequent upon practices of meditation and ceremonial, but even more upon the living out of the ethical precepts which were taught. many people of our day imagine that we know ethical truths without being taught them, but that is not so; they seem to us quite natural now, but long ago they were discoveries or revelations somewhat analogous to the steps of advancement in material science and invention. 108. each degree of the mysteries was designed to reflect one or other of the great initiations of the white lodge, so that the initiates of this lower level might prepare themselves ultimately to enter the path of holiness and so strive after the fullnes

inated in that longing for emancipation from the shackles of the past which is probably felt by every new generation, and which now and then, favoured by special conditions, succeeds in realizing its ideals. the ideals in this case were joy and liberty and personality, liberation from mediaeval asceticism, mediaeval priestcraft, mediaeval dogma; liberation from the anathema that had rested on the natural rights of man- on freedom of thought and on moral judgment; liberation from traditional law and self-constituted authority, and the restoration to the individual of intellectual and moral self-rule(*cotterill. history of art, vol. i, p. 390) 556. one of the factors which helped to bring about this great revival of learning was the overthrow of the eastern empire by the muhammadans, the cap

n obligation, used probably in the chester lodge: 579. there is seu`all word and signes of a free mason to be revailed to yu wch as yu will anew: before god at the great and terrible day of iudgmt yu keep secret and not to revaile the same to any in the heares of any pson w but to the mrs and fellows of the said society of free masons so helpe me god, xt(*ibid, p. 115) 580. dr. robert plot in his natural history of staffordshire (chap. iii, published in 1686, refers to the admission of masons, which cheifly consists in the communication of certain secret signes, whereby they are known to one another all over the nation. he also speaks of a large parchment volum they have amongst them containing the history and rules of the craft of masonry(*emblematic freemasonry, p. 119) in the aubrey mss

istory of staffordshire (chap. iii, published in 1686, refers to the admission of masons, which cheifly consists in the communication of certain secret signes, whereby they are known to one another all over the nation. he also speaks of a large parchment volum they have amongst them containing the history and rules of the craft of masonry(*emblematic freemasonry, p. 119) in the aubrey mss. of the natural history of wiltshire dr. plot refers to the adoption of sir christopher wren as a freemason(*ibid, p. 120) the minutes of lodge antiquity no. 2, the old lodge which met at the goose and gridiron, dated 1723, refer to a set of candlesticks which its worthy old master, sir christopher wren presented to the lodge(*the builders, vol. x, no. 2, p. 55) 581. the old lodge at york city was in a fl

LEMEGETON

salomon ever conversed with. the seals and characters belonging to each spirit, and the manner of calling them forth to visible appearance. some of these spirits are in enoch's tables which i have explained, but omitted their seals and characters, how they may be known; but in this book they are at large set forth. the definition of magic magic is the highest most absolute and divine knowledge of natural philosophy advanced in its works and wonderful operations by a right understanding of the inward and occult vertue of things, so that true agents being applied to proper patients, strange and admirable effects will thereby be produced; whence magicians are profound and diligent searchers into nature, they because of their skill know how to anticipate an effect which to the vulgar shall see

nge and admirable effects will thereby be produced; whence magicians are profound and diligent searchers into nature, they because of their skill know how to anticipate an effect which to the vulgar shall seem a miracle. origen saith that the magical art doth not contain anything subsisting, but although it should yet that must not be evil or subject to contempt or scorn; and doth distinguish the natural magic from that which is diabolical. tyaneus only exercised the natural magic by which he perforned wonderful things. philo hebreus saith that true magic by which we come to the secret works of nature is so far from being contemptible that the greatest monarchs and kings have studied it. nay amongst the persians none might reign unless he was skillfull in this great art. this noble science

is diabolical. tyaneus only exercised the natural magic by which he perforned wonderful things. philo hebreus saith that true magic by which we come to the secret works of nature is so far from being contemptible that the greatest monarchs and kings have studied it. nay amongst the persians none might reign unless he was skillfull in this great art. this noble science often degenerates, and from natural becomes diabolical, from true philosophy turns to nigromancy, which is wholly to be charged uppon its followers who, abusing or not being capable of that high and mystical knowledge do immediately hearken to the temptations of sathan, and are misled by him into the study of the black art. hence it is that magic lies under disgrace and they who seek after it are vulgarly esteemed sorcerers

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

in of these symbols is hidden in prehistory, and they have been carried all over the world. the word amulet is derived from the latin amuletum. amuletum was the name for the cyclamen, which people planted near their homes in the belief that its magical influence prevented any poisonous drug from having power to harm. the idea of the amulet is ancient. the earliest amulets were likely to have been natural objects with unusual shapes or colors. later, amulets were crafted into symbolic shapes. a figurine of one s god(dess) has been and continues to be a popular amulet theme. catholics utilize figurines and pictures of certain saints in a similar manner. the ancient egyptians used eye amulets to protect good health. they also used the udjat eye on pottery, rings, and other amulets to ward off

tn:mamre, 1993. stutley,margaret, and james stutley. harper s dictionary of hinduism: its mythology, folklore, philosophy, literature, and history. new york: harper& row, 1977. aquinas, thomas anyone assailed is exercised by fighting against opposition. it was fitting for this procuring of man s welfare to be brought about through the wicked angels, lest they should cease to be of service in the natural order after their fall. aquinas, summa theologica the catholic theologian and philosopher st. thomas aquinas (c. 1224 1274) was born in roccasecca, italy. educated by the benedictines of monte cassino, he became a master in arts at the university of naples before entering the order of dominicans in 1244. in 1252 he was sent to the university of paris for advanced study in theology and taug

thinkers, aquinas believed that demons could seduce human beings, particularly in the dream state. he further speculated that should a succubi conceive after having intercourse with a man, the result would be a giant, like the nephilim mentioned in genesis 6:4. aquinas also perceived dark forces at work behind many cases of dream divination. he distinguished between lawful dreams proceeding from natural causes or divine revelation and dreams proceeding from demons: but if divination of this kind arises from a revelation by demons with whom there is an agreement either openly because they have been invoked to this end, or implicitly because a divination of this kind is extended beyond what it can possibly reach, the divination will be unlawful and superstitious. this negative judgment deri

mall bells on hats or clothing, in putting them around the necks of domestic animals, and at the entrance of shops. during the middle ages, church bells were rung especially to frighten witches and evil spirits. the sound of church bells could make witches fall to the ground when they were flying in the night sky. also, the sound of bells of any kind could keep villages safe from storms and other natural calamities. bells are also sometimes used by religious satanists. thus in the satanic bible, for instance, anton lavey lists bells among the devices used in a satanic ritual. this ritual bell, which signals the beginning and end of ceremonies, should be loud and penetrating, rather than soft and tinkling. lavey asserts that a bell should be used to both purify and pollute: the priest rings

o distract his attention. still undisturbed, mara finally challenged buddha s right to liberation. in response, gautama is said to have called the earth as his witness, whose response was so powerful that it frightened away mara and his hordes. that very night, the buddha achieved nirvana. what keeps individuals trapped in the samsaric cycle is the law of karma. karma operates impersonally like a natural law, ensuring that every good or bad deed eventually returns to the individual in the form of reward or punishment commensurate with the original deed. it is the necessity of reaping one s karma that compels human beings to reincarnate in successive lifetimes. in other words, if one dies before reaping the effects of one s actions (as most people do, the karmic process demands that one com

LIBER 141

all manner of tricks doth seek ever to divert the attention of him that hath made him prisoner. now this is a magical apologue or fable of the utmost abyss of truth. for in the preparation of the sacrament, and in its consummation also, the mind of the initiate must be concerned absolutely in one rushing flame of will upon the determined object of his operation. for there is no act more easy and natural to man than this preparation, none which requires less auxiliary. and yet by far the most part of mankind is ignorant and incapable of its proper performance; so that it is said that perfection in it as both science and art requires no less study than the most abstruse of philosophies, and no less practice than the most difficult of dexterities. but it is utterly in vain unless this first

s an ix. in our experience, repetitions undertaken because of apparent failure have sometimes seemed fatal, actually stopping what might reasonably have been expected to occur, and which has occurred only some time after the cessation of such attempts. but we have also noted that in such cases the result hath been great and favourable, as if the repeated operations had built a dam restraining the natural current of the favourable forces, thus keeping them back so as to make them more effective in the end. but this may be false interpretation of the observed phenomena. and, again, a series of such sacraments has been futile until one last work has landed in success. yet this again may be coincidence, the result of the first working, but delayed. the adept will develop intuition in all these

LIBER 777

e activities of the spiritual being strength yellow, greenish 20 i. of will hermit green, yellowish 21 i. of conciliation wheel of fortune violet 22 faithful i. justice emerald green 23 stable i. the hanged man [cups] queens. deep blue 24 imaginative i. death green blue 25 i. of probation or tentative one temperence blue 26 renovating i. the devil indigo 27 exciting i. the house of god scarlet 28 natural i. the star violet 29 corporeal i. the moon crimson (ultra violet) 30 collecting i. the sun orange 31 perpetual i. the angel or last judgement [wands] kings or knights. glowing orange scarlet 32 administrative i. the universe indigo 32 bis. empresses [coins] citrine, russet, olive, and black (quartered) 31 bis. all 22 trumps white, merging grey table of correspondences 6 xvi* the queen sca

LIBER ALEPH

a shew of will; and will being no more prevented by environment or by consciousness, cometh as a conqueror. yet even so he must come for the most part throned upon the chariot of the exciting cause of the dream, and therefore is his appearance symbolic, like a writing in cipher, or like a fable, or like a riddle in pictures. but alway does he triumph and fulfil himself therein, for the dream is a natural compensation in the inner world for any failure of achievement in the outer. t liber aleph vel cxi 12 l de somniis g: vestimenta horroris (of dreams. iii: clothed with horrors) ow then if in a dream the will be always triumphant, how cometh it that a man may be ridden of the nightmare? and of this the true explanation is that in such a case the will is in danger, having been attacked and w

climate, how it maketh man a slave; he must have shelter and food with fierce toil. yet thereby he becometh strong against the elements, and his moral force waxeth, so that he is master of such men as live in lands of sun where bodily needs are satisfied without struggle. consider also him that willeth to exceed in speed or in battle, how he denieth himself the food he craveth, and all pleasures natural to him, putting himself under the harsh order of a trainer. so by this bondage he hath, at the last, his will. now then the one by natural, and the other by voluntary, restriction have come each to greater liberty. this is also a general law of biology, for all development is structuralization; that is, a limitation and specialization of an originally indeterminate protoplasm, which latter

rantly acting in opposition thereunto, care being always taken to remove the cause of the error, namely, ignorance, as aforesaid. thou mayst also assume that it is part of the child.s will to train every function of the mind; and the guardians may therefore combat the inertia which hinders its development. yet here is much caution necessary, and it is better to work by exciting and satisfying any natural curiosity than by forcing application to set tasks, however obvious this necessity may appear. l the book of wisdom or folly 41 ax de modo disputandi (of the method of disputation) ow in this training of the child there is one most dear consideration, that i shall impress upon thee as in conformity with our holy experience in the way of truth. and it is this, that since that which can be t

have wrought cunningly to conceal or to reveal, according to thine intelligence, o my son! b liber aleph vel cxi 88 gi de quibusdam artibus magicis (of certain magick arts) ow of those operations of magick by which thou seekest to display unto some other person the righteousness of thy will i make haste to instruct thee. first, if thou have a reasonable link with him by word or letter, it is most natural simply to create in thyself, as i have taught, a child or bud-will, and let that radiate from thee through the channels aforesaid. but if thou have no link, the case is otherwise and is not easy. here thou mayst make communication through others, as it were by relays; or thou mayst act directly upon his aura by magical means, such as the projection of the scin-laeca. but unless he be sensi

ding to any of them; but five new operations are made possible; and these are the works proper to the perfected man. first, the work which lieth level, the vau with the h, is of he yang and the yin, and maketh one the human with the divine, as in the attainment of the master of the temple. yet his work hath his perversion, which is of death. thus then for these four works, they pertain all to the natural formula of the cross and rose. i the book of wisdom or folly 107 dg de operibus stell microcosmi, quorum sunt quattuor majores (of works of the star of the microcosm, of which there are four greater) my son, behold now the virtue and mystery of the silver star! for of these four works not one leadeth to the crown, because tetragrammaton hath his root only in chokmah. so therefore the formu

LIBER ASTARTE

se are not necessary to this method. on the contrary, they may destroy the concentration, as counter-irritants to, and so alleviations of, the supreme mortification which is the absence of the deity invoked. yet as in mortal love arises a distaste for food, or a pleasure in things naturally painful, this perversion should be endured and allowed to take its course. yet not to the interference with natural bodily health, whereby the instrument of the soul might be impaired. and concerning sacrifices for love.s sake, they are natural to this method, and right. but concerning voluntary privations and tortures, without use save as against the devotee, they are generally not natural to healthy natures, and wrong. for they are selfish. to scourge one fs self serves not one fs master; yet to deny

LIBER CHANOKH

eys 13-18 is identical in the originals; that is, dee was simply told to repeat the same formula. 16: see tfr p. 199-200 (working of 11th july, 1584. compare also this statement by nalvage prior to the delivery of the calls (spelling as in tfr .i am therefore to instruct and inform you, according to your doctrine delivered, which is contained in 49 tables. in 49 voyces, or callings: which are the natural keyes to open these, not 49 but 48 (for one is not to be opened) gates of understanding, whereby you shall have knowledge to move every gate, and to call out as many as you please, or shall be thought necessary (working of 12th april 1584, tfr p. 177. 17: disregard crowley.s footnote. there is no indication in the digests or in tfr that this name should be varied according to the aire bein

LIBER CLXV A MASTER OF THE TEMPLE

t part of me which is peace, free from all strife, remains with me. to be an onlooker at my thoughts and actions and remain the while in perfect rest very seldom disturbed by outside influences this is indeed something. another important thing i would mention. i have an intense longing for more love, liber clxv 163 a sort of unsatisfied craving to embrace people, particularly women, and sometimes natural things (this was not meant for sarcasm) such as the earth, the grass, etc. i do not think i expect and ask the love of others so much as i feel the need of entire freedom to love without barrier or restraint; but always there seems a something holding me back, invisible, formless, but of great strength, so that i yearn and open my arms (as it were) but am not satisfied; and so i turn and d

LIBER DCCCLX JOHN ST

ome an obsession. 11 hours with no real break.not bad. the bad part of to-day seems the .sana, and the deadness. or, perhaps worse, i fail to apprehend the true magical purport of my work: hence all sort of aimless formulae, leading.naturally enough.to no result. it just strikes me.it may be this isis apophis osiris iao formula that i have preached so often. certainly the first two days were isis.natural, pleasant, easy events. most certainly too to-day has been apophis! think of the wild john st. john 27 cursing and black magic, etc. we must hope for the osiris section to-morrow or next day. birth, death, resurrection! iao! 7.35. the sandwich duly chewed, and two coffees drunk, i resume the mystic mantra. why? because i dam well choose to. 7.50 .tis a rash thing to say, and i burn incense

e sky, to one who has passed through the black rule of apophis! how infinitely musical are the voices of nature, those that are heard and those that are not heard! what understanding of the universe, what love is the prize of him that hath performed all things and endured all things! the first operation of ritual 671 is the preparation of the place. there are two forces; that of death and that of natural life.1 death begins the operation by a knock, to which life answers. then death, banishing all forces external to the operation, declares the speech in the silence. both officers go from their thrones and form the base of a triangle whose apex is the east. they invoke the divine word, and then death slays with the knife, and embalms with the oil, his sister life. life, thus prepared, invok

ritual. also i have bought suitable materials for copying it fair; and this i did without solemnity or ceremonial, but quite simply, just as anybody else might buy them. in short, i bought them in a truly rosicrucian manner, according to the custom of the country. i add a few considerations on the grade of adeptus major 6= 5 (p.s..distinction is to be made between attainment of this grade in the natural and in the spiritual world. the former i long since possessed) 1. it may perhaps mean severe asceticism. in case i should be going out on that path i will try and get a real good dinner to fortify myself. 2. the paths leading to geburah are from hod, that of the hanged man, and from tiphereth, that of justice, both equilibrated aspects of severity, the one implying self-sacrifice, the othe

would never have let her in but for the accident of my being outside the room and the door left open, so that she was inside on my return. let me get into .sana. john st. john 43 the fifth day 12.26. so beginneth the fifth day of this great magical retirement. with two and twenty breath-cycles did i begin. this practice was a little easier; but not much better. it ought to become quite simple and natural before one devotes the half-minute of kumbhaka (breath held-in, when one is rigid to a strong projection of will toward adonai, as has been my custom. i hope to-day will be more hard definite magical work, less discourse, less beatific state of mind.which is the very devil! the real calypso, none the less temptress because her name happens to be penelope. ah lord adonai, my lord! grant unt

LIBER DCCCXI ENERGIZED ENTHUSIASM

ent of discharge a