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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 physical ecstasy occurs, a spasm analogous to the mental spasm which meditation gives. and further, in the sacramental and ceremonial use of the sexual act, the divine consciousness may be attained. vi the sexual act being then a sacrament, it remains to consider in what respect this limits the employment of the organs. first, it is obviously legitimate to employ them for their natural physical purpose. but if it be allowable to use them ceremonially for a religious purpose, we shall find the act hedged about with many restrictions. for in this case the organs become holy. it matters little to mere propagation that men should be vicious; the most debauched roue might and almost certainly would beget more healthy children than a semi-sexed prude. so the so-called gmoral h

l relief from any general or special excitement in the sexual act. commander marston, r.n, whose experiments in the effect of the tom-tom on the married englishwoman are classical and conclusive, has admirably described how the vague unrest which she at first shows gradually assumes the sexual form, and culminates, if allowed to do so, in shameless masturbation or indecent advances. but this is a natural corollary of the proposition that married englishwomen are usually unacquainted with sexual satisfaction. their desires are constantly stimulated by brutal and ignorant husbands, and never gratified. this fact again account for the amazing prevalence of sapphism in london society. energized enthusiasm 13 the hindus warn their pupils against the dangers of breathing exercises. indeed the sl

LIBER LLL PARADIGMAT PIRATE

g here. the magician will learn the techniques of lucid dreaming and experiment with it in the field of applied magic. practitioners will practice utilizing the dream state as a field for enchantment and the extension of perception in the present, past and future probabilities of their lives. the neophyte will come to utilize what for many of us is a wasted portion of the day and should develop a natural edge over other magicians who have neglected this avenue to power. section 2: in the second section the neophyte will explore forms of gnosis covering the full potential range of altered states of consciousness, from the inhibitory to the excitatory to the chemically induced (which for reasons of legality must remain optional. alongside with trance work, this is the final methodology for o

nd follow the earlier procedure. excitatory forms of gnosis sex simple orgasm is not enough to reach a state of altered consciousness. the neophyte should instead practice techniques of karezza if male and multiple orgasmic overload if a female. in addition, sexual states of gnosis are generated through severe acts of sexual blasphemy by violating taboos. these taboos are entirely based upon your natural sexual preference, and each individual should come up with a list of gnasty h things that he or she wouldn ft do. these are usually perfect actions to trigger whole-body orgasms that should push you into a state of altered consciousness. there are many extant works on sex and magic, so there is no need to go into detail here. find what works best for you. in addition to works specifically

LIBER LVII

spond, give in their turn the ineffable name iao; thus we say that the ineffable is concealed in and thus combining all the symbols into the form of a lion [note added by ac to a copy of equinox i (5, as transribed by yorke. in the copy i am working from the hebrew is near-unreadable, the second set of letters does not look like dyt which is the athbash of the first set. t.s] 40 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. on the qabalah 27 revealed by the birth, death and resurrection of christ; and further the signs of the mourning of the mother, triumph of the destroyer, and rising of the son, give by shape the letters l.v.x, lux, which letters are (again) concealed in and revealed by the cross t

an: 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. 32 liber lviii 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 importac

. 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

LIBER LXVII THE SWORD OF SONG

far, no farther, gentle youth! the mind can see. so much, no more. so runs the premiss major plain; identical, the noble truth first of the buddha.s noble four! the premiss minor. i deplore these limitations of the mind i strain my eyes until they.re blind, and cannot pierce the awful veil* in memoriam. all is sorrow 270 275 280 285 290 295 300 305 bard is pleased with himself. poetee manifests a natural irritation. sabb pi dukkham. beyond thought, is there hope? maya again. vision of the 30 the sword of song that masks the primal cause of being. with all respect to buddha, fleeing the dreadful problem with the word .who answers, as who asks, hath erred. i must decidedly insist on asking why these things exist. my mind refuses to admit all-power can be all-wickedness .nay! but it may! what

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

this. preface* in the fevered 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. 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

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-austen, 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 notes 57 clarendon, ld. history of the gr

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

LIBER LXXVIII

branch for aleph, men, and shin, seven above the central branch for the double 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, a description of the cards of the taro 9 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 let

beauty, 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 10 liber lxxviii of just

LIBER NU

e phases of her being [for the universe being self-contained must be capable of expression by the formula (n- n= 0. for if not, let it be expressed by the formula n- m= p. that is, the infinite moves otherwise than in itself, which is absurd. ed] this is the second practice of meditation (ccxx. i. 27) 7. meditate upon the facts of samadhi on all planes, the liberation of heat in chemistry, joy in natural history, ananda in religion, when two things join to lose themselves in a third. this is the third practice of meditation (ccxx. i. 28, 29, 30. 8. let the aspirant pay utmost reverence to the authority of the a a and follow its instructions, and let him swear a great oath of devotion unto nuit. this is the second practice of ethics (ccxx. i. 32. 9. let the aspirant beware of the slightest

LIBER SAMEKH

the manifest; and (c) the unmoved and the moved. otherwise, the negative and the positive in respect of matter, mind and motion. line 5 he acclaims his angel as ghimself made perfect h; adding that this individuality is inscrutable and inviolable. in the neophyte ritual of g d (as it is printed in equinox i (2, for the old aon) the hierophant is the perfected osiris, who brings the candidate, the natural osiris, to identity with himself. but in the new aon the [see al ii, 22] any such formula should be used only when the adept has full knowledge based on experience of such matters. liber samekh svb figvra dccc 12 hierophant is horus (liber ccxx i, 49* therefore the candidate will be horus too.13 what then is the formula of the initiation of horus? it will no longer be that of the man, thro

y with himself. but in the new aon the [see al ii, 22] any such formula should be used only when the adept has full knowledge based on experience of such matters. liber samekh svb figvra dccc 12 hierophant is horus (liber ccxx i, 49* therefore the candidate will be horus too.13 what then is the formula of the initiation of horus? it will no longer be that of the man, through death. it will be the natural growth of the child. his experiences will no more be regarded as catastrophic. their hieroglyph is gthe fool h: the innocent and impotent harpocrates babe becomes the horus adult by obtaining the wand. gde reine thor h seizes the sacred lance.14 bacchus becomes pan. the holy guardian angel is the unconscious creature self.the spiritual phallus. it is therefore advisible to replace the name

of will, and of the sun. 93 is also the number of aiwaz and 6 of the beast. the consonants of logos, gword, h add (hebrew values) to 93 [reading the sigma as samekh= 60; reading it as shin= 300 gives 333, and eph, gwords h (whence gepic h) has also that value; eide ta eph might be the phrase here intended; its number is 418. this would then assert the accomplishment of the great work; this is the natural conclusion of the ritual. cf. ccxx, iii, 75. point ii 27 let the adept perform this ritual right, perfect in every part thereof, once daily for one moon, then twice, at dawn and dusk, for two moons; next thrice, noon added, for three moons; afterwards, midnight making up his course, for four moons four times every day. then let the eleventh moon be consecrated wholly to this work; let him

LIBER THISHARB

he path of leo. 11. first method. let the exempt adept first train himself to think backwards by external means, as set forth here following (a) let him learn to write backwards, with either hand (b) let him learn to walk backwards (c) let him constantly watch, if convenient, cinematograph films, and listen to phonograph records, reversed, and let him so accustom himself to these that they appear natural, and appreciable as a whole (d) let him practice speaking backwards; thus, for gi am he h let him say, geh ma i. h 1 [chaldaan oracles, fragment 172 in westcott and cory editions; westcott fs translation with glosses by crowley. t.s] 2 the formula of the great work gsolve et coagula, h may be thus interpreted. solve, the dissolution of the self in the infinite; coagula, the presentation of

LIBER V VEL REGULI

wn hostile and sarcastic references to christianity. 13 the printed edition (and indeed the syracuse ts, according to an editorial note in the blue brick) had .aleph-zero. the reference is to the infinite set of cardinal numbers, the smallest infinite set, more usually pronounced .aleph-null. a set is said to have a0 members if its members can be put into one to one correspondence with the set of natural numbers (0, 1, 2, 3. hence there are as many signed integers (which includes negative numbers) as natural numbers, and as many rational numbers (i.e, numbers which can be written as fractions, one integer divided by another) as natural numbers. georg cantor, who introduced the aleph notation for infinite sets, suggested that a1, the next largest infinite set, is the continuum, the set of r

hich includes negative numbers) as natural numbers, and as many rational numbers (i.e, numbers which can be written as fractions, one integer divided by another) as natural numbers. georg cantor, who introduced the aleph notation for infinite sets, suggested that a1, the next largest infinite set, is the continuum, the set of real numbers (these cannot be put in one to one correspondence with the natural numbers, since whatever ordering principle you use, given two real numbers it will always be possible to put one in between them. this postulate is now regarded as unproveable using the generally accepted axioms of set theory (in any case in crowley.s example a0 is an underestimate) 14 chaldaan oracles, paraphrased from fragments 196 and 199 in westcott editiraliber viii$ 3xeolfdwlrq lq &o

LIBER XLI THIEN TAO

cribe a course of training by which 10 liber xli 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. gto 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 and the infidel faith, each may follow without prejudice his natural inclination; for he will no longer plunge into his former excess. gso also she who was a prostitute from native passion may indulge with safety in the pleasure of love; 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. gi have been taxed with assaulting what is commonly known as virtu

LIBER XXXIII AN ACCOUNT OF AA

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

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

and europeans interacted, and without that interaction and the written documents it gave rise to in europe, archaeologists might have called the period from 800 to circa 1000 the gscandinavian iron age. h the beginning of the period, as we have seen, is portrayed by those who wrote the history, the literate members of the christian church, as a meeting between pagan and christian, and it was only natural that as time passed attempts would be made to convert the scandinavians, as charlemagne had converted the saxons. indeed, those scandinavians who traded or settled in christian lands had ample contact with christianity, and many of them either converted or had themselves gprime-signed, h that is, they accepted the sign of the cross, the first step toward baptism, so that they could do busi

gies from earth. and seeing the importance of the heavenly bodies for time reckoning, they assumed that some being had ordered the course of these bodies and probably existed before they did and might rule all things. this knowledge they possessed was worldly knowledge, for they lacked spiritual knowledge. this is medieval speculation on the origin of paganism, and it ascribes to pagans a kind of natural religion, one based on unenlightened observation of the environment. it was especially attractive to icelanders like snorri, who traced their genealogies from pagans and for whom the conversion of their land to christianity was a relatively recent event. the first extant work of icelandic history writing is a little treatise called islendingabok (book of icelanders, by the priest ari thorg

wrote about a century before snorri did, and it is plain that for ari the conversion was the most important event in the history of the icelanders. in the sagas of icelanders, which were composed for the most part in the thirteenth century but which are often set in pagan iceland, the introduction 21 gnoble heathen h is a stock character. all that conversion required, according to this theory of natural religion, was for icelanders to regain sight of god. unlike the pagans whom icelanders learned about when they translated and read the lives of the early saints of the christian church, nordic pagans were not doomed souls in league with satan. they were merely sheep who had lost their way. snorri now adds a historical dimension to his prologue. after presenting a standard medieval view of

y can recover the original meaning. thus, for example, copenhagen (danish kobenhavn) originally meant gmerchants f harbor. h not a few place-names originally contained the names of gods, and the distribution in time and space of these names can tell us much. nearly all of these theophoric (referring to a deity) names are compounds, in which the name of the god is followed by a noun referring to a natural or cultural feature of the landscape. for example, there are several places in denmark called gtorshoj, h gthor fs hill, h and the major city of the danish island fyn is odense, which originally meant godin fs holy place. h scholars usually distinguish gnature-names h from gcult-names, h but the distinction is not as clear as the previous pair of words suggests. the indo-european backgroun

, for example, the sound that turned up as c in sanskrit, c= k] in latin, and h in germanic was not thought to be anything other than the reflection of a k in proto-indo-european, a sound whose meaning was always arbitrary. in myth, however, the situation was quite different. comparative mythology in the nineteenth century was above all a field driven by interpretations of myths as reflections of natural phenomena, primarily involving the sun, moon, fire, storms, and so forth. this nature mythology was taken as a kind of given, and bits and pieces of myths from all over the world were put to its service. there was no way to test the theory, since even if a bit of mythological lore was taken from a living people, nobody bothered to ask them what they thought it meant, and in fact the compar

LOGOMACHY OF ZOS

s but some used here to further a more logical form and show the purpose of my own system: a personal form of articulating abstracts for psycho-somatic changes and communication of mind and ego. the ethos of language should be 5! i 5: 9=h$^9 e h/ 6' 3. qr..1 e. ambiguous syntax possible. all symbols, as words, are configurated meanings. any series of such meanings as a sentence should be short, a natural apophthegm. simplicity is the diction of clarity. t 2 e\ i prefer fat. e* 8( d% 2..q( 5..1 z@ 5: 5( 6..1 <7 h( f..1. 9= h% o 9=h..1. x> h. m( 9( y% who, if knowing me would add: sensual, amiable, beautiful, cultured; others, without knowing me, might mentally add some such as a generality applicable to most. nothing of which is in the sentence. so, however simple a statement (apart from th

t, there was no evil until ma. advent and therefore there is a certain madness in seek f..1. k..1 e# h7 things totally without knowledge seem to function perfectly and are alone beyond good and evil. the mind is protean, ever-including, but all our ways and means are governed by multiple laws of limits which cannot be transgressed easily, although elastic, alterable and changing. man cannot break natural laws yet he may break himself against them. t z. r..1( d=h -5! h" stupidities. whatever we commit to life unknowingly, concurrently causes a subtle superfetation which forms our media for ubiquitous thoughts which form our ego: then soul steps in. we are always a functional throwback, the articulation of past latencies clamouring for reformation. the complex development of body becomes a m

y though all things are in me. appearing and disappearing. the mind is amoral; we determine our own good and evil which in turn predetermine our partitiveness and unions. man obtains through those unions which culminate in near reality when pleasurably metaphysic. always yielding further possibilities: our source of continuous discovery and revelation. the essentials for fashioning a work of art: natural affinity with media and the object, ability to feel deeply, and unbiased seeing co-ordinated by enthusiasm and continued effort. technical skill will follow. also, it must be a necessary act (i.e, the urge to put down on paper or to pain must be overwhelming. when craftsmanship employs superlative technique then it becomes virtuosity, an artistry equaling any form of art. what is abstract

man does not state it, concerned as he is with his inferiority. from the phenomenal-alogical world we infer our paralogism, hence our fictions are provable, or not, by such casuistry. our fiction of geometry must therefore be our method of proving fictional evaluations. from the amoral phenomenal world we form our ethics. if (as usually..1( q. 5. m'(5. 9( n. a means of self-realization, does the natural liar become the best or worst of liars? t w@ v..q..1 2. c( 6 (5( x o 2. 9= ability may be transferred to artistry, i.e, social validity. means, methods, and technique may fault or determine the ethical quality of expression. the only pragmatic sociability of things is aesthetic truth. if a thing is beautiful we are with it. accept the illusive phenomenal world as the reality of conative hy

not, but. is. k ,md^9..1 2* p n@ q'7 j =h 1..1 2 f( 6 #5* 5( 2 f( o..1 9=h ability; therefore, if we can discover the correct medium for anything whatsoever. abstract or concrete. manifestation will follow. the magician is inscrutable: the verification of all inconceivable( 9..1( v( x/ 2 <5..q 2 is. did not great satyros tell me "i am with you always, your way. a thing produced by any thing is as natural (or unnatural) as that thing; what it does not reveal (either way) is latent within it. therefore, if z..15* 5. z !5..1# 9/ 8%d. x 2 d=h- e. a% w( not, each other. therefore, whatever man is, he has within him whatever caused him. there are words of everlasting luster, sound sequences that may be alogical yet as near to truth as it is ever possible to get. certain sequences of sounds and s

LUCIFERIAN SORCERY

of phosphorus is founded upon the techniques taught through the lore of witches sabbat, the lore and legend of the old transferred into magickal technique. the common history of the gnosis is labeled luciferian as it was indeed lucifer and azazel who brought the black flame to humanity, enabled it to rise above the mongoloid putty of our ancestors and become something beautiful. witchcraft was a natural tool, taught by luciferic angels known as the watchers, and their cain inspired brethren known as the nephilim. this is the lore of the nightside, from which legend becomes desire which takes flesh. the very beginnings of witchcraft hold much lore and legend as any other religion or socio-formulated belief pattern. in the beginning within the great darkness, diana (liliththe moon) joined w

, and everything is possible with a positive outlook. the christians would have you believe that black magick itself is the path of death and destruction, however it is honestly quite the opposite. the christian monotheistic religion is self-destruction by placing exterior worship of a deity alien to you. it teaches that man and women are to be subservient to it s will and that we must ignore the natural desires and impulses we were born with. the luciferian laughs at such, and we with discipline and thought out actions, change life, as we know it to suit us as best we can. we do not accept things as they are because of god s will, but understand that we, as luciferians are ourselves gods and goddesses and may manifest the glory of them by our intelligent actions. we glorify and give respe

re in 24 witches sabbat workings is a challenge for any individual, as this is the language of the labyrinth of the mind, the black mirrors of the castles of the self! sigils are made by many different means, but let the simplicity of the written sigil be discussed here. i will not explore here the aspects of using musick and paintings as sigils but do keep in mind, this is the foundation for the natural expansion of the work itself. sigils are cryptic representatives of the will, pure belief expanded in the lines of total desire. the sigil itself should be made in a combination of different letters of the object, and then the original meaning forgotten. it is by the act of forgetting that the latent energy is channeled through the subconscious to the conscious mind. this is the very secre

ision each manifestation via minds eye with each call. for instance, when one calls south, they would envision the fire djinn, in the north, seth. this is the key to the success of magical work; the imagination. south the devil-djinn mentioned is shaitan or azazel, the fallen seraph whom is made entirely of flame. it is this original legend which brought forth the separation of the goddivinity or natural order to an adversarial or antinomianian process of anti-order. the mentioning of blackened light is the light of azazel, or shaitan embodied on earth through cain, the initiator of the sethanic path of witchcraft. east lucifer as azazel in the earthbound form, the mentioning of twelve wings in reference to the serpent angel. lucifer is the freedom of will from which the individual may see

f cain is azal ucel, which is reflected in this very rite of self-empowerment. it is through set that all upon the luciferian path pass through, in the skin of cain or otherwise. 32 west a calling to leviathan, the dragon essence which is immortal, or eternal. the encircling of leviathan is a will directed focus of the individuals being or i announcing the forced antinomianian separation from the natural order, and through leviathan grows strong in this circle of timeless being. the mysteries of the depths is revealed as knowledge and wisdom of the subconscious. by tapping into the subconscious, one is able to master their own individual life therein. the reference to the angelickan watcher of the sun and the ahrimanic shadow is based in the double vessels or fetishes of the bestial and an

LUCIFERIAN SORCERY AND SET TYPHON

the hyskos held as their highest god. set is called a mighty warrior who had his kingdom in the north, specifically in the northern sky where he dwelled in a star of the constellation of khepesh or the thigh. as typhon has long been associated with set the common traits of his nature are clear. consider the nature of typho as the greeks called him, his nature was of the beast and he corrupted the natural order, the course of nature. set was of this nature as well, an anti-nature in that his spirit was against the natural laws and went forth upon its own course. in the luciferian path, the common element of practice is to forge with your own identification of mythology, your own path against others. that is, by antinomian practice from a spiritual foundation, the adept becomes like set or a

kness and light. lucifer fell unto earth and sought the very knowledge of earth, and within it the powers that such the darkness would bring. iblis, a title of shaitan is described in ancient texts as a spirit of fire, one whose eternal flame would bow before no one, not even a god force. iblis/shaitan understood he was unique and powerful within his being, and that by separating himself from the natural order, would become as a god. azothoz presents a cipher in poem on the nature of the adversary and becoming. lilith-az-babalon- hecate the daemonic feminine is the fountain of the witch cult, in it's dreaming and waking aspect. while wicca has taken a more sterile approach to the goddess, a luciferian sorcerer acknowledges the beauty of the daemonic goddess as a well of power and selfdeifi

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

the book of the witch moon, a grimoire of luciferian witchcraft, vampyrism and chaos magick by michael ford, 1999, 2001 many understand the essence of witchcraft as in relation to nature and general folk craft. while the folk magic brought from europe flourished in the form of wicca, mainly due to gerald gardner s (1886-1964) extensive writings and coven expansion. the system regarded magic as a natural process, and to build knowledge from the earth, from which is powers reside. many grasped this ideology well, given aid no doubt to the nature conscious fever of the 1960 s (1. it is considered that humanity has destroyed enough of its natural resources to begin the long process of re-building from the industrial revolution. witchcraft offered a sister/brotherhood of individuals seeking th

y of the self and the unity with nature, and the mastery of sorcery and a balance of both dayside and darkside practices (2) the sethanic witchcraft current has been cultivated in europe through those who hold the key to the gnosis within their minds; it seems to speak through the blood. this unspoken aspect of the tradition of the old is known directly as witchblood, it is a silent, unspoken yet natural degree of the folk ability to practice magick. this is the inner magickal voice of angels and demons, the very core essence within each initiate that speaks to he/she of their own infinite potential. while the direction of those involved in the luciferian tradition in america are well aware of its context of approach, the defining state of consciousness must be adhered to. the union of som

horus is founded upon the techniques taught through the lore of luciferian witchcraft, the lore and legend of the old transferred into magickal technique. the common history of the gnosis is labeled sethian as it was indeed lucifer/seth and azazel who brought the black flame to humanity, enabled it to rise above the mongoloid putty of our ancestors and become something beautiful. witchcraft was a natural tool, taught by luciferic angels known as the watchers, and their cain inspired brethren known as the nephilim. this is the lore of the nightside, from which legend becomes desire which takes flesh. the shadow world of the magickian is shrouded in arcane wisdom and infernal teachings, all the while embracing the light of the morning star and the sun rising within. the actual practice of ma

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

art of what philosophers call in turn methodological, philosophical, theistic, agnostic, or materialistic naturalism. this issue is entirely philosophical and has no bearing whatsoever on the enormous majority of working scientists who conduct their research in their laboratories, the field, and their observatories. these scientists use reason and the rules of science to gain understanding of the natural world, not to decide which kind of philosophical system science represents. this question is better left for philosophers to argue about because in fact, most scientists do not care about it. this book is not against religion. rather, it is against self-declared righteous people who, in the name of a distorted view of science and an intolerant view of religion, put the perception of scienc

orms over millions of years but that god played no role in the process; and 4%have no opinion. these percentages have remained fairly stable over the last several decades. the most prominent opinion continues to be in favor of creationism and against evolution. nearly half of the u.s. population, then, reject one of the historically most contentious scientific theories, the theory of evolution by natural selection, often referred to as darwinism. opponents of evolution claim that evolutionary biology is unfounded, undemonstrated, illogical, and possibly un-christian in short, basically wrong. in 2005, the kansas board of education passed a resolution giving high school teachers free reign to teach alternatives to evolution, including so-called intelligent design theory (hereinafter id, a r

ht as well be called neocreationism. to wit, id claims that existing life-forms and, by extension, the whole universe, perhaps, are too complex to have evolved from much simpler organisms (and physical structures) that first appeared billions of years ago. this being posited, proponents of id make recourse to the proposition that living organisms were designed by a supreme intelligence and not by natural, undirected phenomena. by definition, such a notion calls upon a creator. since most if not all supporters of id in the united states are, to our knowledge, adherents to the christian faith, this creator should then be named god (although a facetious, irreverent, and widely popular web site postulates that the creator, the designer, is in fact a giant flying spaghetti monster. in the view

vised to analyze and predict the nature of a specified set of phenomena (or facts. further, one can say that, in science, progress can be achieved only through the interplay of experimentation or observation (discovery of new facts) with theory (making sense of the new facts. we will show that id cannot be a scientific theory because it provides no framework to analyze and predict anything in the natural world. in that sense, id (as well as a literal interpretation of the bible) can be seen, at best, 8 evolution and religious creation myths as a hypothesis (shall we say just a hypothesis, that is, a conjecture that must be subjected to verification. as we describe in this book, such verification is lacking in the case of creationist and neocreationist worldviews. another misuse of words ad

riously considering dna as the genetic material. this kind of hunch is called a hypothesis in scientific discourse. thus, in the real world of the laboratory, a hypothesis can sometimes be an educated guess based on preliminary scientific observations (gradually accumulating new facts. little by little, as more experimental facts were gathered, it became more and more clear that dna, and no other natural substance found in living organisms, is indeed the genetic material. what happened in 1952 was the publication of a series of convincing experiments, all based on previous observations that really clinched the issue that genes are made of dna. this also means that, by 1952, the notion that dna is the genetic material was no longer a hypothesis; it was now a well-supported theory: the theor

MACNULTY W KIRK KABBALAH AND FREEMASONRY

re: the ground floor, in contact with the physical world; the first floor to which the staircase leads, representing the psyche, the world of the soul; a gallery at the top of the picture, pale blue in color representing the spirit; and the sun, representing divinity. outside, near the river, there is an ear of corn growing. it tells us that the processes we are about to consider are processes of natural maturation. the staircase is guarded at the bottom by the junior warden, and it should come as no surprise that the candidate in the second degree has to climb these stairs. as we have seen, the junior warden represents the self; and the symbolism seems to suggest that one cannot pass this sentinel and undertake to climb figure 12. tracing board of the second degree, john harris, c. 1820

MAGIC AND SPELLS

ape magic to their purposes. whenever a spell, spell-like ability, supernatural ability, or magic item functions, the threads o the weave intertwine, knit, warp, twist, and fold to make the effect possible. when characters use divination spells such as detect magic, identify, or analyze dweomer, they glimpse the weave. a spell such as dispel magic smooths the weave, attempting to return it to its natural state. spells such as antimagic field rearrange the weave so that magic flows around, rather than through, the area affected by the spell. areas where magic goes awry, such as wild tragic zones and dead magic zones, represent damage to the weave. wild magic in some areas of toril, the weave is so warped or frayed that magic does not function reliably. this damage may be due to some magical

reful study, they chart the boundaries of the wild magic effect and then use this information to best advantage when fighting on their home ground against enemy spellcasters. table d% 01-10 11-2f effects of wild magic zones any spell or spell-like ability whose caster is within a wild magic zone is vulnerable to the effects of wild magic (wild magic does not affect supernatural, extraordinary, or natural abilities) the caster must roll a caster level check (dc 1s+ spell level. for a magic item, use its caster level for the caster level check. if the caster level check fails, roll on. table 2-1: wild magic effects to determine if the spell actually goes awry, and if so, how. spells or spell-like abilities cast from outside a wild magic zone at targets inside the zone are not affected by the

permanently repairs all wild magic zones in a 30-foot-radius area (or a 30-foot- weave through the lioly (or unholy) power granted her. many types of magic- rune magic, shadow magic (not to be confused with the shadow weave, gem magic, elemental magic, even the elven high magic of old-have been spoken of down the years, but these are all merely different processes or paths to the same mastery of natural energies. this endless, ever-shifting web of forces is known as the weave. humans refer to the entity or awareness that is bound to the weave of toril as mystra, and worship her as their goddess of magic. the present mystra is a recently ascended mortal woman, who took over from her exhausted predecessor during the time of troubles. mystra exists to give magic to all creatures and to contr

centered on a creature, object, or point in space duration: 1 round/level (d) saving throw: will negates or none (object) spell resistance: yes or no (object) you draw material from the plane of shadow to cause your hands and forearms to elongate and change shape into featureless claws of inky blackness. starting on your next action, you may use the- claws to make unarmed attacks as if they were natural weapons (you attack with one claw and can use the other claw for an off-hand attack. if you have multiple attacks you use them normally when attacking with the claws) attacks with the claws are melee touch attacks. each claw deals 1d4 points of cold damage. if you grapple an opponent, you deal claw. damage with each successful grapple check, and the grappled target is under the effect of a

tacking with the claws) attacks with the claws are melee touch attacks. each claw deals 1d4 points of cold damage. if you grapple an opponent, you deal claw. damage with each successful grapple check, and the grappled target is under the effect of a slow spell for as long as you maintain the grapple unless the opponent makes a fortitude save. you can extend the claws up to 6 feet, which gives you natural reach of 10 feet, or retract them as a free action. when the spell is in effect, you may not cast spells with anything other than verbal components, nor may you carry items with your hands. any magic items worn on your hands are temporarily absorbed and cease functioning while the spell is active. cloak of dark power abjuration level: drow 1 components: v, s casting time: 1 action range: t

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

the mind and the source of the mind; the spirit and the substance of the spirit; the illusion and the reality. an ancient philosopher once said "he who has not even a knowledge of common things is a brute among men. he who has an accurate knowledge of human concerns alone is a man among brutes. but he who knows all that can be known by intellectual energy, is a god among men" man's status in the natural world is determined, therefore, by the quality of his thinking. he whose mind is enslaved to his bestial instincts is philosophically not superior to the brute, he whose rational faculties ponder human affairs is a man; and he whose intellect is elevated to the consideration of divine realities is already a demigod, for his being partakes of the luminosity with which his reason has brought

sis, diogenes, antipater, pan tius, and posidonius. most famous of the roman stoics are epictetus and marcus aurelius. the stoics were essentially pantheists, since they maintained that as there is nothing better than the world, the world is god. zeno declared that the reason of the world is diffused throughout it as seed. stoicism is a materialistic philosophy, enjoining voluntary resignation to natural law. chrysippus maintained that good and evil being contrary, both are necessary since each sustains the other. the soul was regarded as a body distributed throughout the physical form and subject to dissolution with it. though some of the stoics held that wisdom prolonged the existence of the soul, actual immortality is not included in their tenets. the soul was said to be composed of eig

bling, and ambiguous nature, nearly all of which were philosophically unsound. the post-nicene philosophers included athanasius, gregory of nyssa, and cyril of alexandria. the patristic school is notable for its emphasis upon the supremacy of man throughout the universe. man was conceived to be a separate and divine creation--the crowning achievement of deity and an exception to the suzerainty of natural law. to the patristics it was inconceivable that there should ever exist another creature so noble, so fortunate, or so able as man, for whose sole benefit and edification all the kingdoms of nature were primarily created. patristic philosophy culminated in augustinianism, which may best be defined as christian platonism. opposing the pelasgian doctrine that man is the author of his own sa

between words and the objects for which they stand. having broken away from the scholastic and theological schools, post-reformation, or modern, philosophy experienced a most prolific growth along many diverse lines. according to humanism, man is the measure of all things; rationalism makes the reasoning faculties the basis of all knowledge; political philosophy holds that man must comprehend his natural, social, and national privileges; empiricism declares that alone to be true which is demonstrable by experiment or experience; moralism emphasizes the necessity of right conduct as a fundamental philosophic tenet; idealism asserts the realities of the universe to be superphysical--either mental or psychical; realism, the reverse; and phenomenalism restricts knowledge to facts or events whi

the baconian method to the mind, john locke, the great english philosopher, declared that everything which passes through the mind is a legitimate object of mental philosophy, and that these mental phenomena are as real and valid as the objects of any other science. in his investigations of the origin of phenomena locke departed from the baconian requirement that it was first necessary to make a natural history of facts. the mind was regarded by locke to be blank until experience is inscribed upon it. thus the mind is built up of received impressions plus reflection. the soul locke believed to be incapable of apprehension of deity, and man's realization or cognition of god to be merely an inference of the reasoning faculty. david hume was the most enthusiastic and also the most powerful o

MASTERING WITCHCRAFT

fixion of toads. just a simple loosening of the mundane knot a process of blessed unbinding. as we witches say, i say to you "blessed be" now you can begin developing your powers, the intitial step of commitment having been taken. this is done basically in two ways: first, by making use of the four great rules of magic which form the sides of the witches' pyramid; and second, by the observance of natural power tides within the framework of the universe, which constantly ebb and flow, and may be utilized to great advantage as indeed they always have been over the centuries by cultists and occultists alike. but first i shall deal with that most important of subjects, that dark tower of sorcery itself, the witches' pyramid. the witches' pyramid the acquisition of a witch's basic power is root

hink you are going to be able to fulfil a promise, do not make it, even if there is only the faintest possibility that you may not be able to come through. the reason for this should be readily apparent to you, bearing in mind all we have said already on the subject of the magical will and faith. you are trying to cultivate a state of mind which you can switch on at will, whereby it is absolutely natural and in accordance with the nature of things that whatever you say is going to come true. in this case, the words of the spell. each and every time you break your word, whether the reason for it be outside your control or not, you chip away a little of that assiduously worked for faith in yourself, which you are trying so hard to cultivate. that's all. nothing to do with morals or ethics in

f someone obliquely gets to hear that you, a witch, are performing a magical operation for or against him, whether or not he believes or disbelieves in your powers, way down inside him his deep mind will hear and take notice. and this is half the battle won. nothing so arouses the deep mind's attention in anyone than the call of the dark, arcane, and mysterious. deep calleth unto deep; there is a natural affinity in all men's souls for that which is half hidden in a twilight world, and once you have gained the attention of a person's deep mind, you may then proceed to work on it, using your own as a broadcasting unit for your wishes. this is the essence of witchcraft. so any half-told hint that you are actually about to cast a spell can do wonders to prepare the ground in your victim, even

se directed (see page 52 for candlestick runes) the show stone and the magic mirror consecrated globes of crystal or glass, otherwise known as scrying, seeing, or show stones, have been used from time immemorial by witches in the development of clear seeing and the questioning of spirit entities. in the past they were made of quartz or beryl but with the development of high-quality optical glass, natural crystal has passed out of use as being too expensive for the average witch. or, if a show stone, be it glass or crystal, was too difficult or expensive to obtain, a witch would resort to a magical mirror, or speculum, which is economical to make and every bit as effective as the former. whether you, as a beginner witch, choose to use one or another of these items, what you will need is a b

d as a door symbol, also comes under this defence heading. but more of these later. the english holystone itself bears ample witness to its country of origin's preoccupation with the art of pun making, even at an early age. the amulets themselves are in fact simply stones with holes in them. but (and this is the important part, in order to be effective amulets, they must first have been formed by natural process, that is, the erosion of wind and water; and second, they should also be found by the user rather than bought. certain flints are often best for this; these are quite common in some types of terrain, and can often be sought for on ploughed fields or pebbly beaches. on discovering a holystone, you must pick it up, declaring as you do, that your action is being performed "in hertha's

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

sfy thy desire by giving thee knowledge of whatsoever thing is most pleasant unto thee. i order thee to ask of him whatsoever thou desirest. whereupon, recovering from my surprise, i answered unto the angel, that according to the will of the lord, i only desired the gift of wisdom, and by the grace of god i obtained in addition the enjoyment of all the celestial treasures and the knowledge of all natural things. it is by this means, my son, that i possess all the virtues and riches of which thou now seest me in the enjoyment, and in order that thou mayest be willing to be attentive to all which i am about to relate to thee, and that thou mayest retain with care all that i am about to tell thee, i assure thee that the graces of the great god will be familiar unto thee, and that the celestia

the enjoyment, and in order that thou mayest be willing to be attentive to all which i am about to relate to thee, and that thou mayest retain with care all that i am about to tell thee, i assure thee that the graces of the great god will be familiar unto thee, and that the celestial and terrestrial creatures will be obedient unto thee, and a science which only works by the strength and power of natural things, and by the pure angels which govern them. of which latter i will give thee the names in order, their exercises and particular employments to which they are destined, together with the days over which they particularly preside, in order that thou mayest arrive at the accomplishment of all, which thou wilt find in this my testament. in all which i promise thee success, provided that

rn returns in the rule over the eighth, and the others in their turn, the planets always keeping the same relative order. note that each experiment of magical operation should be performed under the planet, and usually in the hour, which refers to the same. for example: in the days and hours of saturn thou canst perform experiments to summon the souls from hades, but only of those who have died a natural death. similarly on these days and hours thou canst operate to bring either good or bad fortune to buildings; to have familiar spirits attend thee in sleep; to cause good or ill success to business, possessions, goods, seeds, fruits, and similar things, in order to acquire learning; to bring destruction and to give death, and to sow hatred and discord. the days and hours of jupiter are pro

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

eth throughout the ages. amen. the end of the key of solomon the king. book two page 123 ancient fragment of the key of solomon. translated from the hebrew by eliphaz levi; and given in his "philosophie occulte" serie ii, page 136. i will now give unto thee the key of the kingdom of the spirits. this key is the same as that of the mysterious numbers of yetzirah. 84 the spirits are governed by the natural and universal hierarchy of things. thrice command three through the medium of three. there are the spirits of above, those of below, and those of the center; then if thou investest the sacred ladder, if thou descendest instead of ascending, thou wilt discover the counter-hierarchy of the shells, or of the dead spirits. know thou only that the principalities of heaven, the virtues, and the

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

ich brahma flew at the rate of 84,000 yojanas a second for 84,000 mahakalpas, down which vishnu flew at the rate of 84,000 croces of yojanas a second for 84,000 crores of mahakalpas yet neither reached an end. but i reach an end. boleskine house, foyers, n.b. preliminary definition of magic. lemegeton vel clavicula salomonis regis. magic is the highest, most absolute, and most divine knowledge of natural philosophy,7 advanced in its works and wonderful operations by a right understanding of the inward and occult virtue of things; so that true agents8 being applied to proper patients,9 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 effort,10 the which to the vul

fects will thereby be produced. whence magicians are profound and diligent searchers into nature; they, because of their skill, know how to anticipate an effort,10 the which to the vulgar shall seem to be a miracle. origen saith that the magical art doth not contain anything subsisting, but although it should, yet that it must not be evil, or subject to contempt or scorn; and doth distinguish the natural magic from that which is diabolical. apollonius tyannaeus only exercised the natural magic, by the which he did perform wonderful things. philo hebraeus saith that true magic, by which we do arrive at the understanding of the secret works of nature, is so far from being contemptible that the greatest monarchs and kings have studied it. nay! among the persians none might reign unless he was

xercised the natural magic, by the which he did perform wonderful things. philo hebraeus saith that true magic, by which we do arrive at the understanding of the secret works of nature, is so far from being contemptible that the greatest monarchs and kings have studied it. nay! among the persians none might reign unless he was skilful in this great art. this noble science often degenerateth, from natural becometh diabolical, and from true philosophy turneth unto nigromancy.11 the which is wholly to be charged upon its followers, who, abusing or not being capable of that high and mystical knowledge do immediately hearken unto the temptations of sathan, and are misled by him into the study of the black art. hence it is that magic lieth under disgrace, and they who seek after it are vulgarly

be of the order of potentates in his host, and 25 legions. and those spirits which be subject unto them are not always with them unless the magician do compel them. his character is this which must be worn as a lamen before thee, etc (10) buer- the tenth spirit is buer, a great president. he appeareth in sagittary, and that is his shape when the sun is there. he teaches philosophy, both moral and natural, and the logic art, and also the virtues of all herbs and plants. he healeth all distempers in man, and giveth good familiars. he governeth 50 legions of spirits, and his character of obedience is this, which thou must wear when thou callest him forth unto appearance. 13 or dominions, as they are usually termed (11) gusion- the eleventh spirit in order is a great and strong duke, called gu

s, which is to be worn as aforesaid, etc (69) decarabia- the sixty-ninth spirit is decarabia. he appeareth in the form of a star in a pentacle, at first; but after, at the command of the exorcist, he putteth on the image of a man. his office is to discover the virtues of birds and precious stones, and to make the similitude of all kinds of birds to fly before the exorcist, singing and drinking as natural birds do. he governeth 30 legions of spirits, being himself a great marquis. and this is his seal, which is to be worn, etc (70) seere, sear, or seir- the seventieth spirit is seere, sear, or seir. he is a mighty prince, and powerful, under amaymon, king of the east. he appeareth in the form of a beautiful man, riding upon a winged horse. his office is to go and come; and to bring abundanc

MEANING OF MASONRY

y social club. for" initiation--for which there are so many candidates little conscious of what is implied in that for which they ask--what does it really mean and intend? it means a new beginning (initium; a break-away from an old method and order of life and the entrance upon a new one of larger self knowledge, deepened understanding and intensified virtue. it means a transition from the merely natural state and standards of life towards a regenerate and super-natural state and standard. it means a turning away from the pursuit of the popular ideals of the outer world, in the conviction that those ideals are but shadows, images and temporal substitutions for the eternal reality that underlies them, to the keen and undivertible quest of that reality itself and the recovery of those genuin

, and become the raised into conscious union with the author and giver of life and able to mediate and impart that order life to others--is at all times hard to find. so high, so ideal an attainment, it may be urged, is beyond our reach; we are but ordinary men of the world sufficiently occupied already with our primary civic, social and family obligations and following the obvious normal path of natural life! granted. nevertheless to point to that attainment as possible to us and as our destiny, to indicate that path of self-perfecting to those who care and dare to follow it, modern speculative masonry was instituted, and to emphasizing the fact these papers are devoted. for masonry means this or it means nothing worth the serious pursuit of thoughtful men; nothing that cannot be pursued

whither he was going, after many stumbling and irregular steps, after many deviations from the true path and after many tribulations and adversities incident to human life, he may at length ascend, purified and chastened by experience, to larger life in the eternal east. hence in the e.a. degree, we ask" as a mason, whence come you" and the answer, coming from an meaning apprentice (i.e, from the natural man of undeveloped m of knowledge) is" from the west" since he supposes that his life has originated in this world. but, in the advanced degree of m.m. the answer is that he comes" from the east" for by this time the mason is supposed to have so enlarged his knowledge as to realize that the primal source of life is not in the" west" not in this world; that existence upon this planet is but

t crush and crucify his own lower nature and inclinations; he must perforce tread what elsewhere is described as the way of the cross; and that cross is indicated by the conjunction of those working tools (which when united form a cross; and that" way" is involved in the scrupulous performance of all that we know those working tools signify. by perfecting his conduct, by struggles against his own natural propensities, the candidate is working the rough ashlar of his own nature into the perfect cube, and i would ask you to observe also that the cube itself contains a secret, for unfolded, it itself denotes and takes the form of the cross. the inward development which the second degree symbolizes is typified by the lowering of the triangular flap of the apron upon the rectangular portion bel

m until he has accomplished the overthrow of his own inward enemies and of every obstacle to his complete development. the aspirant who attains proficiency in the work of self-perfecting to which the f.c. grade alludes, has passed away from the n. side of the lodge, the side of darkness and imperfection; and now stands on the s.e. side in the meridian sunlight of moral illumination (so far as the natural man may possess it, but yet still far removed from that fuller realization of himself and of the mysteries of his own nature which it is possible for the spiritual adept or master mason to attain. before that attainment is reached there remains for him" that last and greatest trial" by which alone he can enter into the great consolations and make acquaintance with the supreme realities of

MICHAEL FORD A RITE OF THE WEREWOLF

ple, the same as mandrake. both contain alkaloids and cause the sensation of flying. in the western world, the mark of cain is this very marking which initiated the body into the witch-cult through the witches sabbat practice. in a left hand path perspective, the initiate would seek to discover what is essentially real or tangible about his or her being, what they consider to differ them from the natural order. once this has been established in a basic sense, the antinomian or luciferian vision of rebellion is recognized and true initiation begins. in relation to baphomet, one must retrace the beginnings of the aniza tribe, which birthed the emergence of the imagery associated with the horned head of wisdom. as related in the sufis by idries shah, the arabic root fehm (charcoal) is fhm, me

he sufis by idries shah and a history of secret societies by akron daraul. 10 the pagan) held a coat of arms which had three saracen heads, which resembled severed heads, indicating wisdom. it is also the sufis who move against the sun17 which brought such practice to the west. in the yatus cult, the darkness must be observed, absorbed and the initiate must be made to move against the path of the natural order. this by means within itself, brings experience from a vague concept of mystery, that flesh which emerges in the heart of the adept. the sorcerer and witch are as the sorcerous daemon ahriman themselves, they stand in both darkness and light, being lords of both horizons. in sufism shaitan was the single angel, who by antinomian acts separated himself against the natural order by ref

MICHAEL FORD WITCHMOON

s with care, for they will reform you in their own image. peter j. carroll, 1999 5 5 preface during the past several years i have seen many publications arise concerning vampirism and sorcery, most of the time having no connection with each other. the darkside of magick holds many treasures for those who would drink of its cup. i have worked in the occult since i was very young, it is very much a natural thing to me, and the connections between the topics of vampirism and sorcery were made known to me at an early age through my dreams. at a later age i actually made a magickal connection, the result of this study in print is the book of the witch moon. this is meant to be a study guide to the night side, a non- christian dogma infested approach. the methods of witchcraft within this tome a

11 (ie. childhood or early life trauma) a predatory complex which would act itself out from frustration during the dream state. the main difference between a serial killer and a dreamer is the killer takes his/her desires out on flesh instead of a subconscious dream situation. such an individual would lack self control and the need for balance and understanding. for the sorcerer, it is known that natural instincts of hunting and survival are not to be repressed and ignored, but rather should be explored and understood, for a significant part of the individuals make up lies in those hidden corridors. the lycanthropic strain of humanity lies in its hidden urges and primal desires. english sorcerer and artist austin osman spare (3) brilliantly structured a system based on belief and loose bon

d the goal is often the same. magick and belief vampiric sorcery is based on essentially the same principles as more traditional forms of magick. the only exception is that darker symbols are sometimes involved. we do not consider these evil or harmful, as there is no ill intent towards anyone- they are simply a means of strengthening and connecting with the self on all levels. vampirism is quite natural to many aspects of the psyche with which we desire connection. the path of evil in an initiatory context is not in reference to moral or ethical pursuits or aberrations, rather one of adversarial focus by such god forms of antinomianian or sethanic (set) assumption separation from the natural order. to learn magick one must have begun to understand the self and individual strengths and wea

the language of the subconscious. it has been mistakenly thought that sigils are letter combinations in the style of austin spare. this is not correct by any means. just as magick is personal to the individual, and each sorcerer has his or her own personal system, so it is with the methods of sigil magick. one must approach sigils as one would approach art. to create a sigil one must align one s natural talent to their own brand of sigil making. sigils can be any thing, a painting, music, drawing, letter symbols, pictures, anything which is associated as a symbol in which the original meaning could be lost and forgotten, this is the key to success in such work. the conscious mind must forget what the significance of the sigil is in order for the subconscious to absorb it and set it s fles

y thing, a painting, music, drawing, letter symbols, pictures, anything which is associated as a symbol in which the original meaning could be lost and forgotten, this is the key to success in such work. the conscious mind must forget what the significance of the sigil is in order for the subconscious to absorb it and set it s fleshing in motion. never forget that sigils must be aligned with your natural ability, not just a system devised by another. the most significant sigil of vampyric sorcery and the vampire current is that of the varcolaci or devilcosm seal. the sigil, which is composed of an inverted pentagram carried/connected by two varcolaci vampire spirits. the inverted pentagram also called the star of set- represents the crossing into the abyss, for it is by mastering the uprig

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

outtheir origins. many texts record that some of the visitors where also extremely venge-ful when wronged. and they were after mineral wealth and human labor (see theworks of david hatcher childress) atlantis, alien visitation, and genetic manipulation15 chapter 3old world disorderafter atlantis was constructed, the alien-visitors sought to establish the new orderover their minions, the erstwhile natural and nature loving inhabitants of the earth.their common rationale was the same as john miltons fictional archangelic renegade,lucifer: better to reign in hell, than serve in heaven (paradise lost)one of the ways in which they sought to accomplish their goal involved biogeneticinterference with and alteration of the indigenous earth inhabitants. such a practicewas known to be a cardinal sin

e sections of certain tribes were lured and corralled in atlantis. it may be noted that though it is now common, it is not normal for mankind to congregateand live in cities. this is entirely artificial.the design of the continent of atlantis was created in such a way as to make possiblethe segregation of populations while the surveys and researches were ongoing (seeplanet of the apes. the earths natural pre-visitation caretakers may have been the neanderthals, cro-magnon, or even the engis peoples. though these peoples have always been putbefore us as backward and dull-witted, the palaeo-archaeologists are finding evidencethat contradicts these commonly held assumptions. nearly all the theories that haveperpetuated this conjecture are now antiquated and unsustainable. it is known, how-eve

ly lead to mans disconnection from nature. necessityfostered the worst of tyrannies to descend on prehistoric humanity.humankind would not just create or accept such structures as a matter of course. it takesextraordinary circumstances for the millennia old, symbiotic umbilical connection to theplanet of origin and to the universal order to be occluded and for humankinds chthonic sen-sibility and natural love to become sublimated and directed away from its prime source andobject into purely pragmatic power-relations. it is logical to assume that these incongruentand deviant patterns have not arisen merely as a matter of course, as a consequence of theerstwhile organic evolution of our species, as modern intellectuals advocate. we feel that it ismore consistent with the facts to posit some

s and the oppressed, all but a very smallremnant. the records of hundreds of cultures lead us to the conclusion that their eventualdecline and fall was indeed due to external interference. the alien invaders and theirlackeys also instilled the idea, now so all pervasive, that nature was threatening andantithetical to humankind, something to be abused and possessed. this instinct is cer-tainly not natural to terrestrial humans but would be consistent with the outlook ofthose not from this planet.it is extremely unlikely that such a pernicious philosophy could originate from withinhumankind. for reasons that should now be apparent, historians have suppressed most of theevidence of the pre-diluvian matriarchies. all the various tenets of post-diluvian religionhave their roots in the lexicons

nterests of the spirit. the tragic consequence of this stagger-ing default of insight are incalculable, but in all conscience overwhelming to any intelli-gence that discerns it. it lay the christian mind open to the obsession of a psychologicalinfluence that has been nothing less than devastating to sanity, inflicting upon the psyche atrauma that has produced morbidity and crushed to a degree the natural instinct for humanhappiness (alvin boyd kuhn, the ultimate canon of knowledge)from these malefactors comes the notion of the removed god, a distant, immaterialand punitive demiurge that requires man to repress natural instincts and live in con-stant guilt. from them also comes the pernicious concept of a fallen god who temptsthe unwary and leads one into everlasting perdition.they also ins

MICHAEL W FORD THE VAMPIRE GATE

c witchcraft; our sisters are pairikas, daughters of az. we are the people of the lie (druj, we are the those of demon-flesh awakened and ancient, forever seeking to further illuminate the black flame. our religion is sorcery, that which is ensorcelled by our practice of yatuk-dinoih (witchcraft. life is the great gift of ahriman, as isolate consciousness (the soul or psyche) is separate from the natural order. the black order of the dragon is entirely spiritual in nature, aimed at the theory of gaining immortality via the psyche. it is the physical path of exhaustion, of when the spirit and flesh are one and become stronger with insight and determination. the core essence of the serpent is the eye which hides within the flesh. therein is the power ch an, of nothingness and silence. such i

y thirsty. mediocrity has always been accepted, yet by it being perceived and related to, it is consumed and considered acceptable. remind yourself of the socalled american slacker generation, the wonderful nineteen nineties, when if being a college student, it was smiled upon to be someone who continually seeks to underachieve. is this a highlight of our culture? we live in a world which views a natural disaster yet still finds a way to blame someone. we did not do enough to warn them, we did not help fast enough, everyone should have moved faster? why is this? that nature devours and cleanses a bit of the earth, actually a small fraction we must rush to blame others? nature dictates survival; this life is the only flesh you will have. make the best of it. how can one make the best of the

s essential. the luciferian must study the ways of the enemy monotheistic right hand path religions christianity, et al. such belief indoctrinates the weak and ignorant, thus should be kept out of the mind entirely, save it poison you to spiritual death. if anything, the luciferian should seek to devour the very essence of the tribal christian god, 47 to drink deep of its knowledge of war, chaos, natural disaster, disease. if you compare the realities of our world with the christian concept, their god is dormant. please take your attention to luciferian witchcraft and specifically the yatuk dinoih. the ten precepts of zohak and the ten adominations of akht jadu display therein the very foundation of this work, the luciferian path and the key to the gates of hell and heaven. heaven and hell

iation and the power which is illuminated by the black flame within. bevarasp [avestan/pahlavi] myraid of horses, meaning also ten plagues on humanity. this is a name of azhi dahaka or zohak. black flame the gift of shaitan/set, being individual perception and deific consciousness. the 80 black flame or black light of iblis is the gift of individual awakening which separates the magician from the natural universe, being an antinomian gift of luciferian perception. the black flame is strengthened by the initiation of the black adept, who is able to balance a spiritual path with the physical world. black magick the practice of antinomian and selffocused transformation, self-deification and the obtainment of knowledge and wisdom. black magick in itself does not denote harm or wrongdoing to ot

cel, or lucifer/samael, the dragon and peacock angel. daeva [avestan/pahlavi] demons, those who are children of ahriman and az. daeva also makes reference to spirit of ahriman, those who have walked the path of the serpent, i.e. antinomianism or the left hand path. 81 daeva yasna [avestan/pahlavi] demon (daeva) worship (yasna, meaning the yatukih path of satanism, that is; the separation from the natural order, by the workings of rituals and discipline oriented mental/physical workings, becoming a body of darkness and light, a daeva who is continually expanding consciousness and becoming something new. the term does not reflect the theistic worship or knee bending towards an exterior force, rather a willed direction of self-advancement by transformation. daeva represents a mask of power, s

MICHAEL WYNN THE SOUL TRAVELERS

ty, because it caused humanity to finally split up and occupy the whole earth and, most importantly, not reach heaven. although the bible stories are the most well-known, especially in the west, they are not the first and they are not unique. story of the serpent [1.2] humanity s relationship with the serpent is indeed a strange one. the nature of the reptile is alien to our own, so humans have a natural aversion to reptiles. humans are characterized by both the cold blooded way of the reptile, and compassionate sympathies that violate our sense of self-preservation and seem to stem from a mystical place in the soul. and if a human were forced to choose between the death of a reptile, and the death of a mammal, he or she would most probably consign that serpent to death rather than the lik

ood and one evil. in this way do the gods of mythology have multiple aspects. there is, in fact, little argument among those who study mythology that the same gods seem to make their appearances in multiple mythologies, the only argument is why this is occurring. those university experts tend to take the extremely flawed freudian approach. they believe that this mythological overlap is due to the natural cultural exchange that occurs between civilizations in proximity. proposing that, over time, two nearby civilizations will begin to absorb the traditions and gods of the other. this theory does not, however, explain how distant and unacquainted civilizations managed to acquire so many corresponding details in their traditions. easily one of the most common gods who transcend the borders of

thout the advantage of modern technology, drawing up an accurate map of a given region was nearly impossible. the problem lied in the fact that the map-maker had no way of knowing precisely where he was. this meant that determining the true distance between two points was difficult, and this resulted in a map of disproportional dimensions. another hindrance to producing an accurate map is earth s natural curvature. because of paper s cost and portability, it s understandable that people would be inclined to draw maps on paper. paper is, however, a flat 2-dimensional surface whereas the earth is 3-dimensional curve. this means that even with the best of equipment, a paper map could never properly represent the surface of the planet. for example, looking at a modern map of the globe, one wil

ks as usual, would enable them to combat many diseases which their tender years are subjected to, and to which, with fascinations, they often fall a victim. henry agrippa s three books of occult philosophy henry agrippa s three books of occult philosophy, written in 1533, is a well-known and respected text among modern magicians, and contains this typical-of-the-time pearl of wisdom regarding the natural healing properties of certain substances. who came up with these rules? and who enforces my command when the recipe is executed properly? because these are the questions that would occur first to a programmer; who, or what, is the "program" that enforces my will once the spell has executed properly? why does this "program" respond to my commands at all? and who the hell was looking over my

. so not only can someone insert the influence (property/essence) of, say, jupiter into an object, but the physical makeup--michael wynn's "the soul travelers" 48 of the object makes it inclined towards a particular planetary or elemental influence. in this case, one would choose objects whose physical qualities lent themselves to jupiter. many people believe that things like rabbit s feet have a natural occult essence of luck( i have not heard an occultist comment on this, but it s no more absurd than spitting into a frog s mouth. the metal copper, for instance, is inclined to the influence of venus. therefore, copper is a venereal metal (venereal..venus. the goddess of lust and sex, go figure) element color direction nature elementals ruler air yellow east separation sylphs paralda water

MICHAEL W FORD NOX UMBRA

viewed as a self-centered and selfish area of study, which often causes obsession and destruction. this, if looked through a rhp (right hand path) or path of disillusion (i.e. christianity) this is accurate according to the belief structure. keep in mind that religious pathways such as christianity hold no adversarial view piont rather than the extremes of the exact opposite side- which is not a natural point of study in itself. can the buddhist understand christian thinking inherently and objectively? yes, this path allows psychologically the ability to perceive and understand other views, while still limiting material control and destroing the self in the natural order. could christians understand a buddhist view point-as a majority, no. can a lhp (left hand path) practitioner understan

osts and shades, we find nourishment in their tombs and black earth. yet when we emerge in the light of shaitan in the noon tide sun, we can appreciate it more. we explore the dreaming sabbat as wolf and blackened shadow, as ahriman the lord of darkness- as demon and dragon, yet in the dawn light we arise and face the beauty of nature. by the antinomian path of self-deification (separation of the natural order) we are able to observe and enjoy the breathtaking world around us- the forests, the water, the night sky- all of this pleasures many take for granted. we are awake and nothing can stand in the way of that. we begin to understand who and what we are, the possibilities and the process of changing the natural order in accordance to our will. this is the lucifcrian and sethian flame of

and the process of changing the natural order in accordance to our will. this is the lucifcrian and sethian flame of being- the black flame itself! there are specifically two methods of practice in vampyrisrn as within an initiatory context- mastery of the self and the left hand path approach of witchcraft and sorcery. the vampyre- initiate who seeks the union of ahriman and the disunion with the natural-order works in the darker or adversarial spirits, what is the same as within palo mayombe and petro voodoo currents of sorcery. by entrancing the self by the methods of offbeat rhythm, the magician calls forth the left-handed aspects of the self, the vampyric famulus (latin for familiar) whom is the shadow-drinker, the loa of the grave, whom has survived physical death and is not held in t

s this hidden aspect of sorcery and witchcraft which breeds the legends of evil concepts, while it is only a hint at the purpose of the left hand path. this way is devoid of moralistic concepts, thus in the absolute and in the isolation from it, we are uniquely separate from all exterior forces, the very essence of gods and goddesses. the ahrimanic vampyre is one who separates the psyche from the natural order and masters the nightside or astral plane within our physical world which we seek to control from within. the forms in the nightside of which we assume (bat. wolf, moth, or a hybrid of each and others) are the extensions of our will and desire. the vampyre is a being which has deified itself through the antinomianian process of death and rebirth, one who has passed through the ancien

mael and lilith is cain, the lord of horsemen (those who work sorcerous arts and whom spirits ride. an alchemical working is the creation of baphomet, or al-aswad, the black head of wisdom. this is a state of coming into being, of whien the torch of wisdom (the black flame) is illuminated and revealed within. it is a rite of passage, of when the baphometic spirit of fire becomes separate from the natural order. thus the ritual of infernal union is a black magick working of self-empowerment and the beginning process of creating baphomet, or cain the lord of horsemen in the sethanic/luciferian witchcraft current. the work of babalon and lilith within an initiatory aspect is made through the alignment with the spirit of lilith, babalon and her children who would be your kin. by summoning and

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

all open the gates to the dreaming place by the adversary of noon and midnight, who drinks of the golden chalice and blood filled skull, so it isspmidnight s circle a commentary of azothoz a book of the adversary presented by the night ravener (akhtya seker arimanius michael w. ford- a brother in the pact of witchblood azothoz presents in poetic form the antinomian concept of separation from the natural order. this is clear throughout the various grimoires such as nox umbra, book of cain, yatuk dinoih, goetia (luciferian edition, and the toad rite. azothoz is actually a strong foundation from which these works arose. as written as lyric and poem form, the original praxis of the spiral force is not only directed inward, it is invoked in the circle of being. as some may have studied, aleist

is process, the passing and invocation of power brings the initiate in the passing of witchblood. azothoz is the word which brings the self to the fall and then to discover in the darkness the black flame within, the very gift of iblis[3. it is the idea of this word, spoken in silence by the sorcerer or witch, to encircle the self in the holy fire of samael and lilith, those who rebelled from the natural order (right hand path= death of being) to bring man and woman intelligence, being known as the black flame. the magician speaks the word of making to become as a god himself; cain is born from the union of the dragon and harlot. the illustrations of azothoz provide a powerful interplay between the invocations and the placement of the actual drawings in the tome. there are 13 illustrations

age of making and the subconscious spells made flesh. the sigils are aligned within two trapezoids crowned by cain the adversary and the apep demon of chaos, surrounded by sigillic formulas of antinomian self-deification; the making of the luciferian mind through solitude and isolation. this is a process of developing the self through the mark of cain[5] and the declaration of separation from the natural order. this allows the magician to grow without outside and society crippling dogma. the sigillic drawings of lilith and samael-asmoday (a mask of shaitan-iblis) are the separate initiators of the path, lilith who comes as the vampyric succubi and the moon dwelling force of water and earth, via the north winds (symbolic of darkness. shaitan-samael, the dragon-angel comes enfleshed as a bea

MOODY RAYMOND A LIFE AFTER LIFE

ody as it hath pleased him, and to ever, seed his own body. there are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one and the glory of the terrestrial is another. so also is the resurrection of the dead. it is sown in corruption, it is raised in ii corruption: it is sown in dishonour; it is raised glory: it is sown in weakness; it is raised power: it is sown a natural body, it is raised spiritual body. there is a natural body, and the is a spiritual body. behold i show you a mystery we shall not all sleep, but we shall all be changed. in a moment, in the twinkling of an eye, at the last trumpet: for the trumpet shall sound, and the dead shall be raised incorruptible. interestingly, paul's brief sketch of the nature of the "spiritual body" corresponds ve

subjects have gone so far as to experience, it is quite obvious that there is a striking similarity between the account in this ancient manuscript and the events which have been related to me by twentieth-century americans- emanuel swedenborg swedenborg, who lived from 1688 until 1772, was born in stockholm. he was quite renowned in his day and made respectable contributions in various fields of natural science. his writings, at first oriented towards anatomy, physiology, and psychology, gained quite a bit of recognition. later in his life, however, he underwent a religious crisis and began to tell of experiences in which he had purportedly been in communication with spiritual entities from beyond. his later works abound with vivid descriptions of what life after death is like. again, the

of the many kinds of explanations which might theoretically be proposed, there are a few which have been suggested quite frequently in the audiences which i have addressed. accordingly, i shall now deal with these more common explanations, and with another which, though it has never been proposed to me, might well have been. i have somewhat arbitrarily divided them into tree types: supernatural, natural (scientific, and psychological. supernatural explanations rarely, someone in one of my audiences has proposed demonic explanations of near-death experiences, suggesting that the experiences were doubtless directed by inimical forces. as a response to such explanations, i can only say this. it seems to me that the best way of distinguishing between god-directed and satan-directed experience

hate and destruction. manifestly, my subjects have come back with a renewed commitment to follow the former course and to disavow the latter. in the light of all the machinations which a hypothetical demon would have to have carried out in order to delude his hapless victim (and to what purpose, he certainly has failed miserably-as far as i can tell-to make persuasive emissaries for his program! natural (scientific) explanations i. the pharmacological explanation some suggest that near-death experiences are caused by the therapeutic drugs administered to the person at the time of his crisis. the surface plausibility of this view derives from several facts. for example, it is generally agreed by most medical scientists and laymen that certain drugs cause delusional and hallucinatory mental

between drugs and experiences attending their use. i refer to the initiatory and exploratory use of what we call "hallucinogenic" drugs. through the ages men have turned to such psychoactive compounds in their quest to achieve other states of consciousness and to reach other planes of reality (for a lively and fascinating contemporary exposition of this side of drug use, see the recent book, the natural mind, by andrew weil, m.d) thus, drug use has historically been associated, not only with medicine and the treatment of disease, but also with religion and the attainment of enlightenment. for example, in the well-publicized rituals of the peyote cult found among american indians in the western united states, the peyote cactus plant (which contains the substance mescaline) is ingested in o

MORALS AND DOGMA

enty-four-inch rule, has for its fruit liberty, equality, and fraternity--liberty regulated by law; equality of rights in the eye of the law; brotherhood with its duties and obligations as well as its benefits. you will hear shortly of the _rough_ ashlar and the _perfect_ ashlar, as part of the jewels of the lodge. the rough ashlar is said to be "a stone, as taken from the quarry, in its rude and natural state" the perfect ashlar is said to be "a stone made ready by the hands of the workmen, to be adjusted by the working-tools of the fellow-craft" we shall not repeat the explanations of these symbols given by the york rite. you may read them in its printed monitors. they are declared to allude to the self-improvement of the individual craftsman--a continuation of the same superficial inter

as joab did abner, under the fifth rib, with a lie whose authorship is not to be traced. masonry does not change human nature, and cannot make honest men out of born knaves. while you are still engaged in preparation, and in accumulating principles for future use, do not forget the words of the apostle james "for if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass, for he beholdeth himself, and goeth away, and straightway forgetteth what manner of man he was; but whoso looketh into the perfect law of liberty, and continueth, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his work. if any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's reli

full of bones of the dead and of all uncleanness. the republic cloaks its ambition with the pretence of a desire and duty to "extend the area of freedom" and claims it as its "manifest destiny" to annex other republics or the states or provinces of others to itself, by open violence, or under obsolete, empty, and fraudulent titles. the empire founded by a successful soldier, claims its ancient or natural boundaries, and makes necessity and its safety the plea for open robbery. the great merchant nation, gaining foothold in the orient, finds a continual necessity for extending its dominion by arms, and subjugates india. the great royalties and despotisms, without a plea, partition among themselves a kingdom, dismember poland, and prepare to wrangle over the dominions of the crescent. to mai

lone preaches toleration, the right of man to abide by his own faith, the right of all states to govern themselves. it rebukes alike the monarch who seeks to extend his dominions by conquest, the church that claims the right to repress heresy by fire and steel, and the confederation of states that insist on maintaining a union by force and restoring brotherhood by slaughter and subjugation. it is natural, when we are wronged, to desire revenge; and to persuade ourselves that we desire it less for our own satisfaction than to prevent a repetition of the wrong, to which the doer would be encouraged by immunity coupled with the profit of the wrong. to submit to be cheated is to encourage the cheater to continue; and we are quite apt to regard ourselves as god's chosen instruments to inflict h

or declare against it. men may betray: principles never can. oppression is one invariable consequence of misplaced confidence in treacherous man, it is never the result of the working or application of a sound, just, well-tried principle. compromises which bring fundamental principles into doubt, in order to unite in one party men of antagonistic creeds, are frauds, and end in ruin, the just and natural consequence of fraud. whenever you have settled upon your theory and creed, sanction no departure from it in practice, on any ground of expediency. it is the master's word. yield it up neither to flattery nor force! let no defeat or persecution rob you of it! believe that he who once blundered in statesmanship will blunder again; that such blunders are as fatal as crimes; and that politica

MOTTA MARCELO THE COMMENTARIES OF AL

the seat of intelligence. in short, in order to do the job for which he was chosen nuit's helpmeet he must reach the highest initiations possible to man. which, of course, he did. 7. behold! it is revealed by aiwass the minister of hoor-paar kraat. aiwass is the name given by ouarda the seer as that of the intelligence communicating. see note to title. why is aiwass spelt thus, when aiwaz is the natural transliteration of? perhaps because he was not content with identifying himself with thelema, agape, etc. through 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 =200,5=200: total 418, the number of abrahadabra, the magical formula of the new aeon! note that i and v

sin or error. anything soever that binds the will, hinders it, or diverts it, is sin. that is, sin is the appearance of the dyad. sin is impurity [inserted footnote* one cannot say that it was "sin" for naught to restrict itself within the form of two; on the contrary. but sin is to resist the operation of the reversion to naught 'the wages of sin is death; for life is a continual harmonious and natural change. see liber 418 and liber aleph. sin (see skeat's etymological dictionary) is connected with root "es, to be. this throws a new light on the passage. sin is restriction, that is, it is 'being' as opposed to 'becoming. the fundamental idea of wrong is the static as opposed to the dynamic conception of the universe. this explanation is not only in harmony with the general teaching of t

w profoundly the author understands himself] the remainder of the paragraph takes a particular case as an example. there shall be no property in human flesh. the sex- instinct is one of the most deeply-seated expressions of the will; and it must not be restricted, either negatively by preventing its free function, or positively by insisting on its false function. what is more brutal than to stunt natural growth or to deform it? what is more absurd than to seek to interpret this holy instinct as a gross animal act, to separate it from the spiritual enthusiasm without which it is so stupid as not even to be satisfactory to the persons concerned? the sexual act is a sacrament of will. to profane it is the great offence. all true expression of it is lawful; all suppression or distortion is con

mp of masochism. again, homosexual practices between boys may in certain cases actually rob them of their virility, psychically or even physically. trying to frighten adolescents about sex by the bogeys of hell, disease, and insanity, may warp the moral nature permanently, and produce hypochondria or other mental maladies, with perversions of the enervated and thwarted instinct. repression of the natural satisfaction may result in addiction to secret and dangerous vices which destroy their victim because they are artificial and unnatural aberrations. such moral cripples resemble those manufactured by beggars by compressing one part of the body so that it is compensated by a monstrous exaggeration in another part. but on the other hand we have no right to interfere with any type of manifest

ooner released from the persistent pressure by escaping to some place where the inhabitants treat the reproductive and the respiratory organs as equally innocent than they begin insensibly to forget their 'fixed idea' forced on them by the fog-horn of morality, so that their perversions perish,just as a coiled spring straightens itself when the external compulsion is removed. they revert to their natural sex-characters, which only in rare cases are other than simple, pure, and refined. more, sex itself ceases to play principal boy in the pantomime of life. other interests resume their proper proportions. we may now inquire why the book is at pains to admit as to love "when" and "where" we will. few people, surely, have been seriously worried by restrictions of time and place. one can only

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

violent encounter, succeeded in destroying him with a thunderbolt, but not before he had so terrified the gods that they had fled for refuge to egypt, where they metamorphosed themselves into different animals and thus escaped. theories as to the origin of man. just as there were several theories concerning the origin of the world, so there were various accounts of the creation of man. the first natural belief of the greek people was that man had sprung from the earth. they saw the tender plants and flowers force their way through the ground in the early spring of the year after the frost of winter had disappeared, and so they naturally concluded that man must also have issued from the earth in a similar manner. like the wild plants and flowers, he was supposed to have had no cultivation

nd more particularly developed in his son asclepius (asculapius, the veritable god of the healing art. pursuing our analysis of the various phases in the character of phoebus-apollo, we find that with the first beams of his genial light, all nature awakens to renewed life, and the woods re-echo with the jubilant sound of the untaught lays, warbled by thousands of feathered choristers. hence, by a natural inference, he is the god of music, and as, according to the belief of the ancients, the inspirations of genius were inseparably connected with the glorious light of heaven, he is also the god of poetry, and acts as the special patron of the arts and sciences. apollo is himself the heavenly musician among the olympic gods, whose banquets are gladdened by the wondrous strains which he produc

he mother of pegasus and chrysaor, father of the three-headed, winged giant geryones, who was slain by heracles. graa. the graa, who acted as servants to their sisters the gorgons, were also three in number; their names were pephredo, enyo, and dino. in their original conception they were merely personifications of kindly and venerable old age, possessing all its benevolent attributes without its natural infirmities. they were old and gray from their birth, and so they ever remained. in later times, however, they came to be regarded as misshapen females, decrepid, and hideously ugly, having only one eye, one tooth, and one gray wig between them, which they lent to each other, when one of them wished to appear before the world. when perseus entered upon his expedition to slay the medusa, he

ood a stately palace, surrounded by groves and fountains. here dwelt eros, the god of love, in whose arms zephyrus deposited his lovely burden. eros, himself unseen, wooed her in the softest accents of affection; but warned her, as she valued his love, not to endeavour to behold his form. for some time psyche was obedient to the injunction of her immortal spouse, and made no effort to gratify her natural curiosity; but, unfortunately, in the midst of her happiness she was seized with an unconquerable longing for the society of her [152]sisters, and, in accordance with her desire, they were conducted by zephyrus to her fairy-like abode. filled with envy at the sight of her felicity, they poisoned her mind against her husband, and telling her that her unseen lover was a frightful monster, th

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

coat, yellow vest, and pale green breeches, with a head resembling a dog, the ears of an ass, two horns, and the legs and hoofs of a calf. nor anything else that the old grimoires would have us believe are necessary when magic is being worked. what the spells and rituals do is to work on the minds of other people, and to influence chance and coincidence to make things easier for you in perfectly natural-seeming ways. important things to remember< spells are the fun part of what we call witchcraft; simple gestures, uttered words, seemingly illogical actions, frowned upon by the scientific mind nevertheless make strange and wonderful things happen for the person who casts them. the casting of spells is based upon the wiccan belief that to speak a desire is to cause the desire to be fulfille

eft hand at your side, stretch out your right hand with the first and second fingers extended, to draw the sign of the elder gods (a pentagram) in the air before you. keep those two fingers together, and curl your thumb and your third and fourth fingers into the palm of your hand. draw the pentagram large, starting with your hand in the region of your left hip and sweeping smoothly upwards to the natural top limit. visualize the lines of the pentagram as white fire. when the pentagram is complete, draw back your hand and stab it through the middle with your outstretched fingers. speak the sacred name of power: yod he vau he. the sacred name is pronounced yod-heh-vav-heh. with your arm outstretched, walk to the south, tracing a line of fire as you go. draw a second pentagram and stab it. sp

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

julia law (67-64 b.c) limited their number. professional worship in the collegia and the conversion to christianity we now return to the fundamental nature of ancient trades. originally, as was the case in other cultures, the laws and institutions of roman society were essentially based on religion. this was also true for the collegia, whose activity was dominated by professional worship. it was natural and indispensable for each roman collegium to have its tutelary deities, just as every family had its lares (household 12 the origins of freemasonry from ancient times to the middle ages gods. it was in this celebration of common worship that the affiliated members recognized each other often through the employ of gestures, signs, and ritual touch that had a sacred and psychological, perha

itions dervy, 1995, 71 ff. the ancient corporations: colleges of builders in rome 13 the best propagators of christianity in the working classes were the syrians "christianity in the third and fourth centuries was preeminently the religion of syria. after palestine, syria played the greatest role in its foundation."12 the community of worship and more or less religious or ritual practices had the natural effect of strengthening the ties bonding the faithful. a kind of solidarity compelled members of the same collegium to lend help and assistance to each other when life's circumstances so dictated. one of trajan's letters responding to pliny in 93 a.d. establishes that the eranos (association) of amisus, a free city of bithynia, concerned itself with, among other things, easing the misery o

of christendom, for which, after all, it had been the cradle. located at the gates to asia, it could easily receive the teachings of the old eastern civilizations that sassinaid persia had harvested and reformatted into audacious and scholarly inventions cast in gripping phrases. byzantium and alexandria, the other spiritual capital of christianity (before it fell into arab hands in 640, were the natural vessels of these brilliant civilizations. philosophical thought flowered during this time into great syncretic neoplatonic and hermetic theories. it was also the acme of roman law, the complete development of which took place in the sixth century under emperor justinian. roman institutions experienced their fullest development at this time. the collegia were no exception, becoming some of

tensify and expand the propagation in the west of arab influences triggered two centuries earlier by the initial contact between the two civilizations. these influences were especially attributable to the initiatory movements that maintained the best and most long-lasting relations with the crusaders: those of the karmates, ismailians, fatimids, assassins, and brothers of purity. it was perfectly natural that spiritual and social interpenetration would be the outcome of the extensive relationship between the two cultures. it is this extensive arab influence, twin to that of the byzantine world, that prompted the first cultural and philosophical renaissance that took place in the west during the twelfth and thirteenth centuries, especially in france. along with the rebirth of the studies of

hey created between men. it had two applications. in the first, the vassal, through homage, was subject to the jurisdiction of the lord of the fief, and it was this lord alone that was recognized as a judge in civil or criminal proceedings. in the second, any lord ruling over a feudal tenure had the exclusive authority to resolve any litigation concerning this tenure. the lord of the fief was the natural judge of any actions against the vassal by virtue of his authority over that fief. likewise the lord censier (who received a censine's taxes) knew the causes concerning the censive area. we should note that in towns and cities, feudal tenures applied to houses. we should also be aware that in terms of pure feudal law, manorial and feudal justices were all of sovereign jurisdiction; their v

NEW WORLD ORDER OR OCCULT SECRET DESTINY

eventual restoration of the mysteries, an increasing number of aspirants are beginning to recognize that freemasonry may well be the vehicle for this achievement he would be well proud, i m sure, of today s mainstream acceptance of those very same occult mysteries. another passage on page 46-47, proves the teaching of freemasonry is the same as new age beliefs: he begins his masonic career as the natural man; he ends it by becoming through its discipline, a regenerated man. this the evolution of man into superman was always the purpose of the ancient mysteries, and the real purpose of modern masonry is, not the social and charitable purposes to which so much attention is paid, but the expediting of the spiritual evolution of those who aspire to perfect their own nature and transform it int

ON SET

t of set this article was originally published in the scroll of set jan-feb, 1998 ce. for me, set is the principle of isolate intelligence, who gave mankind the gift of selfconsciousness in pre-historic times in order to strengthen his own being, and in order to give mankind the possibility to self-conscious, invidividual existence. self-consciousness is a feature that separates human beings from natural universe. because of this feature we are able to take into consideration in our actions past, present and future, to make notions about good and evil, give meaning and purpose to things, to effect the universe according to our own will, and to experience existence as selfconscious individuals. whereas natural universe is predictable, human beings have possibility to act unpredictably, to b

ONYX TABLET OF SET

rrent was immediately the prevalent one, with the satanic current becoming more of a western-cultural theme which could be invoked should the need arise. the temple's perception of conventional society remained highly critical: it is a social medium in which the individual is forced to exist. while not all of it is hostile, much of it that appears benevolent or even neutral is in fact governed by natural or human forces which are ultimately predatory. onyx tablet: ot.intro temple of set author: michael a. aquino vi date: june 21, 1997 ce revision: html revision: august 8, 1999 ce thus, like the church of satan before it, the temple of set sees society in much the same way as the enlightenment philosopher thomas hobbes described it: a fiercely competitive struggle in which each person is dr

gratification. professed altruism is merely disguised gratification, as is most of what is termed "love. the task of the temple of set is twofold: first, we wish to construct a haven for initiates in which hobbesian motives and behavior are minimized, if not eliminated. in their place we wish to encourage a nobility of intellect and spirit mandated by our conviction that the human psyche is a non-natural phenomenon which need not be bound to the destructive, entropic forces of nature, and which has the potential to evolve into a form of self-consciousness transcending these forces altogether: true, psychecentric divinity. secondly the temple of set desires, insofar as possible, to preserve the benefit of our experience for human society generally. the principles that justify the existence

club, or a foundation. the temple of set, however, is indeed more than the sum of its participants. it was founded not as a common-interest group, but rather in response to the challenge of a trans-human entity known to us as set, initially through the phenomenon of the book of coming forth by night. this same entity- known under various names throughout history as the source of independent, non-natural consciousness- has further pledged to lend its energies, wisdom, and sensations in furtherance of the temple's cause. it is here that the priesthood of set assumes its identity and justification. the central, crucial characteristic of the priesthood of set is that, when an individual so consecrated expends the effort to do so, he or she may experience, represent, and manifest the conscious

eements are not the sort with which such an ageless intelligence is concerned. of course priests and priestesses may invoke the wisdom to which they alone have access in order to address human issues. they themselves are incarnations of set in this capacity: completely self-aware and self-conscious beings in a world peopled otherwise by humans who are, to a greater or lesser degree, controlled by natural forces. the experience of the priesthood of set is not comprehensible to those who have not partaken of it, because it cannot be explained as a function of other human knowledge or experiences. what humans cannot easily understand, they have historically tended to regard with apprehension and suspicion. this is- in the precise sense of the term- a natural tendency which cannot be rationall

n should begin only after that non-member has left_ b. recognitions summary: any priest can recognize any i initiate to the ii any time, and any priest (the same one or another) can rerecognize any ii to the i any time. however, priests need to use responsible care in exercising this authority- 1. we must always remember that different initiates wear different faces for different priests. this is natural and inescapable (only the most senior adepts and priests can be openly honest with all their setian seniors. therefore, before taking either of these two steps, the priest should always find out which other priests are (or have recently) worked with the initiate in question, and consult/discuss the situation with those priests- 2. under no conditions should any priest recognize any pylon m

PHILIP NEIL MYTHS LEGENDS EXPLAINED

m, littering the countryside with their bones. early sources describe the sphinx as flying to the city wall, chanting her riddle, and snatching young men in her ravening jaws when the citizens failed to answer her. for this reason the anxious citizens of thebes gathered every day to solve the riddle. spears oedipus is carrying the spears that he would have used when he met with the chariot of his natural father king laius in the narrow mountain pass. ordered to let the travelers pass, oedipus became angry when one of his horses was deliberately killed, and a fight ensued in which lauis died thus fulfilling the first part of the prophecy. fleeing man this figure may be the only man in king laius entourage who escaped when laius and oedipus fought each other on the road the same man who was

to great leda beneath the peaks of taygetos. hail, o dioscuri, riders of swift horses! homeric hymn to the dioscuri clytemnestra by john collier (1850 1934) nemesis, with whom leda is associated, was the daughter of night, and the goddess of divine retribution. she oversaw the distribution of wealth, looked after balance, avenged arrogance and punished any excess even of happiness that upset the natural balance of the world. wife of a king leda s husband, tyndareus, was a son of perseus daughter gorgophone; her father was king thestius. clytemnestra clytemnestra, leda s daughter, was forced to marry agamemnon, king of mycenae, after he killed her husband tantalus and her child. she bore him four children: iphigenia, electra, chrysothemis, and orestes. he earned her particular hatred when

o s death. jealous king this figure may be achates, aeneas armorbearer and companion. but his glowering looks suggest that he is iarbas, the king of libya. iarbas was in love with dido but she rejected him. when he learned that she loved aeneas, he jealously begged his father jupiter to end their union. divine storm while dido and aeneas were out hunting, they were overtaken by a storm. it was no natural gale, but one sent by juno in order to separate them from their companions, and force them to take refuge in a cave. dido killed herself in grief, lamenting that aeneas had not even left her with a child to love in his stead. but even in death she suffered for many hours before iris, juno s messenger, cut a lock of her hair to release her soul from her body. wrecked ships aeneas and his me

o lives in the kun lun mountains. clouds swirl around them all. the souls of good people, who are no longer reincarnated, may also dwell in the kun lun mountains although usually, they are sent to the land of extreme felicity in the west. chinese money peach of immortality the sacred mountain 120 the sacred mountain the shinto religion, the way of the gods, recognizes divine spirits, kami, in all natural phenomena. sengen-sama, the goddess of mount fuji, is the most sacred. mount fuji is so important to the japanese that it has given rise to many myths. it is even believed to be the abode of kunitokotachi, the eternal land ruler, the invisible, all-pervading creator deity who arose as a reed from the primeval ocean of chaos. the legend illustrated below relates how the great 12th-century w

PHOSPHORUS

layed the mastery of the basic principles of sorcery the adept is individual, a veneficus or praecantrix (called also yatus or pairikas) whom is the center of their own magickal practice, they become as cain, the illuminating initiator, whom is both shadow and light. by becoming as fulmino-lucifer, the adept develops the self to be a center and being of adversity, separate and individual from the natural order. the luciferian drinks of both ecstasies as above, so below. toph is organized in a refined and focused point of sorcerous art. the overseeing guardians of phosphorus are three in unison with hecate and the triple moon principle. two supporting magistra s and the current magister. titles of three coven guardians- coven maleficia vox barathrum the magister of coven/director- yatus akh

evelopment. if during this time of initiation, a student presents or demonstrates unethical and or criminal behavior, they will be expelled from toph. when the initiate has learned and demonstrated the very basics of luciferian and sabbat witchcraft as an arte, with the focus of self in the center, then the magistrate may then allow a passing unto the next gate of learning. some initiates who are natural at this gnosis will pass through quickly, while some will require a more detailed and refined purpose in this grade. the circles of initiation as grades are a magickal transformation of self. they are dynamic as they are essentially the individual becoming as lucifer and lilith the adversary. some will find the plethora and multi-cultural symbolism something they resonate with, from ancien

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

d. in his poem "hymn to lucifer" crowley presents the bringer of light in a thelemic aspect. no longer shall man be subservient to a religion which would destroy your foundation and right of personal choice. dogma is also a trap which can lead towards spiritual stagnation. growth is necessary through the freedom of an open being, that through will power and focus can change take hold and run it's natural course. the luciferian individual is at heart a predator, however balancing action and thought with compassion and tolerance when such emotions are heart felt. a thelemic individual is by definition free to decide the proper course of which his or her life would flow. often, clubs, orders and other thought trapping devices will trick the individual into accepting a code and "uniformation"

ing godhead through ascending. sorcery is an extension of witchcraft as they are based upon the powers of the earth associated with water, air and fire. these together lead the individual towards a higher point of understanding and if properly worked, can lead towards holy magick. vampirism is a significant tool in human evolution because it places in perfect harmony the ever-changing self within natural balance. to ascend one must devour the energies that offer themselves. vampirism holds its foundation in dream and myth, forming strongly in a conscious reality, as one may know it. vampiric sorcery is a dangerous magick to control as it tests every point of mental strength one may have developed. if unbroken, can further strengthen the individual who would ascend to godhead. one must delv

in check with the ego. it should be understood that often the most humble will comprehend a greater knowledge of self. crowley often defined "black brothers" as those who shut themselves off from the universe and the cup of babalon, which is evolution. the sorcerer must realize that he or she is not necessarily more important than anything else, while at the same time be in full balance with the natural order and the survival of the psyche. a black magician is by no means what crowley defined as "black brothers. the essential study and practice of a sorcerer to ascend is significant in the point that the individual must grow with his or her studies, to become the topic therein. the self which is also known as "kia (austin spare's "the book of pleasure) should be explored on every possible

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

as grand master.after a brief sojourn in this country,marconis and his prime minister disappeared somewhat suddenly, and were next beard of as having returned to paris. the seed sown by them has indeed sprouted in various places, and still retains a sort of spasmodic existence, but its growth is composed of such heterogeneous and antagonistic elements, that it will, in all probability, soon die a natural death. in london, some of the fragments of the former grand lodge afterwards endeavored to revive their organization, and finally succeeded in re-constituting themselves. this body is still in existence, but has no masonic status whatever, the grand lodge of england regarding them as clandestine masons, and forbidding its subordinates from holding masonic communication with them. x x x x x

PROMETHEUS

but many point out it was made by the hands of vulcanus and given life by jove. the following reason for the release of prometheus has been handed down. when jupiter [zeus, moved by the beauty of thetis, sought her in marriage, he couldn t win the consent of the timid maiden, but none the less kept planning to bring it about. at that time the parcae [moirai] were said to have prophesied what the natural order of events should be. they said that the son of thetis husband, whoever he might be, would be more famous than his father. prometheus heard this as he kept watch, not from inclination but from necessity, and reported it to jove. he, fearing that what he had done to his father saturnus in a similar situation, would happened to him, namely, that he would be robbed of his power, gave up

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

and wise in understanding" binah& tvunah (comprehension& application) love& fear of g-d the effects of hitbonenut the purpose of hitbonenut part three: divine inspiration divine inspiration bodies without souls false excitement of the emotions divine excitement or alien service proper and improper approach to the toil of hitbonenut level one "cold thought" level two "a good thought" level three: natural love& fear level four: intellectual love& fear level five: pure desire the five levels of the natural soul the difference between the divine& animal souls the three general levels of comprehension the three general levels of excitement the lowest level of the divine soul the five levels of the divine soul de ah et hashem (the knowledge of g-d) copyright by rabbi amiram markel and habochur

ns all subsequent desires and each subsequent desire encompasses all the particular desires that follow it and is contained by the desires that precede it. now, the difference between the desire before the tzimtzum and the desire after the tzimtzum may be compared to the human soul before it is invested in a body and after it is invested in a body. before a person is born, we cannot speak of any "natural tendencies" or "desires" only after he is born in a body can we say, with certainty, that a baby possesses primal urges and desires that will affect and encompass his entire life. for example, we can say with certainty that he will desire a place to live in, even though, at this point, he has no clue of what a house is. before his soul was invested in a body, on the other hand, we could no

on will ever have during his lifetime. the primal desire from the kav hamidah (the measuring line, which, in a person, is the slight extension from the reshimu (impression) of his soul, a general desire that includes his entire life is revealed. this general desire is his very identity. it defines who and what he is. this general desire is his ratzon kadoom (primal desire. this is to say that his natural tendencies and primal defining desires come into being. hidden in these primal tendencies are all the desires he will have during his lifetime. for example, every person has the primal desire and need to understand and be understood, to love and be loved, to communicate etc. these primal desires include every subsequent desire that should ever arise during the course of his life. this is e

. hidden in these primal tendencies are all the desires he will have during his lifetime. for example, every person has the primal desire and need to understand and be understood, to love and be loved, to communicate etc. these primal desires include every subsequent desire that should ever arise during the course of his life. this is evidenced in the fact that a newborn squirrel is born with the natural tendency and primal urge to live in a hole in a tree and that he enjoys eating acorns etc. these are all defining characteristics of a squirrel. a human newborn, on the other hand, is born with the desire to live in a house and may grow up loving strawberry sundaes topped with chocolate fudge and whipped cream, all of which a squirrel would consider to be quite inedible. in the same way, s

ng in existence. it defines all of existence and is its essential identity, so to speak. ratzon hakadoom the primal desire from the above we understood that the kav (line) draws the inner desire from the heyulie of the self into revelation. this primal desire encompasses the entire creation and includes all the particular desires which issue afterwards into a revealed state. we compared it to the natural tendencies of a human being that define who and what he is. however, the analogy is not actually like the analogue, because in regard to g-d, we cannot say that he has a nature which compels him to act in any particular way. he defines nature, rather than being defined by it. rather, it must be understood that since the ratzon hakadoom (primal desire) follows the tzimtzum and reshimu (rest

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

true love and fear of g-d to be attained? we recite three times daily "hear o israel etc" and we then say "and you will love hashem your g-d etc. as is known "hearing" refers to the contemplation and understanding of binah, whereas "sight" refers to the insight of chochmah. this means that only after one has done hitbonenut (analysis and comprehension) will he arrive at love and fear of g-d, as a natural result of that contemplation. from the above explanation of love and fear it is clearly understood that the two are born of daat, which constitutes the attachment and interest in something. now it is also stated "if there is no daat, there is no binah and if there is no binah, there is no da at" the explanation of this is as follows. the first part of the statement refers to "focus" and "a

ample of one who overhears a conversation. because he understands the language and the subject they are talking about, his interest and attention is automatically drawn to listen into their conversation. however, if they would be speaking a foreign language, which he does not understand, his interest will not be drawn to their conversation altogether. in the same way, love and fear of g-d are the natural consequences of the understanding of g-dliness, and are, therefore, in direct proportion to how well one understands. moreover, it is specifically the love and fear of g-d which propel one to serve g-d in deed. the effects of hitbonenut it is clear from all the above, that it is specifically the faculty of binah (analysis and comprehension, which arouses and enlivens all the other facultie

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

did not have to worry about leaving snakes alive because he did not have to fear being stuck down by one to prevent him from sinning. on the other hand, we see that he was bitten by insects and bugs. the question is how the arizal could refrain from killing snakes and the like and allow them to pose a threat to others f lives. perhaps the arizal only meant that we should not kill snakes in their natural, wild habitat, but that if they venture into heavily peopled areas, we should kill them (or if possible, return them back to the wild. but all of this is just conjecture. it could just as well be that the arizal advocated avoiding killing creatures altogether, even at the expense of human life. it is also not proper to kill or despise lice, which are born and created out of sweat. this is

would have gone on being created infinitely. the attribute of gevurah, powered by the name shakai, limited and reigned in the attribute of chesed. thus, the name shakai describes g-d as simultaneously being powerful enough to provide infinitely, and powerful enough to limit the inherent nature of creation to extend without limit. they also said [that the name shakai means that g-d] overrides the natural order.13 this is [also] done through the states of gevurah. g-d is the only one with the power and ability to override the natural order he established. thus, we see that all three explanations of the name shakai reflect its association with the states of gevurah within yesod. thus, einar and eshkol respectively personify the gevurah-states within z feir anpin as a whole and within yesod o

through da fat] being siphoned off to pharaoh and egypt. therefore, the jews of that generation were subject to them. but, as you already know, when there is a flaw above due to the sins of the generation below, the divine energies depart, ascending [back to their source] in order that the powers of evil not derive [too much] sustenance from them. when the divine beneficence is diverted from its natural flow, this gtrips a switch h in the spiritual mechanism of creation that shuts of the valve of divine beneficence. i have explained this to you with regard to why z feir anpin is at first only six extremities and does not ten become full [sefirot, i.e, a partzuf] until after the rectification process.13 similarly, at that time [i.e, of the egyptian exile, z feir anpin reverted to its origi

er the domain of the forces of evil as well as the inspiration born of divine ecstasy as evidenced at the inauguration of the tabernacle. historically, many if not most of the most poignant and moving works of inspiration and art have born out of the artist fs sense of depression and melancholy. it is, of course, most noble to be touched by the exile of humanity (and the divine presence) from its natural abode, but the proper response to this is submission to g-d fs will in order to rectify the wrong, rather than some form of heroic expression of personal angst. therefore yaavetz prayed: gand yaavetz called to the g-d of israel, saying, eif you bless me and increase my border, and your hand is with me that you save me from harm, so as not to sadden [eitzev] me c f h16 in other words, he pr

s name in public, his act was not only not considered an infringement of the law, but as well rectified the sin of nadav and avihu. offering the gillegal h sacrifice for g-d fs sake rectified their offering of an gillegal h sacrifice for their own sakes. nonetheless [they still needed to rectify] the lack of fulfillment of positive commandments that they should have fulfilled in the rest of their natural lives, and similarly the commandment of being fruitful and multiplying that they did not fulfill.as it is stated, gand they did not have children, h25 for they were single. they therefore were reincarnated now into uriah the priest in order to rectify this. still, the main aspect of uriah the priest fs soul derived from aaron, who was reincarnated into him in order to rectify his second si

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

to the light. this is not unlike edinger's explanation in ego and archetype of the circular development of the ego-self axis of which the anima may be the bridge. the "night" is the unconscious, and the "day" increased consciousness. edinger refers to an alternating process of ego-self separation and ego-self union as a spiral-like psychological development throughout all of life. whereas this is natural to the human condition, the system of the golden dawn acts as a precise catalytic agent which accelerates this growth toward soul much as a "hot house" or "grow light" influences the quality and development of plant growth. one may ask why the necessity for "acceleration" considering the world's current political arena and that we are no longer, in a deeper reality, separate nations but a

, which should be followed by people in quandaries by wendell johnson (harper, new york, 1946. few mystics or occult teachers have taken general semantics to their bosoms. most of them, i fancy, know nothing about the subject. a few hold it in disdain, perhaps out of fear. with considerable pleasure, i urge every student to read theproblem of good and evil or the chrisfos by vitvan (school of the natural order, baker, nevada. both of these books attempt to correlate the ancient wisdom both of the east and the west with the techniques ofcount o r z b swkhio developed general semantics. reading this literature should considerablv broaden the mental and spiritual horizons of&e sincere and serious student. it h l al so help him keep a le&l head where the occult jungle is concerned, so that he

as well as the elementary knowledge lectures of the order, we find the following which we can add to the data already obtained: virgo=isis-who was nature, the mother of all things. scorpio=apophis-death, the destroyer. sol=osiris-slain and risen, the egyptian resurrection and vegetative god. here we now begin to get a definite sequence of ideas that proves somewhat meaningful. the simplicity of a natural state of affairs in, shall we say, the garden of eden representing the springtime of mankind, is shattered by the intrusion of the knowledge of good and evil, sexual perception. this is due to the intervention of the destroyer apophis, the red dragon, or lucifer, the lightbearer, who changed all things-by illuminating all things. thus the fall-as well as the fall of the year. this is succe

rial, was betrayed and killed, and then rose again to renew all things. the final analysis of the keyword sums up the formula with the initials isis, apophis, osiris=iao, the supreme god of the gnostics (iao is pronounced eeah- oh) since the sun is the giver of life and light, the formula must refer to light as the redeemer. the order was predicated on the age-old process of bringing light to the natural man. in other words, it taught a psycho-spiritual technique leading to illumination, to enlightenment. in this connection, one should always remember those beautiful versicles about the light in the opening chapter of the gospel according to st. john. in the very first or neophyte ritual of the golden dawn, the candidate is startled introduction 13 to hear the strangely-worded invocation "

s the magical concept of initiation was then termed. was so to vurifv the versonalitv that that which was there imprisoned could sprkg into open'destati'on. as on: of the alchemical expositors has exvressed it "within the material extreme of this life. when it is rmrified. the seed of the spirit is at last found" the entire object of all magichl and alch'emkal processes is the purification of the natural man, and by working upon his nature to extract the pure gold of spiritual attainment. this is initiation. these golden dawn rituals and ceremonies of initiation are worthy of a great deal of study and attention. it is my sincere and fervent hope that meditation and a close examination will be made of the text. now, if we examine these texts carefully, we shall find that we can epitomise in

RELIGIOUS TENANTS OF THE YEZIDI

produce of the waters. the above rites and ceremonies form the sum of the religious worship offered up by the yezeedees to the good deity. they have no forms of prayer, and it is shocking to any christian mind to bear them allow with the utmost indifference that they never pray. i have frequently urged upon them the duty of acknowledging their dependence on god on the ground of common gratitude, natural instinct, and what they admit to be due p. 118 to any earthly benefactor to whom they look for help, or from whom they had received any benefits. their only answer has been "such is our way; as our forefathers did before us even so do we" i think it not improbable, however, that the reverence which they pay to their so-called sheikhs (i mean those over whose tombs the shaks are erected, ma

i committed to paper on my return home" thumb 12400 "the melek taoos of the yezeedees" p. 125 according to the theology of the yezeedees, melek taoos, of which the senjak is a type, is the principle or power from whom all evil proceeds, and their religious services seem to partake much more of a propitiatory than of an eucharistic character. in this respect, their system is in accordance with the natural feelings of man in his fallen state, which lead him rather to dread punishment for his misdeeds, than to be thankful for benefits received. the yezeedees, therefore, revere the evil principle, not out of love, but from fear, and this reverence they manifest not only by such religious rites as these already described, but by scrupulously avoiding all mention of satan, and the use of any wor

his own hands. several years have now elapsed, and mohammed declares that his wife has never had a single attack since she left the roof of sheikh n sir. knowing his antipathy for the yezeedees, i asked him how he accounted for the possession of such power by an unbeliever "it puzzled me very much" said he "but on applying to moollah sultan for a solution of the difficulty, he told me that it was natural that the unclean should cast out the unclean" sheikh n sir sometimes takes part in celebrating the marriages of persons of distinction among his community. the contract is generally settled by the relations of the two parties, but the bond is scaled by the bridegroom going to the great sheikh, and receiving from him a loaf of consecrated bread, half of which is eaten by himself and the oth

ommon in our own land, are almost unknown among them, and the native christians with whom they dwell, bear witness that in their general intercourse with other sects, they are comparatively free from many of those known immoralities which p. 133 pollute the lives and conduct of mohammedans; though it in said that great lewdness secretly prevails within the limits of their own community. this is a natural result of polygamy, which is allowed among them to the extent of three wives, to the facility of obtaining divorce, and particularly to the frequency of incestuous marriages. instead of being deemed a crime, it is generally thought desirable and praiseworthy, for a man to marry his sister-in-law, and for a woman to marry her brother-in-law. during the government of the different hereditary

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

or by water).music as the zelator is conducted to the north point of the compass, where presides the 4th ancientguarding a chalice containing earth.4th ancient:zelator, you have been informed that without fire, water, no thing can exist, they are active. theelement which i guard is passive or fixed. earth consists of a simple, dry and. cold substance, and isan ingredient in the composition of all natural bodies, wherein the other principles reside. man wasrituals of the societas rosicrucianis in angliahymn to chymia19 formed of the dust of the earth, and again to dust will he return, being compounded of the mostperfect and noble part of earthly matter, and formed after god222s own image and likeness. man iscalled the 'microcosm, signifying the little world, a perfect system, the imaged emb

ancients, as in the preceding degrees, forinstruction. they will inform you of the great and powerful agent employed by god, as well as byman, for their mighty alchemical purposes.theoricus is conducted direct from the centre of the hall to the 1st ancient in the east, who isfacing the west, and who has a single candle burning in. front of him.1st ancient:i am charged to direct your attention to natural or material fire in the phase it was looked upon bythe early rosicrucians, as well by those of the present day; that fire with which we are all familiar incontradistinction with that which is in the celestial, invisible, and surrounding medium, and ofwhich in our physical nature, we can comprehend but little.think of the shapes assumed by fire, as the flames noiselessly creep, entwine, spr

of hungry demons in their wildcareer are seen it. their brilliancy, and then by an invisible agency are extinguished. behold aloft theglowing sky with myriad stars, a brilliant sea of reflecting flame. this latent heat or generic fire isfound in the coldest flinty stone, in the thinnest purest air, oxygen, azoth, ozone, in every and allthings, supernaturally magnificent, a royal element. this is natural or physical fire: all-powerful,when not under due restraint. lead on. my pass is incensus (inflamed).the conductor repairs with the theoricus direct to the west, where sits the 2nd ancient, facing theeast with a plain mirror reflecting the light of a burning taper by his side.rituals of the societas rosicrucianis in angliapracticus27 2nd ancient:my purpose is to direct your thoughts to the

all this, and there-embodiment of this truth in their philosophy was the claim of the rosicrucians. as fire dissolvethall things, dissipateth all things, and causeth them to become invisible, true philosophy could go nofurther, and so adoration was paid to the unknown god in the last image that was possible to men ofanything; fire, which was known as his shadow. in all this we contemplate not the natural fire, butthe symbolic, the celestial, the divine, the ineffable ethereal spirit; the immortal fervour, into whichthe world evolves. lead on. my pass is 'immortalis (immortality).rituals of the societas rosicrucianis in angliapracticus28 the conductor now returns to the celebrant in the centre of the sacred hall, with the theoricus incharge, and faces him to the east. the veil is removed.ce

ct, the dawn of new light upon thespirit, that you may be enabled to receive and comprehend a new existence which unfolds, as weapproach the presence of the omniscient. therefore, the successive instruction that has been givenby the four ancients, in compliance with their duty, is intended to open to your mind a greatercomprehension of the power of light, flame or fire in its several divisions as natural, symbolical,celestial and divine fire. all this is to prepare you for the chemical and hermetic instruction, whichyou are to receive from the alchemic philosophers in their secret laboratory. to them is entrustedthe developing of much mysterious knowledge, and to them we are about to commit you, with theinjunction to bear this rose and cross, the latter as a symbol of your faith, the forme

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

l object of christianity was to establish, by obedience and faith, a supernatural or religious equality among men, to immobilize intelligence by faith, so as to provide a fulcrum for virtue which came for the destruction of the aristocracy of science, or rather to replace that aristocracy, then already destroyed. philosophy, on the contrary, has laboured to bring back men by liberty and reason to natural inequality, and to substitute wits for virtue by inaugurating the reign of industry. neither of these operations has proved complete or adequate; neither has brought men to perfection and felicity. that which is now dreamed, almost without daring to hope for it, is an alliance between the two forces so long regarded as contrary, and there is good ground for desiring it, seeing that these t

as conquered the love of pleasure. to be able and to forbear is to be twice able. woman enchains you by your desires; master your desires and you will enchain her. the greatest injury that can be inflicted on a man is to call him a coward. now, what is a cowardly person? one who neglects his moral dignity in order to obey blindly the instincts of nature. as a fact, in the presence of danger it is natural to be afraid and seek flight: why, then, is it shameful? because honour has erected it into a law that we must prefer our duty to our inclinations or fears. the candidate 5 what is honour from this point of view? it is a universal presentience of immortality and appreciation of the means which can lead to it. the last trophy which a man can win from death is to triumph over the appetite fo

1 is the principle; 2 is the word; a is the active; b is the passive; the monad is boaz; the duad is jakin. in the trigrams of fohi, unity is the yang and the duad is the yin. the pillars of the temple 9 boaz and jakin are the names of the two symbolical pillars before the principal entrance of solomon's kabalistic temple. in the kabalah these pillars explain all mysteries of antagonism, whether natural, political or religious. they elucidate also the procreative struggle between man and woman, for, according to the law of nature, the woman must resist the man, and he must entice or overcome her. the active principle seeks the passive principle, the plenum desires the void, the serpent's jaw attracts the serpent's tail, and in turning about upon himself, he, at the same time, flies and pu

, realization, adaptation; in alchemy azoth, incorporation, transmutation; in theology god, incarnation, redemption; in the human soul thought, love and action; in the family father, mother and child. the triad is the end and supreme expression of love; we seek one another as two only to become three. there are three intelligible worlds which correspond one with another by hierarchic analogy; the natural or physical, the spiritual or metaphysical, and the divine or religious worlds. from this principle follows the hierarchy of spirits, divided into three orders, and again subdivided by the triad in each of these. all these revelations are logical deductions from the first mathematical notions of being and number. unity must multiply itself in order to become active. an indivisible, motionl

cle cited above, has been applied skillfully to an absolute reform of all sciences in the books of hoene wronski. the secret virtue of the gospels is therefore contained in three words, and these three words have established three dogmas and three hierarchies. all science reposes upon three principles, as the syllogism upon three terms. there are also three distinct classes, or three original and natural ranks, among men, who are called to advance from the lower to the higher. the jews term these three series or degrees in the progress of spirits, assiah, yetzirah and briah. the gnostics, who were christian kabalists, called them hyle, psyche and gnosis; by the jews the supreme circle was named atziluth, and by the gnostics pleroma. in the tetragram, the triad, taken at the beginning of th

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

interior activity of nature, the work of jhoah, the being of beings. h but herein fabre d'olivet is beside the true interpretation, because he was unacquainted with the grand keys of the kabalah. the word nahash, explained by the symbolical letters of the tarot signifies rigorously 14 i nun.-the power which produces combinations. 5 x he.-the recipient and passive producer of forms. 21 e shin.-the natural and central fire equilibrated by double polarization. thus, the word employed by moses, read kabalistically, gives the description and definition of that magical universal agent, represented in all theogonies by the serpent; to this agent the hebrews applied the name of od when it manifested its active force, of ob when it exhibited its passive force, and of aour when it revealed itself wh

e that old serpent which encircles the world and places its devouring head beneath the foot of a virgin, the type of initiation .that virgin who presents a little new-born child to the adoration of three magi and 6 the ritual of transcendental magic receives from them, in exchange for this favour, gold, myrrh and frankincense. so does doctrine serve in all hieratic religions to veil the secret of natural forces which the initiate has at his disposal. religious formulae are the summaries of those words full of mystery and power which make the gods descend from heaven and become subject to the will of men. judea borrowed its secrets from egypt; greece sent her hierophants and later her theosophists to the school of the great prophets; the rome of the caesars, mined by the initiation of the c

he first time, after so many centuries, the veil of the occult sanctuary. to reveal the holiness of mysteries is to provide a remedy for their profanation. such is the thought which sustains our courage and enables us to face all the perils of this enterprise, possibly the most dangerous which it has been permitted the human mind to conceive and carry out. magical operations are the exercise of a natural power, but one superior to the ordinary forces of nature. they are the result of a science and a practice which exalt human will beyond its normal limits. the supernatural is only the natural in an extraordinary grade, or it is the exalted natural; a miracle is a phenomenon which impresses the multitude because it is unexpected; the astonishing is that which astonishes; miracles are effect

ntly magnetic, let him be assured that the thing will come of itself, and without thinking of it. it is important for the magus to be acquainted with the secrets of science, but he may know them by intuition, and without formal learning. solitaries living in the habitual contemplation of nature, frequently divine her harmonies and are more instructed in their simple good sense than doctors, whose natural discernment is falsified by the sophistries of the schools. true practical magicians are found almost invariably in the country, and are frequently uninstructed persons and simple shepherds. furthermore, certain physical organizations are better adapted than others for the revelations of the occult world. there are sensitive and sympathetic natures, with whom intuition in the astral light

ly towards the four cardinal points. we must divulge to no one the works that we accomplish, for, as specified in our gdoctrine h, mystery is the exact and essential condition of all operations of science. the inquisitive must be misled by the pretence of other occupations and other researches, such as chemical experiments for industrial purposes, hygienic prescriptions, the investigation of some natural secrets, and so on; but the forbidden name of magic must never be pronounced. the magus must be isolated at the beginning and difficult to approach, so that he may concentrate his power and select his points of contact; but in proportion as he is austere and inaccessible at first, so will he be popular and sought after when he shall have magnetized his chain and chosen his place in a curre

ROBERT KIRK WALKER BETWEEN WORLDS

ritten. it is quite the fullest account of the subject from the seventeenth century, a period when many country people in england as well as scotland still believed implicitly in fairies and antiquarians such as john aubrey laboured to record their testimony. kirk and aubrey recognized that in their day something valuable was fast being lost from the culture. fairy belief had long been dying from natural causes- chaucer as far back as the fourteenth century suggested that fairies were things of the past- but now the process was being accelerated by events. one was the seizure of political control by protestant radicals under cromwell's commonwealth. unlike the more tolerant catholics before the reformation, these extremists- puritans presbyterians, and others- viewed things that smacked of

tions. robert kirk is said, to this day, to be entrapped in the otherworld; in the aberfoyle region of scotland he is reckoned not to have died, but to have been translated into fairyland. it should be emphasized that the celtic fairyland is not a realm of preface xiii cozy little elves and sprites, but as kirk describes it, an entire world with powerful beings living in it according to their own natural laws. we also know from early irish tradition that the sidh or fairy people were the old gods and goddesses, and on a more primal level were the ancestors of the people of the land. a curious tale is related of attempts to bring about kirk's return, and the historical kirk (now the otherworld kirk) is associated with a fairy hill which may still be visited. thus we have the paradoxical sit

nt purpose. the illustrations kirk's original text is unillustrated, but he discusses two techniques, and reiterates variants of a typical holistic cosmology, which lend themselves to graphic form. the illustrations are not intended as dogmatic assertions of kirk's 'meaning, nor are they necessarily the exact images that were in his own mind as he wrote, though in the case of the cosmological and natural hierarchical figures, some of our illustrations are drawn literally from his words, item by item. introduction 18 where he has indicated general models, such as the rotation of the seasons, the quarters, and the relationships between daemones, fairies, angels, and humans, the relevant illustrations show typical models employed through the centuries, with emphasis on the basic attributes kn

alive who tell [that] thy were taken away when in child-bed to nurse fairy [spelt ffayrie] children, a lingering voracious image of theirs being left in their place, like their reflection in a mirror, which, as if it were some insatiable spirit in an assumed body, made first semblance to devour the meat, that it cunningly carried by, then left the carcass as it expired, and departed thence, by a natural and common death. the [fairy] child and fire, with food, and all other necessaries, are set before the nurse, as soon as she enters, but she neither perceives any passage out, nor sees what there people do in other rooms of the lodging. when the child is weaned, the nurse either dies, or is conveyed back, or gets to choose to stay there. but if any superterranean [that is, human] be so sub

g a privacy [that is, knowledge of) any of their [fairy] mysteries, such as making use of their ointments, which as gyge's ring, makes them invisible or nimble, or casts them into a trance, or alters their shape, or makes things appear at a vast distance, and so forth, they smite them [the human concerned] without pain as [if] with a puff of wind. and thus [the fairies] bereave them of both their natural and acquired sights in the twinkling of an eye [for] both those sights, where once they [are] come, are in the same organ and inseparable. or they [may] strike them dumb. the secret commonwealth 26 http//www.dreampower.com/kirk_wbw/pg_21.htm (4 of 8 [10/9/2001 12:34:36 am] robert kirk- walker between worlds(pages 21-29) the tramontaines( highlanders) to this day put bread, the bible, or a

RUBY TABLET OF SET

ted that modern archaeologists have at their disposal less than 10% of that country's cultural creations from which to reconstruct its values. classification: v2- 102- 1 author: michael a. aquino vi date: october 1, xix revision: january 1, xxiv html revision: oct 07, 1997 ce subject: philosophy reading list #1 #2, 16l, 16m the egyptians perceived the universe as actively controlled by conscious, natural principles (neteru. to the egyptians, all of "nature (derived from neter) was alive and the direct consequence of the wills of the neteru. nature was intelligible not just through inanimate, automatic, general regularities which could be discovered via the "scientific method" but also through connections and associations between things and events perceived in the human mind. there was no d

i date: october 1, xix revision: january 1, xxiv html revision: oct 07, 1997 ce subject: philosophy reading list: 3a, 16a, 16l, 16m mesopotamia to preserve the real ones from divine wrath or physical danger. in egypt this never happened; the actual pharaoh remained completely accountable. virtue in mesopotamia was understood as obedience to the willful desires of the god(s, not harmony with their natural principles. the "wrath of the gods" was feared by the state in mesopotamia, as it was never in egypt (which was ruled by a god-king. the mesopotamian king sought the "right ruling" of his community, in accordance with the akkadian principle of shulmu (later adopted by the hebrews as shalom. a term meaning not just "peace" but the community well-being that engenders peace. early sumerian la

ion: v2- 102- 4 author: michael a. aquino vi date: october 1, xix revision: january 1, xxiv html revision: oct 07, 1997 ce subject: philosophy reading list #5 #12 #16 maximization of individual desires while avoiding suffering at others' hands. socrates indirectly refutes this by prescribing the ideal state. the "republic" hence socrates answers thrasymachus and glaucon by arguing that it is more natural for a man to be just rather than unjust if his soul is healthy and each part is doing its proper work. it was important to plato that virtue be raised to a level of rationality. it was not enough for people to be unconsciously or instinctively virtuous; they must "taste of the knowledge of good and evil" and then knowingly choose the good. plato stratified thought as eikasia (primitive emo

ander the great died, aristotle was hounded from athens on a charge of "impiety" his works were lost to europe upon the fall of the roman empire; they resurfaced in the time of thomas aquinas and were treated as catholic dogma. aristotle attempts to disprove or attack plato, but his criticisms are somewhat shaky. an example is his attack on plato's elitism, while he himself defends the concept of natural slavery. aristotle may be credited with endeavoring to interrelate many fields of knowledge carefully and systematically. otherwise he is as beholden to plato as plato is to pythagoras. aristotle conceptualized a universe of motion and causes (mechanism, which can be traced back to an "unmoved mover" this is not the personalized god of judao-christianity, but an impersonal force. individua

in principle, but denied that the forms are more important than their material manifestations. he considered form and matter to be of equal importance, and essential to each other s existence. aristotle attacks plato as saying that the individual exists only to serve the state [an erroneous interpretation of plato. aristotle deplores slavery by law (such as enslavement of prisoners) but endorses "natural slavery" war for its own sake is wrong, unless conquest of a state benefits both the conqueror and the conquered. this ties in with the "natural slavery" doctrine. man, says aristotle, is by nature a political animal. he can realize his full potential only through interaction with other humans, and it is natural for him to do so. the existence of the state is thus conceptually prior to ind

SABBATIC KABALA OF THE CROOKED PATH

zised. the combined forces of the 1st and 12th letter in beth and mem, combining the positive and negative or the point and its adversary into one is significant due to its aptness of being a powerful house for adepts to start the process of transformation. as already stated, this house is first of all the arcana of the self-slayed one. a house of transformation and courage, in addition to be the natural birth of the void. cell 2 being the aat of the 3de and 14th letter of the sacred alphabet this cell represents the manifestation of the spirits and powers governing the sigil under the dominon of the second hidden star (orion, but in general there are a strong sub-stellar touch to the material presented in this aat, and therefore it is essentially reflected in the lunar rays of the mystery

ce of the masonic traditions where the coffin carries many symbols of the rose and the cross of the great lord of the dawning light. this is the eroticism of thanathos. the secrets of the black god are explained. the cell is to a certain degree a revelation of the black light. the light sought by the many, but understood by the few. a process of deconstruction is set forth and is in this manner a natural succession of the previous cell and is setting forth the advaitin principles of the craft even more clearly. there is no distinction between, there is only the between. this is symbolically illustrated by discussions and poetic alignments with the symbolism inherited in shaitan, luchifer and the power the christian communities call the devil. this mystery must be understood in this cell or

ings and should only be performed by magicians with firm contacts with his line of ancestry and his spiritual guides and totemic spirits. working with these kind of deities will often result in either the traditional waning of life -force or even worse that you enter secret priesthoods that meet in dark cellars where the genii of commandment will force you to drink from the rod of fire in your un-natural search for disgracing your flesh and mouth and hand to the work of the backward wand. this can accomplish external changes and the formation of the perverse manifesting in the outer. this kind of obsession are reflected in the weird cloaks of the priest of these congregations and their vampyric drift towards drinking constantly from the rod of fire to quench their unnatural thirst for the

SALMANRUSHDIE THESATANICVERSES

ievers the notion that science was the enemy of god would have an easy appeal; but the boredom of the rotarians of cochin had shown him up. in the flickering light of the inflight movie, dumsday continued, in his voice of an innocent ox, to tell stories against himself without the faintest indication of knowing what he was doing. he had been accosted, at the end of a cruise around the magnificent natural harbour of cochin, to which vasco da gama had come in search of spices and so set in motion the whole ambiguous history of east-and-west, by an urchin full of pssts and hey-mister--okays "hi there, yes! you want hashish, sahib? hey, misteramerica. yes, unclesam, you want opium, best quality, top price? okay, you want _cocaine" saladin began, helplessly, to giggle. the incident struck him a

im with a look of pained reproof. it was a hard fate to be an american abroad, and not to suspect why you were so disliked. after the involuntary giggle had escaped saladin's lips, dumsday sank into a sullen, injured drowse, leaving chamcha to his own thoughts. should the inflight movie be thought of as a particularly vile, random mutation of the form, one that would eventually be extinguished by natural selection, or were they the future of the cinema? a future of screwball caper movies eternally starring shelley long and chevy chase was too hideous to contemplate; it was a vision of hell. chamcha was drifting back into sleep when the cabin lights came on; the movie stopped; and the illusion of the cinema was replaced by one of watching the television news, as four armed, shouting figures

kicks, and bruno joined in "you're all the same. can't expect animals to observe civilized standards. eh" and novak took up the thread "we're talking about fucking personal hygiene here, you little fuck" chamcha was mystified. then he noticed that a large number of soft, pellety objects had appeared on the floor of the black maria. he felt consumed by bitterness and shame. it seemed that even his natural processes were goatish now. the humiliation of it! he was- had gone to some lengths to become- a sophisticated man! such degradations might be all very well for riff-raff from villages in sylhet or the bicycle-repair shops of gujranwala, but he was cut from different cloth "my good fellows" he began, attempting a tone of authority that was pretty difficult to bring off from that undignifie

nist himself being too immersed in chicken soup and misery to speak for himself- sufyan, sucking teeth, made reference to the last edition of _the origin of species "in which even great charles accepted the notion of mutation in extremis, to ensure survival of species; so what if his followers- always more darwinian than man himselfl- repudiated, posthumously, such lamarckian heresy, insisting on natural selection and nothing but- however, i am bound to admit, such theory is not extended to survival of individual specimen but only to species as a whole- in addition, regarding nature of mutation, problem is to comprehend actual utility of the change "da-ad" anahita sufyan, eyes lifting to heaven, cheek lying ho-hum against palm, interrupted these cogitations "give over. point is, how'd he t

ware of billy boy's rep. don't teach me about exploitation. we had exploitation when youplural were running round in skins. try being jewish, female and ugly sometime. you'll beg to be black. excuse my french: brown "you concede, then, that he's exploiting you" chamcha interposed, but the torrent swept him away "what's the fuckin" diff" she trilled in her tweetie pie voice "billy's a funny boy, a natural scam artist, one of the greats. who knows for how long this is? i'll tell you some notions i do not require: patriotism, god and love. definitely not wanted on the voyage. i like billy because he knows the score "mimi" he said "something's happened to me" but she was still protesting too much and missed it. he put the receiver down without giving her his address. she rang him once more, a

SAPPHIRE TABLE OF SET MAIN

a central _non-natural_ will. this is, of course, in part the case with even the ii. but the master has (as a priest) repeatedly drawn substance from the black realm of set, and at the brink of the iv the onic current pervades the whole of his being. at this point it is possible to 'permanently' shift one's self-reference 'inside' the on. this means that one is deeply alone and separate from the natural realm, yet one's substance is 'of' the on of set. the iii is a 'cell' within the on in a very 'metabolic' sense- she enters the on then and then and almost 'discharges' the current into her su and the ou. the iii is a very powerful 'in-between' state: the priestess is both immersed in matter (and perhaps quite often uses his/her natural aspects in defining her work and state- her self-refe

of set. the iii is a 'cell' within the on in a very 'metabolic' sense- she enters the on then and then and almost 'discharges' the current into her su and the ou. the iii is a very powerful 'in-between' state: the priestess is both immersed in matter (and perhaps quite often uses his/her natural aspects in defining her work and state- her self-reference is only temporarily in the realm of the non-natural) and actively working on drawing inspiration from the black realm of set. the master is also a 'cell' in the on, but her metabolism is a lot less obvious (or rather, the cycles of the metabolism are often a lot longer both in a temporal and spatial sense than those of the iii. perhaps for this reason the master seems to those below her degree to be something akin to a pyramid of the ancien

bvious (or rather, the cycles of the metabolism are often a lot longer both in a temporal and spatial sense than those of the iii. perhaps for this reason the master seems to those below her degree to be something akin to a pyramid of the ancients: calm and detatched, achieving a great deal even by simply being. the master dwells in the city of beings dwelling beyond time and place- the truly non-natural sphere of the on of set. this working requires taking a great distance from one's natural self and the objective universe. one must have the necessary self-discipline and psychological preparation to come into being so utterly alone, so far beyond anything in the world of horrors. this work, i think, is the inner masterpiece of the master of the temple of set. one could say that the outer

e long-term view on the process of initiatory communication. she realizes that it is not enough that temporary access to the realm of being be ascertained (as the iii seek to do. a whole system of molding suitable people to attain the various stages (including the iii) is needed so that city of the pyramids will be nourished. why is this and what is the nourishment needed for? theoretically a non-natural being could survive eternally without the ou. but as we are, we are creatures of two realms. so, even to hold the iv while in the flesh, a lot of inner effort will be required. to remain aware of one's non-naturalness (in the flesh, the gate of communication between the on (where the initiate's real essence resides) and the ou must be kept open. the iv must safeguard that the on _impact_ t

o, even to hold the iv while in the flesh, a lot of inner effort will be required. to remain aware of one's non-naturalness (in the flesh, the gate of communication between the on (where the initiate's real essence resides) and the ou must be kept open. the iv must safeguard that the on _impact_ the ou- there must be a matrix where onic influences flow into the ou (being self-contained) one's non-natural essence can resist the gravity of the ou (the natural, but to nourish itself it must keep a link open to the ou. the essence must have impact on the ou in order to empower the natural aspects that it is connected to (the human mind and body. this will allow the essence to effect change more in accordance with its will (and the needs of the on and the principle of isolate intelligence. just

SAPPHIRE TABLET OF SET

a central _non-natural_ will. this is, of course, in part the case with even the ii. but the master has (as a priest) repeatedly drawn substance from the black realm of set, and at the brink of the iv the onic current pervades the whole of his being. at this point it is possible to 'permanently' shift one's self-reference 'inside' the on. this means that one is deeply alone and separate from the natural realm, yet one's substance is 'of' the on of set. the iii is a 'cell' within the on in a very 'metabolic' sense- she enters the on then and then and almost 'discharges' the current into her su and the ou. the iii is a very powerful 'in-between' state: the priestess is both immersed in matter (and perhaps quite often uses his/her natural aspects in defining her work and state- her self-refe

of set. the iii is a 'cell' within the on in a very 'metabolic' sense- she enters the on then and then and almost 'discharges' the current into her su and the ou. the iii is a very powerful 'in-between' state: the priestess is both immersed in matter (and perhaps quite often uses his/her natural aspects in defining her work and state- her self-reference is only temporarily in the realm of the non-natural) and actively working on drawing inspiration from the black realm of set. the master is also a 'cell' in the on, but her metabolism is a lot less obvious (or rather, the cycles of the metabolism are often a lot longer both in a temporal and spatial sense than those of the iii. perhaps for this reason the master seems to those below her degree to be something akin to a pyramid of the ancien

bvious (or rather, the cycles of the metabolism are often a lot longer both in a temporal and spatial sense than those of the iii. perhaps for this reason the master seems to those below her degree to be something akin to a pyramid of the ancients: calm and detatched, achieving a great deal even by simply being. the master dwells in the city of beings dwelling beyond time and place- the truly non-natural sphere of the on of set. this working requires taking a great distance from one's natural self and the objective universe. one must have the necessary self-discipline and psychological preparation to come into being so utterly alone, so far beyond anything in the world of horrors. this work, i think, is the inner masterpiece of the master of the temple of set. one could say that the outer

e long-term view on the process of initiatory communication. she realizes that it is not enough that temporary access to the realm of being be ascertained (as the iii seek to do. a whole system of molding suitable people to attain the various stages (including the iii) is needed so that city of the pyramids will be nourished. why is this and what is the nourishment needed for? theoretically a non-natural being could survive eternally without the ou. but as we are, we are creatures of two realms. so, even to hold the iv while in the flesh, a lot of inner effort will be required. to remain aware of one's non-naturalness (in the flesh, the gate of communication between the on (where the initiate's real essence resides) and the ou must be kept open. the iv must safeguard that the on _impact_ t

o, even to hold the iv while in the flesh, a lot of inner effort will be required. to remain aware of one's non-naturalness (in the flesh, the gate of communication between the on (where the initiate's real essence resides) and the ou must be kept open. the iv must safeguard that the on _impact_ the ou- there must be a matrix where onic influences flow into the ou (being self-contained) one's non-natural essence can resist the gravity of the ou (the natural, but to nourish itself it must keep a link open to the ou. the essence must have impact on the ou in order to empower the natural aspects that it is connected to (the human mind and body. this will allow the essence to effect change more in accordance with its will (and the needs of the on and the principle of isolate intelligence. just

SATANGEL

them, then extracting them in the name of his devils, and in despite of almighty god, the creator of all k in these terms the classical grimoire may be seen as presenting a comprehensive and generally consistent pantheon of magical belief; masks beneath which the service of the old ones has been hidden. since the christian church has demonised the deity of the witches and magicians, so it is only natural that the witches response should be the deification of the church s demons. the result is an organic syncretism quite in keeping with the survival and evolution of witchcraft and sorcery throughout the ages and civilisations of mankind. when strangers ask me my religion, i often throw them off track by telling them i am catholic. someone told me that the etymology of this word traces back

d that was able to communicate with mortal kind. it was this concept that was translated into the concept of the angel. only the shadow was able to communicate because the light is too great for a human to bear, as with zeus. as the hebrew religion evolved, so did this shadow, until it broke away from god and became a separate power having its own free will. however, with this separation came the natural dualistic attribution of god s other characteristics, so that the shadow also becomes his destructive and malign aspect, whilst the light becomes everything good. in the book of jubilee, compiled approximately a hundred years after the old testament, this shadow has acquired the title of mastema, a hebrew word meaning adversity. from this moment it is this accusing angel that becomes respo

him to gather upon sepulchres, brings wealth, wisdom, eloquence, gives true answers to demands. botis (goetia, 17th spirit. president and earl commanding 60 legions. appears as a viper, assumes human form on command, but with fangs and horns, and carrying a great sword. tells fortunes, reconciles. buer (goetia, 10th spirit. president commanding 50 legions. appears as a centaur. teaches moral and natural philosophy, virtues of plants, heals all human distempers, gives good familiars. byleth once a prince of powers. cain (hebrew qayin, attainment. son of adam, slayer of abel in the first murder. in some accounts the first of the witch blood lineage, the offspring of the serpent or of the watchers. camio, camael (goetia, 53rd spirit. formerly of the angelic order of angels. appears as a thru

mmanding 26 legions. appears in the east as a beautiful man on a winged horse. runs errands, may traverse the earth instantly, brings many things to pass suddenly, tells truly about theft, hidden treasure, and many other things. good natured).the name probably derives from se irim. segal (grimorium verum. a subordinate spirit of lucifer. has power to cause all manner of prodigies visibility, both natural and supernatual. se irim, sahirim (hebrew sa ir, meaning hairy goats. demons in the shape of goats, to whom the children of israel offered sacrifice (leviticus 17:7. selene (greek. also called mene, moon, a tutelary deity of sorcerers and magickians, fused with hekate and artemis, the romans knew her as luna. later, she is identified as a queen of hell. serguthy (grimorium verum. a subordi

f the masters whose duty lies in the administering to the seekers after spiritual gods. the sixteenth gives recognition of the wondrous contrasts of the earth, and of the sustenance of these dichotomies. the seventeenth benightens the benumbed and destroys through revelation. the eighteenth opens the gates of hell and casts up lucifer and his blessing. the nineteenth is the great sustainer of the natural balance of the earth, the law of thrift, and of the jungle. it lays bare all hypocrisy and the sanctimonious shall become as slaves under it. it brings forth the greatest outpouring of wrath upon the miserable. lays the foundations for the lover of life. the first key 1i reign over you 2saith the god of justice 3in power exalted above 1ol sonf vorsag 2gohu iad balt 3lonsh 1the firmament of

SATANIC BIBLE

deal with them: cut them out, to the very core, just as cancers. exterminate them root and branch. annihilate them, or they will us! the book of satan iii 1 "love one another" it has been said is the supreme law, but what power made it so? upon what rational authority does the gospel of love rest? why should i not hate mine enemies- if i "love" them does that not place me at their mercy? 2. is it natural for enemies to do good unto each other- and what is good? 3. can the torn and bloody victim "love" the blood-splashed jaws that rend him limb from limb? 4. are we not all predatory animals by instinct? if humans ceased wholly from preying upon each other, could they continue to exist? 5. is not "lust and carnal desire" a more truthful term to describe "love" when applied to the continuance

his wrong doings. in other religions, when one commits a wrong he either prays to god for forgiveness, or confesses to an intermediary and asks him to pray to god for forgiveness for his sins. the satanist knows that praying does no good, confessing to another human being, like himself, accomplishes even less- and is, furthermore, degrading. when a satanist commits a wrong, he realizes that it is natural to make a mistake- and if he is truly sorry about what he has done, he will learn from it and take care not to do the same thing again. if he is not honestly sorry about what he has done, and knows he will do the same thing over and over, he has no business confessing and asking forgiveness in the first place. but this is exactly what happens. people confess their sins so that they can cle

hich brings us to the last of the seven deadly sins- anger. is it not our instinct for self-preservation that is aroused when someone harms us, when we become angry enough to protect ourselves from further attack? a satanist practices the motto "if a man smite thee on one cheek, smash him on the other" let no wrong go unredressed. be as a lion in the path- be dangerous even in defeat! since man's natural instincts lead him to sin, all men are sinners; and all sinners go to hell. if everyone goes to hell, then you will meet all your friends there. heaven must be populated with some rather strange creatures if they all lived for was to go to a place where they can strum harps for eternity "times have changed. religious leaders no longer preach that all our natural actions are sinful. we no l

eligions have always represented the spiritual nature of man, with little or no concern for his carnal or mundane needs. they have considered this life but transitory, and the flesh merely a shell; physical pleasure trivial, and pain a worthwhile preparation for the "kingdom of god. how well the utter hypocrisy comes forth when the "righteous" make a change in their religion to keep up with man's natural change! the only way that christianity can ever completely serve the needs of man is to become as satanism is now. it has become necessary for a new religion, based on man's natural instincts, to come forth. they have named it. it is called satanism. it is that power condemned that has caused the religious controversy over birth-control measures- a disgruntled admission that sexual activit

thing into a good thing rather than bending over backwards to eliminate the bad thing. therefore, after intellectually evaluating your problems through common sense and drawing on what psychiatry has taught us, if you still cannot emotionally release yourself from unwarranted guilt, and put your theories into action, then you should learn to make your guilt work for you. you should act upon your natural instincts, and then, if you cannot perform without feeling guilty, revel in your guilt. this may sound like a contradiction in terms, but if you will think about it, guilt can often add a fillip to the senses. adults would do well to take a lesson from children. children often take great delight in doing something they know they are not supposed to. yes, times have changed, but man hasn't

SATANIC RITUALS

that if a ritual doesn't work it can be said that the student was delinquent in his studies (c) to discourage all but the most idle, bored, talentless, and barren (translation=introspective, mystical, spiritual) persons. contrary to popular assumption, esoteric doctrines do not discourage nonachievers but actually encourage them to dwell in loftier ivory towers. those with the greatest degree of natural magical ability are often far too busy with other activities to learn the "finer" points of the sephiroth, tarot, i ching, etc. this is not intended to suggest that there is no value in arcane wisdom. but, just because one memorizes every name in a telephone directory it does not mean he is intimately acquainted with each person listed. it is often said that magic is an impersonal tool and

human vehicle must be considered. it is too often assumed that if a magician curses someone the victim will meet with an accident or fall ill. this is an oversimplification. often the most profound magical workings are those which engage the assistance of other unknown human beings in order to effect the magician's will. a magician's destructive wish toward another may be justified by all laws of natural ethic and fair play, but the force that he summons may be wielded by a mean, worthless person-one whom the magician himself would despise-in order to complete the working. oddly enough, this manner of operations can be employed for benevolent or amorous-rather than destructive-ends with equal success. the satanic bible states that the magician should treat the entities he calls upon as fri

faith healer. his supposedly extravagant debauchery and libidinous life have been the subject of countless prurient ravings, as has his non-existent role in the khlysty as leader-redemptor of throngs of living bodies. that rasputin became involved in a political cabal is not to be doubted. he was compelling and outgoing, yet unaffected, in spite of his theatrics, and probably had a high level of natural intelligence. little is known, however, of the secret meetings held on "special nights" of the year, to which only a few select members, both noble and peasant, were summoned-those evenings that are alluded to but never quite discussed, when rasputin was "the flame in red" and the "great working" was done. when alexandra, the empress of russia, was executed in the cellar of the ipatiev hou

ss ones. the way is yog-sothoth, and the key is nyarlathotep. hail, yog-sothoth. hail, nyarlathotep. participants: i'a y'gs-othoth. i'a n'ya-1'yht- otp. i'a s'ha-t'n. hail, yog-sothoth. hail, nyarlathotep. hail, satan. the call to cthulhu [this ceremony is to be performed in a secluded location near a major body of water-a large river, lake, or ocean. the ideal site for the proceedings would be a natural stone cavern at the water's edge, but a grove of trees or a concealed inlet will serve. the ceremony must take place at night, preferably at a time when the sky is heavily overcast and the water is tempestuous. no special articles of attire-such as robesor decorative paraphernalia are to be used. the single exception is that all participants must wear the medallion that bears the seal of s

d the foggy veil of time and spaceless night. draw near, attend us on this night of fledgling sovereignty. welcome a new and worthy sister (brother (child's name, creature of ecstatic, magic light. join us in our welcome. with us say: welcome to you, child of joy, sweet passion's daughter (son, product of the dark and musk filled night, ecstasy's delight. welcome to you, sorceress (sorcerer, most natural and true magician. your tiny hands have strength to pull the crumbling vaults of spurious heavens down, and from their shards erect a monument to your own sweet indulgence. your honesty entitles you to well-deserved dominion o'er a world filled with frightened, cowering men [the acolyte hands a lighted black candle to the priest, who passes the flame four times under the child's feet, sayi

SATANICON

ctual proclivities; thought and action; social customs and the like, which were not inherited from god. i regard satan and god as mythical beings created by man; man the creator, man the god, has created a fiction which is not only antithetical to himself, but vastly superior in its powers. this is a supernatural something which he chooses to believe can finally save him from a consequence of his natural life: eternal death. god is considered an authority which man, in times of need or indecision, can appeal to for guidance when there are no acceptable answers to the questions which have always plagued him. the supposed path to integrity, morality and immortality lies with adherence to superficial divinity. comparatively speaking, stan is much closer to what man truly is: prideful because

n and little, if any, strength left to participate in life. so they make a mad dash for the pearly gates by forfeiting large amounts of money to the church. cruelty to the weak and slavish and with it a heightened state of excitement! i say to you questioners and doubters abandon your church s doctrines and learn how to live! remember to doubt is to leave space for one s own thoughts. evil is the natural state of man: the indulgence of the self; the senses of life. goodness is a learned state; ideally, requiring abstinence from the worldly pleasures and a neurotic adherence to altruism. civilization is the very essence of the taming of the beast. xianity is the very essence of civilization. the xian church and its pulpit-pounders have always made their living off the fears of the people: t

natures -9- the satanic creed better to live in pandemonium than exist in subservience! the precepts of evilution 1 have no false gods before yourself! 2 develop your satanic self through the nurturing of the ego. pride, self-satisfaction and selfishness are the elements of its core! 3 study tomes on psychology, philosophy and the black arts which are relevant to diabolism! 4 create! utilize the natural talents you possess to their utmost. creation is the hallmark of the gods, whether it is material or spiritual! 5 create goals for yourself in all phases of your life and strive to attain them! 6 covet that which is pleasing to you! 7 gratify the sexual urge! 8 develop the ability to transform into the animal state! 9 be willing to give false testimony against that which is deserving! 10 p

octrine to restrict sexual activity to a singular purpose that of breeding! also, such a narrow idealism as this chooses to deliberately exclude other forms of sexual love and their expression. in all its various forms, making love to one s mate (or love object) involves the expression of intimate feelings toward him, her or it; and it s truly a beautiful aspect of human experience; an artform of natural desire for those involved and it s conducive to overall happiness and it s meaningful. moreover, if the object of your desires is universally considered taboo, all the better for this added element of the forbidden actually adds to the excitement, pleasure and orgasmic climax one would experience. examples of sexual taboos beyond man s basic orientations generally accepted by this religion

m (exaggerated/active dominant-passive love, and various other aberrations. beyond the pleasures cited, we may ritually engage in infernal bestiality and perverse fantasy lycanthropic sexual love between wolves and non-altered satanists; and pseudo-sex with demons popularly known as incubi and succubae. yes we are sexual beings, and the love-based creed of xianity chooses to impede those various, natural aspects of ourselves which serve to express our love to our greatest loves: our mates. sexual experience and pleasure has always been, and always will be, completely subject to one s personal needs and tastes and should in no way be regulated by a discordant creed such as xianity, which cares nothing for and even condemns truly individualistic love and its eternal artform of beauty: sex -1

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

doms that are offered by political or religious systems. satanism deals with the here and now, with reality as it is. satanism accepts the inequality of people, of sexes and of races. it accepts the necessity of disease, famine and death. take away such things and mankind creates a dangerous imbalance in nature and it is in nature that satanism is firmly grounded. however, in order to return to a natural way of living, certain practices are deemed useful in order to free the individuals contaminated psyche from the education of a society and civilization racked with guilt, repression and taboo. one may ask whether society in the latter half of the twentieth century is really as oppressive as the satanist makes out. in answer to this the satanist may cite many examples of political policy t

wardly the traditions of the order of nine angles and the society of dark lily both approach and describe the concept of the abyss differently, there are similarities when one considers what occurs when there is a successful passing of the abyss. thus the concept of 'all is one' is found in both systems. yet both groups advocate a maintenance of individuality in relation to a unification with the natural order of the cosmos. thus there is no loss of self-hood in satanic tradition, no absorption by the godhead as represented by the right hand path traditions.(23) together with a unification with the natural order, is the acquisition of wisdom that is found not only in satanic and left hand path traditions but also in those of the right hand path. here wisdom satanism- an examination of sata

at occurs other than causally and it is this form of perception, partly as a product of a successful crossing of the abyss, that is said to determine the adept from the initiate. lastly the order of nine angles believe that personal wyrd or destiny is finally achieved when the individual successfully passes through the abyss. the satanist has then passed the personal and become part of the larger natural forces a 'becoming-one with them'(24) whilst maintaining his or her individuality. finally, as the adept guiding the society of dark lily says 'there is no question of choosing to take the right hand path or the left hand path. there is only one route. you either cross or you do not cross. but what you do when you get to the other side is entirely up to you. you then have access to everyth

satanism can be reduced purely to a process of cathartic rebellion. thus, some teachings within satanic groups, most notably those advocated by the order of nine angles and the society of dark lily, focus upon the attainment of wisdom and of an understanding of how the universe works devoid of the individual's subjective feelings, wishes or desires. there is therefore no attempt to hide from the natural laws of the universe or from the fierceness and danger that such laws imply. further, satanists believe that satanism, by virtue of it's adherent philosophies, is a system of magical practice that is suitable for only a minority of individuals who can see through the traditional morality of the day. in itself satanism is not dedicated to acquiring new followers. rather it is considered by

hidden or secret, both within ourselves and external to ourselves. he is the ruler of this world- the force behind its evolutionary change; the 'fire' of life. he is lord of life- of all the sensual delights and pleasures. he is also 'evil' or 'dark' or 'sinister- merciless, ruthless, master of death. he can and does promote suffering, misery, death. but all these things are impersonal- they are natural consequences of life, of change and evolution. satan, by his nature, cannot be 'bribed' or 'propitiated- and neither can his services be bought, by a "pact" or anything else. he is not interested in such futile things. thus, there can be no such thing as a 'religious' satanism- the offering of prayers or offerings or promises or whatever in return for satanic favours. such things imply fea

SCHEM HA MEPHORESH

i am against thee, pharoah, king of egypt, the great dragon thai lieth in the midst of the rivers. and the first of the sons of jacob who goeth down is joseph whose two tribes, ephraim and manasseh, balance each other in chesed and geburah. that is to say, that there first comes down into the desolated earth the combined power of mercy and severity. and ephraim, the kerubic sign of the ox, is the natural ruler of earth in malkuth, under the power of h final of the holy name, the bride, eve, and the queen. and the schem ha-mephoresch, the 72, are found in the number of the family of jacob s sons is 70; and jacob and joseph equals 72. but the then ruling pharoah, corresponds more to hadar amongst the edomite kings, as representing one of not so evil 4 a tendency. yet as the apocalyptic symbo

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

in which the ten commandments were kept in the first temple of jerusalem. artha: prosperity and success in material affairs. asatru: a neo-pagan religion based on worship of the norse (scandanavian) gods. ascetic: a person who practices rigid self-denial, giving up all comforts and pleasures, as an act of religious devotion. jain monks and nuns are ascetics. asha: righteousness that derives from natural law. ashkenazic: term used to refer to jews of france, germany, and eastern europe. astrology: the study of the movement of the planets and stars in relation to one another in order to predict future events. ataraxia: serenity, tranquility, or peace of mind. atheism: a disbelief in the existence of god or a belief that there is no god. atomism: the belief that matter is composed of simple

erms. covenant: in religion, a covenant refers to an agreement between god or a messenger of god and his followers. creed: a statement of belief or basic principles. crucifixion: the suffering and death by nailing or binding a person to a cross. cuneiform: sumerian writing, so-called because of its wedge-shaped marks. daevas: ancient persian deities. dao: the path or way; the rhythmic balance and natural, flowing patterns of the universe. de: political power that is the result of a ruler s virtue and honesty. deity: a god or goddess. dharma: righteousness in one s religious and personal life. diaspora: the scattering of the jews throughout the world. digambara: literally sky-clad; one of the two major sects of jainism. disciple: a person who accepts and assists in spreading the teachings o

hers of jainism who have conquered their earthly passions. world religions: almanac xxi words to know jiva: the soul. junzi: a gentleman or superior man. ka aba: the shrine built by the prophet abraham in the holy city of mecca and the focal point of pilgrimages to the city. kama: gratification of the senses. kami: the gods or divinities of shinto; the life force or spirit associated with places, natural objects, and ancestors. kami-dana: a kami shelf or altar in a private home. kara: a steel bracelet, worn by sikhs as a symbol of god. karma: the result of good or bad actions in this lifetime that can affect this or later lifetimes. kasha: the white shorts worn by sikhs as a symbol of purity. kesh: uncut hair, a symbol of sikhism. kevalnyan: enlightenment. khalsa: the militant brotherhood

hinese philosophy. lughnasadh: neo-pagan harvest festival on august 1. maat: divine order and justice; a central concept in the religion of ancient egypt. mabon: neo-pagan celebration of the autumn equinox; the completion of the harvest season. magen david: the so-called star of david, a symbol of the jewish faith and nation. magick: the ability to focus mental and physical energies to affect the natural world or to achieve a goal. mahavira: the twenty-fourth tirthankara often regarded as the founder of jainism. mahavira jayanti: mahavira s birthday, an important holy day for jains. mantra: a formula repeated over and over to create a trancelike state. materialism: a belief that matter and the motion of matter constitute the universe. all phenomena, even those of mind, are the result of ma

e physical senses. state shinto: shinto as it was practiced after it was declared the official state religion in the late nineteenth century until 1945. xxviii world religions: almanac words to know stoicism: the philosophical system that holds that people should pursue the knowledge of human and divine things through the use of logical systems. it also says that humans may not be able to control natural events, but that they can control the way they react to them. stupas: originally a mound marking the spot where the buddha s ashes were buried. rock pillars carved with the words of the buddha are also sometimes called stupas. sufism: a trend in or way of practicing islam; characterized by an ecstatic, trancelike mysticism. sunnah: the example of the prophet muhammad, containing the hadith

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

baker publishing, 2004. hybels, bill, kevin g. harney, and sherry harney. sermon on the mount 1. grand rapids, mi: zondervan, 2002. web sites book of matthelithe teachings of the rosicrucians of the 16th and 17th centuries or a simple abc booklet for young students practising daily in the school of the holy ghost made clear to the eyes by pictorial figures for the exercises of the new year in the natural and theological light by a brother of the fraternity of the rose cross christi p.f. for the first time made public and with several figures of similar content added by p.s. altona. printed and published by joh. ad. eckhardt, book-printer to h.m. the king of denmark. the full soul loatheth an honeycomb; but to the hungry soul every bitter thing is sweet- proverbs 27, 7. a scorner seeketh wi

SEPHER YETZIRAH WESTCOTT

on the "sepher yetzirah" he writes as follows "the book of formation contains, i will not say system of physics, but of cosmology such as could be conceived at an age and in a country where the habit of explaining all phenomena by the immediate action of the first cause, tended to check the spirit of observation, and where in consequence certain general and superficial relations perceived in the natural world passed for the science of nature "its form is simple and grave; there is nothing like a demonstration nor an argument; but it consists rather of a series of aphorisms, regularly grouped, and which have all the conciseness of the most ancient oracles" in his analysis of the "sepher yetzirah" he adds-"the book of formation, even if it be not very voluminous, and if it do not altogether

the creator trieth all righteous persons. the twenty-sixth path is called the renewing intelligence, because the holy god renews by it all the changing things which are renewed by the creation of the world. the twenty-seventh path is the active or exciting intelligence, and it is so called because through it every existent being receives its spirit and motion. the twenty-eighth path is called the natural intelligence; by it is completed and perfected the nature of all that exists beneath the sun (this path is omitted by rittangelius: i presume by inadvertence) the twenty-ninth path is the corporeal intelligence, so called because it forms every body which is formed in all the worlds, and the reproduction of them. the thirtieth path is the collective intelligence, and astrologers deduce fro

SET IN EGYPTIAN THEOLOGY

y is. since the sages of ancient egypt did not use an unrecognizable creature to represent any other major deity, we may guess that this is intentional, and points, like the tcham sceptre, to an esoteric meaning. references: budge, e.a. wallis. the gods of the egyptians. grant, kenneth. cults of the shadow. graves, robert. the white goddess. ions, veronica. egyptian mythology. massey, gerald. the natural genesis. russell, jeffrey burton. the devviset it straight! by denytenamun this article discusses set as portrayed in ancient egypt and as understood in the modern day temple of set. this was denytenamun's first article on set. every setian is sooner or later bound to form some sort of opinion on the entity whose name s/he has taken as a part of her/himself. whether set exists or not, and

SET IT STRAIGHT

t call it) interpretation and sounds as if she rather forcibly tried to integrate set into her scheme. personally i think te velde has a good point, for non-setians might indeed have tried to include set into their world- view (and thus 'negate' his power, or persecute (for the sake of the harmony of the universe) his priesthood when this didn't work out. that set's name was used to denote to non-natural concepts (to what was not of the neteru/natural principles, indicates that he originally stood for something that didn't belong to that order. if we take into account that at the very least after the xx dynasty set's cult suffered a real persecution mania and that in later theology he was reinterpreted, it seems that nothing certain of his original concept has survived [for hardly would an

ymbol for what you are not yet enough yourself. if you do not know yourself and are not truly conscious of yourself, then hardly will you be able to apprehend someone who is defined as the origin of that which is still undeveloped in you (consciousness. it might prove a bit difficult to emphathize with a neter of non- nature in case your consciousness is most of the time in the grip of mechanical/natural phenomena. even the bible is plain about this "he that is of god heareth god's words: ye therefore hear them not, because ye are not of god (john 8: 47) to fulfil the promise of the bible, take steps to develop the non-natural presence of self in you, and to establish its independence of and control over the mechanical objective universe, and you will certainly also increase your chances o

he belly and heart subservient to the head; ouspensky's ideas about developing a 'deputy steward, and so on. i think a most commendable way to approach set [if the reasoning for the necessity of the influence of set in crystal tablet makes sense to you in the first place] is simply to get on with xeper. in due time you will most probably uncover new instruments of cognition [learn to think in non-natural categories, which may help you deal with the issue more carefully. only then can set really become more than a symbol for you- regardless of whether you conceive of him as an objective entity who in a way comes to 'dwell within (energize) you as you restructure your psyche, or as an indwelling potential for development and an energy source within the human mind (a metamodel for transformat

SEVEN SHADES OF SOLITUDE

r in the presence of man and woman, he may partake in praxes of an individual or collective nature without bias or compromise; all may serve to empower the position of his spiritual equipoise. having attained to a realisation of magical autonomy the mage may serve as initiator unto all aspirants, for all other is the mirror of his own selfhood. in nomine kabilo. the secret view of solitude is the natural state of existence- the primordial condition of i as void: the autonomian vessel of the elder faith. in nomine satilo- 000- wisely we must make our way through the maze of mirror d altars. slowly, slowly, toward and beyond the crack called midnight (an earlier version of this article first appeared in the cauldron, no. 98, nov. 2002. it is adapted from materials contained in the dragon-boo

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

orrow. the fact that you can't find your shoes in the morning only means that you didn't pay attention to where you put them the night before. pay attention! expand your circle everyone has a circle of awareness. for most people it is about three feet in diameter and considered "private space" or a privacy circle, and most strangers or unfamiliar persons won't intrude within this limit as it is a natural boundary, common to all human beings. there is a small part of human consciousness that automatically monitors this space, sweeping it like radar or a man hunting spiders with a stick, detecting any intrusion or possible danger. adepts work at expanding their circle of awareness as far as possible, not to keep other people out, but to know and understand what is going on around them in con

, in the end he gave the other boy the greater gift. he taught that boy to really see. so, who turned out to be the great hunter? who was the next medicine man? could the hunter see at night? could the medicine man see in spite of it? who became really aware? who could see the color of tomorrow from the shadows of today? what did the old man perceive in the boy who had not yet learned to see? the natural hunter already had his gift. though he brimmed with ability, the other boy's heart was not in hunting, but the old man saw a spark of magical ability in him. all that was necessary was to slowly develop that spark into a flame and then into a white-hot star of purpose, intent, focus and will. the steps on the great cbr stairway are: awareness, guidance, learning, application, teaching, tra

en and they work now and that they will work thousands of years into the future. that they are the norm in the higher realms might also be of some interest" the first principle an adept stands up for his/her rights. no one is expecting you to be a pacifist and accept any action or system against your will. the brothers and sisters hold to the principle that every person is free to live his or her natural life unfettered and uncluttered by any government, church or other organization, regardless of origin. the only type of law to which our adepts subscribe is the law of reason, spirit, and conscience which simply and fairly states that no person may successfully swim against the current of the crystal river for very long without tiring and quickly sinking, exhausted to the bottom. whereas

e bottom. whereas, traveling with the flow is supported by that same swift current, and there is no resistance whatsoever. this truth is self evident. as far as the cbr is concerned, laws are kept to an absolute minimum, and no lawmakers are paid to sit around and pound out limitation upon us. now, there are always those individuals with their agendas who would attempt to deny men and women their natural rights in order to gain control over them. the key word here is attempt. adepts will not allow themselves to be controlled and will take whatever action necessary to thwart any such efforts. elected representatives can be threatened by outside forces or be otherwise swayed by arrogance, greed, avarice and corruption. they can even champion and pass laws against the will of the people. howe

l mellow the mixture, and the best soap should be aged for about a year. the purpose of soap is to cut and remove grease and grime from the body so the skin pores can breathe. clean water is then used to rinse off the caustic soap film. after washing, a little oil or lotion is fine to soften the skin and hair. also, brushing the teeth and gums often is also a right habit to acquire as leaving the natural scum on them will soon rot them causing great pain and loss. just brush the ones you want to keep, being sure to clean between the m. a piece of thin, strong string, dipped in wax is an excellent tool to clean between the teeth. the choice of food a person eats is in some measure dictated by availability. however, when many choices are available, an adept will eat a variety of foods in ord

SINISTER TAROT

sis ga wath am the gradual unfolding of nature; the source of evolution, that which creates wyrd. the essence behind the appearance of things. ga wath am: the power within me is great. i headless the white angel impaled by seven. seven bells rung, the cortege from a black hill passed the squatter s cottage. black flame engulfed black flame ate the holy. magickian binan ath empathy; a flowing with natural forces that are consciously understood. an integration becoming (part of) a greater wyrd; an awareness that spans aeons. actions that prepare the way. ii she rows a boat in a black pool from her steps: the hermaphrodite, the body drowned. the planet of them and the first drop in a white desert into clear waters aktlal maka. high priestess- mactoron beyond the abyss: the crossing over and i

tex in the abyss. the stripping away of the self-image that, if successful, will produce a genuine master/mistress; confronting the chaos within and without. xiv the bleeding earth from the throats of fools, in brooks from the gate a red bird this, the corn needs containment of winter: the maiden is ready hel- aosoth self-possession; knowledge that allows one to consciously improve/evolve and use natural abilities (or gifts- such as sexual charisma- to the advantage of personal destiny and wyrd, and to confront and resolve those qualities within character which are detrimental. self-honesty. in early stages of development, such an individual causes unforeseen disruption and resentment amongst others. beginnings of that which is re-presented by atu iii. xv the moon wraps itself around the s

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

nd originality of their author's conceptions, as to deny that the execution is imperfect, and, at times, bungling and absurd. it has been justly said that the present half century has witnessed the rise and triumphs of science, the extent and marvels of which even bacon's fancy never conceived, simultaneously with superstitions grosser than any which bacon's age believed "the one is, in fact, the natural reaction from the other. the more science seeks to exclude the miraculous, and reduce all nature, animate and inanimate, to an invariable law of sequences, the more does the natural instinct of man rebel, and seek an outlet for those obstinate questionings, those 'blank misgivings of a creature moving about in worlds not realised' taking refuge in delusions as degrading as any of the so-ca

mander and sylph! i see that you fall into the vulgar error, and translate literally the allegorical language of the mystics" with that the old gentleman condescended to enter into a very interesting, and, as it seemed to me, a very erudite relation, of the tenets of the rosicrucians, some of whom, he asserted, still existed, and still prosecuted, in august secrecy, their profound researches into natural science and occult philosophy "but this fraternity" said he "however respectable and virtuous, virtuous i say, for no monastic order is more severe in the practice of moral precepts, or more ardent in christian faith, this fraternity is but a branch of others yet more transcendent in the powers they have obtained, and yet more illustrious in their origin. are you acquainted with the platon

could bring it to adequate fulfilment. the task was the more difficult, since the style in the original is written in a kind of rhythmical prose, as if the author desired that in some degree his work should be regarded as one of poetical conception and design. to this it was not possible to do justice, and in the attempt i have doubtless very often need of the reader's indulgent consideration. my natural respect for the old gentleman's vagaries, with a muse of equivocal character, must be my only excuse whenever the language, without luxuriating into verse, borrows flowers scarcely natural to prose. truth compels me also to confess, that, with all my pains, i am by no means sure that i have invariably given the true meaning of the cipher; nay, that here and there either a gap in the narrat

e; she had married him from choice, and (will you believe it) she yet loved him. how she came to marry him, or how this shy, unsocial, wayward creature ever ventured to propose, i can only explain by asking you to look round and explain first to me how half the husbands and half the wives you meet ever found a mate! yet, on reflection, this union was not so extraordinary after all. the girl was a natural child of parents too noble ever to own and claim her. she was brought into italy to learn the art by which she was to live, for she had taste and voice; she was a dependant and harshly treated, and poor pisani was her master, and his voice the only one she had heard from her cradle that seemed without one tone that could scorn or chide. and so well, is the rest natural? natural or not, the

re or pain, all were mixed up inexplicably with those sounds that now delighted and now terrified; that greeted her when her eyes opened to the sun, and woke her trembling on her lonely couch in the darkness of the night. the legends and tales of gionetta only served to make the child better understand the signification of those mysterious tones; they furnished her with words to the music. it was natural that the daughter of such a parent should soon evince some taste in his art. but this developed itself chiefly in the ear and the voice. she was yet a child when she sang divinely. a great cardinal great alike in the state and the conservatorio heard of her gifts, and sent for her. from that moment her fate was decided: she was to be the future glory of naples, the prima donna of san carlo

SIR WALLIS BUDGE EGYPTIAN MAGIC

lord of millions of years, who bring it above the underworld, and who make it to travel over nut, who make souls to enter into their spiritual bodies. grant that the soul of the osiris 1 p. 51 "may come forth before the gods, and that it may be true of voice with you in the east of the sky, and follow unto the place where it was yesterday, and enjoy twofold peace in amentet. may it look upon its natural body, may it rest upon its spiritual body, and may its body neither perish nor suffer corruption for ever" thus the amulet of the soul was intended to enable the soul both to unite with the mummified body, and to be with its spirit (khu) and spiritual body at will. 10. the amulet of the ladder in tombs of the ancient and middle empires small objects of wood and other substances in the form

face of a divine soul, and having plumes and a back like a hawk (3) an utchat, or eye of horus "in the pupil of which p. 121 there shall be a figure of the god of the lifted hand with the face of the goddess neith, and having plumes and a back like a hawk" if these things be done for the deceased "he shall not be turned back at any gate of the underworld, he shall eat, and drink, and perform the natural functions of his body as he did when he was upon earth; and none shall rise up to cry out against him; and he shall be protected from the hands of the enemy for ever and ever" 1 the words of power which form the clxivth chapter to be effectual had to be recited over a figure of the goddess mut which was to have three heads. the first head was like that of the goddess pekhat and had plumes;

n every place wherever he may enter" we have seen above, in the description of the amulets which the egyptians used, how both the substance of the amulet and the words which were inscribed upon it possessed magical powers, but we may learn from several instances given in the papyri that the written words alone were sufficient in some cases to produce remarkable effects. this is, of course, a very natural development, and charms or words of power which needed nothing but to be written on papyrus or linen to produce a magical effect would be popular with all classes of men and women, and especially among the poor and the ignorant. the written word has been regarded in the east with reverence from time immemorial, and a copy of a sacred writing or text is worn or carried about to this day wit

r amulets, and magical words, and magical pictures, and magical names, in the performance of deeds both good and evil; it remains to consider these magical ceremonies in which the skill of the magician-priest was exerted to its fullest extent, and with the highest objects, that is to say, to preserve the human body in a mummified condition, and to perform the symbolic acts which would restore its natural functions. when we think of the sublime character of the life which the souls of the blessed dead were believed to lead in heaven with the gods, it is hard to understand why the egyptians took such pains to preserve the physical body from decay. no egyptian who believed his scriptures ever expected that his corruptible body would ascend into heaven and live with the gods, for they declare

eral prayers and pictures with appropriate formula, the object of each of which is to give the deceased meat and drink; any one of these would have been enough for the purpose, but it was thought best in such an important matter to make assurance doubly sure, and if there was the least doubt about the efficacy of one chapter one or more of the same class were added. similarly, the tendency of the natural body after death being to decay, the greatest care was taken in mummifying its various members, lest perchance any one of them should be neglected accidentally, and should, either by the omission of the words of power that ought to have been said over it, or through the lax p. 184 performance of some ceremony, decay and perish. the egyptian declared that he was immortal, and believed that

SOLOMON

d fain ask thee a question. but so far i give thanks to god who has made me wise to answer their evil plots [1. so luke xxii. 51. 2. for the use of spittle to produce a cure or other effect in a magical way, cp. mark vii. 33 and viii. 23. in john ix. 6, jesus, we read "spat on the ground, and made clay of the spittle, and anointed the eyes with the clay" of this magic use of spittle pliny, in his natural history, gives numerous examples. it was common in antiquity] 33. but [the demon] answered me "i am the spirit of the ashes (tephras" and i said to him "what is thy pursuit" and he said "i bring darkness on men, and set fire to fields; and i bring homesteads to naught. but most busy am i in summer. however, when i get an opportunity, i creep into corners of the wall, by night and day. for

SORCERIES OF ZOS

ream control derives from two sources: the formula of eroto-comatose lucidity discovered by ida nellidoff and adapted by crowley to his sex-magical techniques, and spare's system of sentient sigils explained below. sleep should be preceded by some form of karezza during which a specially chosen sigil symbolizing the desired object is vividly visualized. in this manner the libido is baulked of its natural fantasies and seeks satisfaction in the dream world. when the knack is acquired the dream will be extremely intense and dominated by a succube, or shadow-woman, with whom sexual intercourse occurs spontaneously. if the dreamer has aquired even a moderate degree of proficiency in this technique he will be aware of the continued presence of the sigil. this he should bind upon the form of the

SPENSER THE CULT OF THE ALL SEEING EYE 1960

ment of quiet. because of the converging walls and the dim light, he will experience a peculiar spatial disorientation, and dimension and perspective will seem difficult to establish. in the center of the room, he will see, illuminated by a single point of light from the ceiling, a rectangular mass "the ore piece. is many millions of years old. one feels. as though one is in a repository for some natural talisman of significant and noble importance rather than in a chapel in the ordinary sense. those who are wedded to seeking communion in traditional settings may be somewhat ill at ease here. this is a sudden break with prior experience. one is thrown violently upon his own] resources "the room and the concept do not seem indicative of the supplications or the dualistic concept of the myst

ical stone, because the cubical figure betokened his solidity and stability."11 (emphasis supplied) hammarskjold, in the speech quoted earlier, said "in this case we wanted this massive 'altar' to give the impression of something more than temporary. we had another idea. we thought we could bless by our -14- thoughts the very material out of which arms are made" the description of the altar as a "natural talisman' by the world goodwill group also is significant. talisman is a term which means a stone, or other object, engraven with figures or characters to which is attributed (he occult powers of the planetary influences and celestial configurations under which it was made. altars "among the ancients, were generally made of turf or stone. usually in a cubical form. altars were erected long

l's. this painting hangs today in its appropriate place. it is. of immense value as a link in the history of our national heraldry. it speaks with the highest authority upon some of the disputed points_ it is the first and only blazon of its kind ever ordered by congress. one of the most interesting features of this celebrated blazon is the fact that its artist (name unknown. conceived aright the natural arrangement of the crest or constellation. the stars in this blazonry, which by the way are correctly five-pointed, are arranged irregularly over the field, and not circumscribed or confined in a circle. the clouds which surround the group. roll back and break away in a marked circular form. thus the emblem of eternity. the circle. does not in any way limit the group. its very arrangement

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

fest only with the blooming of the flower. even so, the divine spiritual forces lie hidden within sense-dominated human beings, and become manifest truth for the first time in the mystes. that is the nature of the mystery transformation. through inner development, the mystai bring to the world, as it formerly existed, something radically new. the world order known to the senses had formed them as natural human beings, and then abandoned them. 14 christianity as mystical fact nature s role is then fulfilled, and her deployment of creative forces in humanity comes to an end. but the forces in humanity are not themselves exhausted. they lie as though spellbound in the natural human being and await their release. unable to release themselves, they ebb away unless human beings take hold of them

em and transform them unless they awaken to real existence their hidden potentiality. nature brings forms from the rudimentary to the completed state, in a long series of stages from the inanimate, the variety of living forms, to physical humanity. looking around them, human beings perceive themselves to be subject to change. but they detect also within their own being the powers that brought the natural human being into existence. these powers are not subject to the law of change. rather they are the source from which everything changeable has sprung. they are a sign to them that the human being is greater than can be known by means of the senses. these powers constitute as yet a nothing, a sheer possibility. yet people are illuminated from within by the power that fashioned all things, i

eable has sprung. they are a sign to them that the human being is greater than can be known by means of the senses. these powers constitute as yet a nothing, a sheer possibility. yet people are illuminated from within by the power that fashioned all things, including themselves. they also feel something urging them on to higher creative life. there lies within them something that preexisted their natural being and will outlive it. it brought them into existence; nevertheless they can seize hold of it and share in its creative force. such feelings pervaded the life of the ancient mystai as a result of their initiation. it was the felt presence of the eternal, the divine. human action became an integral part of divine creativity. a higher self had been discovered, a self extending the myster

ideas can be in a position to transcend physical reality at all. the mystai grappled seriously with these issues, and quite legitimately adopted a skeptical position. they scrutinized the public representations of the gods, and noted that in fact they resemble things encountered in the sense-world. is it not the case that they are made by someone who selects and brings together features from the natural world? the primitive hunter makes a heaven where the gods engage in marvelous hunting. the greeks populated their olympus with divine personalities, but the originals belong to the real world of greek cultural life. the early greek philosopher xenophanes (575 480 b.c) exposed this situation with rude logic. the early philosophers were entirely dependent upon mysteriosophy (we shall present

ent; yet it is the offspring of the spellbound god. he is not the great god who was, and is, and shall be, yet he may in a certain sense be taken as a revelation of him. the father remains at rest in the unseen. the son is born to human beings out of their own souls. initiatory knowledge is thus an actual event in the cosmic process. it is the birth of a divine child a process just as real as any natural process. the great secret of the mystai was precisely this, that they creatively release the divine child in themselves. first of all, however, they must be prepared so as to recognize it. the uninitiated know nothing of the father of this divine child. the father slumbers under a spell. the child seems to be born of a virgin, the soul giving birth to him without impregnation. whereas all

SZYMANSKI GREG SEARCHING FOR THE ILLUMINATI DEEP WITHIN THE BOWELS OF THE VATICAN

ng away from the names of powerful church and political figures, instead centering on how the illuminati personally devastated maria's life. to this day, as she said her final words, i wish i would have said or done something more to save her life, but i had no inkling whatsoever it would come to a shocking end at the vatican in less than a month "they killed pope john paul i and he didn't die of natural causes. i cannot live like this any longer but there is now way out. i am a trapped soul, destined to burn in the depths of hell for all the wrongs i have witnessed and have done nothing in my life to stop" said maria, as she stood up from table and began walking away. as she left, i still remember her final words "i have had all the riches in the world, but i feel so empty and alone. dio

pacific with her feet in cement. but the illuminati chose to try and bury her in a more subtle way, choosing to leave her penniless, separating her from her two children and claiming she was bi-polar or psychotic. it's a simple method: if the "turncoat messenger" is high-level, high-profile or extremely dangerous to the illuminati cause, kill them and make it look like an accident or a death from natural causes. but if they're like svali, knowledgeable but in middle management of the illuminati pack, they usually let them die a slow death from isolation, fear and poverty. further, the illuminati strategy is to deny, deny, deny and discredit, discredit, discredit until hell freezes over if need be. think about it. is it better to create an ugly scene, drawing attention with violence? or is

TECHNICIANS GUIDE TO THE LEFT HAND PATH

the former. this was demonstrated by defining how good- in the sense of personal transformation through the right hand path of god and the universal nature of man- is a principle of spirtiual transformation through various paths of least resistance. further, i have hypothesized that this principle is inherent within the very fabric of both biologic mechanisms and non-biological components of the natural environment- it is inscripted. true will and individuality is a rather rare commodity, and becoming even more rare in the post-modern age of group-think where the i of the self has been replaced with us, we, our and them. it is only through individual becoming attained through spiritual anarchy to existing ideas not your own that independence is truly obtained. it is this playing field tha

nd of true evil cannot, and does not, exist within the realm of nature/matter as we perceive it. this is the realm of god, to place the devil within this environment makes the devil nothing more than a puppet of god- dancing an eternal dance not of his own making. the single most indentifying factor of the prince of darkness is that he has no master other than himself. so, what is the precise non-natural environment that true evil and the devil- in what ever form- works within? the environment from which true evil is manifest, and in which the prince of darkness makes his presence known is within the realm of human consciousness, human thought and ideas- the mind. these are then transferred from the abstract plane of existence- our individual thoughts and ideas- into matter through various

ey practice meditation or ritual. this is important to realize, for it allows us to very precisely define where we actually dodiverge and make that turn squarely into lhp territory. the right hand path mystic will align themselves with the energies they sense within their environment. they will, in fact seek to become one or in unison with those forces. note the concept of unity, and oneness with natural forces which is prevalent in the literature and ritual devices of post modern paganism and mainstream religion whether you call these forces "god" or "nature" or universe mother nature is of no consequence, the terms are interchangeable. you cannot separate the artist from his work, they are the same, the creator and his creation are mirrors into each others intrinsic natures. as such, the

er nature is of no consequence, the terms are interchangeable. you cannot separate the artist from his work, they are the same, the creator and his creation are mirrors into each others intrinsic natures. as such, the rhp path, by seeking its "unity" attempts to turn the dichotomy of self awareness vs. the non-aware state of the universe back to a singleness and oneness. in the article setianism: natural vs non- natural religion dr. stephen flowers relates the following "the left-hand path solution is simpler. it teaches that the two categories we are capable of perceiving are in fact just that. the distinction is the result of the existence of the principle of isolate intelligence within the universe, and the presence of the gift of that intelligence within individual members of the human

such a methodology. observation requires an observer. who is doing the observing? if you are something you can not observe that something apart from it. it is a logical impossibility to be a thing and be the thing that is observing that very same thing. there is something else doing the observing, something that is connected to you, but is yet apart from you- although entwined enough within your natural biology to send feedback to your consciousness. consider this point well as we progress forwards in this book. it will be a recurrent theme encased within many variations and shades of grey. the first step into resonance is an awakening and a movement into a higher level of consciousness. this required introspection- perhaps best understood as a conscious retraction inward to one's self- i

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

t they do. we have already covered the topic of the elite's obsession with secrecy in chapter one. in the following sections and pages of this present chapter, we will look at the remaining 12 keys. we begin with the illuminati's employment of magic to accomplish their ends. magic magic is defined in the new encyclopedia brittanica as "ritual performance or activity believed to influence human or natural events through access to an external mystical force beyond the ordinary human sphere."3 this is an exceptionally accurate description of what magic is and reveals to us exactly why the illuminati consider magic of such extraordinary importance in the accomplishment of their aims. that magic is an occult activity is also indicated in the new encyclopedia brittanica. so we are not talking he

e not talking here about magicians playing parlor tricks or entertainment extravaganzas pulling rabbits out of hats, sawing beautiful girls in half, being chained in an aquarium full of water and escaping, etc. instead, as the encyclopedia so well puts it, magic is ritual performance. it is an occult ritual. in this occult ritual, the "magician" the illuminist, believes he can "influence human or natural events" so in codex magica, we see pictured the illuminati giving secret signs, sharing concealed grips and handshakes, displaying symbols and communicating hidden messages. we realize that in performing these magical works, the illuminist actually believes he is influencing human behavior or otherwise causing real events to occur in a particular, planned way or intended manner. magic happ

pulling one over on them! what control we have over the masses. what swill they can be made to swallow" jim keith, a first-class conspiracy researcher who some believe was murdered by the elite during what was supposed to have been a minor surgical procedure on his knee, believed that the perverse satisfaction and exaggerated pride of these men is a the megalomania and rage of the psychopaths 33 natural outgrowth of their keenly observing how much control over others their elite status confers on them and their associates. this is especially true given the illuminati's control and manipulation of nations like the u.s.a, russia and germany, nations with vast technological prowess that fosters the growth of big brother government control. he writes: beneath the cloak of the prime conspirato

ealized "ye shall be as gods" for he's a jolly good fellow 83 wisdom of the serpent those who display this sign, the sign of the fellow craft, to their fellows in the craft (the illuminist, magical cult) are those chosen and ambitious of instructing the masses on the wisdom of the serpent. since religious, or spiritual wisdom, is deemed essential and of a high order in satan's kingdom, it is only natural that his human representatives on earth who are leaders in the religious field show this sign of recognition. besant, a theosophist, also displays the sign as her cult organization is based on serpentine occult wisdom, the perennial philosophy. yeltsin was acclaimed by the press as popular leader of the russian peoples' revolution, and rothschild desires to rule on the throne over all huma

ent philosophy of satanism. since that night i understood what it means to be a satanic witch, a woman who makes full use of her feminine wiles. throughout my life i would replay the words intoned during my baptism: the many footed walkers give you the strength, the power of red fang and claw, all the madly dancing demons fill you with the lost knowledge of ancient ones. small sorceress, the most natural and true magician, your tiny hands have the power to pull the living heavens down and from its shards build a monument to your own sweet indulgence. and with these others in the devil's fane, you will so cause the heads of men to reel and spin, you will fill them with desire. and so we dedicate your life to love, to passion, to indulgence, and to satan and the way of darkness, fane. hail z

THE BLACK LODGE

manage to pass through the ordeals of the four elements they become a challenge, a provocation, to the four princes of evil of this world. h.o.o.r. is a true initiatic order, and as soon as the 2nd grade is obtained the demoniac forces are stirred in the soul of the new member, to deviate him or her from the order s spiritual current. we must once again point out that this defense mechanism is a natural process. but it is the "super natural, with all its attendant risks and terrors, that true aspirants seek. a master (frater 215 .8=3 a .a) once wrote the following "man was once defined, by a sage, as a marine animal that went insane and decided to live on land. madness (in the sense of wilful deviation from the norm) is indeed the key word in this matter. it has been of great individual i

sexual attraction ought to be subordinated to the true will of each of us. but only a human being who knows his or her true will knows when to repress the emotion, and when not to. love one another. and this includes the physical aspect of love. when each human being has expanded his or her feelings in all directions, false passions and false desires can be perceived; it becomes easy to identify natural appetite, and relate it to the true will. the preliminary result of a "free love" program seems to be a scandalous self-indulgence (actually, this seldom happens in practice, because most people have been weakened and bound by the black lodge influence; they begin by stepping on tiptoes; but gradually their frenzy calms down. unconsciously, spontaneously, healthily, the people concerned st

THE 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 power and unhappy unless spreading their own confusion, to gain cogency they must adopt dogma and mannerism that excludes possibility. by the illumination of their knowledge they de

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 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 normal, the joy of a child or healthy person, none to evoke their pleasure or

e 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. 28 29 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

llucination; it would end in imaginative fulfilment, but magnifies the existing desire, and joins it to the object in secret. 18: 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. 19: just a natural desire. 20: this is a short formula for those whose belief is full in the law, are house holders following their desires. the formula holds good for any purpose. 21: illustration, the loss of faith in a friend, or an union that did not fulfill expectations. 45 casting the shadow. the ego not being totally oblivious, let him retain only and visualise the sigil form, it is his chalice, the m

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

-clockwise) around the circle, chanting may the circle be open, but unbroken. may the peace of the goddess be ever in your heart. merry meet, and merry part, and merry meet again! suggested reading list amber k, covencraft: witchcraft for three or more ian corrigan, the portal book: basic teachings of celtic witchcraft aleister crowley, magick in theory and practice scott cunningham, earth power (natural magick book 1) earth, air, fire& water (natural magick book 2) melita denning& osborne phillips, the magical philosophy series: vol. 1, the foundations of high magick vol. 2, the sword and the serpent vol. 3, mysteria magica ed fitch, a grimoire of shadows magical rites from the crystal well donald tyson, how to make and use a magic mirror page 19 grimoire of eclectic magick) at the crossr

ook 1) earth, air, fire& water (natural magick book 2) melita denning& osborne phillips, the magical philosophy series: vol. 1, the foundations of high magick vol. 2, the sword and the serpent vol. 3, mysteria magica ed fitch, a grimoire of shadows magical rites from the crystal well donald tyson, how to make and use a magic mirror page 19 grimoire of eclectic magick) at the crossroads( are you a natural witch? the truth is, everyone has the ability within them. it is only a matter of choosing to learn how to use your gifts. this book was never designed to teach you that. blood, sex and ritual initiation there are enough dangers in just growing up in the world today. your choice of religion should not add to them. in the craft, the school girls were portrayed as misfits, and outcasts. alth

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

n a gallup poll released on june 10, 2001, the survey administrators found that 54 percent of americans believe in spiritual or faith healing; 41 percent acknowledge that people can be possessed by the devil; 50 percent accept the reality of esp; 32 percent believe in the power of prophecy; and 38 percent agree that ghosts and spirits exist. what are the origins of these age-old beliefs? are they natural phenomenon that can be understood by the physical sciences? some scientists are suggesting that such mystical experiences can be explained in terms of neural transmitters, neural networks, and brain chemistry. perhaps the feeling of transcendence that mystics describe could be the result of decreased activity in the brain s parietal lobe, which helps regulate the sense of self and physical

emistry and may someday be completely explained in scientific terms. perhaps the origin of these beliefs is to be found in psychology? humankind s fascination with the unknown quite likely began with the most basic of human emotions fear. early humans faced the constant danger of being attacked by predators, of being killed by people from other tribes, or of falling victim to the sudden fury of a natural disaster, such as flood, fire, or avalanche. nearly all of these violent encounters brought about the death of a friend or family member, so one may surmise that chief among the mysteries that troubled early humans was the same one that haunts man today: what happens when someone dies? but belief in the unknown may be more than brain chemistry or a figment of our fears. perhaps there is so

relic in christendom. in addition to bestowing mystery and power upon certain objects, humans have always found or created places that are sacred to them sites where they might gather to participate in religious rituals or where they might retreat for solitude and reflection. in such places, many people claim to experience a sense of the sublime. others, while in a solemn place of worship or in a natural setting, attest to feeling a special energy that raises their consciousness and perhaps even heals their physical body. mysterious megaliths (large stones) were those placed at a special location by ancient people. such sites include the standing stones of brittany, the bighorn medicine wheel in wyoming, and the monuments of easter island. all of these places were ostensibly significant to

spiritual illumination at jerusalem and mecca, and the sacred visions at taos, new mexico, provide testimonies of faith and wonder that must be assessed by each individual. there are also the lost civilizations and mysterious places that may never have existed beyond the human imagination. more than 2,500 years ago, legends first began about atlantis, an ideal society that enjoyed an abundance of natural resources, great military power, splendid building and engineering feats, and intellectual achievements far advanced over those of other lands. this ancient society was described as existing on a continent-sized area with rich soil, plentiful pure water, abundant vegetation, and such mineral wealth that gold was inlaid in buildings. in the ensuing centuries, no conclusive evidence of atlan

spirit; and epithumetikos (desire. after many hardships, imprisonments, and public humiliation, paul worked out a theology that envisioned human nature as composed of three essential elements the physical body; the psyche, the life-principle, much like the hebrew concept of the nephesh; and the pneuma, the spirit, the inner self. developing his thought further, he made the distinction between the natural body of a living person that dies and is buried, and the spiritual body, which is resurrected. in i corinthians 15:35 44, paul writes: but some will ask, how are the dead raised? with what kind of body do they come? you foolish man! what you sow t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 8 afterlife mysteries does not come to life unless it di

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

n a gallup poll released on june 10, 2001, the survey administrators found that 54 percent of americans believe in spiritual or faith healing; 41 percent acknowledge that people can be possessed by the devil; 50 percent accept the reality of esp; 32 percent believe in the power of prophecy; and 38 percent agree that ghosts and spirits exist. what are the origins of these age-old beliefs? are they natural phenomenon that can be understood by the physical sciences? some scientists are suggesting that such mystical experiences can be explained in terms of neural transmitters, neural networks, and brain chemistry. perhaps the feeling of transcendence that mystics describe could be the result of decreased activity in the brain s parietal lobe, which helps regulate the sense of self and physical

emistry and may someday be completely explained in scientific terms. perhaps the origin of these beliefs is to be found in psychology? humankind s fascination with the unknown quite likely began with the most basic of human emotions fear. early humans faced the constant danger of being attacked by predators, of being killed by people from other tribes, or of falling victim to the sudden fury of a natural disaster, such as flood, fire, or avalanche. nearly all of these violent encounters brought about the death of a friend or family member, so one may surmise that chief among the mysteries that troubled early humans was the same one that haunts man today: what happens when someone dies? but belief in the unknown may be more than brain chemistry or a figment of our fears. perhaps there is so

relic in christendom. in addition to bestowing mystery and power upon certain objects, humans have always found or created places that are sacred to them sites where they might gather to participate in religious rituals or where they might retreat for solitude and reflection. in such places, many people claim to experience a sense of the sublime. others, while in a solemn place of worship or in a natural setting, attest to feeling a special energy that raises their consciousness and perhaps even heals their physical body. mysterious megaliths (large stones) were those placed at a special location by ancient people. such sites include the standing stones of brittany, the bighorn medicine wheel in wyoming, and the monuments of easter island. all of these places were ostensibly significant to

spiritual illumination at jerusalem and mecca, and the sacred visions at taos, new mexico, provide testimonies of faith and wonder that must be assessed by each individual. there are also the lost civilizations and mysterious places that may never have existed beyond the human imagination. more than 2,500 years ago, legends first began about atlantis, an ideal society that enjoyed an abundance of natural resources, great military power, splendid building and engineering feats, and intellectual achievements far advanced over those of other lands. this ancient society was described as existing on a continent-sized area with rich soil, plentiful pure water, abundant vegetation, and such mineral wealth that gold was inlaid in buildings. in the ensuing centuries, no conclusive evidence of atlan

s average life is about two weeks) to develop a voice or the ability to communicate by raps or automatic writing, its communications are usually nonsensical, ribald, or downright obscene. cases of poltergeists pelting innocent families with stones and pebbles comprise by far the largest single category of poltergeistic phenomena and therefore seem to be the most common example of pk running wild. natural scientist ivan t. sanderson cautioned researchers against using the term throwing when speaking of poltergeist activity. according to sanderson s observations, the stones are dropped or lobbed or just drift around rather than thrown. stone-dropping is a purely physical phenomenon, stated sanderson, and can be explained on some physical principles, though not necessarily on newtonian, einst

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

n a gallup poll released on june 10, 2001, the survey administrators found that 54 percent of americans believe in spiritual or faith healing; 41 percent acknowledge that people can be possessed by the devil; 50 percent accept the reality of esp; 32 percent believe in the power of prophecy; and 38 percent agree that ghosts and spirits exist. what are the origins of these age-old beliefs? are they natural phenomenon that can be understood by the physical sciences? some scientists are suggesting that such mystical experiences can be explained in terms of neural transmitters, neural networks, and brain chemistry. perhaps the feeling of transcendence that mystics describe could be the result of decreased activity in the brain fs parietal lobe, which helps regulate the sense of self and physica

mistry and may someday be completely explained in scientific terms. perhaps the origin of these beliefs is to be found in psychology? humankind fs fascination with the unknown quite likely began with the most basic of human emotions.fear. early humans faced the constant danger of being attacked by predators, of being killed by people from other tribes, or of falling victim to the sudden fury of a natural disaster, such as flood, fire, or avalanche. nearly all of these violent encounters brought about the death of a friend or family member, so one may surmise that chief among the mysteries that troubled early humans was the same one that haunts man today: what happens when someone dies? but belief in the unknown may be more than brain chemistry or a figment of our fears. perhaps there is so

relic in christendom. in addition to bestowing mystery and power upon certain objects, humans have always found or created places that are sacred to them.sites where they might gather to participate in religious rituals or where they might retreat for solitude and reflection. in such places, many people claim to experience a sense of the sublime. others, while in a solemn place of worship or in a natural setting, attest to feeling a special energy that raises their consciousness and perhaps even heals their physical body. mysterious megaliths (large stones) were those placed at a special location by ancient people. such sites include the standing stones of brittany, the bighorn medicine wheel in wyoming, and the monuments of easter island. all of these places were ostensibly significant to

ritual illumination at jerusalem and mecca, and the sacred visions at taos, new mexico, provide testimonies of faith and wonder that must be assessed by each individual. there are also the glost h civilizations and mysterious places that may never have existed beyond the human imagination. more than 2,500 years ago, legends first began about atlantis, an ideal society that enjoyed an abundance of natural resources, great military power, splendid building and engineering feats, and intellectual achievements far advanced over those of other lands. this ancient society was described as existing on a continent-sized area with rich soil, plentiful pure water, abundant vegetation, and such mineral wealth that gold was inlaid in buildings. in the ensuing centuries, no conclusive evidence of atlan

would be initiated into a higher consciousness. 2. new stars had appeared in the constellations of cygnus and serpentarius that predicted the destruction of the roman catholic church. 3. the illumined father divined the secret code that god placed in the universe in the beginning of time and blessed those who possess such magic. 4. the transmutation of base metals into gold and precious gems is a natural miracle that has been revealed to such magi as christian rosencreutz. forget about the efforts of the pseudo-chemists. 5. the rosicrucian fellowship has wealth to distribute, but it does not wish a single coin from anyone. the manifestos created great excitement in early seventeenth-century europe. royalty, common folk, merchants, mystics, alchemists. all clamored for more information abou

THE GOD OF THE WITCHES

at is written of the kurumbas by moderninvestigators might be a description of the fairies, even more so are the stories of them in the traditions oftheir more civilised neighbours.the fairies had a disconcerting habit of appearing and disappearing when least expected, a habit whichseemed magical to the slow-moving heavy-footed agriculturists of the villages. yet dexterity in taking coverwas only natural in a people who must often have owed their lives to quickness of movement and ability toremain motionless. in scott's "lady of the lake" there is a description of highlanders rising from ambush inan apparently uninhabited glen:"from shingles gray their lances start, the bracken bush sends forth the dart, the rushes and the willow wand are bristling into axe and brand, and every tuft of bro

iscuriously reminiscent of the modern method of keeping christmas.chapter v. religious and magical ceremonies"blessed be the christians and all their ways and works, cursed be the infidels, hereticks, and turks."kipling (slightly altered).it has so far been impossible for anyone to devise a theory which will decide where magic ends and religionbegins. the best explanation is that magic acts as a natural means, that the mere pronouncing of a spell or theperformance of certain movements will produce the desired effect as surely as the mixture of two chemicalsubstances will produce a definitely ascertained result. magic therefore acts alone, it engenders its own forceand depends on nothing outside itself, whereas religion acknowledges a power beyond itself and actsentirely by the motivation

THE GOLDEN ESSENCE

hink the housle to be simple or even shallow somehow. nothing could be further from the truth. the housle is simple in form and practise. this is intentional and important- the hallmark of the true old persuasion is a kind of simplicity, an earthy simplicity that appeals to the intuitive, feeling function in the soul of the practitioners. the forms of old craft rites are intended to be simple and natural feeling; communicating profound wisdom and truth with a few very meaningful words and gestures. the forms are supposed to fit right in with trees, fields, and bonfires, as though they were also grown from the land and the hands of the people of the countryside. the aesthetic simplicity of the housle hides a veritable ocean of symbolic depth and power. in this definitive and central essay

sdom of regeneration and renewal, in exchange for a very specific form of renewal or regeneration, which they summed up as a belief in resurrection. their notion was of a very personal experience of regeneration, called resurrection, which was usually seen as being a gift from god specifically to humankind (as animals and plants had no souls) and they saw their idea of resurrection as not being a natural, normal part of reality, but a divine gift, a divine, supernatural occurrence based on the salvific activity of a single historical savior, to whom it was necessary to bond one s self, if a person wanted to take part in the resurrection. this narrow view of the regeneration included an ultimate vision of a new and perfected world, which would emerge after the apocalypse, but not a world th

, there is a final and ultimate resolution, a final and ultimate point. from suffering and joy will come the child- the presence of divinity and the cunning fire deep within all things and events will emerge one day, to sanctify and regenerate all things. all things will be made whole, all things made new. the daughter s fear of descending into the underworld, or into her ordeals, mirrors our own natural fear of death and the unknown; her fear of intrusion or of ravishing or even of the normal sexual encounter that awaits beyond seduction is likewise a natural fear of many women before their first sexual encounters. fate, life, and death can be said to ravish each and every one of us, and to force us towards our own fears, regardless of what they may be- stripping everything from us, pushi

, but both and neither; and something else besides- they are otherworldly; the fulfillment and resolution of all dualities and forces that have come before. honey and mead deserve special mention here, because mead is a very special drink. it was considered the drink of the gods for many european pagan cultures, for some very special reasons. no substance more than mead shows more between-ness or natural transcendental reality than mead; this is because it is made from honey, which is created not on earth, nor in the air, but in beehives which are suspended between the sky and the earth. the earth acts as the mother source of the pollen that makes honey, but the daughter is the honey itself, which springs from the hive- and the hive itself is ruled over by a great queen, a queen bee, who h

had their mortal appearances and elements burned away in the fire of the transcendent, leaving only the pure essence, leaving only what the child represents. all that is left is the perfection that was before fate began a new world system; the golden age is restored, the world made anew. in the ballad of thomas the rhymer, the fruit on the trees of elfhame are considered to be poisonous in their natural state. they had to be transformed by the queen of elfhame into wine and bread, to make them safe for thomas to eat. the primal force of the fruit was deadly, until it was transformed, by thomas devotion to the redeeming feminine, into the bread and wine of the housle. symbolically, this is saying something that should be quite easy to comprehend now- the fruit (grapes, wheat, or any fruit

THE HOLY ROSARY OF THE BRETHREN

5) decanates of (10= 50= n= death. in god we are born, in yeheshua we die and in the holy spirit we are reborn. the black rosary could be said to be symbolic of the war waged on the control of the ruach and nephesch, thus, opening the gateway to the higher genius. white: symbolic of divine white brilliance and the transformation brought forth when this purity touches corruptibility. pink, rose or natural color: to denote the highest forces of tiphareth through which we must attain to receive direction for the divine and the higher genius within the microcosm. the five colors: this helps attract the spiritual force that directs the four elements within (many brethren choose this rosary. directions: the direction of the rosary to be worked while in prayer and meditation is counterclockwise

THE KEY TO THE MYSTERIES

hen your gaze is not fixed upon god, and when you think that your shadow fills the sky- for the vapours of the earth, the higher they go, seem to magnify it more and more. to harmonize in the category of religion science with revelation and reason with faith, to demonstrate in philosophy the absolute principles which reconcile all the antinomies, and finally to reveal the universal equilibrium of natural forces, is the triple object of this work, which will consequently be divided into three parts. xii we shall exhibit true religion with such characters, that no one, believer or unbeliever, can fail to recognize it; that will be the absolute in religion. we shall establish in philosophy the immutable characters of that truth, which is in science "reality" in judgment "reason" and in ethics

nsidered in this light, it is nothing but the need of an infinite idealism, a need which justifies every aspiration for progress, which inspires every devotion, which alone prevents virtue and honour from being mere words, serving to exploit the vanity of the weak and the foolish to the profit of the strong and the clever. it is to this innate need of belief that one might justly give the name of natural religion; and all which tends to clip the wings of these beliefs is, on the religious plane, in opposition to nature. the essence of the object of religion is mystery, since faith begins with the unknown, abandoning the rest to the investigations of science. doubt is, moreover, the mortal enemy of faith; faith feels that the intervention of 3 the divine being is necessary to fill the abyss

need a real satisfaction- a satisfaction entire, permanent and indubitable. to obtain that, it is necessary to have the absolute and invariable affirmation of a dogma preserved by an authorized hierarchy. it is necessary to have an efficacious cult, giving, with an absolute faith, a substantial realization of the symbols of belief. religion thus understood being the only one which can satisfy the natural need of religion, it must be the only really natural religion. we arrive, without help from others, at this double definition, that true natural religion is revealed religion. the true revealed religion is the hierarchical and traditional religion, which affirms itself absolutely, above human discussion, by communion in faith, hope, and charity. representing the moral authority, and realiz

trans> has said "property is robbery" and he 47 doubtless wished to speak of property absorbed in itself, withdrawn from free exchange, turned from common use. if such were his thought, he might go further, and say that such a suppression of public life is indeed assassination. it is the crime of monopoly, which public instinct has always looked upon as treason to the human race. the family is a natural society which results from marriage. marriage is the union of two beings joined by love, who promise each other mutual devotion in the interest of the children who may be born. married persons who have a child, and who separate, are impious. do they then wish to execute the judgment of solomon and hew the child asunder? to vow eternal love is puerile; sexual love is an emotion, divine doub

to reason, reason ought to endorse the inspirations of faith; 2 degree- that faith and science have each their separate domain, and that the one should not usurp the functions of the other; 3 degree- that it is proper for faith and grace, not to weaken, but on the contrary to strengthen and develop reason; 4 degree- that the concourse of reason, which examines, not the decisions of faith, but the natural and rational bases of the authority which decides them, far from injuring faith, can only be useful to it; in other words, that a faith, perfectly reasonable in its principles, should not fear, but should, on the contrary, desire the sincere examination of reason. such a decree is the accomplishment of a complete religious 66 revolution, it is the inauguration of the reign of the holy ghos

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

of persian sorcery, developed by practice of a sabbatic/luciferian guild in houston, texas, who were working through zoroastrian symbolism and brought the western left hand path focus to its fold. ultimately, the yatuk dinoih is a dangerous grimoire which can build or destroy the self, depending on the will and the control of the sorcerer. the left hand path is a lonely road of non-union with the natural order, that is by the antinomian path of individual strength. rewritten, reworked and encompassing the persian system of sorcery the yatuk dinoih presents the background and idea of ahriman, the prince of darkness, a sorcerous spirit who is made of darkness (the adversary, who takes the shape and shadow form of a toad, serpent, wolf and dragon. ahriman represents the sabbatic and luciferia

system of sorcery the yatuk dinoih presents the background and idea of ahriman, the prince of darkness, a sorcerous spirit who is made of darkness (the adversary, who takes the shape and shadow form of a toad, serpent, wolf and dragon. ahriman represents the sabbatic and luciferian adversary formula, the 13 initiatory state of transforming and becoming something other than being dissolved in the natural order. this grimoire presents systems of personal sorcery, in which through the individual works through the godforms of ahriman and az. presented also are goetic evocation and invocation formulas of the daevas (demons) and druj (lie meaning illusion, sorcery& dragon snake vampyre. completely re-illustrated by elda isela ford, the yatuk dinoih seeks to enflesh and materializes those druj a

ple, the same as mandrake. both contain alkaloids and cause the sensation of flying. in the western world, the mark of cain is this very marking which initiated the body into the witch-cult through the witches sabbat practice. in a left hand path perspective, the initiate would seek to discover what is essentially real or tangible about his or her being, what they consider to differ them from the natural order. once this has been established in a basic sense, the antinomian or luciferian vision of rebellion is recognized and true initiation begins. in relation to baphomet, one must retrace the beginnings of the aniza tribe, which birthed the emergence of the imagery associated with the horned head of wisdom. as related in the sufis by idries shah, the arabic root fehm (charcoal) is fhm, me

e pagan) held a coat of arms which had three saracen heads, which resembled severed heads, indicating wisdom. 8 the sufis by idries shah and a history of secret societies by akron daraul. 17 it is also the sufis who move against the sun9 which brought such practice to the west. in the yatus cult, the darkness must be observed, absorbed and the initiate must be made to move against the path of the natural order. this by means within itself, brings experience from a vague concept of mystery, that flesh which emerges in the heart of the adept. the sorcerer and witch are as the sorcerous daemon ahriman themselves, they stand in both darkness and light, being lords of both horizons. in sufism shaitan was the single angel, who by antinomian acts separated himself against the natural order by ref

THE MAGICIAN S KABBALAH

aning "back of the head, where the more primitive parts of the brain reside, regulating these energies. netzach is spelt in hebrew, ntzch, nun-tzaddi-cheth. the tarot attributions of these cards is that of death, the star, and the chariot. the egyptian deities of this sequence are revealing of netzach, being typhon, nuit and hormakhu; typhon (or seth) is the serpent deity connected with storms, a natural phenomena appropriate to netzach, and was the pilot of the solar boat (tiphareth) who speared apophis, symbolic of the death atu connecting netzach to tiphareth. nuit resided in the "lower mansion of heliopolis, which is the house of the sun, and again refers to netzach's relationship to tiphareth, to which the sun is ascribed. she also was responsible for keeping the forces of chaos break

overing of altar; ha (existence, airhole) chesed 10 bdd (to be secluded; dah (to fly, soar) geburah 15 gzh (shearing, fleece) tiphareth 21 vdai (certainty) netzach 28 hchih (the beast) hod 36 ichidh (oneness) yesod 45 lvt (covering, veil) malkuth 55 klh (bride, dvmh (stillness, realm of death) chapter sixteen; the twenty-two paths dion fortune states that "it is the sephiroth alone that represent natural forces; the paths are states of consciousness. the sephiroth are objective and the paths are subjective" kabbalah does differentiate between the essential nature of the sephiroth and paths, but also maintains their similarity in the divine process by referring to the whole system as thirty-two paths. the immediate difference is represented by the glyph of the tree, which indicates the seph

ined path 27 with regard to the triad of tiphareth, netzach and hod, and now we will examine the first of two triads coming down from those two sephiroth and having path 27 has their uppermost path. the first of which leads down to yesod, and the second to malkuth. connecting hod to yesod we have path 30, the "collective intelligence, and from netzach to yesod we have path 28, the "perfecting (or natural) intelligence. here we begin to deal with the "stellar" or "astrological aspects of the tree, as it relates to the realm of the sky, with air being attributed to yesod. indeed the tarot cards at the base of the tree mirror this scheme, with path 30 having the "sun" card attributed to it, and path 28 the "star" card. through path 28, the "nature of everything in the orb of the sun is comple

e, or even an old popular saying? assiyah: what happens, shorn of all the above? what actual events and behaviour take place without making any judgements of them? so, do not note that "roger behaves angrily, but rather "roger shouts and makes noises by banging his fists on the table. this observation of assiyah without the other levels is a useful skill in itself, and occurs with people who make natural counsellors or investigators. it is in a sense like watching a television film without the sound; other aspects of the events become more noticeable than would otherwise be so. now arrange these classifications in a diagram of four steps as below; use the steps to observe whether each of the worlds is being suitably and consistently with those preceding it. for example, is one of the event

THE MARTINIST OPERATIVE GENERAL RITUAL

f your holy and understanding protection. may we be always- you and myself- forever, inscribed in the book of life. by ieshouah, our lord, amen. operator replaces the lid of the censer and then extinguishes the central luminary, but first he says the following: may the invisible and spiritual light return into the invisible and spiritual world just as the elementary flame is being returned to its natural elementary source, but may the divine fire and divine light dwell forever in my soul and in the souls of my brothers. by ieshouah, our lord, amen. operator now takes the poignard (or the sword) and knocks with it, successively, all four corners of the room tracing there with distinct knocks of the blade, a greek cross. doing this he says at each corner: may any spirit who does not proclaim

THE MIDDLE PILLAR

trist from 1923 onwards. from secretary for the theosophical society in london, he was a member of the society for psychical research. in medicine was granted for his work in parapsychology, granted by a university in britain. his specialized between psychic ability and psychological works included paranormal cognition; the psychic and man incarnate. in 1939 he married phoebe daphne herself and a natural clairvoyant. mrs. bendit and co-authored some of his books. 12. see part two, chapter six for more on wilhelm the wisdom of enlightenment is inherent in every one of us. it is because of the delusion under which our mind works that we fail to realize it ourselves, and that we have to seek the advice and guidance of the highly enlightened one before we can know our essence of mind. you shou

to blossom. the student would do well to become fully aware of the conflict, determining to be affected neither by violent enthusiasms nor by equally violent depressions. above all, he should perform quietly and patiently the banishing ritual. let him continue steadfast, with courage and equanimity in the daily celebration of lus chosen work. endnotes 1. for some reason regardie has switched the natural order of the qabalistic cross. here he has the student touching the left (gedulah or chesed) shoulder followed by the right (geburah or gevurah) shoulder. in the golden dawn manuscripts, including those published by regardie himself in the golden dawn, and in his book the tree of life, the geburah (right shoulder) always comes before the gedulah (left shoulder "the power" always comes befo

e. the qabalistic cross and the pentagram ritual 65 6. scientists are now becoming aware of what magicians have known for centuries- that all matter is vibratory energy. there is a physical phenomenon known as "harmonic resonance" which means that if one object starts to vibrate strongly enough, another object nearby will begin to vibrate or resonate with the first, if both objects share the same natural vibratory rate. the magician vibrates a god-name in order to effect a harmonic resonance between the deity as it exists within his own psyche and as it exists within the greater universe. the aim is to have the psyche "resonate" with the divine. not only does this lift the consciousness to a higher, more purified level, it accelerates the purification of the body through the expulsion of o

er, more purified level, it accelerates the purification of the body through the expulsion of old dead cells. 7. in magic, such lists are called tables of correspondence. they can be found in several books, such as crowley's 777 (samuel weiser, 1982, which is based upon golden dawn manuscripts, and bill wlutcomb's the magician's companion (llewellyn, 1993. 8. once again, regardie has switched the natural order of the qabalistic cross here "ve-gevurah (right shoulder) should precede "ve-gedulah (left shoulder. 9. libellus xi (ii "a discourse of mind to hermes" see scott, hermetica, 90-91. 10. plotinus was a leading neoplatonist of the third century c.e. he strove to combine greek logic and rational philosophy with mysticism and transcendental experience. his major work, the enneads, was com

e word is used advisedly for in the majority of us who have not cultivated the difficult art of avoiding the opposites, the development of ths new principle has proceeded with the utmost slowness. it is a new factor of adaptation or equilibrium, especially between the two broad divisions of consciousness-the ego on the one hand with its desire for adjustment to modem life with its refined and non-natural conditions, and on the other hand with the superficial levels of the instinctual life, concerned with primitive things, of self-assertion and the unbridled gratification of its every w h an d caprice. it is ths new factor of adjustment whch comprises the principal impetus to what has been variously called in the east the golden flower, and in mediaeval europe the growth of the red rose upo

THE MOTHMAN PROPHECIES

tnesses experienced a strong emotional reaction. mrs. arline christiansen and her sister gwendoline martino became hysterical, alarming their four children. two of the youngsters began to cry. they all returned to the car and drove home to wildwood crest. edward christiansen, forty, a hard-nosed businessman, refused to believe in flying saucers and tried to assure the women that there had to be a natural explanation. his sister-in-law gwendoline decided to call the local air force base at palmero. she spoke to an officer there and he seemed quite interested in her story and asked several questions. an hour later the family received a long-distance phone call from another air force base (none of them could remember the name of the base or the names of the officers when i interviewed them se

black-suited with a dark complexion and craggy foreign face, he has been described to me in many places by many people. as for strange phone calls, i have investigated so many that i am now practically a telephone engineer. they are hard to nail down because there are so many cranks, hoaxers, and "phone phreaks" out there today. but the calls that interest me most fall into patterns that exclude natural explanations. at 8 a.m. on march 24, 1961, two women in prospect, oregon, a town of about three hundred people, were talking together on the phone when suddenly a strange man's voice broke into the line and snapped "wake up down there" one of the ladies regarded this as an affront and she proceeded to express a very strong opinion. the voice started to rattle on in a rapid-fire language th

ither out of order altogether, or were dogged with crazy beeps and buzzes. accompanied by the two teen-agers, i left harmon and hiked into the nearby hills in the total blackness. as my eyes became acclimated to the night i began to distinguish a number of vague purple shapes hovering over a woods on rolfe lee's property. at first i thought they might be stars low in the sky, gleaming through the natural haze. but when i flashed my six-celled light at one of these purple blobs it suddenly and jerkily moved to one side, as if it were jumping out of my light beam. fascinated, i repeated the experiment several times. then i tried flashing the light at obvious stars to see if this wasn't just some trick of my eyesight. the stars didn't move, naturally. we sat on the hilltop studying the purple

thick rubber soles. guess when you work around electricity you need insulation" mary shuddered perceptibly "say, do you know these fellows" he asked "well, i saw a man with thick-soled shoes like that once" mary began. i cut in sharply, thanking the man, promising to keep him out of the papers, and reminding mary that we had an appointment elsewhere. back in the car, mary could no longer curb her natural curiosity "what do you make of all this, john "the more i find out, the more confusing it becomes "that's the way i feel. that phone call. sounds like someone didn't want you to talk to him "it could work the other way, too" i suggested "maybe this whole thing was set up so i would talk to him. i just picked his farm out at random. if he had just turned me away with a smile i would never h

THE NECRONOMICON SIMON VERSION

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

THE PATH OF KABBALAH

ding to nature s guidance, it is like a beast that hasn t even a spark of a godly soul. only if we have an aim clothing our will to receive that tells us how to use it correctly, can we regard ourselves as creatures, created intentionally by the creator, and not just another rock, an animal or a bird. but that depends on us. our desires to drink, eat, sleep, marry and have children, all those are natural and come from the creator. we can t escape or altogether change them. however, we can construct an aim over the will to receive and build a correct way to use that desire. the extent of this aim, its depth, depends solely on me and that is what we call creation. i have to search for the right way to use my nature, my desires. nature comes from the creator, and my job is to know how to use

l 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 denominated 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. the egoism doesn t let us feel the sublime and perfect state. it is the egoism, man s inner and vicious force called pharaoh that the torah speaks of at length, whereas the force that makes one exit that state is cal

and eternity. you begin to look at things, as opposite sides of the same coin, one cannot be without the other. we must take reality for what it is. then the evil can also be accepted as good, because it is only in our corrupted vessels (emotions) that we feel it 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 the spiritual progress, these attributes will not perform the task for which they were created. there is no choice but to be ashamed of what we have inside and understand that until a force comes from above that e

ny are the only things that compel one to act. that is what the creator is waiting for. it is said in the torah: 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, then the bad way will be our way to advance, meaning the natural way. if a person identifies himself with the soul, while being in this life, then he belongs to the creator and connects to him. if he does not identify with the soul, then he does not bond with his soul after death. if you haven t corrected even a single desire and made it equal in form with the creator, then what makes you think that doing good or bad on earth entitles you with any spiri

was underway, and along with it, the growing desire to escape them and 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. i have already said that for that we do not need any special talent, only an exceptionally strong desire. these strong desires fill the rougher and at the same time most developed souls that descend to the world in our time and separate us from the previous generations. q: but the creator cre

THE ROSICRUCIAN MANIFESTOS

pon this our true hearted famam; and 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; besides by instruction and command of our rota, there are come to sight some books, among which is contained m (which were made in stead of household care by the praise-worthy m.p) finally we departed the 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, or unlearned. howbeit we know after a time there will now be a general reformation, both of divine and humane 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 div

THE SHADOWED ONES

nce. in such a world of birth and decay does the shadow have everlasting substance by feasting upon the light, and such fires of the sun seek their nourishment and pleasure in the fading sun in the evening. it was azazel who first tasted the flesh of a daughter of man. her skin darkly smooth, beautiful in its innocence and gentle movements, drew him close seeking the warmth of a body. against the natural order conceived by other powers, azazel and his brethren took wives and soon many were giving birth to daemons the sons of fallen angels and the beauty of woman. these giants of the earth were intelligent, bold and strong among mankind. soon hungering for continued existence they taught them and the family of their wives the crafts which we were cultivating instinctually. no longer did man

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

ower that he has chosen to call. the moral code; notwithstanding the fact that it is not based in any way on the perceptions he has obtained from nature fs code as it now is reflected, but on that reflection which was obtained by his ancestors, a far less worthy appreciation. and in this inherent conservativeness and horror of change lie most of the tragedies of love; for man trying to quench the natural flame of his desires in a torrent of chilly and criminal atavism, merely floods the virtuous path, leaving the by-ways of vice high and dry, inviting, crying to the sated wanderer. man lives by paradoxes and contraries; martyrs and tortures himself, building around him lofty restrictions bristling with moral frises, and broken ethical beer-bottles, digging deep trenches around his joys, an

e ideal, but this idea has only grown out of man fs entire ignorance regarding the physical relationships. the mother is in no way purer than the wife, neither is the virgin purer than the mother. the truest definition of chastity is that as given by benjamin franklin, which defines chastity as gthe regulated and strictly temperate satisfaction without injury to others, of those desires which are natural to all healthy adult beings. h* the reason for this idea of uncleanliness though certainly obscure is traceable more particularly to the utter mystery man saw in this supreme function, and also, that all hygienic laws being unknown to him, any disease resulting from the act was attributed indirectly to the woman. instead of to his own want of knowledge. and directly to the supernatural man

fant thought, and, assuming our manhood, decry an ideal that is not only brutal but absurd; instead of reverencing it because of its great antiquity, or because of our conservative sympathies with the past days of our fathers. woman is as clean as man, and a wife married or unmarried as pure as any virgin. generation is no more filthy than alimentation; both are necessary, both are accompanied by natural appetites; the one maintains the individual, the other the race; both may be carried to extremes, both may become lusts *a disciple of pythagoras once asked him, when was it permitted him to cohabit with his wife? to which that philosopher replied: gwhen you are tired of resting. h theano, wife of pythagoras, was also once asked: ghow long does it take for a woman to be purified who has kn

herald us into the pustulous domains of jahveh and his murdered son. in dealing with the christian faith, aleister crowley by no means goes simply baldheaded for it like the unread secularist of the sixpenny platform; for, we find a distinct growth from a reverential regard towards its founder, to a satirical disregard for him, and his final dismissal in a jest. such a mental progression is only natural; from the sublime irrationality of a de kempis the student will almost inevitably, even unwittingly, pass through the adulations of a renan, before he assumes the biting satire of a saladin, or the poetic iconoclasm of a swinburne. christ, firstly, as the son of god, is divine, omnipotent, in fact he is god; secondly, as the son of man, is noble, generous, lovable, in fact, man; but, third

ed as. the disbelief of the senses.*1. in gthe principles of human knowledge, h he states: gour knowledge of these (ideas) hath been very much obscured and confounded, and we have been led into very dangerous errors, by supposing a twofold existence of the objects of sense. the one intelligible or in the mind, the other real and without the mind; whereby unthinking*2. things are thought to have a natural subsistence of their own distinct from being perceived by spirits. this c is the very root of scepticism c for how can it be known that the things which are perceived are conformable to those which are not perceived, or exist without the mind. h*3. shortly before arriving at this conclusion, he had already stated that as gthe infinite divisibility of matter h was now universally allowed by

THE TAROT OF C C ZAIN

crowned eagles represent force spiritualized. the sacred serpent signifies that she acts in full knowledge of her power, and not blindly. the lion symbolizes force, also the animal desires in man which are subdued by the spiritual nature. the whole ensemble symbolizes the power over violent forces of nature that faith in oneself and an innocent life will give; also the spiritual power that is the natural result of unsullied affections which dominate and rule the animal instincts. it signifies that purity is the touchstone, and that goodness alone is power. the martyr--arcanum xii. in divination, arcanum xii may be read as sacrifice or expiation. arcanum xii is figured by a man suspended by one foot from a gallows which is supported by two trees, each having six cut branches. his hands are

THE WITCH CULT OF ZOS VEL THANATOS

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

THE ABYSS AND TABAET

human skull, to drink of it s elixir is to taste the lifeforce which illuminates and makes free the spirit! one may refer to the name of ahriman or angra-mainyu for a source of the adversary on earth. the root of the word mainyu is the avestan word, derived from the latin mens meaning the human mind. angra is angry meaning violent motion, determining by will alone the path and moving against the natural order. ahriman is thus a powerful sorcerer by defined concept, his bride was the fiery motivation in his spirit and for ahriman to exist beyond the limitations of flesh he realized that the fiery aspect was essential to his motivation. with regard to the zurvanite view of evolution, ahriman and ahura mazda emanated from zurvan, endless time. ahriman was essentially one who beheld the light

THE DARK FORCES

who scurry about in the filth that covers those who do dis-honourable deeds. we revere honour because honour means self-excellence and a recognition of the cosmic balance that is an adept. 6) when we hate we hate openly and with pride and when we love we love with a passion to match our arroga nce: always mindful never to love anyone or anything so much that we cannot see it die, since death is a natural changing of forces. 7) we would rather die than submit to anyone or anything and this pride is the pride of satan, that symbol of our defiance and a sign of our life-enhancing energy. 8) we prepare- through our magick, our deeds and our living- for the age of fire (the aeon of the dark gods) which is to come, when we shall reach out toward the stars and the new challenges they will bring

THE SECRET RITUALS OF THE OTO

ave aided time s work of confusing the doctrines, so that the natures of distinct gods have suffered the accretion of alien elements till their simplicity has almost baffled restoration. this infernal rite, of which you are now an initiate, is founded on the apparent tragedy of the fall of the year, seen as a catastrophe by ignorant minds, though the philosophical comprehend the phenomenon as the natural, regular and recurrent change in the obliquity of the earth s axis. with this ceremony of the renewal of the life of the sun, is mingled that of what the wise men of old regarded as a similar tragedy, that of the death of man and his renewal in the son. let me ask you to consider, brother master magician, that as the solar tragedy is but the uninformed and partial views of acts, so may the

in the name of the g.m.b. and by order of the viskgg, i proclaim our brethren a, b& c perfect magicians (fanfare. 2 and 3 returns. her. goes to them) it is now useful to inform you that these degrees are never worked. but their secrets form intermediate steps between our third and fourth degrees, and it is therefore necessary to confer them formally upon you. the lodge of perfection is however a natural and necessary step in our sublime system; its secrets are important to every master magician; for they concern the sacred and mysterious name of the true and living god most high. you will therefore retire from the lodge, and prepare yourselves under supervision for the most solemn moment of your lives. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c5.h

ong the flames of glory wherein the lord hath opened his mouth; whose works shall be a song of honour and the praise of your god in your creation! xiii of damnation remember, dearly beloved, perfectly illuminated adepts of this secret areopagus, that from the beginning of all, the vows of your initiation have invoked upon you the most fearful penalties of disobedience. for as soon as ye erect any natural and common thing into a formula of magick, so soon do ye excite also the contrary current. thus while every child reads and speaks freely of the pillars of the temple of king solomon by name, the mason dare not so much as letter them without precaution. and while the private man may speak evil of the king, and blaspheme god without risk, yet the servant of the king, and the minister of god

already human. but a foetus of two months might become homunculus. 3. a human being can only become homunculus if obsessed by a demon to such an extent that the human soul is irrevocably expelled to the same degree as in death, and freed utterly so that it seeks a new tenement, and is cut off absolutely from the old. but even this, rare as it must be except in lunacy, involves an extension of the natural meaning of the term homunculus. 4. in the third chapter we discuss our method of producing that which, if not a true homunculus, at least serves all proper purposes thereunto pertinent. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c4.html (1 of 5 [12/28/2001 2:05:49 pm] the secret rituals of the o.t.o. capitulum secundum 1. the classical method of mak

THE HOLY BIBLE KING JAMES VERSION

euteronomy page 124 thine eyes, but thou shalt not go over thither. 34:5 so moses the servant of the lord died there in the land of moab, according to the word of the lord. 34:6 and he buried him in a valley in the land of moab, over against beth-peor: but no man knoweth of his sepulchre unto this day. 34:7 and moses [was] an hundred and twenty years old when he died: his eye was not dim, nor his natural force abated. 34:8 and the children of israel wept for moses in the plains of moab thirty days: so the days of weeping [and] mourning for moses were ended. 34:9 and joshua the son of nun was full of the spirit of wisdom; for moses had laid his hands upon him: and the children of israel hearkened unto him, and did as the lord commanded moses. 34:10 and there arose not a prophet since in isr

ts, and creeping things. 1:24 wherefore god also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: 1:25 who changed the truth of god into a lie, and worshipped and served the creature more than the creator, who is blessed for ever. amen. 1:26 for this cause god gave them up unto vile affections: for even their women did change the natural use into that which is against nature: 1:27 and likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet. 1:28 and even as they did not like to retain god in [their] knowledge, god gave them over to a reprobate mind, to do those

them over to a reprobate mind, to do those things which are not convenient; 1:29 being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, 1:30 backbiters, haters of god, despiteful, proud, boasters, inventors of evil things, disobedient to parents, 1:31 without understanding, covenantbreakers, without natural affection, implacable, unmerciful: 1:32 who knowing the judgment of god, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them. 2:1 therefore thou art inexcusable, o man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things. 2:2 but we are sure t

m, and with them partakest of the root and fatness of the olive tree; 11:18 boast not against the branches. but if thou boast, thou bearest not the root, but the root thee. 11:19 thou wilt say then, the branches were broken off, that i might be graffed in. 11:20 well; because of unbelief they were broken off, and thou standest by faith. be not highminded, but fear: 11:21 for if god spared not the natural branches [take heed] lest he also spare not thee. 11:22 behold therefore the goodness and severity of god: on them which fell, severity; but toward thee, goodness, if thou continue in [his] goodness: otherwise thou also shalt be cut off. 11:23 and they also, if they abide not still in unbelief, shall be graffed in: for god is able to graff them in again. 11:24 for if thou wert cut out of t

thee, goodness, if thou continue in [his] goodness: otherwise thou also shalt be cut off. 11:23 and they also, if they abide not still in unbelief, shall be graffed in: for god is able to graff them in again. 11:24 for if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be romans page 652 the natural [branches] be graffed into their own olive tree? 11:25 for i would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to israel, until the fulness of the gentiles be come in. 11:26 and so all israel shall be saved: as it is written, there shall come out of sion the deliverer, and shall turn away ungodli

TRUE HISTORY OF WITCHCRAFT

alon, the scarlet woman. transform what you will shall be the whole of history, but this makes what marx did to hegel look like slavish devotion. what crowley himself said of this kind of witchcraft is not merely instructive, but an afront to the conceits of an era "the belief in witchcraft" he observed" was not all superstition; its psychological roots were sound. women who are thwarted in their natural instincts turn inevitably to all kinds of malignant mischief, from slander to domestic destruction" for the rest of us, those who neither worship nor are disdainful of the man who made sexuality a god or, at least, acknowledged it as such, experience must be its own teacher. if wicca is a sort of errant minerval camp of the oto, gone far astray and far afield since the days crowley gave ga

TURNER ROBERT ARBETEL OF MAGICK

liter) to effect those things which the devil by other means bringeth to pass. such were, and to this day partly, if not altogether, are the corruptions which have made odious the very name of magick, having chiefly sought, as the manner of all impostures is, to counterfeit the highest and most noble part of it. a second kind of magick is astrologie, which judgeth of the events of things to come, natural and humane, by the motions and influences of the stars upon the lower elements, by them observed and understood. philo judaeus affirmeth, that by this part of magick or astrologie, together with the motions of the stars and other heavenly bodies, abraham found out the knowledge of the true god while he lived in caldea, qui contemplatione creaturarum, cognovit creatorem (saith damascen) who

hidden in the centre of the centre, according to the chymists: of this sort were albertus, arnoldus de villa nova, raymond, bacon and others &c. the magick these men professed, is thus defined. magia est connexio a viro sapiente agentium per naturam cum patientibus, sibi, congruenter respondentibus, ut inde opera prodeant, non sine corum admiratione qui causam ignorant. magick is the connexion of natural agents and patients, answerable each to other, wrought by a wise man, to the bringing forth of such effects as are wonderful to those that know not their causes. 3 in all these, zoroaster was well learned, especially in the first and highest: for in his oracles he confesseth god to be the first and the highest; he believeth of the trinity, which he would not investigate by any natural know

of all good, expecting no reward, the best, the wisest, the father of right, having learned justice without teaching, perfect, wise by nature, the onely inventor thereof. so that a magician is no other but divinorum cultor& interpres, a studious observer and expounder of divine things; and the art itself is none other quam naturalis philosophi absoluta consummatio, then the absolute perfection of natural philosophy. nevertheless there is a mixture in all things, good with evil, of falsehood with truth, of corruption with purity. the good, the truth, the purity, in every kinde, may well be embraced: as in the ancient worshipping of god by sacrifice, there was no man knowing god among the elders, that did not forbear to worship the god of all power, or condemn that kinde of worship, because

either to such a name or character. for there is no power either in heaven or in earth, or hell, which doth not descend from god; and without his permission, they can neither give or draw forth into any action, any thing they have. aphorism 9. that is the chiefest wisdom, which is from god; and next, that which is in spiritual creatures; afterwards, in corporal creatures; fourthly, in nature, and natural things. the spirits that are apostate, and reserved to the last judgement, do follow these, after a long interval. sixthly, the ministers of punishments in hell, and the obedient unto god. seventhly, the pigmies do not possess the lowest place, and they who inhabit in elements, and elementary things. it is convenient therefore to know and discern all differences of the wisdom of the creato

be few; for a dream cometh through the multitude of business. the fourth septenary. aphorism 22. we call that a secret, which no man can attain unto by humane industry without revelation; which science lieth obscured, hidden by god in the creature; which nevertheless he doth permit to be revealed by spirits, to a due use of the thing it self. and these secrets are either concerning things divine, natural or humane. but thou mayst examine a few, and the most select, which thou wilt commend with many more. 18 aphorism 23. make a beginning of the nature of the secret, either by a spirit in the form of a person, or by vertues separate, either in humane organs, or by what manner soever the same may be effected; and this being known, require of a spirit which knoweth that art, that he would brie

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

superstition, i made a collection of both the ancient and modern amulets of this sort, and placed them together in the british museum, where they remain. the modern amulet most in vogue represents a hand clinched, with the point of the thumb thrust betwixt the index and middle1 finger; the next is a shell; and the third is a half-moon. these amulets (except the shell, which is usually worn in its natural state) are most commonly made of silver, but sometimes of ivory, coral, amber, crystal, or some curious gem, or pebble. we have a proof of the hand above described having a connection with priapus, in a most elegant small idol of bronze of that divinity, now in the royal museum of portici, and which was found in the ruins of herculaneum: it has an enormous phallus, and, with an arch look a

m. one in particular, i recollect, has also the halfmoon joined to the hand and phallus; which half-moon is supposed to have an allusion to the female menses. the shell, or concha veneris, 1 see plate ii, fig. 1. 2 this elegant little figure is engraved in the first volume of the bronzes of the herculaneum. sir william hamilton 5 is evidently an emblem of the female part of generation. it is very natural then to suppose, that the amulets representing the phallus alone, so visibly indecent, may have been long out of use in this civilized capital; but i have been assured, that it is but very lately that the priests have put an end to the wearing of such amulets in calabria, and other distant provinces of this kingdom. a new road having been made last year from this capital to the province of

after their original meaning has been lost and forgotten; when they must of course appear nonsensical and ridiculous, if not impious and extravagant. such is the case with the rite now under consideration, than which of priapus 15 nothing can be more monstrous and indecent, if considered in its plain and obvious meaning, or as a part of the christian worship; but which will be found to be a very natural symbol of a very natural and philosophical system of religion, if considered according to its original use and intention. what this was, i shall endeavour in the following sheets to explain as concisely and clearly as possible. those who wish to know how generally the symbol, and the religion which it represented, once prevailed, will consult the great and elaborate work of mr. d hancarvil

or creative attribute, and in the language of painting and sculpture, signified the same as the epithet paggentwz, in the orphic litanies. this interpretation will perhaps surprise those who have not been accustomed to divest their minds of the prejudices of education and fashion; but i doubt not, but it will appear just and reasonable to those who consider manners and customs as relative to the natural 1 plut. de is. et os. 2 ibid. 3 orph. argon. 422. of priapus 17 causes which produced them, rather than to the artificial opinions and prejudices of any particular age or country. there is naturally no impurity or licentiousness in the moderate and regular gratification of any natural appetite; the turpitude consisting wholly in the excess or perversion. neither are organs of one species o

bols of the ancient worship were first adopted. as these symbols were intended to express abstract ideas by objects of sight, the contrivers of them naturally selected those objects whose characteristic properties seemed to have the greatest analogy with the divine attributes which they wished to represent. in an age, therefore, when no prejudices of artificial decency existed, what more just and natural image could they find, by which to express their idea of the beneficent power of the great creator, than that organ which endowed them with the power of procreation, and made them partakers, not only of the felicity of the deity, but of his great characteristic attribute, that of multiplying his own image, communicating his blessings, and extending them to generations yet unborn? in the an

TYSON DONALD NEW MILLENNIUM MAGIC

- ematics, quantum physics and cosmology begun to probe at the underlying princi- ples that govern the action of magic. much of this work has become public in the decade or so that has elapsed since the writing of the first edition of this book. it is necessary here to take some notice of the new science, as it relates to the new magic. the mechanism of magic only becomes glaringly obvious in the natural world on the very small and very large scale. on the human scale of time and space, magic for the most part remains hidden, or at least unnoticed. hints of its exis- tence abound, but because the underlying principles that govern magic contradict common sense, science ignored them for as long as it could. on the level of the quantum, cause and effect break down. electrons and positrons spr

ic, male or female, as well as those who sold poison, pro- cured abortions, and committed other crimes. the magician was classed with the dregs of humanity alongside the prostitute and the cutpurse. occasionally voices were raised in defense of magic. the rosicrucian michael maier wrote in his themis aurea in 1618 "magic (as some define it) is the highest, most absolute, and divinest knowledge of natural philosophy" however, he was not so bold as to defy the social odium in which magic was held. yet this noble science doth oftentimes degenerate, and from natural becomes diabolical, from true philosophy turns to negromancy. hence it is that mag- ick lies under disgrace, and they who seek after it are vulgarly esteemed sorcer- ers; wherefore the brethren thought it not fit to style themselve

eir outer vision. they see magic from a worldly perspective. from this viewpoint magic is indeed absurd. it is only when viewed with a measure of spiritual awareness that magic can be considered a reasonable and worthwhile pursuit. since spiritual vision is such a rare commodity, few people make a deliberate and conscious decision to study the art. they are drawn to it by blind need and an innate natural propensity. to be ripe to receive magic requires an inner discontent with contemporary society. before one can approach magic in a productive way, this dissatisfaction with the world must be transmuted into something positive. usually this occurs at the personal level. seemingly by chance students encounter a human being who is spiritually awakened, and recognize intuitively the worth of t

ng. the first is vigorous and rigidly structured. it relies on symbols and words extensively, and attempts to impose order upon the world with the brute force of human will. it tends to be highly rationalistic and divorced from nature. the second is less showy and more organic. it relies on herbs and effigies, scents and colors, song and dance. it draws energies from the cycles and rhythms of the natural world and the human body, and is intuitive rather than cogitative. in more conventional terms masculine magic would be called wizardry or theurgy, and feminine magic would be called sorcery or witchcraft. both sexes practice both forms of magic, since everyone is innately androgynous, as the psy- chologist carl jung recognized with his concepts of the anima and animus. with- in the unconsc

different effects on separate occasions. magic chooses its own means to an end. the action of magic is in defiance of the laws of chance. each magical act is a miracle, even those that appear mundane. magic uses physical coincidence, or luck, to accomplish its purposes. just as water chooses the easiest course to the sea, so does magic disturb the balance of proba- bility as little as it may. if natural means fail to serve, it calls upon what is com- monly termed the supernatural, but only after all natural solutions are frustrated. all scientific laws are founded on the naive assumption that the cosmic scale of probability never tips. magic is built on the opposite conviction that the pivot of the scale is not fixed and can be acted upon by human will effectively directed. the balance of

TYSON DONALD SOUL FLIGHT

f modern western society as empty forms should bear in mind that rituals only come to exist in a society because those who institute them perceive them to have practical value. they do not arise from nothing, or without purpose. drugs the third technique used by shamans to separate the astral body is the use of intoxicating substances derived from herbs, mushrooms, roots, bark, berries, and other natural sources. by far the most popular and common is alcohol, in the form of wine or beer. in ancient times, the greeks considered wine a gift from the gods, to be employed only for sacred purposes such as communicating with the gods and receiving their inspiration. the greeks held the same views regarding theater, dance, and music, since all were found to alter and exalt consciousness. this att

areful moderation, in company with drumming and chanting, alcohol can be highly effective. excessive indulgence overwhelms the mind completely and no useful result is possible. carried to its extreme, alcohol is a deadly poison. the wine brewed in primitive cultures was fairly weak, and was limited by the concentration of alcohol that the yeast excreting the alcohol could endure. wine has its own natural limit on alcohol percentage, and above a certain point the yeast that makes the alcohol becomes poisoned by it. only when wine is fortified-having additional alcohol added to it-can that limit be exceeded. to make fortified wine requires distilling, something unknown to simple shamanic cultures. therefore, we know that the wine or beer used to induce an exalted mental state for the purpose

s risks that the modern soul flyer does not need to take. in the first class, abuse applied to the body can easily result in permanent injuries that will disfigure or hinder those who experiment with pain techniques for the rest of their lives. the danger of the third class, drugs of various kinds, is so amply illustrated by the fate of addicts that little more need be written. even the very mild natural drugs used in traditional shamanic cultures can be abused, and this is doubly true of the enhanced and concentrated drugs produced by modern chemistry. for example, the tobacco plant that is transformed into cigarettes has a much higher concentration of nicotine than any tobacco plant used by the shamans of pre-columbian america. some modern drugs are so absurdly powerful that those who ex

en at last she recovers her senses, she declares that she was on a journey, and may believe that the journey was taken in her physical body, although it is evident to the witness that this was not the case. the demonologist johann weyer, who was the pupil of cornelius agrippa, quotes giovanni battista porta (1535-1615) on this matter. porta recorded in the second book of his work magia naturalis (natural magic) how an elderly witch offered to give him an account of the things she experienced during her magical flight, which was effected by means of an ointment that she applied to her body. removing her clothing, she vigorously rubbed herself all over with some ointment, while we observed through cracks in the door. she collapsed under the force of the soporific juices and fell into a profo

(populus niger. hemlock and water hemlock have similar poisonous effects. it was a concoction of hemlock that was used to execute the greek philosopher socrates. hansen asserts that the juices of the two hemlocks, when rubbed into the skin, cause the sensation of gliding through the air.31 monkshood is poisonous when applied to the surface of the skin. the naturalist pliny the elder wrote in his natural history that the roman calpurnius bestia murdered a succession of wives by rubbing aconitine on their sexual parts as they slept "it is established that of all poisons the quickest to act is aconite, and that death occurs on the same day if the genitals of a female creature are but touched by it."32 the juice of the opium poppy causes languor and hallucinations. in modern times, we are fam

TYSON DONALD THE MAGICAL WORKBOOK

all sides until you can sense the roundness of the planet. feel its gentle curve. be conscious of the spine of the world, its axis running from the north 18 reclining exercises pole to the south pole, aligned with your own spine. expand your awareness outward and become conscious of the planets of the solar system and the more distant stars, like glowing jewels set in the turning dome of a great natural cathedral as they rise in the east and descend in the west. mentally speed up time so that you can watch the stars arc across the dark sky, and can feel the turning of the earth. shift your awareness into your left hand, and open your mind to catch a gentle spring breeze blowing from the east that stirs the fine hairs on the back of your hand and tickles the palm. the breeze is temperate a

en your eyes, stretch gently, and rise to go about your normal day. 22 reclining exercises this simple exercise can be used to initiate astral visions and astral journeys. the red dot acts as a doorway through the third eye, or ajna chakra, between the eyebrows. the ajna chakra is the psychic center of the body that controls astral sight. regular use of this exercise will awaken and heighten your natural scrying ability, and enable you to visualize more realistically astral objects and landscapes. this ability is essential in ritual magic. the penny acts as a physical focus. pennies are composed of bronze, a mixture of copper, the metal ofvenus, and tin, the metal ofjupiter. venus and jupiter are both positive, helpful deities. in traditional astrology, jupiter is known as the greater fort

forming this exercise in bed at night is its placement at the very end of the day. this allows the recollection of the events of the entire day from morning to night. the disadvantage is that you will find yourself drifting off to sleep before the exercise has been concluded. this is a very bad habit to get into. the reason for performing the reclining exercises on the hard floor is to combat the natural tendency to fall asleep while doing them. they require mental effort, and the mind attempts to shirk this effort by escaping into sleep. try the exercise a few times in bed. if you lapse into sleep before finishing it, do it while lying on the floor shortly before you go to bed for the night. do not persist in attempting it while in bed if you find yourself falling asleep in the middle, si

of your cord, or link of your chain, to pass between the thumb and index finger of your left hand. repeat the cycle of breath, slowly and evenly drawing the violet mist in through your nose to expand your lower abdomen while you visualize it entering your nostrils and swirling down into the bottom of your hollow torso. continue as already described until all of the beads have been counted. draw a natural breath and begin to breathe with your usual rhythm. set down your rosary, close your eyes, and press your palms over your face with the heels of your palms located in the hollows of your eye sockets. slide your hands down and off your face. open your eyes, stand up, and go on with your day. commentary this is an exercise that combines controlled breathing with visualization. it is effectiv

bably find beats of one second too long to sustain for more than half a dozen breath cycles. if so, shorten the beats to half a second by mentally sounding the mantra more quickly. it does not matter how long each interval is, only that all intervals are regular. the inhalation should occupy the same length as the exhalation. i must emphasize strongly that you gain nothing by trying to exceed the natural limits of your body. if you attempt to take too much air into your lungs during this exercise, or if you try to empty them too completely, you will hurt yourself. you should avoid the urge to close the back of your throat during the brief retentions of breath. the usual sign that you are doing breathing exercises incorrectly is a tendency to cough after the exercise is concluded. by the ti

TYSON DONALD THE POWER OF THE WORD

f uncertainty that permits choice and human free will. four is the number of the real world of human misery, and human potential, into which the human race fell when it was cast forth from paradise. the dynamic interrelationship of three and four was a central puzzle of medieval alchemy. one of the foremost authorities on this subject, the psychiatrist carl jung, writes "the number three is not a natural expression of wholeness, since four represents the minimum number of determinants in a whole judgement. it must nevertheless be stressed that side by side with the distinct leanings of alchemy (and of the unconscious) towards quaternity 16 tetragrammaton there is always a vacillation between three and four which comes out over and over again (psychology and alchemy [princeton university pr

and the essence of cosmos, we are eventually faced with four boxes into which we must put everything that is manifest. each box is different, yet its difference is not absolute but dependent upon its relationship with the other boxes. somehow we must reduce the infinite number of different things into four categories (see the comments of p.d. ouspensky in appendix b. at first thought, it would be natural to assume that the process of bringing ideas forth and sustaining them in manifestation would be supported by four completely different factors. this would need to be symbolically represented by a name composed of four different letters. however, creation is not a closed circle but a double helix, represented in two dimensions by the standing wave (see illustration on next page. in the ill

ossible to express not only any numerical calculation but also any idea conveyed by alphabetical text. even romantic poetry and classical music can be translated into binary symbols. in fact, binary is the basis of the modern digital recording method used on compact disks. the binaries in computer coding that make up the yes-no switches are not abstractions, but represent the basic duality of the natural world. they are related to tetragrammaton in this way: although binary language seems like a modern innovation, it has been used to convey subtle philosophical concepts for many centuries. the quintessential binary symbol is the yin-yang of ancient china (see figure below. this is nothing more than a circle representing totality or wholeness, half of which is white and the other half black

these techniques are so closely protected, they are inevitably lost when a magical system becomes unable to sustain itself by the traditional transfer of secrets from master to disciple. the breaking of the chain of esoteric knowledge has many causes. usually it results from the disruption of war, but political suppression, religious intolerance, lack of vibratirzg the name 43 new initiates, and natural disasters all have caused the loss of magical knowledge at different times in human history. we know that the teutonic rune masters of ancient europe used chants in conjunction with the rune symbols, but we no longer know what those chants were. more importantly, we do not know how they were vibrated, because they were never written down. the druids of the celts conveyed their magical wisd

can be extracted with supreme elegance from the occult figure of the pentagram, to the points of which the five letters of the name are attributed in modern magic, along with the five occult elements: spirit (sh, fire (i, air (v, water (first h, and earth (second h: if the continuous line of the pentagram is traced from point to point clockwise, beginning with the point of spirit, it reveals the natural order of these five elements, from the lightest and most active (spirit) to the heaviest and most inert (earth. if the hebrew letters are read in a circle around the pentagram counterciockwise, beginning at the point of yod, the name ihshvh, yeheshuah, results; but if the letters are read in a circle clockwise, the name ihvshh, yehovashah, results. this relationship is very similar to that

UNCLE SETNAKT SEZ BECOME EVIL AND RULE THE WORLD1

his due for dismantling such hindrances. 6. recognize the possibility of immortality in seeming setbacks. many people along the path confuse magic with magical thinking. these people are always expecting a trouble-free life: no flat tires, winning the big one, and decidedly fewer red lights. whereas xeper often reveals its presence through beneficial synchronicity, we are still constrained by the natural order. one of the great mysteries of satanism is how the inward force evolves through the medium of internal and external necessity. necessity presents a challenge, for example we were overlooked for a job promotion. the magical thinker would go buy a spell kit. he waves his wand and sprinkles gold lodestone sand and holds his mouth just right. he attributes his failure to "having done the

"having done the ritual wrong" we work to change the promotion process. when we have changed the process, we not only have performed the magical act of getting the job we want, but also we have changed an aspect of the world to reflect our internal order. we have put part of ourselves in the minds of others- a functional part of ourselves has been placed in the world because we used the level the natural order presented us. this type of immortality (living on in the thoughts of others) is actually open to everyone. i sometimes weep that the rhp has stolen this truth from so many. 7. detach yourself from the natural order by ending boredom. students of gurdjieff won't be surprised when i say that we spend most of our lives asleep. being asleep means we are moved on by the world machine. the

this zombiehood. next time you find yourself sinking into a gray numbness, remember "i am here and i deserve better for i become as a god" exquisite pleasures and legal perversions will bring life back to you. if you practice indulgence to replace sleep, the red energy of life will pulse through you. sleeping beauty needs that kiss before she can wake up and be queen. 8. detach yourself from the natural order by ending guilt. the old aeon's strongest tool was guilt. guilt undercuts every individual thought/speech/action. guilt is the promoter of group -think, because it tests everything against the group standards (perfect for the communistic/collectivist flavor of the last aeon. because we are under the programming of the old aeon, we are prone to guilt, at best a time waster and at wors

you feel yourself falling into guilt, try using a magical motto to redirect your energy. i use, if this action does not further my xeper, my next action will overshadow this one. i pay no homage to gods outside myself" as you progress on the left hand path (lhp) you will unfortunately find those who have brought guilt with them. whereas these people may develop their magical powers apart from the natural order, they will never fully enter into selfhood. if you have a great deal of trouble with guilt, large doses of nietzsche, redbeard, or la vey may be in order. 9. detach yourself from the natural order with time games. the calendar, the clock, and the computer have traditionally belonged to anti-individual entities. the catholic church, with its cycle of fasts and feasts and year of endle

UNCLE SETNAKT SEZ PERFORM A RITUAL TOASTING

ur standard manner. ritual openings improve with time and use, you don't have to cut new channels to the unknown every time you work. for those of you who are trying to reinvent the wheel, i recommend the ringing of a bell nine times and an invocation to the prince of darkness. an invocation in which your will joins with his to work a change in the world- to break the fetters which bind us to the natural order and increase the development of mankind's evolution and consciousness as well as your personal joy and power. an invocation is not a prayer- it is the causing of that noble part of yourself to rise to the surface and seek out alliances with those of its own kind. none of this "grant me this" or "please send me so-and-so" 4. drink in a principle or god you'll need for step 6. this con

UNCLE SETNAKT SEZ PRACTICE DIVINITY IN YOUR OWN LIFE

r followers. when one of your fans is in trouble, magically use the power of your name to help him. not out of pity or compassion but to understand the nature of the name of a divine being. once again keep this practice to yourself. do this until you have results. this illustrates the power of the word of moses ihvh in which a fan club or political/cultural organization can create laws beyond the natural, an identity, and a bargaining position with the unknown by use of a name. this not only produces an objective change in the world as an example of your own divinity, it will begin to illustrate the power of the word to open new potentials of power within you. this practice is highly recommended for someone who wishes to use words to explore himself/herself through such means as the enochi

UNCLE SETNAKT SEZ THE HEROIC SOCIETY

the pride of our own ancestral streams. the honour of all mankind will be remanifest in an heroic society. 9. in an heroic society we will explore ourselves and find the full range of our voices. by being true to ourselves rather than to a cultural norm (or god, our acts are freed from the heavy burden of claims of universality, eternality, and absoluteness- such total ponderous oneness with the natural order- our work becomes sparkling, free and joyous. the hero speaks with the justified voice the ma'at kheru- and his word changes the worlds. this is setnakt's vision. if it is yours- take it into the depths of yourself- and cast it upon the world with the strongest of your magical might! magic can be in every intentional act. uncle setnakt hopes you have a pleasant de uncle setnakt sez

UNCLE SETNAKT SEZ TIMING IN GREATER AND LESSER BLACK MAGIC

ee the arbitrary nature of the world and this experiential insight will strengthen your greater black magic and your becoming. 5. if you want to train will, test your concentration against the clock. like the athlete trains his body, the magician must train his psyche. many beginners find that they cannot concentrate for more than seconds at a time. they perceive this as a failure rather than the natural outcome of societal training (docile sheeple aren't supposed to concentrate. a simple and powerful exercise is to put aside nine minutes a day to meditate on projecting your godhood from the realm of being into the realm of becoming. during this active meditation hold a long leather thong with a few beads on it. every time you find that your concentration has wandered, move a bead from one

r influencing one individual as it is for the mass of humanity as a whole. 9. if you wish to have fulfilment in both this life and beyond, make a life plan. there is a secret teaching among the gurdjieffians that different types of work must be done at different times. this reflects changes in the body and the changes wrought by the growing articulation of the psyche as a separate entity from the natural order (initiation. although you should change your life plan as your vision changes, you should begin to study the lives of geniuses to see what sort of work the different ages of a man are best suited for. when did the great writers write their great books, when did great religious leaders do their work, when did politicians do their best statecraft? couple this study with the study of ro

UNCLE SETNAKT SEZ UNDERSTANDING DARKNESS

erstanding darkness don webb uncle setnakt would like to share with you a few exercises you can do with darkness. 1. close your eyes. inside this darkness, you can picture anything. conjure up the notion of an extraterrestrial invader. one entirely of your own making. the fact you can visualize this here-to-fore nonexistent object shows that your awareness is not bound to, nor constrained by, the natural order. the knowledge that your stand separate from the universe is the beginning of the left hand path. 2. look at the stars. find a grassy hill and look up at the stars on a warm, clear moonless night. relax and let your mind soar towards the stars. that feeling of falling up into the abyss of stars is a predictable part of your natural self. the desire to project your psyche to its utmos

oarer creates the sacred space for aboriginal initiation. darkness is the time when vampyres are said to roam. etc" when you've made your list consider what the prince of darkness can mean as model for your own initiation. consider how these things stimulate your imagination and will. 5. make of night a personal symbol. it is in the nature of mankind to assign meaning to events in the meaningless natural order. they fashion constellations, omens, etc. and then bend themselves to their creations. the black magician can consciously assign a symbol to an operation and use that symbol for his/her own growth- and discard it when necessary. since night is the traditional time for satanic/black magical activity, you may wish to invest it with meaning. hold a ritual that places a certain meaning i

UNLEASHING THE BEAST

edward carpenter and d.h. lawrence, there was a growing critique of the prudery of the victorian age, and an increasing call for social and sexual liberation. as carpenter put it "the strange period of human evolution, the victorian age..marked the lowest ebb of modern civilized society: a period in which..cant in religion, the impure hush on matters of sex..the cruel barring of women from every natural and useful expression of their lives, were carried to an extremity of folly difficult for us now to realise."xlii increasingly, as the character kate remarked in d.h. lawrence plumed serpent, quoted above, sex was believed to harbor some deep, mysterious secret, the liberation of which was of tremendous, even sacred, power. it was precisely this awesome power that crowley would seek to tap

ean or the delights of sex facetiously and philosophically considered in graphic letters addressed to young ladies of quality.lxix having served as an ensign in the madras infantry as a young man, sellon also knew something of hindu belief and practice, which he published in his annotations upon the sacred writings of the hindus. his vivid and titillating description of tantric worship- in which "natural restraints are wholly disregarded" and which "terminates with orgies amongst the votaries of a very licentious description- would become one of the most influential accounts in the late victorian popular imagination.lxx finally, this equation of tantra with its sexual aspects would be rendered hopelessly confused with the publication of various sanskrit erotic texts such as the ananga rang

ley eventually came to have a certain respect for indian tantric traditions. unlike most of the orientalist scholars of his day, who denounced tantra as a horrible perversion, crowley described tantra not only a valid form of religion, but in fact the "most advanced" of all forms of indian spirituality. for unlike other forms of hinduism and buddhism, tantra does not deny the physical body or the natural world, but affirms and makes use of the flesh and the senses: the essence of the tantric cults is that by performance of certain rites of magick, one does not only escape disaster, but obtains positive benediction. the tantric is not obsessed by the will-to-die. it is a difficult business, no doubt, to get any fun out of existence, but at least it is not impossible.[h]e implicitly denies t

transgression in these two traditions? does transgression work in basically the same way, with similar religious and social consequences? or are they in fact quite different? on the one hand, there are indeed striking similarities. both hindu shakta tantra and crowley's magic do center in large part around the acquisition of power (shakti in the indian case, a power that flow lies within both the natural cosmos and the human self, a power that has both spritual and socio-political dimensions. and both employed explicit acts of transgression- the deliberate violation of accepted social, moral and sexual codes- as one very potent means of awakening and harnessing that power. yet at the same time, on the other hand, the ends to which that power was directed seems to be quite different in shak

VOX SABBATUM

dogmatic ideals, worship or punishment, the god above 1 sometimes referred to as black magickian. the term black represents wisdom, not ill inspired intent. please refer to the arabic root fhm, meaning black or wisdom. this is the basis of the sabbatic goat as the torch bearer, which signifies knowledge and intelligence. 2 the antinomianian path of self-deification, isolating the psyche from the natural order of self- dissolution. 3 from oz, or azazel the fire djinn and first born of light. 4 leviathan, see the grimoire abramelin. 5 called iblis or is the same as shaitan in islamic sufism. vox sabbatum the witches sabbat 3 and hell below. he in his late teens or early twenties rebels from the norm of christianity and adopts a so-called satanic or even an atheistic belief system. by the ti

dition of human belief structures it can free the psyche but the shock of this liberation is sometimes too much to bear. sorcery can destroy as it is rather simple to abuse, and invoke the demons of your extreme desires to devour you. the left hand path is not an easy one. let us first observe the nature of the left hand path. specifically, it is the antinomianian (non-union or isolation from the natural order) path of self- deification (self-godhood. by this definition, the individual views his or her self alone and able to rely only on his or her developing psyche for the creations of comfort, challenges and the responsibility of invoking positive change. moderation is also a certain factor of success. it is easy to abuse the gifts of the devil when he presents them; it is even easier to

sabbatum the witches sabbat 5 with the most dangerous type of self-deification becoming and developing the self. the rite tests and proclaims change, when ecstasy is reached by invocation over and over, or mantric repetitions of certain self-stimulating phrases, the gates of hell9 are opened. the witches sabbat is a system or model of left hand path self-deification; it is the separation from the natural order or right hand path (i.e. dissolution. this process is a slow and gradual one, invoking and propagating selfdevelopment over a stretched out period of time. the god forms of the luciferian and witches sabbat path are masked and anthropomorphic energies and collections of power. thus lucifer, cain, lilith, ahriman, leviathan and such are all gateways of power from which the initiate pa

that was the way the presiding devil enjoyed her, because at the first sensation by the neophyte of the member of the presiding devil, very often appeared cold and soft, as very frequently the whole body. at first he put it in 13 the encyclopedia of witchcraft and demonology, rossell hope robbins, crown 1965 14 a witches sabbat article by the present author. vox sabbatum the witches sabbat 13 the natural orifice and ejaculated the spoiled yellowing sperm, collected from nocturnal emissions or elsewhere, then in the anus, and in this manner inordinately abused her .upon her return to the sabbat, the neophyte, before the banquet entered into sexual relations with any other man .then, the torches (if there were any) being extinguished, each one at the order of the presiding devil takes his pa

ut of air or other elements a palpable body like that of flesh, and to these they can impart motion and heat at their will. they can therefore create the appearance of sex which they do not naturally have, and abuse men in a feminine form and women in a masculine form, and lie on top of women or lie under men; and they can also produce semen which they have brought from elsewhere, and imitate the natural ejaculation of it. many suggested succubi and incubi15 take semen from nocturnal emissions, or some incubi squeezed semen out of corpses. when the devil appeared at the sabbat, especially in the form of a goat-man or black man (black ash or covered in mud) his member would be as large as a mule s, being as thick as possible, and would cause all of the presiding witches to be enflamed with

WAITE ASPECTS OF MASONIC SYMBOLISM

re so many attempts to raise him, the last only being successful. operative masonry two things follow unquestionably from these considerations, so far as they have proceeded. the interest in operative masonry and its records, though historically it is of course important, has proceeded from the beginning on a misconception as to the aims and symbolism of speculative masonry. it was and it remains natural, and it has not been without its results, but it is a confusion of the chief issues. it should be recognized henceforward that the sole connection between the two arts and crafts rests on the fact that the one has undertaken to uplift the other from the material plane to that of morals on the surface and of spirituality in the real intention. many things led up thereto, and a few of them w

documents. here was a rudiment capable of indefinite extension. the placing of the lodges and of the craft at large under notable patronage, and the subsequent custom of admitting persons of influence, offered another and quite distinct opportunity. these facts notwithstanding, my position is that the traces of symbolism which may in a sense be inherent in operative masonry did not produce, by a natural development, the speculative art and craft, though they helped undoubtedly to make a possible and partially prepared field for the great adventure and experiment. the old charges the second point is that we must take the highest intention of symbolism in the third degree to some extent apart from the setting. you will know that the literary history of our ritual is rather non- existent tha

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

ing deity of her son horus. the fight between the sun-god and set was a very favourite subject with egyptian writers, and there are many forms of it. thus there is the fight between heru-ur and set, the fight between ra and set, the fight between heru-behutet and set, the fight between osiris and set, and the fight between horus, son of isis, and set. in the oldest times the combat was merely the natural opposition of light to darkness, but later the sun-god became the symbol of right and truth as well as of light, and set the symbol of sin and wickedness as well as of darkness, and ultimately the nature myth was forgotten, and the fight between the two gods became the type of the everlasting war which good men wage against sin. in coptic literature we have the well-known legend of the sla

ers) of gold, and the sculptors in stone "and the ore-crushers, and the furnace-men, and handicraftsmen of every kind whatsoever, who work in hewing, and cutting, and polishing these stones, and in gold, and silver, and copper, and lead, and every worker in wood who shall cut down any tree, or carry on a trade of any kind, or work which is connected with the wood trade, to "pay tithe upon all the natural products, and also upon the hard stones which are brought from their beds above, and quarried stones of all kinds "and there shall be an inspector over the weighing of the gold, and silver, and copper, and real (i.e, precious) stones, and the [other] things, which the metal-workers require for the house of gold "and the sculptors of the images of the gods need in the making and repairing o

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

ctions that must be carefully understood; within our feelings there are affections that must be crucified, emotions that must be studied and in general an entire mechanism of actions and reactions that can easily be misplaced and confounded with the activities of the mind. los disc pulos de la senda se confunden cuando contemplan velas negras sobre los altares de stos iniciados, entonces, como es natural, los juzgan equivocadamente. t cnicas de la disoluci n del yo el yo ejerce control sobre los cinco centros inferiores de la m quina humana; stos cinco centros son: pensamiento, sentimiento, movimiento, instinto y sexo. los dos centros superiores del ser humano como son la mente superior y la emoci n superior, no pueden ser controlados por el yo. si queremos disolver el yo, debemos estudiar

ul. in the physical world, sex is a blind force of mutual attraction. in the astral, sexual attraction is based upon the affinity of types according to their polarities and essences. in the mental plane, sexual attraction occurs according to the laws of mental polarity and affinity. in the causal plane, sexual attraction takes place on the basis of conscious will. it is precisely on this plane of natural causes where the complete union of the soul is consciously performed. indeed, no one can attain the complete glory of the perfect matrimony without having attained this fourth state of human integration. we need to comprehend in depth the entire sexual problem. we must transcend the mechanicity of sex. we need to know how to procreate children of wisdom. in the supreme moment of conception

WESTERN MANDALAS OF TRANSFORMATION SR AL

0, st. paul, mn 55164-0383, u. s. a please enclose a self-addressed, stamped envelope for reply or $1. 00 to cover costs. if outside the u. s. a, enclose international postal reply coupon. free catalog from llewellyn worldwide for more than ninety years llewellyn has brought its readers knowledge in the fields of metaphysics and human potential. learn about the newest books in spiritual guidance, natural healing, astrology, occult philosophy, and more. enjoy book reviews, new age articles, a calendar of events, plus current advertised products and services. to get your free copy of the llewellyn's new worlds of mind and spirit magazine, send your name and address to: llewellyn's new worlds of mind and spirit p. o. box 64383-170, st. paul, mn 55164-0383, u. s. a. llewellyn's golden dawn ser

orking with all of the senses. agrippa said in the first of his three books of occult philosophy: one operative virtue that is diffused through all kinds of things: by which virtue, indeed, as manifest things are produced out of occult causes, so a magician doth make use of things manifest to draw forth things that are occult, viz, through the rays of the stars, through fumes, lights, sounds, and natural things which are agreeable to those celestial, in which. there is a kind of reason, sense and harmony, and incorporeal and divine measures and orders (p 121. in addition to having some clear ideas about the associated symbols to be used in the talisman one was going to make to invoke venusian energy, for example, one could also prepare a venusian incense, burn a green candle or work under

ea is represented by the fruitful creativity of the empress. when invoking the power of three in a talisman, one should always include a triangle. its powers express as creativity, materialization, concrete action, self-expression, and imagination. 4. following the archetypal idea of the ternary is the quaternary, represented by a square or a cross. it characterizes the created, extended world of natural forms. the cross is a coordinate which defines and limits a plane. it again represents the duality of the physical plane: light and dark, spirit and matter. the tau cross in qabalah is the special seal or sign of redemption, the spirit crucified to matter and transforming it. four symbolizes the unity of the higher and lower worlds, integration and equilibrium. it finds expression in the f

etter of the hebrew alphabet, attributed to the emperor and aries 5: ad, ade: vapor, mist root: relative unity, an emanation 5: bba, bahbah: door, gate 5: gb, bab: upper surface, vault, rim (of wheel) root: the idea of a thing placed under another thing, a protuberance, a knoll, everything convex 5: da, dah: this, a talmudic word referring to man, the human, whose symbol is five root: the sign of natural abundance and division 25: divisions in kamea 25: ihi, yehi: let there be 25: the twenty-fifth path between tiphareth and yesod, samekh 25: hyy, hayeya: seventy-first name of shem hamphorash, associated with fifth quinance of cancer 25: kh, koh: thus, so; this way, that way root: that which coincides with a point of space or time (this is a powerful sigil to use with ihi) 25: dka, to break

2080: thpthrthrth, taphthartharath, spirit of mercury 2080: artificer's fire (greek (john michell) 2080: light and fire in greek (michell) 2080: first-born in greek (rev. 1: 5) chapter 11 the kamea of yesod/moon the magical numbers of the moon are nine, eighty-one, 369, and 3321. the moon is the ship and guide of the heavens, the numinous, ever-changing night light in the sky. it thus became the natural symbol in all early religious traditions for the transforming goddess, as did the symbols of the lotus and the lily.her moon-flowers. in the jungian and alchemical traditions, she is the anima mundi, the soul of the world. in latin, anima mundi has a value of eighty-one, one of the magical numbers of the moon. she represents the unconscious wellspring, renewing all people, regardless of ra

WHO ARE THE DRACONIANS

oyed in an atlantis- type catastrophe (i.e. such as the great deluge- although steiger and others may hold to an 'evolutionary' hypothesis, this may not necessarily be the case, especially when the 2nd law of thermodynamics and the laws of entropy are brought to bear. instead of 'evolving' from a far less complex form, it is in fact far more likely that the serpent race mutated via atrophication, natural selection, environmental adaptation, survival of the fittest and most intelligent, and possibly a bit of superficial molecular shape-shifting if as some believe regressive supernatural entities have been involved in guiding the 'evolution' of the 'serpent race' down through history. into it's various known and unknown branches, from a complex bi-pedal single species which originally inhabi

involved in guiding the 'evolution' of the 'serpent race' down through history. into it's various known and unknown branches, from a complex bi-pedal single species which originally inhabited the earth in ancient times- branton..i had developed this hypothesis considerably" steiger continues..so i was delighted when i received word that dale russell and ron seguen of canada's 'national museum of natural sciences' of ottawa, had fashioned a model of a humanoid dinosaur using stenonychosaurus and equallus as their inspiration. stenonychosaurus, according to russell, had a rather large brain and eyes with over-lapping visual fields. the 90 pound dinosaur also walked on two legs, and it appears to have had a particularly opposable thumb on it's three-clawed hand. the result of such scientific

the result of such scientific speculation was an astonishingly human- like creature that russell terms a 'dinosauroid. the creature stands four-and-a-half feet tall, has a large, domed head, green skin, and yellow reptilian eyes. it should probably have had ears, russell conceded, but the effect would have made it appear too human. as it is, the dinosaur on display at canada's "national museum of natural sciences" almost exactly fits the descriptions of ufonauts provided by thousands of men and women throughout the planet who have reported close encounters" case file #18: from "the ufo abductors" by brad stieger (1988, berkley books, n.y, pp 5-6..in the greatest number of alien encounters, the ufonauts were described as standing about five feet tall and dressed in one-piece, tight-fitting

hout gloves on, because it hurts. who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (42 of 68 [8/25/2000 17:20:00] jim note: steven gibb and a woman named 'tianca' also claim to have encountered this reality, gibb astrally and tianca physically, via mental transposition. the astral realm seems to be the major nexus between all parallel realities, both natural& artificial. case file #29 from: rev. billy dee& alan dewalton date sent: wed, 12 may 1999 18:06:43 -0700 (pdt) from: alan dewalton subject: re: more reptoid-nwo research& confirmation to: ufossi@ufossi.org billy, could you re-send me your description of the reptilian "interrogation" that your confidential friend in the intelligence agency was involved in. peace in christ; alan [billy dee'

t see his feet..and cannot recall a penis..i have a feeling that my mind is not allowing me to see this because of the trauma associated with it "skin/textures: the color of the skin is a gray-green..dark..somewhat 'oily' but with the feeling of 'scales..the odor he emits is putrid..he is not wearing any clothing, but there is something on his chest that reminds me of 'armor' but it seems to be a natural protection and not a material addition "face and head: the size of the head is in proportion to the body..there is no hair..there is a large ridge or flap of skin on the forehead just above the eyes, extending across the brow..the eyes are yellow-gold and 'glow..slightly almond-shaped with the pupils vertical slits..the nose and mouth protrude slightly giving the appearance of "snout-like

WICCA EIGHT SABBATS OF WITCHCRAFT

with the celtic view of time. in a culture that uses a linear concept of time, like our modern one, new year's eve is simply a milestone on a very long road that stretches in a straight line from birth to death. thus, the new year's festival is a part of time. the ancient celtic view of time, however, is cyclical. and in this framework, new year's eve represents a point outside of time, when the natural order of the universe dissolves back into primordial chaos, preparatory to reestablishing itself in a new order. thus, samhain is a night that exists outside of time and hence it may be used to view any other point in time. at no other holiday is a tarot card reading, crystal reading, or tea-leaf reading so likely to succeed. the christian religion, with its emphasis on the 'historical' ch

still a virgin, would have no other means of knowing it (quit scoffing, o ye of little faith) why did the church pick the vernal equinox for the commemoration of this event? because it was necessary to have mary conceive the child jesus a full nine months before his birth at the winter solstice (i.e, christmas, celebrated on the fixed calendar date of december 25. mary's pregnancy would take the natural nine months to complete, even if the conception was a bit unorthodox. as mentioned before, the older pagan equivalent of this scene focuses on the joyous process of natural conception, when the young eight sabbats of witchcraft get any book for free on: www.abika.com 14 virgin goddess (in this case 'virgin' in the original sense of meaning 'unmarried) mates with the young solar god, who ha

WICCA WITCHCRAFT TODAY

think that slips or bikinis could be worn without unduly causing loss of power. it would be interesting to try the effect of one team in the traditional nude and one in bikinis) at the same time one might heed the witches' dictum 'you must be this way always in the rites 'tis the command of the goddess' you must be this way so that it becomes second nature; you are no longer naked, you are simply natural and comfortable. the cult, whether in england or elsewhere, starts with several advantages. first, it usually obtains recruits very young and slowly trains them so that they come to have the sense of mystery and wonder, the knowledge that they have an age-old tradition behind them. they have probably seen things happen and know they can happen again: instead of mere curiosity and a pious b

iests had fled. at that time many of the people of rome thought that all her troubles arose because they had deserted the old gods. presumably the roman-britons might think the same; but the priests of the recognised roman faiths had been abolished two hundred years before when rome turned christian. the little people had goddesses who were identified with diana and aphrodite, so it would be only natural for romans who wished to worship their own old gods, who had no temples, to call on and worship these. this influx might have brought about some changes in the cult, but the main objects would i think be unaltered. what they wanted was prosperity and fertility for the tribe, a life after death in happy conditions, and reincarnation into their tribe or nation. slowly these people came to be

ke this law and worked magic, man with man, without knowing the way to prevent love; so they sinned, and the curse of the goddess came upon them. to my own knowledge, using these witch methods is very apt to cause a fondness which could lead to an 'affair' if it were not suppressed from the start. but that means doing two things at once, trying to produce sympathy and at the same time killing all natural fondness, and it is much easier to do one thing at a time. in wartime templars may have gone all out for the one thing, not knowing of, or not caring for, the consequences. the templars had many peculiar privileges. they had their own priests, who were entirely independent of the local bishop, being answerable to the pope alone. templars confessed their sins to each other and were given ab

not for pleasure only, though doubtless they did enjoy it. nowadays people might be shocked if they thought they enjoyed it, or even if they obtained fresh air and exercise that way, as the jews were highly shocked at christ's breaking the sabbath. there is a story that pere lachaise let off king louis xiv with the slightest penances for coldblooded massacres and suchlike, which he thought quite natural things to do; but he was most highly shocked and gave a very heavy penance because after some battle louis ate a mince pie on a friday, not knowing there was some tiny bit of meat in it. so when old writers who were initiated say 'all the mysteries were the same, surely they must mean the inner essences were the same. a heathen examining the various christian sects, catholic, roman and ort

words it does not work, the witch practice is most useful. everyone who has witnessed both is convinced that the one is copied from the other and believes that the witch practice must be the original working before it was 'bowdlerised. the statement that all the systems for the disturbance of consciousness used by african negroes are derived from ancient egypt is extremely interesting, as is the natural suggestion that they took these powers with them to america. in ancient times there was widespread trading up the nile, across and down to the congo. i had always thought of the africans going in for human sacrifices and orgies of rum, methods i believe entirely alien to the egyptian spirit i was told in new orleans that it was not only negroes who attended the voodoo festivals but that ma

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

hrough my window suggested further reading thirteen fold mysteries nichol s 13 williams 13 graves 13 another 13 the voyage of bran proverbs of the modern gaels advice attitudes behavior company contentment death education& experience fate fighting foolishness god& heaven greed hope humor 225 hypocrisy& integrity love nature politics pride tact& talk wisdom work wisdom of the native americans born natural sacred earth silent vigils simple truth courtesy conversation persistence crowned leadership pine tree chiefs not by bread alone show me free wisdom quarreling about god god made me this way pausing please listen the views of two men misfortune pretty pebbles the power of paper frantic fools cities the white man s dreams the vigil wisdom of the africans proverbs on wisdom proverbs on truth

but in doing so don t become the boss or you ll have everything to worry about. work is the refuge of people who have nothing better to do. wilde perseverance performs greater works than strength. 260 wisdom of the native americans from a collection of sayings entitled native american wisdom by kent nerburn& louise mengelkoch, published in the classic wisdom series by new world library 1991. born natural i was born in nature s wide domain! the trees were all that sheltered my infant limbs, the blue heavens all that covered me. i am one of nature s children. i have always admired her. she shall be my glory: her features, her robes, and the wreath about her brow, the seasons, her stately oaks, and the evergreen her hair, ringlets over the earth all contribute to my enduring love of her. and

death will come, always out of season. it is the command of the great spirit, and all nations and people must obey. what is past and what cannot be prevented should not be grieved for. misfortunes do not flourish particularly in our live they grow everywhere. big elk omaha chief pretty pebbles as a child, i understood how to give; i have forgotten that grace since i became civilized. i lived the natural life, whereas i now live the artificial. any pretty pebble was valuable to me then, every growing tree an object of reverence. now i worship with the white man before a painted landscape whose value is estimated in dollars! thus the indian is reconstructed, as the natural rocks are ground to powder and made into artificial blocks that my be built into the walls of modern society. charles a

he glanced at the lake. there has been so much rain, why isn t the lake filled? yueh-shan asked. fogai: yueh-shan invited the monk to see the lake, actually. the monk remained silent fogai: he must have drowned. nyogen: zen monks like to dwell intimately with nature. most chinese monasteries were built in the mountains or by a lake. zen records many dialogues between teacher and monks concerning natural beauty, but there must also be many monks who never asked questions, simply allowing themselves to merge with nature. they are the real supporters of zen better than the chatterboxes with all their noise in an empty box. genro: if i were the monk, i would say to yueh-shan, i will wait until you have repaired the bottom. fogai: it was fortunate the monk remained silent. nyogen: genro someti

g within ourselves that would injure them. can ruling a nation differ from that? the yellow emperor bowed his head twice to the ground. heavenly master he exclaimed. incognito the te of piglet pg. 186 the word for taoist sensitivity is cooperate. as lao-tse wrote, the skilled walker leaves no trace nor tracks he is sensitive to (and therefore respectful toward) his surroundings and works with the natural laws that govern them. like a chameleon, he blends in with what s there. and he does this through the awareness that comes from reducing the ego to nothing. as chuang-tse put it: to him who dwells not in himself, the forms of things reveal themselves as they are. he moves like water, reflects like a mirror, responds like an echo. his lightness makes him seem to disappear. still as a clear

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

ool, at first classed as exoterici or auscultantes, listeners, were privileged to rise by merit and ability to the higher grades of genuini, perfecti, mathematici, or the most coveted title of esoterici. 16. part two numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott chapter two pythagorean views on numbers he foundation of pythagorean mathematics was as follows: the first natural division of numbers is into even and odd, and even number being one, which is divisible into two equal parts, without leaving a monad between them. the odd number, when divided into two equal parts, leaves the monad in the middle between the parts. all even numbers also (except the dyad two which is simply two unities) may be divided into two equal parts, and also into two unequal parts, y

atios to each other are lessened; thus 2 is 1+1, or double, its predecessor; 3 is not double 2, but 2 and the monad, sesquialter; 4 to 3 is 3 and the monad, and the ratio is sesquitertian; the sesquiquintan 6 to 5 is less also than its forerunner, the sesquiquartan and 5 and 4, and so on through the series. they also noted that every number is one half of the total of the numbers about it, in the natural series; thus 5 is half of 6 and 4. and also of the sum of the numbers again above and below this pair; thus 5 is also half of 7 and 3, and so on till unity is reached; for the monad alone has not two terms, one below and one above; it has one above it only, and hence it is said to be the source of all multitude. evenly even is another term applied anciently to one sort of even numbers. suc

in the middle of the greek mia, female of eis, i and v for 5 because it was the fifth vowel. to remember hebrew numerals note a, i, q=1, 10, 100. and in greek a, i, r, a=1, 10, 100, 1000. according to the canon, of 1897, anonymous work, 32. a vesica piscis (the figure formed by the intersection of two equal circles) whose dimensions are 26 and 15, is a symbol of the hidden rule or canon by which natural laws were represented to initiates in the secret wisdom of the ancient mysteries. the greek gods zeus, jupiter and apollo, the sun god, have the same numerical relation. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott# 33. part four numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott chapter four the individual numerals the monad, one, 1 he

is is substituting one error for another. in the orgies of bacchus maenades, the worshippers had snakes twined in their hair and danced, singing eve, numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott eve, by whom came the sin. see clemens alexandrinus, protrept 9. 38. duality introduces us to the fatal alternative to unity or good, namely evil; and to many other human and natural contrasts--night and day, light and darkness, wet and dry, hot and cold, health and disease, truth and error, male and female, which man having fallen from his high estate, from spirit to matter, cannot avoid associating himself with. two is a number of mourning and death, misfortunes are apt to follow; turn to our history of england, see the unhappiness of kings numbered the second of eac

ing to the hebdomadal, and the psychical according to the hexad, so the vegetative power falls under the control of the pentad. proclus on hesiod gives two reasons for its semblance to justice, because it punishes wrong, and takes away inequality of possession and also equalizes what is less, to benefit. also named nemesis, for it arranges in an appropriate manner all things celestial, divine and natural. 60. and venus, because the male 3 triad and the female 2 or dual, odd and even are conjoined in it. venus was sometimes considered hermaphrodite, and was bearded as well as full-blossomed. and gamelia, that is referring to marriage. and androgynia, being odd and masculine, yet containing an even female part. also, a demi-goddess, because it is half of the decad, which is a divinity. and d

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

housands of years ago, and much that now appears to us curious and phantastic in eastern traditions, still finds responsive echo in the hearts and minds of a vast portion of mankind. a large number of thinkers and scientists in modern times have advocated tenets which, while not exactly similar, are parallel, to ancient chald an conceptions; this is exemplified in the notion that the operation of natural law in the universe is controlled or operated by conscious and discriminating power which is co-ordinate with intelligence. it is but one step further to admit that forces are entities, to people the vast spaces of the universe with the children of phantasy. thus history repeats itself, and the old and the new alike reflect the multiform truth. without entering at length into the metaphysi

ments of the ancients, and seem at an early period to have been connected with the chald an astrology, as the signs of the zodiac were connected with them. the twelve signs of the zodiac are permutations of the ethers of the elements four elements with three variations each; and according to the preponderance of one or another elemental condition in the constitution of the individual, so were his natural inclinations deduced therefrom, thus when in the astrological jargon it was said that a man had aries rising, he was said to be of a fiery nature, his natural tendencies being active, energetic and fiery, for in the constitution of such a one the fiery ether predominates. and these ethers were stimulated, or endowed with a certain kind of vibration, by their presidents, the planets; these

he mind of the father riding on the subtle guiders, which glitter with the tracings of inflexible and relentless fire. proclus on the cratylus of plato. 18. after the paternal conception i the soul reside, a heat animating all things. for he placed the intelligible in the soul, and the soul in dull body, even so the father of gods and men placed them in us. proclus in tim, plat, 124. z. or t. 19. natural works co-exist with the intellectual light of the father. for it is the soul which adorned the vast heaven, and which adorneth it after the father, but her dominion is established on high. proclus in tim, 106. z. or t. dominion, krata: some copies give kerata, horus. 20. the soul, being a brilliant fire, by the power of the father remaineth immortal, and is mistress of life, and filleth up

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

cal; quite to the contrary, the time of death beckons the death of time, viewed through setting permanence and annihilation at opposite ends of a spectrum; in the death of time is not the time of death but an awakening to the chronic truth that what persists is what changes, what changes is what persists.8 in the spacetime world of differentiation, dichotomies are posited pragmatically to allow a natural order: light followed by dark, left opposite right, above distinguished from below, within differentiated from without. in death, however, the truth of the world of unity is disclosed a truth predicated on discerning the coincidence of opposites, that is, the mystical insight that in ultimate reality opposites are no longer distinguishable, for they are identical in virtue of being opposit

e course delivered at the university of marburg in the summer of 1927, martin heidegger offered the following assessment: no attempt to get behind the riddle of time can permit itself to dispense with coming to grips with aristotle. for he expressed in clear conceptual form, for the first time and for a long time after, the common understanding of time, so that his view of time corresponds to the natural concept of time. 9 the first of aristotle s paradoxes renders the very existence of time impossible, since something whose parts do not exist cannot itself exist and in the case of time, its parts do not exist. the past is no longer, the future is not yet, and the present cannot be considered part of a larger whole, for, in the absence of past and future, time is dimensionless, an instant

nondivorce (ungeschiedenheit) that is not free from all difference but rather negates it (nicht eine von aller differenz freie, sondern eine sie verneinende)229 through which difference is preserved.230 for since god is not the cause of the other through a special volition but through god s mere essence, the other is certainly not the essence of god, but it belongs to god s essence, indeed, in a natural and inseparable way. it therefore follows that if the pure godhead= a, and that the other= b, then the full concept of the living godhead which has being is not merely a, but is a+ b. 231 it may very well be that the rubric oldest teachings( ltesten lehren) mentioned by schelling refers to the secret gnosis of kabbalah, even though the primary conduit of this doctrine would have likely bee

providence [ha-hanhagah ha-elyonah. and this is what it says they shall serve as signs for set times the days and the years (ibid. 14. he set the seasons of the years [tequfot ha-shanah] and the motions of the stars [mehalkhei ha-kokhavim] so that [we may] know from their signs the supernal providence according to their manner in the land of israel.150 cordovero presents divine providence in the natural world, the overflow from the sefirotic pleroma, in strictly temporal terms. natural time, the change of times (shinnuy ha-zemannim) or the seasons of the year (tequfot ha-shanah, which come to pass according to the motion of the celestial lights, is related to the ritual behavior and time cycles (gilggulei zeman) of the jewish people, which follow the rotations of the emanations (galggalle

provides an opening to the mystery of mem. the exegesis of the double nun in yinnon can be seen profitably as a response to the doctrine of the virginal conception of jesus promoted in medieval christian polemical treatises against jews, which were especially prominent in the twelfth century when the attempt to convince jews of the mechanics of the incarnation was based on an appeal to observable natural phenomena perceived by the senses and understood by reason.43 the remark that the messiah must be propagated through the conjunction of masculine and feminine (sarikh lihyot al yedei zakhar u-neqevah) appears to be a direct challenge to the foundational dogma of the church.44 needless to say, in the period of the redaction of the bahir, christianity was not monolithic indeed, at no time in

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

on each manifestation via minds' eye with each call. for instance, when one calls south, they would envision the fire djinn, in the north, seth. this is the key to the success of magical work; the imagination. south- the devil-djinn mentioned is shaitan or azazel, the fallen seraph whom is made entirely of flame. it is this original legend which brought forth the separation of the god-divinity or natural order to an adversarial or antinomianian process of anti-order. the mentioning of "blackened light" is the light of azazel, or shaitan embodied on earth through cain, the initiator of the sethanic path of witchcraft. east- lucifer as azazel in the earthbound form, the mentioning of twelve wings in reference to the serpent angel. lucifer is the freedom of will from which the individual may

f cain is azal'ucel, which is reflected in this very rite of self-empowerment. it is through set that all upon the luciferian path pass through, in the skin of cain or otherwise. west- a calling to leviathan, the dragon essence which is immortal, or eternal. the encircling of leviathan is a will directed focus of the individuals being or "i" announcing the forced antinomianian separation from the natural order, and through leviathan grows strong in this circle of timeless being. the mysteries of the depths is revealed as knowledge and wisdom of the subconscious. by tapping into the subconscious, one is able to master their own individual life therein. the reference to the angelickan watcher of the sun and the ahrimanic shadow is based in the double vessels or fetishes of the bestial and an

own as oz is the creation source of each individual, from birth to the manifestation of ones will. samael is further the concept of samael the black within qlippothic symbolism, the daemon from which the sinister is revealed. nature itself is sinister, allowing destruction and creation, the beautiful passage from this world to the next. as the force called god, what is perceived by society as the natural order, in cabalistic lore is called metatron, the supreme angel or obedient angel of the right hand path. samael is considered to be the polar opposite, from the darkness. it is within this theory that the prince of darkness is the true mover or manifestation point of life. it is through the shadows from which he stands behind (as does lilith) and through their tongues of deceit shall thei

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

the word aemeth is compounded of the 1st letter of the alphabet and the last letter, and of a middle one, as though 3 we affirm that truth is to be found by the reconciliation of the extremes through the knowledge of the means. forget not that aleph is the spiritual and etherial, and tau is the universe, and mem is the sacrificial man, placed between them so as to affirm the reconciliation of the natural to the spiritual through self-sacrifice. and lastly that when shin is added, there is an affirmation of the judgement set and the book of life opened which is in yhvh and that the keys answering unto these 4 letters are: aleph is the spirit of aether. mem is the spirit of the mighty waters. tau is the great one of the night of time. shin is the spirit of the primal fire. as it would affirm

are of him. they are as chief watchmen and overseers, set over several and respective parts of the world, viz: east, west, north, south, as under the almighty, their governor, protector, defender. and the seals and authority of whom are confirmed in the beginning of the world. to them 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" the circumference of the seal the above quotation gives the functions of these watchmen who are identified by their seals. before their names are given, the letters and numbers around the circumference should be studied. from the top of the seal, going clockwise, they run: 6 "the concourse of the forces" now explains how the name of the watchmen are derived "now thou

correspondences for these weapons: the following quotes are from the golden dawn's the four elemental weapons. the fire wand "the staff of the wand should be of wood, rounded and smooth and perforated from end to end. within it should be placed a magnetized steel rod, just so long as to project 1116-inch 170 beyond each end of the wood. it is often convenient to form the wand of cane, which has a natural hollow through it. if of cane, there should be three natural lengths according to the knots. eighteen inches is an extreme length. the whole is colored flame scarlet, and is divided into three parts by yellow bands" the air dagger "any convenient dagger or knife or sword may be adapted to the use, the shorter it is, the better. the hilt and pommel and guard are to be coloured in bright pur

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

e rituals where the shekinah takes over the astral body of the adept, and lifts it out of the vault. it then takes it to meet the various forms. in my own case, and others within both the whare ra and thoth hermes temples, this is exactly what happens. for in the next two ceremonies, a great deal occurs on the astral level. the outline of the 6=5 ceremony is like that of the 6th masonic degree; a natural progression from the 5=6 which is also likened to a masonic ritual in basic essence. at the 6=5 grade, the costumes of the officers undergo a dramatic change. the egyptian headdress is now discarded for a small colored square cloth with colored rope wound around the top to keep it in place. included after the 6=5 ritual are some notes i made a few years ago as a part of my 6=5 thesis, and

rder is a path to this union. note: mantric formula of the hexagram ritual; affirmation of unity: use it daily, recite at close of meditation. achad rash achadutha rash yeyehuda temuritha achad one in his personality, one in his individuality, in his permutation one. the nails of the 7=4 cube 16 nails thou shalt take to transform the cross into the cube. to steel shall they be transmuted from the natural iron; by fire and hammer, cold welded, and wrought till they are fit for service. so the natural desires of man be transmuted into divine virtues that thy whole being may become a living stone in the temple of our god. passion is thus transmuted to patience, that patience may accomplish perfect work. lust becomes love, ready to give all to the beloved. drunkenness becomes ardent hunger and

s and dadouchos on his left and right respectively; their seats are close against the wall. they represent the position of malkuth on the tree, and they correspond to the grade of zelator, in which the earth part or body of man is purified. the hierophant is on a seat a little distance in front; he corresponds to the grade of theoricus, located in the sephira yesod, and to the purification of the natural mind. the hegemon and hiereus are on seats south and north of the altar, facing east; they answer to the grades of philosophus in netzach and practicus in hod respectively, or to the will and the emotions. on low pedestals beside them are the emblems allocated to each of the chief officers the fan to the hierophant, the cup of water to the hiereus, the lamp to the hegemon and the vessel of

rom the sun of tiphereth. i testify also that the door opens inward for the reception of those who have been prepared in the outward ways, who carry the grace of the heights in their inmost hearts, who have turned their wills to god. behold, i come as a messenger, and my tidings are glad tidings. the time of probation is over; the years of strife are ended; and in all the parts and regions of his natural personality, the dedication of our honoured frater adveniat regnum (vel alius) is complete in the degrees thereof. i have received a dispensation from the merciful and exempt chiefs of the second order, seated on the thrones of chesed, to open the gate of samech, that he may traverse the 25th path and receive the annunciation of his election at the portal of the rosy cross. honourable frat

nd degrees of our fraternity, there is no point of entrance thereto or path of communication therewith, except in the great mystery of daath. the threefold division which i have mentioned offers a complete analogy with the four worlds of kabalism. for in malkuth is the world of assiah, to which the life of the body corresponds. in yetzirah are netzach, hod and yesod, being the inward parts of the natural man his will, emotions and mind. assiah and yetzirah are dedicated in the, which symbolises the conquest of the edomite kings. thereafter it is the kingdom of israel, the reign of the spirit and of holy souls in briah. beyond these things there is the world of atziluth. the kerux leads the philosophus to the east. celebrant the portals which are before you represent all possible modes of e

ZOETIC GRIMOIRE OF ZOS

ediction; these at least dealt with the future, which precluded faking. my ventures into astrology, palmistry, etc, proved their capabilities and their drawbacks. i found prediction by playing-cards the most resilient and extendible, indeed, almost unlimited in scope and remarkably accurate, and so it became my final choice and convinced me of its possibility for telling anyone. s future. neither natural aptitude nor much learning is necessary if we begin correctly. prognostication by cards can be proved beyond question and demonstrated under almost any conditions, with a person of ability, in its advanced forms. i set no limits whatever. i believe it is possible to forecast the kind of life after death and the nature of one. s fresh becomings. i have gone to great lengths and could prove

0 0

and sorors of the hermetic order of the golden dawn, give the sign of the neophyte (all give the sign of the neophyte to the hierophant, then the hiereus gives both signs after the others have completed it. very honored hierophant, all present are initiated members" hierophant (gives the sign of the enterer, but not the sign of the silence to the west "let the number of officers of the grade and nature be proclaimed, for by names and images are all powers awakened and re-awakened (hierophant now gives the sign of silence) hierophant "honored hiereus, remind us of the chief officers" hiereus "there are three chief officers, the hierophant, the hiereus, and the hegemon" hierophant "is there any peculiarity in these names" hiereus "they all commence with the letter 'h" hierophant "and of wha

begin in the pathway of light (hiereus circumambulates once, the hegemon twice, and the other officers circumambulate three times) hierophant "the mystical circumambulation, symbolic of the rise of light is accomplished. let us adore the lord of the universe (sits down (all face east) all (salutes with the sign of enterer after each phrase "holy art thou, lord of the universe, holy art thou which nature has not formed, holy art thou the vast and mighty one, ruler of the light and the darkness (sign of silence) 28 (hierophant, hiereus and hegemon raise wands and sword in salute, and sink them. all face as usual but remain standing) hierophant "kerux, in the name of the lord of the universe, who works in silence, and whom not but silence can express, i declare to you that the light shineth i

f the threefold bondage of mortality, which amongst the initiated, is called earthly or material inclination that has bound into a narrow place, the once binding soul. the hoodwink was an image of the darkness and ignorance of mortality that has blinded men into unhappiness and the beauty their eyes once looked upon. the double cubical altar in the center of the temple is an emblem of the visible nature or the material universe, concealing within herself the mysteries of all dimensions, while revealing her surface to the exterior senses. it is a double cube because, as the emerald tablet states 'the things that are below are a reflection of the things that are above' the world of men and women created to unhappiness is a reflection of the world of divine beings created to happiness. it is

ed certain hieroglyphics from the 17th and the 125th chapters of the book of the dead. they are the symbols of the two powers of day and night, love and hate, work and rest, the subtle force of the lodestone and the eternal out-pouring and in-pouring of the heart of god. the lamps that burn, though with a veiled light upon their summits, show the pathway to hidden knowledge, unlike the pathway of nature which is a continual undulation, the winding to and fro of the serpent which is the straight and narrow way between them. it was because of this that i passed between them, when you came to the light, and it was because of this that you were placed between them to receive the final consecration. they are two contending forces and one which unites them eternally, and two basal angles of the

er, that advancement in our order is not a right, it is a privilege that must always be approved by the chiefs of the second order. you will be assigned a personal proctor whose task it is to oversee your study and to test you when you are ready (hierophant welcomes the initiate in his own words and asks if anyone else has anything to say (kerux brings forth the special solution and water) kerux "nature is harmonious in all her workings, and that which is above, is also that which is below. thus also, the truths which by material science we investigate are but special examples of the all pervading law of the universe. so, with the pure limpid fluid, is hidden the elements bearing the semblance of blood, even as within the mind and brain of the initiate lies concealed the divine secrets of

0 0 INITIATION CEREMONY

utes and lowers insignia, except the hierophant. after first round hiereus returns to his place. after second round hegemon returns to his place. after third round remaining members returns to their places. hiero: the mystic circumambulation symbolic of the rise of the light is accomplished. let us adore the lord of the universe (adoration) holy art thou, lord of the universe. holy art thou, whom nature hath not formed. holy art thou, the vast and mighty one. lord of the light and of the darkness. all salute. hiero: frater kerux, in the name of the lord of the universe, i command you to declare that i have opened the hall of the neophytes. kerux: moves to the right of the hierophant. kerux: in the name of the lord of the universe, i declare that the sun hath arisen, and that the light shin

he three-fold bondage of mortality, which amongst the initiated is called earthly or material inclination, that has bound into a narrow place the once far-wandering soul; and the hood-wink was an image of the darkness, of ignorance, of mortality that has blinded men to the happiness and beauty their eyes once looked upon. the double cubical altar in the center of the hall, is an emblem of visible nature or the material universe, concealing within herself the mysteries of all dimensions, while revealing her surface to the exterior senses. it is a double cube because, as the emerald tablet has said the things that are below are a reflection of the things that are above. the world of men and women created to unhappiness is a reflection of the world of divine beings created to happiness. it is

rtain hieroglyphics from the 17th and the 125th chapters of the book of the dead. they are the symbols of the two powers of day and night, love and hate, work and rest, the subtle force of the lodestone and the eternal out-pouring and in-pouring of the heart of god. the lamps that burn, though with a veiled light, upon their summits show that the pathway to hidden knowledge, unlike the pathway of nature- which is a continual undulation, the winding hither and thither of the serpent- is the straight and narrow way between them. it was because of this that i passed between them, when you came to the light, and it was because of this that you were placed between them to receive the final consecration. two contending forces and one which unites them eternally. two basal angles of the triangle

w kerux. heg: directs neophyte to his seat in the north. all officers return to their places. hiero: the mystical reverse circumambulation is accomplished. it is the symbol of fading light. let us adore the lord of the universe. all turn east. stol: directs neophyte to rise and face east. hiero: faces east. all together say saluting. holy art thou, lord of the universe! salute holy art thou, whom nature hath not formed! salute holy art thou, the vast and the mighty one! salute lord of the light and of the darkness! salute hiero: nothing now remains but to partake together in silence of the mystic repast composed of the symbols of the four elements and to remember our pledge of secrecy. all are seated. hiero: puts down his sceptre and returns the banner of the east to its place. he goes to

1 10 INITIATION CEREMONY

ss on forehead, sprinkles thrice, saying: stol: in the name of the lord of the universe. i purify thee with water. stol: returns to place as he came. hiero: the zelator grade is a preparation for other grades, a threshold before our discipline, and it shows by its imagery, the light of the hidden knowledge dawning in the darkness of creation; and you are now to begin to analyze and comprehend the nature of that light. to this end, you stand between the pillars, in the gateway where the secrets of the neophyte grade were communicated to you. prepare to enter the immeasurable region. and tetragrammaton elohim planted a garden eastward in eden, and out of the ground made tetragrammaton elohim to grow every tree that is pleasant to the sight and good for food; the tree of life also, in the mid

masculine power, and i prepare the way to the celestial light. heg: hiereus: step back to south and north of altar respectively. hiero: takes neophyte by right hand with his left, and pointing to the altar and diagram says: hiero: and tetragrammaton placed kerubim at the east of the garden of eden and a flaming sword which turned every way to keep the path of the tree of life, for he has created nature that man being cast out of eden may not fall into the void. he has bound man with the stars as with a chain. he allures him with scattered fragments of the divine body in bird and beast and flower, and he laments over him in the wind and in the sea and in the birds. when the times are ended, he will call the kerubim from the east of the garden, and all shall be consumed and become infinite

e chest, and the trunk. i now confer upon you the mystic title of periclinus de faustis, which signifies that on this earth you are in a wilderness, far from the garden of the happy. and give you the symbol of aretz which is the hebrew name for earth, to which the grade of zelator is referred. the word zelator is derived from the ancient egyptian zaruator, signifying searcher of athor, goddess of nature; but others assign to it the meaning of the zealous student whose first duty was to blow the athanor or fire which heated the crucible of the alchemist. hiero: resumes seat on dais. kerux: leads new zelator to seat in north west. hiero: frater kerux, you have my command to declare that our frater has been duly admitted to the grade of zelator. kerux: comes to n.w of hierophant, faces west

lluminateth the splendor of all the lights, the zohar me-ou roth and causeth the current of the divine influx to descend from the prince of countenances, the great archangel metatron. frater (name) before you can be eligible for advancement to the next grade of theoricus you will be required to pass an examination in certain subjects. 1) the names and alchemical symbols of the three principles of nature. 2) the metals attributed in alchemy to the seven planets. 3) the names of the alchemical particular principles, the sun and moon of the philosophers, the green lion, the king and queen. 4) the names and astrological value of the twelve houses of heaven. 5) the names, astrological symbols and values of the aspects of the planets. 6) the meaning of the querent and quesited. 7) the four great

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

pol. poganin, lith. pagonas [but russ. j)or/a?i= unclean. the gothic hdithi campus early developed an adj. haithns agrestis, campestris^ paganus (ulph. in mark 7, 2(i renders fk\r]i/is by liaitlind, the old h.g. heida an adj. lieidaii, mid. h. and dutch heide heiden, a.s. hu:l) jtcc^in, engl, heath heathen. old norse heitji hei'sinn; swed. and dan. use /leffiit'wj. the o.h.g word retains its adj. nature, and forms its gen. pi. heidanero. our present heide, gen. heiden (for heiden, gen. heidens) is erroneoi;s, but current ever since luther. full confirmation is afforded by mid. lat. agrestis= paganus, e.g. in the passage quoted "in ch. iv from vita s. agili; ami the' wilde heiden' in our heldenbuch is an evident pleonasm (see supplement. 1 2 intkoduction. the worn out empire of the eomans s

and here the religious mythus tacks itself on to the heroic legend. as the gothic, fraukish and norse genealogies all run into one another, we can scarcely deny the connexion of the veiled myths also which stand in the background. 5. the mingling of the mythic element with names of plants and constellations. this is an uneffaced vestige of the primeval intimate union between religious worship and nature. 6. the gradual transformation of the gods into devils, of the wise women into witches, of the worship into superstitious customs. the names of the gods have found a last lurking-place in disguised ejaculations, oaths, curses, protestations^ there is some analogy between this and the transfer of heathen myths from goddesses and gods to iviary and the saints, from elves to angels. heathen fe

tive sensuous representation of an angry avenging deity (see suppl, the most striking example will be treated of presently in ch. viii, under donar, thunder^ the idea recurs several times in the edda and elsewhere: rci&r er j^er osinn, rt/^y er];er asabragr; sasm. 85^ osinn o/ractr; siem. 228. rcid' vars];a freyja oc fnasasi; soim. 71^ she was wroth, clirestien; jaia fist dex de sa main iiue, por nature fere muser, tout le mont i porroit user, s'ele la voloit contrefere, que ja nen porroit a chief trere; no dex, s'il sen voloit pener, mi porroit, ce cuit, assener, que ja une telle feist, por peine que il i meist (see suppl. 1 piacula ircc deum, liv. 2, 9. deos iratos liabeam! dii immortales liominibus irasci et succensere consvieverunt, cic. pro rose. 16. and tacitus on this very subject o

when it thunders' pashangiii porguini pas' have mercy, god porguini; georgi description 1, 64' den sig hat got in siner hant, ms. 2,16* gott. anz. 1833, pp. 471-2. diez however raises doubts, roman, gram. 1,41. 28 god. and ragin, all lead both individually, and with all the more weight collectively, into the path to be trod. i shall take up all the threads again, but i wish first to determine the nature and bearings of tlie cultus. chapter iii. worship. the simplest actions by which man expressed his reverence^ for the gods (see suppl, and kept up a permanent connexion with them, were prayer and sacrifice. sacrifice is a prayer offered up with gifts. and wherever there was occasion for prayer, there was also for sacrifice (see suppl. peayer. when we consider the word employed by ulpliilas

e cattle born, or grain harvested, tlie gift-bestowing god had a first right to a part of the food, drink, produce, the spoils of war or of the chase (the same idea on which tithes to the church were afterwards grounded. if on the contrary a famine, a failure of crops, a pestilence had set in among a people, they hastened to present propitiatory gifts (see suppl. these sin-offerings have by their nature an occasional and fitful character, while those performed to the propitious deity readily pass into periodically recurring festivals. there is a third species of sacrifice, by which one seeks to know the issue of an enterprise, and to secure the aid of the god to whom it is presented (see suppl. divination however could also be practised without sacrifices. besides these three, there were s

3 8 INITIATION CEREMONY

of axiokersa. heg: places theoricus in a seat in the west between himself and hiereus and facing hierophant, takes pyramid from him. hiero: stoop not down into the darkly splendid world, wherein continually lies a faithless depth, and hades wrapped in clouds, delighting in unintelligible images, precipitous, winding, a black ever rolling abyss ever espousing a body unluminous, formless and void. nature persuadeth us that there are pure demons, and that even the evil germs of matter may alike become useful and good. but these are mysteries which are evoked in the profound abyss of the mind. such a fire existeth extending through the rushings of air or even a fire formless whence comes the image of a voice or even a flashing light abounding, revolving, whirling forth, crying aloud. also the

t if thy meditation prolongeth itself thou shalt unite all these symbols in the form of the lion. then when no longer are visible unto thee the vault of the heavens, the mass of the earth, when to thee the stars have lost their light and the lamp of the moon is veiled when the earth abideth not, and around thee is the lightening flame, then call not before thyself the visible image of the soul of nature. for thou must not behold it ere thy body is purged by the sacred rites. since ever dragging down the soul and leading it from sacred things, from the confines of matter, arise the terrible dog-faced demons, never showing a true image unto mortal gaze. so, therefore, first the priest who governeth the works of fire must sprinkle with the lustral water of the loud resounding sea. labor thou

vient, through the will of the father of all. heg: leads theoricus between pillars turns to right and halts at foot of hierophant's throne. hiero: rises and takes red lamp in his hand. hiero: axieros the first kabir spake to kasmillos the candidate and said i am the sun in greatest elevation, bringing upon the earth the ripening heat, fructifying all things, urging forward the growth of vegetable nature. life giving, light producing, crowning summer with the golden harvest and filling the lap of plenteous autumn with the purple vintage of the vine. thus far is the voice of axieros. heg: leads theoricus round to seat of hiereus and halts before him in the n.w. hiereus: rises with red lamp in his hand. hiereus: axiokersos the second kabir spake to kasmillos the candidate and said, i am the s

dispenser of fire. he is also the channel of the higher fire, aether, sun, and the spirit of the moon, ye are the leaders of air. and the great goddess bringeth forth the vast sun and the brilliant moon, and the wide air, and the lunar course and the solar pole. she collecteth it receiving the melody of ether, and of the sun, and of the moon, and of whatsoever is contained by air. unwearied doth nature rule over the worlds and works, so that the periods of all things may be accomplished. and above the shoulders of that great goddess is nature in her vastness exalted. thus far the voice of the kabiri. heg: conducts theoricus to hierophant's throne and hands to theoricus the solar creek cross. hiero: the solar creek cross is formed of 13 squares, which fitly refer to the sun's motion throug

to that which they naturally approximate. thus, copper which is reddish becomes green in verdigris etc. mercury is the only one which unites these primary forms in one symbol. saturn is composed of the cross and the crescent, showing that lead is corrosive externally and lunar internally. jupiter is the reverse, mars is solar internally while venus is the opposite, for copper is externally of the nature of gold, but internally corrosive. wherefore, also the name of the sphere of venus nogah, denotes external splendor. heg: shows theoricus the 2nd tablet. heg: this shows the true and genuine attribution of the tarot trumps to the hebrew alphabet which has long been a secret among the initiates and which should be carefully concealed from the outer world. as a mss. lecture on this subject is

4 7 INITIATION CEREMONY

d, i am water turbid and troubled. i am the banisher of peace in the vast abode of the waters. none is so strong that can withstand the great waters, the vastness of their terror, the magnitude of their fear, the roar of their thundering voice. i am the future, mist-clad and shrouded in gloom. i am the recession of the torrent, the storm veiled in terror is my name. hail unto the mighty powers of nature, and the chiefs of the whirling storm. heg: leads practicus round to his own seat. takes red lamp in his hand and addresses practicus. heg: the priestess with the mask of isis spake and said, the traveller through the gates of anubis is my name. i am water pure and limpid, ever flowing on towards the sea. i am the ever-passing present, which stands in the place of the past. i am the fertili

the feet of the woman of the revelation, ruling equally over cold and moist natures, and the passive elements of earth and water. the four hebrew yods refer to the four letters of the holy name reconstituting the destroyed world from the waters. it is to be noted that the symbol of the sign pisces is formed of the two lunar crescents of gedulah and geburah bound together, and thus shows the lunar nature of the sign. the dogs are the jackals of the egyptian anubis, guarding the gates of the east and of the west, shown by the two towers, between which lies the path of all the heavenly bodies ever rising in the east and setting in the west. the crayfish is the sign cancer, and was anciently the scarabus or khephra, the emblem of the sun below the horizon as he ever is when the moon is increas

re. the name answering to 7 is aha, that answering to 49 is hagiel, the intelligence of venus; that answering to 175 is qedemei the spirit of venus and lastly that answering to 1252 is beni seraphim the name of the intelligence of venus. on this tablet is shown the meaning of the symbol of venus on the tree of life. it embraces all the sephiroth, and is therefore the fitting symbol of the isis of nature. hence also its circle is always represented larger than that of mercury. hiero: resumes his seat. heg: leads practicus to hiereus. heg: hiereus: pract: move to west. hiereus: on this tablet (indicating it) are shown the paths when arranged with daath added to the sephirotic tree. it differs from the other and more usual attributions. furthermore it is not so correct, as daath is not proper

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

he south gave warmth; in the west, thunder beings gave rain and the north with its cold and mighty wind gave strength and endurance' and so the earth was respected as the sacred mother, giver of life and crops, to whose womb the dead returned. it is no accident that the sioux medicine wheel and the celtic wheel of the year are so similar in formation and purpose, linking all life to the cycles of nature. so if we are to use magick in a positive way, we must remember that it brings responsibility along with benefits. magick and knowledge white witchcraft is essentially the process of drawing on ancient wisdom and powers via the collective mind that we as individuals can spontaneously but unconsciously access in our dreams and visions. in magick, we can use rituals and altered states of cons

is possible. thus will your psychic powers also spontaneously unfold and guide you in your everyday world, increasing your spiritual power and wisdom. the magick is within you, so let it flow and make the world a better place. 1- the origins and practice of witchcraft a history of witchcraft witchcraft probably originated about 25,000 years ago in the palaeolithic era. at that time, humankind and nature were seen as inextricably linked. people acknowledged every rock, tree and stream as deities in the life force, and the earth as mother, offering both womb and tomb. prehistoric witchcraft early man used sympathetic, or attracting, magick- in the form of dances, chants and cave paintings of animals- to attract the herds of animals that provided for the needs of the group, and to bring ferti

a cave at the abri du roc aux sorciers at angles-sur-l'anglin. this motif continued right through to the triple goddess of the celts, reflecting the lunar cycles as maiden, mother and crone, an image that also appeared throughout the classical world. witchcraft and the early christians after the formation of the christian church, the worship of the old deities and the old ways were banned and the nature festivals supplanted by christian ones. the christians were pragmatic, however, and pope gregory, who sent st augustine to england in ad 597, acknowledged that it was simpler to graft the christian festivals on to the existing festivals of the solstices and equinoxes. so, easter, for example, was celebrated on the first sunday after the first full moon after the spring equinox, which is whe

of these old superstitions in my book ghost encounters (blandford, 1998. wicca wicca, as it is performed today, is not modern witchcraft per se, but a contemporary neo-pagan religion. it is, however, one of the major forms of witchcraft. it began in its modern form with the teachings of gerald gardner after the repeal of the witchcraft act in 1951, though its descent can be traced to the ancient nature religions. this traditional method of wicca is quite formal, with covens using ritual tools and learned invocations emphasising the goddess and her representative, the high priestess, as their head. the goddess is the archetype or source energy of the ultimate feminine power or principle. all the named goddesses represent aspects of particular qualities of the goddess in different cultures

stem of degrees of learning and does not permit self-initiation. the high priest initiates the female members and the high priestess the male. they celebrate eight sabbats, or seasonal celebrations. there are, however, numerous forms of wicca and of witchcraft, many of which draw on ancient traditions. for example, the feminist dianic wicca, founded in the 1970s, is spiritually descended from the nature religion of the italian witches who worshipped diana as the triple goddess of the moon from about 500 bc. since the 1970s, less formal practices and covens have evolved, which may or may not have a structured learning system, and these create their own spells and ceremonies, rather than using an existing system, such as that recorded in gardner's own book of shadows, revised by his high pri

ABRAMELIN1

ncealed adepts and the outer world. an example of the former class we may flnd in our author, an example of the latter in abra-melin. the particular scheme or system of magic advocated in the present work is to an extent sui generis, but to an extent only. it is rather the manner of its application which makes it unique. in magic, that is to say, the science of the control of the secret forces of nature, there have always been two great schools, the one great in good, the other in evil; the former the magic of light, the latter that of darkness; the former usually depending on the knowledge and invocation of the angelic natures, the latter on the method of evocation of the demonic races. usually the former is termed white magic, as opposed to the latter, or black magic. the invocation of a

hich the names employed are the very factors which make them of value. among them we find a form of the celebrated sator, arepo, tenet, opera, rotas, which is one of the pentacles in the key of solomon. abraham's formula is slightly different: and is to be used for obtaining the love of a maiden. the pentacle in my key of solomon the king is classed under saturn, while the above is applied to the nature of venus. i give the hebrew form (see appendix a, table of hebrew and chaldee letters) of equivalents: introduction xii or in latin letters: in the key of solomon it is (as being a pentacle) inscribed within a double circle, wherein is written the following versicle from psalm lxxii, v. 8 his dominion shall be also from the one sea unto the other, and from the flood unto the world s end. in

e in the key of solomon the king is there said to be of value in adversity, and for repressing the pride of the spirits. this example therefore shows clearly that it is not so much the use of symbolic pentacles that abraham is opposed to, as their ignorant perversions and inappropriate use. it is also to be observed, that while many of the symbolic squares of letters of the third book present the nature of the double acrostic, there are also many which do not, and in the case of a great number the letters do not fill up the square introduction xiii entirely, but are arranged somewhat in the form of a gnomon, etc. others again leave the centre part of the square blank. in appendix c 5 to the introduction i will, for the sake of comparison, give some examples of angelic invocation taken from

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

t, such as abraham evidently was, could possibly be ignorant of their existence, power, and value; and we are therefore forced to conclude either that he was unwilling to reveal this knowledge to lamech; or, which is infinitely more probable, that he feared to confuse him by the large amount of additional instruction which would be necessary to make him thoroughly understand their classification, nature, and offices. this latter line of action would be the less imperative, as the correctness of the symbols of the third book would minimise chances of error; and what abraham is undertaking to teach 5 see appendix c, examples of angelic invocation introduction xiv lamech, is how to arrive at practical magical results; rather than the secret wisdom of the qabalah. it is entirely beyond the sco

ABRAMELIN2

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

69 confidence in the living and only god, reminding them how powerful and potent he is; thus, therefore, govern yourself, using prudence towards them. and communicate unto them also the form72 in the which you wish them to appear; the which you can not determine, nor even themselves, but you ought the evening before to have demanded this from your guardian angel, who knoweth better than you your nature and constitution, and who understandeth the forms which can terrify you, and those of which you can support the sight.73 and you must not think that this can be done otherwise, as certain accursed persons write; that is to say, by means of seals, and conjurations, and superstitious figures, and pentacles, and other abominations, written by diabolical enchanters;74 for this would be the coin

ts; that is to say as their lord, and not as their servitor. yet in all matters there should be a reasonable mean, seeing that we are not treating with men, but with spirits, of whom each one knoweth more than the whole universe together. now if you shall make some demand unto a spirit, and he shall refuse to execute it; first well and carefully examine and consider whether it be in the power and nature of the spirit to whom you make such demand, to fulfil the same. for one spirit knoweth not all things, and that which appertaineth unto the one, another knoweth not. for this reason, see that ye well take heed before endeavouring to force them to perform a matter. yet if, however, the inferior spirits be disobedient, you shall call their superiors, and remind them of the oaths which they ha

the devil, and his following. this operation being completed in the proper manner, you will be able to see and to read these books; but it is not permitted unto you to copy them, nor to keep them in your memory more than once. as for myself, i have made every effort to copy them, but as fast as i wrote, the writing used to disappear from the page; whence you may conclude that the lord knowing our nature, which is inclined unto evil, doth not wish that such great treasures should be the sacred magic 102 employed to serve unto that end,126 and unto the destruction of the human race. chapter xii (to know the secrets of any person) for this operation it sufficeth to touch the symbol, for at once the spirit doth whisper the reply in your ear; but should you comprehend by such a means anything v

e spirit and the four elements; 6 is the number of the planets (as known to the ancients, without the recently discovered herschel and neptune. as the chaldean oracles of zoroaster say" he made them six, and for the seventh, he cast into the midst thereof the fire of the sun. 2 operates in the stars and planets as representing their good or evil influence in the heavens, in other words their dual nature. 3 consists in the metals because, the ancient alchemists considered their bases to be found in the three principles which they called sulphur, mercury, and salt; but by which they did not mean the substance which we know under these names. 4 ie, probable as opposed to certain. 5 ie, professing magicians. 6 in the original ms "nous avons deja dit quelle est la science que je dois vous ensei

ABRAMELIN3

nations, so that from the very beginning they prepare the way to make us to fail. if they know that a man is inclined unto vanity and pride, they will humiliate themselves before him, and push that humility unto excess, and even unto idolatry, and this man will glory herein and become intoxicated with conceit, and the matter will not end without his commanding them some pernicious thing of such a nature that ultimately thence from will be derived that sin which will make the man the slave of the demon. another man will be easily accessible to avarice, and then if he take not heed the malignant spirits will propose unto him thousands of ways of accumulating wealth, and of rendering himself rich by indirect and unjust ways and means, whence total restitution is afterwards difficult and even

o constrain them to obey him (they, namely) who have the same virtue and power, which god hath granted unto them, they having lost nothing hereof; and they also being spirits from god and herein differing from thee who art drawn from the mire, as gold is from lead; and that their sin is notorious, for the which they were chased from heaven; figure also unto thyself, that a spirit which of his own nature is all vanity, would not be likely to submit himself unto thee without a superior force (compelling him, neither would he wish to obey thee nor to serve thee.8 he who shall reflect and reason upon these particulars will know that all things come unto us from god, and that it is he who wisheth and commandeth that the evil spirits should be submitted unto us. if then all things depend from th

lso thou wilt find the symbols of many spirits. but seeing that the subjects of various erring humours (of mind) and other occasions which arise daily be diverse, each man will procure for himself those (spirits) which be of 8. this whole sentence is most confusedly worded in the original, and i have endeavoured to render it as literally as circumstances would allow. of abramelin the mage 214 his nature and genius and fit for that wherein thou wouldest employ them. and when thou shalt find an extreme resistance unto operating, on the part of any spirit, after that thou shalt have given him the necessary instructions, and that he cannot execute that which thou hast commanded him; in such case thou shalt convoke the superior spirits and demand of them others which may be better capable of se

very class of person; but only on occasions of the very utmost and most absolute necessity. this operation i myself have performed but twice in my life, namely once for the duke of saxonia, and on another occasion in the case of a lady whom the emperor sigismond loved passionately. the familiar spirits are very prompt, and they are able to execute in most minute detail all matters of a mechanical nature, with the which therefore it is well to occupy them; as in historical painting; in making statues; clocks; weapons; and other like matters; also in chemistry; and in causing them to carry out commercial and business transactions under the form of other persons; in making them transport merchandise and other goods from one place to another; also to employ them in causing quarrels, fights, ho

in causing quarrels, fights, homicides, and all kinds of evils, and malefic acts; also to convey letters and messages of all kinds from one country to another; to deliver prisoners; and in a thousand other ways which i have frequently experimented. these spirits should be treated according to their quality, and a distinction should be made between a great spirit and one of a vile or insignificant nature, but thou shouldest nevertheless alway conserve over them that domination which is proper unto him who operateth. in speaking unto them thou shalt give them no title; but shalt address them sometimes as you, sometimes as 12. meaning apparently the four princes and eight sub-princes of the demons, before so often alluded to. 13. viz: lucifer, leviathan, satan, and belial. of abramelin the ma

ADDTLS

squares immediately above each sephirotic cross. 4. servient squares, always in the color of the tablet, and consist of the 16 squares of each lesser angle beneath each sephirotic cross. the kerubic and servient squares on each tablet are colored in the elemental color with the letters drawn thereon in the complimentary color, on a subtle level, providing a spiritual force, even unto an elemental nature, thus: air tablet painted in yellow. lettering on a quarter mauve. water tablet painted in blue. lettering on c quarter orange. earth tablet painted in black. lettering on bquarter green. fire tablet painted in red. lettering on d quarter green. example of color (lesser angles) thou shall paint the letter on the appropriate color in the lesser angles. study well the example from the tablet

thou mayest derive these other names: z l a r, l a r z, a r z i in total, we have four kerubic names in each sub-angle. these four names of the kerubic angels of the sub-quadrant, rule the servient squares below the sephirotic cross. of the four kerubics, the first is the most powerful as the other three are derived from the first through the process of permutation. 10 if thou wish to change the nature of these four names from angelic to archangelic, and thusly increase their power, thou shall prefix the name with an appropriate line from the tablet of union. example: kerubic rank of a and lesser angle of a tablet, thou shall add the letter e from the word exarp on the tablet of union. thus the archangelic names are now erzla, ezlar, elarz, earzl. the rule is that the first letter of the

rank has attribution to the name: w h y h(final) therefore, applying the above rule, the servient squares beneath the sephirotic cross follow: w h y h(final) h(final) 16 y h w from this example, it will be clearly indicated that each square has a double attribution to the letters of tetragrammaton, none being the same since a column and a rank differ. thus, column w rank y does not coincide in nature with column y rank w. we must now approach the reason for this complex series of references of the letters of the tetragrammaton to the squares. according to these attributions, so are certain astrological, tarot, geomantic and hebrew symbols referred to the squares. it will be remembered that in attributing the letters of the name to the great cross, we subdivided the latter into groups or

of the lesser angles. y d are referred to the cardinal signs,(a,d, g, and j) h c are referred to the kerubic or fixed signs,(b, e, h and k) w a are referred to the mutable signs,(c, f, i, and l) h (final) b are referred to the elements,(d, c, a, b) as to the reasons of this latter attribution, s.r.m.d. says that the four cardinal signs are called the most fiery because they are most solar in nature. that is, the 19 equinoxes and solstices occur when the a is in these signs. the kerubic or fixed signs are considered watery because they are the most shining and glittering in nature. the remaining four mutable signs are called the most airy because they are the most subtle in nature. while the four elements are the most earthy because their operation is mainly terrestrial. incidentally

represented as being pyramids like that described above. the practical magical significance of this will be shown hereafter, but for the moment we must consider the method of producing the sides of these pyramids, and their attributions. with the exception of the tetragrammaton letter, upon which everything else depends, all the other attributions appear and are included in the definition of the nature of the pyramid. each side of the pyramid is colored according to its own appropriate element, or left white for m. it by no means follows, for example, that a square from the airy angle of a will build up a completely yellow pyramid. but every key of attributions diagram m attribution of the 21 great name to the four lesser angles diagram n airy angle of all four tablets has at least one ai

ADEPTUS MINOR INITIATION

k l e c q n w (temple set up at beginning of ritual) third "it is abiegnus, lamb of the father. it is by metathesis abi-genos, born of the father; bia-genos, strength of our race, and the four words make the sentence,'mountain of the lamb of the father, and the strength of our race" chief "mighty adeptus major, what is the key to this tomb" second "the rose and the cross, which resume the life of nature and the powers hidden in the word i. n. r. i" chief "associate adeptus minor, what is the emblem that we bear in our left hand" third "it is a form of the rose and the cross, the ancient crux ansata or egyptian symbol of life" chief "mighty adeptus major, what is its meaning" second "it represents the force of the ten sephiroth in nature divided into a hexad and a tetrad. the oval embraces

d and a tetrad. the oval embraces the first six sephiroth and the tau cross, the lower four, that answer unto the four elements" chief "associate adeptus minor, what is the emblem which i bear upon my breast" third "the complete symbol of the rose and cross" chief "mighty adeptus major, what is its meaning" second "it is the key of sigils and rituals, and represents the force of the 22 letters in nature, as divided into a three, a seven and a twelve. many and great are its mysteries" 6 chief "associate adeptus minor, what is the wand which thou bearest" third "a simple wand having the colors of the 12 signs of the zodiac between light and darkness and surmounted by the lotus flower of isis. it symbolizes the development of creation" chief "mighty adeptus major, thy wand and its meaning" se

i bring with me one who has passed the trials of humiliation, and has symbolically chosen to return to the womb. he humbly desireth admission to the tomb of the mystical mountain" second "let the aspirant be assisted to kneel (aspirant is brought to the door of the tomb between the third adept and hodos. all face east and kneel) second "from thine hand oh lord, cometh all good. the characters of nature with thy fingers thou hast traced, but none can read them unless he hath been taught in thy school. therefore, even as servants look unto the hands of their masters and handmaidens unto their mistresses, even so our eyes look unto thee, for thou alone art our help. o lord, our god, who should not extol thee? who should not praise thee "all is from thee, all belongeth unto thee. either thy l

necessity the humble, the meek-hearted and the poor, who submit themselves unto thee; and whosoever humbleth himself in dust and 11 ashes before thee, unto such a one thou art propitious. who should not praise thee, then, o lord of the universe, unto whom there is none like and whose dwelling is in heaven, and in every virtuous and god-fearing heart "o god the vast one, thou art in all things. o nature, thou self from nothing, for what else can i call thee? in myself i am nothing. in thee i am self, and exist in thy self-hood from nothing. live thou in me, and bring me unto that self which is in thee. amen" second "let the hands of the aspirant be unbound (this is done, aspirant remains kneeling, and officers rise) third "think not, o aspirant, that the trial of humility through which tho

rucian knowledge even as the same hath been kept secret through the ages; that i will not perform any ritual of the rosea rubeae et aurea cruces before the eyes of any person save for the permission of the chiefs of the order" trapt "i further promise and swear that with the divine permission i will, from this day forward, apply myself to the great work, which is, to purify and exalt my spiritual nature so that with the divine aid i may at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in this event, i will not abuse the great power entrusted to me" jxn "i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highest divine names connected therewith, and especially not t

ALEE J BOOK OF AIWASS

of satan and what it means to be a satanist. creation the universe comes from the one (ain or no-thing) and returns to it. the first cause is not an explosion like the so-called big bang, but the emergence of chaos and order. people often ask "how can satan be the exception to every rule, the dissonance in the universal, the rebel of the cosmos, the rock cast in the still pond and still represent nature's balance factor" simply put, satan, the male principle, is chaos personified. babalon, the female principle, is order personified. these principles combine, divide and subdivide as the universe expands. these divisions create primary forms which help the co-creators weave the fabric of the universe. the process is reminiscent of the way cells divide and multiply in our own bodies. during t

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

o anywhere but lunatic asylums and churches. it is because of this overwhelming miasma of fear that the whole subject of yoga has become obscure. a perfectly simple problem has been complicated by the most abject ethical and superstitious nonsense. yet all the time the truth is patent in the word itself (7) yoga means union. we may now consider what yoga really is. let us go for a moment into the nature of consciousness with the tail of an eye on such sciences as mathematics, biology, and chemistry. in mathematics the expression 'a' plus 'b' plus 'c' is a triviality. write 'a' plus 'b' plus 'c' equals 0, and you obtain an equation from which the most glorious truths may be developed. in biology the cell divides endlessly, but never becomes anything different; but if we unite cells of oppos

the type of all propositions, is: s is p. there must be two things- different things- whose relation forms knowledge. yoga is first of all the union of the subject and the object of consciousness: of the seer with the thing seen (9) now, there is nothing strange of wonderful about all this. the study of the principles of yoga is very useful to the average man, if only to make him think about the nature of the world as he supposes that he knows it. let us consider a piece of cheese. we say that this has certain qualities, shape, structure, colour, solidity, weight, taste, smell, consistency and the rest; but investigation has shown that this is all illusory. where are these qualities? not in the cheese, for different observers give quite different accounts of it. not in ourselves, for we d

g mysterious and oriental. the principles of yoga, and the spiritual results of yoga, are demonstrated in every conscious and unconscious happening. this is that which is written in 'the book of the law- love is the law, love under will- for love is the instinct to unite, and the act of uniting. but this cannot be done indiscriminately, it must be done 'under will' that is, in accordance with the nature of the particular units concerned. hydrogen has no love for hydrogen; it is not the nature, or the 'true will' of hydrogen to seek to unite with a molecule of its own kind. add hydrogen to hydrogen: nothing happens to its quality: it is only its quantity that changes. it rather seeks to enlarge its experience of its possibilities by union with atoms of opposite character, such as oxygen; wi

ting up of the mind. in extreme cases we get the phenomena of multiple personality, jekyll and hyde, only more so. at the best, when a man says 'i' he refers only to a transitory phenomenon. his 'i' changes as he utters the word. but- philosophy apart- it is rarer and rarer to find a man with a mind of his own and a will of his own, even in this modified sense (18) i want you therefore to see the nature of the obstacles to union with the absolute. for one thing, the yoga which we constantly practice has not invariable results; there is a question of attention, of investigation, of reflexion. i propose to deal in a future instruction with the modifications of our perception thus caused, for they are of great importance to our science of yoga. for example, the classical case of the two men l

ut they are latent; their development is not merely measurable in terms of quantity and efficiency. as we rise from the coarse to the fine, from the gross to the subtle, we enter a new (and what appears on first sight to be an immeasurable) region. it is quite impossible to explain what i mean by this; if i could, you would know it already. how can one explain to a person who has never skated the nature of the pleasure of executing a difficult figure on the ice? he has in himself the whole apparatus ready for use; but experience, and experience only, can make him aware of the results of such use. 7. at the same time, in a general exposition of yoga, it may be useful to give some idea of the functions on which those peaks that pierce the clouds of the limitations of our intellectual underst

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

this "quartier macabre" beyond the north rampart with the mississippi on the other side. it is like the space between, our life which flows, and fertilizes as it flows, muddy and malarious as it may be, to empty itself into the warm bosom of the gulf stream, which (in our allegory) we may call the life of god. but our business is with the heart of things; we must go beyond the crude phenomena of nature if we are to dwell in the spirit. art is the soul of life and the old absinthe house is heart and soul of the old quarter of new orleans. for here was the headquarters of no common man--no less than a real pirate--of captain lafitte, who not only robbed his neighbors, but defended them against invasion. here, too, sat henry clay, who lived and died to give his name to a cigar. outside this

n the arms of gracious, of luxurious, of shimmering silence. iii. the prohibitionist must always be a person of no moral character; for he cannot even conceive of the possibility of a man capable of resisting temptation. still more, he is so obsessed, like the savage, by the fear of the unknown, that he regards alcohol as a fetish, necessarily alluring and tyrannical. with this ignorance of human nature goes an ever grosser ignorance of the divine nature. he does not understand that the universe has only one possible purpose; that, the business of life being happily completed by the production of the necessities and luxuries incidental to comfort, the residuum of human energy needs an outlet. the surplus of will must find issue in the elevation of the individual towards the godhead; and th

ALEISTER CROWLEY ACROSS THE GULF

in incontinent, the people being mindful of the famine and the disease, and being minded to have no more of such, if it could by any means be avoided. they were therefore exceeding punctual with their gifts. but i was daily more afraid, being in a great sweat of passion, of which i dared to speak to no man. nor did i dare to speak even privily in mine own heart thereof, lest i should discover its nature. but i sent my favourite, the virgin istarah (slim, pallid, and trembling as a young lotus in the west wind, with my ring of office, to enquire of the old magus of the well. and he answered her by pointing upward to the sky and then downward to the earth. and i read this oracle as if ti were spoken "as above, so beneath" this came to me as i had flung myself in despair at the feet of my lad

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

d, with his magic apron in the three colours; yea, thoth, the god of wisdom, whose skin is of tawny orange as though it burned in a furnace, appeared visibly to all of us. and the old magus of the well, whom no man had seen outside his well for night threescore years, was found in the midst: and he cried with a loud voice, saying "the equinox of the gods" and he went on to explain how it was that nature should no longer be the centre of man s worship, but man himself, man in his suffering and death, man in his purification and perfection. and he recited the formula of the osiris as follows, even as it hath been transmitted unto us by the brethren of the cross and rose unto this day "for asar un-nefer hath said: he that is found perfect before the gods hath said: these are the elements of m

oured of apophis. yea, verily, i was alone! chapter v now then the great exhaustion took hold upon me, and i fell at the feet of the osiris as one dead. all knowledge of terrestrial things was gone from me; i entered the kingdom of the dead by the gate of the west. for the worship of osiris is to join the earth to the west; it is the cultus of the setting sun. through isis man obtains strength of nature; through osiris he obtains the strength of suffering and ordeal, and as the trained athlete is superior to the savage, so is the magic of osiris stronger than the magic of isis. so by my secret practices at night, while my guardians strove to smooth my spirit to page 19 gulf.txt a girl s, had i found the power to bring about that tremendous event, an equinox of the gods. just as thousands o

all this was but partial and imperfect; nor did i truly understand that which occurred. only this i knew, that i should return to my city of thebai, and rule therein as high priest of osiris, no longer striving to some end unheard-of or impossible, but quietly and patiently living in the enjoyment of my dignities and wealth, even as a man. yet one thing i saw also, that as isis is the lady of all nature, the living; and as osiris is the lord of the dead, so should horus come, the hawkheaded lord, as a young child, the image of all nature and all man raised above life and death, under the supreme rule of hadit that is force and of nuit that is matter- though they are a matter an a force that transcend all our human conceptions of these things. but of this more anon, in its due place. chapte

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

rious times throughout the stories of the cthulhu mythos in frightening forms, which test the strength and resourcefulness of the protagonists in their attempts to put the hellish things back to whence they came. there is an overriding sense of primitive dear and cosmic terror in those pages, as though man is dealing with something that threatens other than his physical safety: his very spiritual nature. this horror-cosmology is extended by the frequent appearance of the book, necronomicon. the necronomicon, is according to lovecraft's tales, a volume written in damascus in the eighth century, a.d, by a person called the "mad arab, abdhul alhazred. it must run roughly 800 pages in length, as there is a reference in one of the stories concerning some lacunae on a page in the 700's it had be

parallels with the christian concept of christ's death and resurrection, among which the crucifixion (inanna was impaled on a stake as a corpse, the three days in the sumerian hades, and the eventual resurrection are outstanding examples of how sumerian mythology previewed the christian religion by perhaps as many as three thousand years- a fact that beautifully illustrates the cosmic and eternal nature of this myth. therefore, the goddess of the witches has two distinct forms: the ancient one, goddess of the dragon-like telluric power which is raised in magickal rituals, and the elder goddess, defeater of death, who brings the promise of resurrection and rejuvenation to her followers those who must reside for a time after death and between incarnations in what is called the "summerland. s

med "the zoned ones" or zonei in greek, and indeed all of the sumerian deities, had both male and female manifestations, showing that the sumerians definitely recognised a yin-yang composition if the universe (the "male moon" idea is, the editor is given to understand, common to so-called aryan mythologies. there is also evidence to show that every god and goddess also had both a good and an evil nature, and evil gods were banished in the exorcism formulae of that civilisation as well as the lesser forms of demon. the horned moon as mentioned, the god of the moon was called nanna by the sumerians. by the later sumerians and assyrians, he was called sin. in both cases, he was the father of the gods (of the planetary realm, the zonei, and was depicted as wearing horns, a symbol familiar to t

aleness, as the anima represents that part of a man which is feminine. truly, the pictures painted of a satanic ritual by the pious catholic clergymen was one of sexual orgies and "perversions, and the handbook of the inquisitors, the malleus maleficarum- which has been responsible for the deaths of many more people than even hitler's mein kampf- is full of detailed sexual imagery and reveals the nature of the souls of the monks who wrote it, rather than of the innocents it was used to massacre. eventually, satanism, protestantism and judaism were inextricably woven together to form a patchwork quilt of evil that the church attempted to destroy during the middle ages, with fire and sword. as a matter of fact, a certain type of devil worship did exist during those times but, ironically, the

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 of "sympathy" for the devil. pazuzu. tiamat. the seven deadly sins. the fear of lovecraft. the pride of crowley. the lunar landing was the symbolic manifestation of man's newly acquired potential power to alter the nature- and perhaps, via nuclear weapons, the course- of the heavenly bodies, the zonei, the elder gods. it has a power the ancient ones have been waiting for, for millennia, and it is now within their grasp. the next century may deliver unto mankind this awesome power and responsibility, and will leave him knocking on the dread doors of the azonei, the igigi, approaching the barrier that keeps ou

ALEISTER CROWLEY BOOK OF LIES

of lies get any book for free on: www.abika.com 9 nothing is not. the first triad which is god i am. i utter the word. i hear the word. the abyss the word is broken up. there is knowledge. knowledge is relation. these fragments are creation. the broken manifests light (2) the second triad which is god god the father and mother is concealed in generation. god is concealed in the whirling energy of nature. god is manifest in gathering: harmony: consideration: the mirror of the sun and of the heart. the third triad bearing: preparing. wavering: flowing: flashing. stability: begetting. the tenth emanation the world [10] commentary (the chapter that is not a chapter) this chapter, numbered 0, corresponds to the negative, which is before kether in the qabalistic system. the notes of interrogatio

the meaning of these symbols is fully explained in "the soldier and the hunchback. this chapter begins by the letter o, followed by a mark of exclamation; its reference to the theogony of "liber legis" is explained in the note, but it also refers to kteis phallos book of lies get any book for free on: www.abika.com 10 and sperma, and is the exclamation of wonder or ecstasy, which is the ultimate nature of things. note (1) silence. nuit, o; hadit; ra-hoor-khuit, i. commentary (the ante primal triad) this is the negative trinity; its three statements are, in an ultimate sense, identical. they harmonise being, becoming, not-being, the three possible modes of conceiving the universe. the statement, nothing is not, technically equivalent to something is, is fully explained in the essay called

true. in line 5, we come to an important statement, an adumbration of the most daring thesis in this book- father and son are not really two, but one; their unity being the holy ghost, the semen; the human form is a non-essential accretion of this quintessence. so far the chapter has followed the sephiroth from kether to chesed, and chesed is united to the supernal triad by virtue of its phallic nature; for not only is amoun a phallic god, and jupiter the father of all, but 4 is daleth, venus, and chesed refers to water, from which venus sprang, and which is the symbol of the mother in the tetragrammaton. see chapter 0 "god the father and mother is concealed in generation. but chesed, in the lower sense, is conjoined to microprosopus. it is the true link between the greater book of lies g

osaurs because of their seeming to be terrible devouring creatures. they are masters of the temple, for their number is 6 (1 plus 2 plus 3, the mystic number of binah; but they are called "none, because they have attained. if it were not so, they would be called "six" in its bad sense of mere intellect. they are called seven, although they are eight, because lao-tzu counts as nought, owing to the nature of his doctrine. the reference to their "living not" is to be found in liber 418. the word "perdurabo" means "i will endure unto the end. the allusion is explained in the note. siddartha, or gotama, was the name of the last budda. krishna was the principal incarnation of the indian vishnu, the preserver, the principal expounder of vedantism. tahuti, or thoth, the egyptian god of wisdom. mos

ntradictories are also false, it seems as if that which i uttered not were true. blessed, unutterably blessed, is this last of the illusions; let me play the man, and thrust it from me! amen. book of lies get any book for free on: www.abika.com 31 [32] commentary( iota alpha "the glow-worm" may perhaps be translated as "a little light in the darkness, though there may be a subtle reference to the nature of that light. eleven is the great number of magick, and this chapter indicates a supreme magical method; but it is really called eleven, because of liber legis, i, 60. the first part of the chapter describes the universe in its highest sense, down to tiphareth; it is the new and perfect cosmogony of liber legis. chaos and babalon are chokmah and binah, but they are really one; the essentia

ALEISTER CROWLEY DUTY

t but to do thy will. do that and no other shall say nay. for pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect "love is the law, love under will "every man and every woman is a star" a. your duty to yourself 1. find yourself to be the centre of your own universe "i am the flame that burns in every heart of man, and in the core of every star" 2. explore the nature and powers of your own being. this includes everything which is, or can be for you: and you must accept everything exactly as it is in itself, as one of the factors which go to make up your true self. this true self thus ultimately includes all things soever: its discovery is initiation (the travelling inwards) and as its nature is to move continually, it must be understood not as static, b

he travelling inwards) and as its nature is to move continually, it must be understood not as static, but as dynamic, not as a noun but as a verb. 3. develop in due harmony and proportion every faculty which you possess "wisdom says: be strong "but exceed! exceed "be strong, o man, lust, enjoy all things of sense and rapture: fear not that any god shall deny thee for this" 4. contemplate your own nature. consider every element thereof both separately and in duty get any book for free on: www.abika.com 3 relation to all the rest as to judge accurately the true purpose of the totality of your being. 5. find the formula of this purpose, or "true will, in an expression as simple as possible. leave to understand clearly how best to manipulate the energies which you control to obtain the results

constantly vigilant to resent, and on the alert to resist, with unvanquishable ardour and vehemence of passion unquenchable, every attempt of any other being to influence you otherwise than by contributing new facts to your experience of the universe, or by assisting you to reach a higher synthesis of truth by the mode of passionate fusion. 8. do not repress or restrict any true instinct of your nature; but devote all in perfection to the sole service of your one true will "be goodly therefore "the word of sin is restriction. o man! refuse not thy wife if she will. o lover, if thou wilt, depart. there is no bond that can unite the divided but love: all else is a curse. accursed! accursed! be it to the aeons. hell. so with thy all: thou hast no right but to do thy will. do that and no othe

of each in the whole. combat stimulates the virile or creative energy; and, like love, of which it is one form, excites the mind to an orgasm which duty get any book for free on: www.abika.com 5 enables it to transcend its rational dullness. 3. abstain from all interferences with other wills "beware lest any force another, king against king (the love and war in the previous injunctions are of the nature of sport, where one respects, and learns from the opponent, but never interferes with him, outside the actual game) to seek to dominate or influence another is to seek to deform or destroy him; and he is a necessary part of one's own universe, that is, of one's self. 4. seek, if you so will, to enlighten another when need arises. this may be done, always with the strict respect for the atti

understood if the body of the king dissolve, he shall remain in pure ecstacy for ever. nuit hadit ra-hoor-khuit. the sun, strength and sight, light these are for the servants of the star& the snake" duty get any book for free on: www.abika.com 6 each being is, exactly as you are, the sole centre of a universe in no wise identical with, or even assimilable to, your own. the impersonal universe of "nature" is only an abstraction, approximately tru, of the factors which it is convenient to regard as common to all. the universe of another is therefore necessarily unknown to, and unknowable by, you; but it induces currents of energy in yours by determining in part your reactions. use men and women, therefore, with the absolute respect due to inviolable standards of measurement; verify your own

ALEISTER CROWLEY LIBER 777

s probably true, though in agreement with the statement of the traducer of levi s doctrine and the vilifier of his noble personality. iii 3. as a weary but victorious warrior delights to recall his battles fortisan h c olim meminisse juvabit* we would linger for a moment upon the difficulties of our task. the question of sacred alphabets has been abandoned as hopeless. as one who should probe the nature of woman, the deeper he goes the rottener it gets; so that at last it is seen that there is no sound bottom. all is arbitrary; withdrawing out caustics and adopting a protective treatment, we point to the beautiful clean bandages and ask the clinic to admire! to take one concrete example: the english t is clearly equivalent in sound to the hebrew t, the greek t, the arabic p and the coptic

ies of analogies, which, on comparing the modern alphabets with primeval examples, breaks up and is indecipherable. the same difficulty in another form permeates the question of gods. priests, to propitiate their local fetish, would flatter him with the title of creator; philosophers, with a wider outlook, would draw identities between many gods in order to obtain a unity. time and the gregarious nature of man have raised gods as ideas grew more universal; sectarianism has drawn false distinctions between identical gods for polemical purposes. thus, where shall we put isis, favouring nymph of corn as she was? as the type of motherhood? as the moon? as the great goddess earth? as nature? as the cosmic egg from which all nature sprang? for as time and place have changed, so she is all of the

he daughter of machalath. at nw corner, the scorpion, and wmisa,3 the unnameable and hmuk.4 at sw angle, the lion and horse, and the younger lilith the wife of asmodai. col. ix. the cup of the stolistes has its rim and 2 and 3 and its foot in 10. the cadueceus is (easily) placed on the tree and divided into a, m, and c. the waxing moon in 4; waning in 5; full in 6. col. xi. the elements, of whose nature the signs of the zodiac partake, are shown by the symbol against them. col. xii. let 45 be a straight line. on 45 erect the equilateral bs 451, 459. from 4 and 5 draw straight lines 247, 358^ 45, and the straight lines 25^ 14, 43^ 15, 48^ 59, and 57^ 49, the points 2, 3, 7 and 8 marking the intersections. join 19, 12, 13, 23, 78, 79, 89. let 6 be the point of intersection of 19, 57, 48. on

tany of crete. d of e assafoetida. c of e clover. e of e storax. b of e benzoin. a of b saffron. d of b lign-aloes. c of b red-sanders. e of b red sandalwood. b of b olibanum. col. xliii. and xliv. and, generally, all drugs exciting the parts of the body corresponding. see col. clxxxii. col. xlvi. each trigram combines with itself and the others to make 64 hexagrams, which partake of the combined nature. this attribution is the true key to the yi king. no sinologist has had any idea of it, but it is obvious enough now that o.m. has solved it. see appendix i. col. xlvii. line 7. has a monkey. line 19. said to have a monkey. col. xlix. the geomantic figures of the planets are those of the signs which they rule. lines 3-10. q andr table of correspondences 37 line 15. p line 16. v line 17. lin

th the face: thus' and, the ears% and, the nostrils! and, the eyes; and, the mouth. the hand: thumb, a; 1st finger, d; 2nd, c; 3rd, e; 4th b. these, however, vary somewhat.10 col. cvi. these abodes are enclosed in four circles: the waters of weeping, or creation, of oceanus, and the false sea. compare the classical four rivers of hell.11 col. cviii. incomplete and redundant owing to unconentrated nature of qliphoth. line 2. three evil forms before samael are: laytmq [qemetial] laybl [belial] laytu [othiel] the thaumiel, also called kerethiel col. cix. king ulb son of rwub, dukes hwlu, unmj, and tty, are all referred to daath. edomite kings and dukes are taken e libro maggid. and gen. 36. col. cxiv, line 1. i.e, simple breathing without articulation. notes 38 col. cxv. the furniture &c, is

ALEISTER CROWLEY LIBER CHANOKH

by reputation in europe. 20: in liber scienti this column is headed parts of the earth as imposed by god. crowley s gloss is based on the statement in true relation (spelling modernised) that the call of the thirty aires summons the 91 princes and spiritual governers, unto whom the earth is delivered as a portion. they bring in and depose kings and all the governments upon the earth, and vary the nature of things with the variation of every moment; unto whom the providence of eternal judgment is already opened. these are generally governed by the 12 angels of the 12 tribes, which are also governed by the 7 who stand before the presence of god (tfr p.139-140; working of 21st may 1584. a passage in latin immediately following appears to indicate that it is the angels of the 12 tribes who are

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

of king solomon "wherever sympathetic magic occurs in its pure unadulterated form, it is assumed that in nature one event follows another necessarily and invariably without the intervention of any spiritual or personal agency. thus its fundamental conception is identical with that of modern science; underlying the whole system is a faith, implicit but real and firm, in the order and uniformity of nature. the magician does not doubt that the same causes will always produce the same effects, that the performance of the proper ceremony accompanied by the appropriate spell, will inevitably be attended by the desired results, unless, indeed, his incantations should chance to be thwarted and foiled by the more potent charms of another sorcerer. he supplicates no higher power: he sues the favour

e to be thwarted and foiled by the more potent charms of another sorcerer. he supplicates no higher power: he sues the favour of no fickle and wayward being: he abases himself before no awful deity. yet his power, great as he believes it to be, is by no means arbitrary and unlimited. he can wield it only so long as he strictly conforms to the rules of his art, or to what may be called the laws of nature as conceived by ix him. to neglect these rules, to break these laws in the smallest particular is to incur failure, and may even expose the unskilful practitioner himself to the utmost peril. if he claims a sovereignty over nature, it is a constitutional sovereignty rigorously limited in its scope and exercised in exact conformity with ancient usage. thus the analogy between the magical and

xercised in exact conformity with ancient usage. thus the analogy between the magical and the scientific conceptions of the world is close. in both of them the succession of events is perfectly regular and certain, being determined by immutable laws, the operation of which can be foreseen and calculated precisely; the elements of caprice, of chance, and of accident are banished from the course of nature. both of them open up a seemingly boundless vista of possibilities to him who knows the causes of things and can touch the secret springs that set in motion the vast and intricate mechanism of the world. hence the strong attraction which magic and science alike have exercised on the human mind; hence the powerful stimulus that both have given to the pursuit of knowledge. they lure the weary

undesirable results, with the necessary quantity of gold: and so forth. every change has its own conditions. in the present state of our knowledge and power some changes are not possible in practice; we cannot cause eclipses, for instance, or transform lead into tin, or create men from mushrooms. but it is theoretically possible to cause in any object any change of which that object is capable by nature; and the conditions are covered by the above postulate) iii "theorems (1) every intentional act is a magical act<magick may be defined as the name given to science by the vulgar (illustration: see "definition" above) xiii (2) every successful act has conformed to the postulate (3) every failure proves that one or more requirements of the postulate have not been fulfilled (illu

the enemy which is part of himself. he soon fails to resist the pressure of his environment. in practical life, a man who is doing what his conscience tells him to be wrong will do it very clumsily. at first (9) a man who is doing this true will has the inertia of the universe to assist him (illustration: the first principle of success in evolution is that the individual should be true to his own nature, and at the same time adapt himself to his environment (10) nature is a continuous phenomenon, though we do not know in all cases how things are connected (illustration: human consciousness depends on the properties of protoplasm, the existence of which depends on innumerable physical conditions peculiar to this planet; and this planet is determined by the mechanical balance of the whole un

ALEISTER CROWLEY MAGICK WITHOUT TEARS

no account must you want to achieve it! those chapters of the book of lies quoted in my last letter6 do throw some light onto this abyss of self-contradiction; and there is meaning much deeper than the contrast between the will with a capital w, and desire, want, or velleity. the main point seems to be that in aspiring to power one is limited by the true will. if you use force, violating your own nature either from lack of understanding or from petulant whim, one is merely wasting energy; things go back to normal as soon as the stress is removed. this is one small case of the big equation "free will= necessity (fate, destiny, or karma: it's all much the same idea. one is most rigidly bound by the causal chain that has dragged one to where one is; but it is one's own self that has forged th

e british lion-serpent) note, please, that the equivalents given in 777 are not always exact. tahuti is not quite thoth, still less hermes; mercury is a very much more comprehensive idea, but not nearly so exalted: hanuman hardly at all. nor is tetragrammaton iao, though even etymology asserts the identity. in these matters you must be catholic, eclectic, even syncretic. and you must consider the nature of your work. if i wanted to evoke taphthartharath, there would be little help indeed from any but the qabalistic system; for that spirit's precise forms and numbers are not to be found in any other. the converse, however, is not so true. the qabalah, properly understood, properly treated, is so universal that one can vamp up a ritual to suit almost "any name and form" but in such a case on

undesirable results, with the necessary quantity of gold, and so forth. every change has its own conditions. in the present state of our knowledge and power some changes are not possible in practice; we cannot cause eclipses, for instance, or transform lead into tin, or create men from mushrooms. but it is theoretically possible to cause in any object any change of which that object is capable by nature; and the conditions are covered by the above postulate) iii. theorems: 1. every intentional act is a magical act.9 (ilustration: see "definition" above) 2. every successful act has conformed to the postulate. 3. every failure proves that one or more requirements of the postulate have not been fulfilled (illustrations: there may be failure to understand the case; as when a doctor makes a wro

e enemy which is part of himself. he soon fails to resist the pressure of his environment. in practical life, a man who is doing what his conscience tells him to be wrong will do it very clumsily. at first) 24 9. a man who is doing his true will has the inertia of the universe to assist him (illustration: the first principle of success in evolution is that the individual should be true to his own nature, and at the same time adapt himself to his environment) 10. nature is a continuous phenomenon, thought we do not know in all cases how things are connected. magic without tears get any book for free on: www.abika.com 41 (illustration: human consciousness depends on the properties of protoplasm, the existence of which depends on innumerable physical conditions peculiar to this planet; and th

ch depends on innumerable physical conditions peculiar to this planet; and this planet is determined by the mechanical balance of the whole universe of matter. we may then say that our consciousness is causally connected with the remotest galaxies; yet we do not know even how it arises from- or with- the molecular changes in the brain) 11. science enables us to take advantage of the continuity of nature by the empirical application of certain principles whose interplay involves different orders of idea, connected with each other in a way beyond our present comprehension (illustration: we are able to light cities by rule-ofthumb methods. we do not know what consciousness is, or how it is connected with muscular action; what electricity is or how it is connected with the machines that genera

ALEISTER CROWLEY MEDITATION

ds of miracle are perhaps universal, but these, in the absence of demonstrative proof, are repugnant to common sense. but what of the origin of religions? how is it that unproved assertion has so frequently compelled the assent of all classes of mankind? is not this a miracle? there is, however, one form of miracle which certainly happens, the influence of the genius. there is no known analogy in nature. one cannot even think of a "super-dog" transforming the 7 world of dogs, whereas in the history of mankind this happens with regularity and frequency. now here are three "super-men" all at loggerheads. what is there in common between christ, buddha, and mohammed? is there any one point upon which all three are in accord? no point of doctrine, no point of ethics, no theory of a "hereafter"

fluence. moses was rather a big man in egypt when he left; he came back as a mere stranger. 8 christ had not been to china and married the emperor's daughter. mohammed had not been acquiring wealth and drilling soldiers. buddha had not been consolidating any religious organizations. st. paul had not been intriguing with an ambitious general. each came back poor; each came back alone. what was the nature of their power? what happened to them in their absence? history will not help us to solve the problem, for history is silent. we have only the accounts given by the men themselves. it would be very remarkable should we find that these accounts agree. of the great teachers we have mentioned christ is silent; the other four tell us something; some more, some less. buddha goes into details too

ass which fifty years ago would have been called supernatural, to-day may be called spiritual, and fifty years hence will have a proper name based on an understanding of the phenomenon which occurred. theorists have not been at a loss to explain; but they differ. the mohammedan insists that god is, and did really send gabriel with messages for mohammed: but all others contradict him. and from the nature of the case proof is impossible. the lack of proof has been so severely felt by christianity (and in a much less degree by islam) that fresh miracles have been manufactured almost daily to support the tottering structure. modern thought, rejecting these miracles, has adopted theories involving epilepsy and madness. as if organization could spring from disorganization! even if epilepsy were

s if directed by nothing at all, or by something impersonal; as if it were falling by its own weight, and not being pushed down. 12 almost always, the moment that one becomes conscious of this, it stops; and the dreary old struggle between the cowboy will and the buckjumper mind begins again. like every other physiological process, consciousness of it implies disorder or disease. in analysing the nature of this work of controlling the mind, the student will appreciate without trouble the fact that two things are involved- the person seeing and the thing seen- the person knowing and the thing known; and he will come to regard this as the necessary condition of all consciousness. we are too accustomed to assume to be facts things about which we have no real right even to guess. we assume, fo

ith wandering attention; the good stroke which we associate, and rightly, with fixed attention; and the perfect stroke, which we do not understand, but which is really caused by the habit of fixity of attention having become independent of the will, and thus enabled to act freely of its own accord. this is the same phenomenon referred to above as being a good sign. finally something happens whose nature may form the subject of a further discussion later on. for the moment let it suffice to say that this consciousness of the ego and the non-ego, the seer and the thing seen, the knower and the thing known, is blotted out. there is usually an intense light, an intense sound, and a feeling of such overwhelming bliss that the resources of language have been exhausted again and again in the atte

ALEISTER CROWLEY SEPHER SEPHIROTH

; horror (see the scorpion pentacle in the key of solomon; see also liber 418 10th ayre) lwx flame +hl garment dm 45 the mystic number of yesod adam: man; red md) the fool dm) redemption, liberation hlw)g to grow warm; they (masc) mh hesitated (see 405) lxz she who ruins hlbx hwhy in yetzirah )h w)w )h dwy greatly, strongly, very d)m what, which, why, how; anything, something; yetzitah fs gsecret nature h (see s.d. 1:38-39) hm 46 a name of god yhl) a female slave; an ell, cubit hm) tin, the metal of jupiter lydb a dividing, sundering, separation hldbh a ruiner lbwx 47 foolish, silly, stupid lyw) a weeping hyykb cloud; high place; waves; fortress hmb to clutch, hold +lx that it was good bw+ yk aum (cf. 111) mw) 48 the pillar of severity: the paths cheth and mem (cf. 26& 463) m x planet; sta

turb mwh failure; please, i pray thee; raw; now; thebes (na 3:8; for gna h, see dr. dee fs mysteriorum liber primus )n 52 father and mother )m)w )b) supernal mother, a title of binah (cf. 42 )my) elihu (eli hua, ghe is my god h, who is the holy guardian angel of job in the allegory) whyl) please, i beseech you )n) beast, cattle, brute animal hmhb from all, among all lkb the son: assiah fs gsecret nature h (see s.d. 1:38-39) nb meditation (cf. 827; imagination; sin hmz a desirable one; to desire dmx brother-in-law mby hwhy in assiah hh ww hh dwy a dog blk 53 a stone, rock nb) elihu (see 52 )whyl) garden ng to defend, hide; a wall; the sun; fury hmx the spleen lwx+ a lover hbh)m 54 a basin, bowl, vessel (ex. 24:6) ng) rest ymd to judge, rule nd pertaining to summer mwx my flame; enchantments

othing; not ny) towards, to thee kyl) i, myself; a ship, fleet yn) the belly n+b wealth nwh dwelling, habitation (as body is of soul) hwn 62 healing )s) the sons ynb to commit; healing hnz between nyb 63 abaddon: destruction, ruin (hell, as development of lw, 337; cf. 451) nwdb) dregs, roll; faeces (globular; dung llg fed nwz the nose m+wx fervour hmyx hwhy in briah yh w)w yh dwy briah fs gsecret nature h (see s.d. 1:38-39) gs beaver, builder hnwb prophet )ybn 64 shine, glow: the sphere of venus (see s.b. 75) hgwn justice: a title of geburah nyd a sigh, groan, deep breath hxn) the golden waters (i.r.q. 996; cf. 97) bhz ym prophecy h)wbn serenity hnwg stocks ds 65 adonai: my lord (referred to malkuth; cf. 155& 361) ynd) weasels and other terrible animals myxw) palace, temple, mansion lkyh s

hnwy a dove hwny plentitude, fulness; to fill )lm 72 the number of triliteral names in the shem ha-mephorasch (72 3= 216; which, by the addition of -yh or -al, give 72 angels chesed: mercy, kindness dsx adonai, as transliterated in the lemegeton, etc (cf. 65) y)nwd) in, so, thus, then nkb in the secret dwsb and they are excellent, finished wlkyw hwhy in atziluth yh wyw yh dwy atziluth fs gsecret nature h (see s.d. 1:38-39: thickness, cloud; aub b( revolving; transmigration lwglg 73 chokmah: wisdom hmkx gimel: a camel lmg to trust in, shelter in hsx a day of feast bw+ mwy a title of chokmah hmxk 74 lamed: an ox-goad dml a leader, chief, judge nyyd worn-out; beggars mykd a circuit; roundabout bybs all the way, duration; eternity; booty; witness, proof; ruler d( knowledge (cf. 474 (d 75 nuit

s: the angelic choir of tiphareth *myklm softness *kr 701 woman, wife (deut. 22:30) t) and lo! three men (gn. 18:2. equal to: l)prw l)yrbg l)kym wl, gthese be michael, gabriel and raphael h) h#l# hnhw a falling of the face (i.e. in displeasure) myp) tlypn where; pain; heliopolis (cf. 57 *n) angels, messengers *myk)lm long *kr) 702 sabbath: day of rest tb# carbuncle tqrb the son: assiah fs gsecret nature h (see s.d. 1:38-39 *nb a stranger; balaam *m(lb delights (fire& water *mydmxm to kneel; bless; knee, lap *krb to be mixed, mingled *kbr 703 a border, rim; a band, fillet trgsm secret foundations twdwsy yzr a stone, rock *nb) garden *ng running waters (ct. 4:15 *mylzwn 704 a basin, bowl, vessel (ex. 24:6 *ng) to judge, rule *nd before; the east; ancient things *mdq walk, journey; the path *

ALEISTER CROWLEY TAO TEH KING

ht which determines the laws of reason. in other words, the only reality is that which compels us to connect the various forms of illusion as we do. it is thus evidently unknowable, and expressible neither by speech nor by silence. all that we can know about it is that there is inherent in it a 5 power (which, however, is not itself) by virtue whereof all beings appear in forms congruous with the nature of necessity. the tao is also the way- in the following sense. nothing exists except as a relation with other similarly postulated ideas. nothing can be known in itself, but only as one of the participants in a series of events. reality is therefore in the motion, not in the things moved. we cannot apprehend anything except as one postulated element of an observed impression of change. we m

ty. it would be absurd to say that electricity is any of the phenomena by which we know it. we take refuge in the petitio principii of saying that electricity is that form of energy which is the principle cause of such and such phenomena. suppose now that we eliminate this idea as evidently illogical. what remains? we must not hastily answer 'nothing 8 remains' there is some thing inherent in the nature of consciousness, reason, perception, sensation, and of the universe of which they inform us, which is responsible for the fact that we observe these phenomena and not others; that we reflect upon them as we do, and not otherwise. but even deeper than this, part of the reality of the inscrutable energy which determines the form of our experience, consists in determining that experience shou

ponsible for the fact that we observe these phenomena and not others; that we reflect upon them as we do, and not otherwise. but even deeper than this, part of the reality of the inscrutable energy which determines the form of our experience, consists in determining that experience should take place at all. it should be clear that this has nothing to do with any of the platonic conceptions of the nature of things. the least abject asset in the intellectual bankruptcy of european thought is the hebrew qabalah. properly understood it is a system of symbolism infinitely elastic, assuming no axioms, postulating no principles, asserting no theorems, and therefore adaptable, if managed adroitly, to describe any conceivable doctrine. it has been my continual study since 1898, and i have found it

king((weh note: pagination re-starts from this point in the ts. the notes were collected to the back of the ts under the heading 'notes, beginning as page 88, but have been moved up to citation page in this version. chapter numbers have been placed above chapter titles, but this positional distinction is not made in the ts) liber lxxxi the tao teh king a new translation by ko yuen. chapter i the nature of the tao. 1. the tao-path is not the all-tao. the name is not the thing named((tao parallels pleroma, shiva, jod, etc. teh parallels logos, sakti, he, etc. but the conception of laotze unites all these at their highest. the best parallel is given in liber ccxx, caps. i. and ii, where hadit is tao and nuit, teh (yet these are in certain aspects interchanged) the point of this paragraph is

itiation of a student. a magus 9 degree= 2 square of a. a. would doubtless esteem the path of 'becoming' as his absolute, for the law of his grade is change (see liber i. vel magi) but- who knows- an ipsissimus 10 degree= 1 square might find a conception to transcend even this. for instance, one might interpret this first paragraph as saying that becoming is not tao, but that tao is a being whose nature is becoming. matter and motion cannot exist separately. the reader should regard every verse of this book as a text worth of the most intense and prolonged meditation. he will not understand the book thoroughly until he has wrought his mind into its proper shape in the great forge of samadhi) 2. unmanifested, it is the secret father of# heaven# and earth; manifested, it is their mother((thi

ALEISTER CROWLEY THE BANNED LECTURE

nderstand, the besetting sin of the inmates is lecturing and being lectured, but discussions are always apt to turn out to be amusing, especially if conducted with blackthorns or shotguns, where as lecturing is merely an attempt, fordoomed to failure, to communicate knowledge which usually the lecturer does not possess. i am sure that we all recognise that an attempt of this kind is impossible in nature. no! i am not proposing to inflict upon you my celebrated discourse on scepticism of the instrument of midn. i am not even going to refer to the first and last lecture which i suffered at a dud university somewhere near newmarket, in which the specimen of old red sandstone in rostrum began by remarking that political economy was a very difficult subject to theorise upon because there were n

selves into cats or bats, and sucked pe&127;ple s big toes. i have never, personally, investigated the question as to whether this form of nutrition is palatable. but, alas! even in those idyllic chestertonian times there was a little shrewd common sense knocking about; the instinct sometimes very splendidly described as horse sense which comes from intimate wordless unintellectual communing with nature (please do not take that word "communing" in any bad sense; if it were not for baldwin, i would be a conservative myself--the instinct of some people, who at the bottom of their hearts, did not so much believe in these phantasms. i was not so easy to get them to go out and murder a lot of inoffensive people at the word jump. they had to be supplied with something a little more tangible. you

ariety. it is produced out of nowhere for a definite purpose; and, as the french say, does not rime with anything. if it did, of course, it would immediately be exposed as nonsense. it is satisfied that nobody can disprove it any more than they can prove it. take a concrete example. a nice young gentleman the other day wanted (very properly) to earn his living, and not being peculiarly endowed by nature in the matter of original invention, he thought he might make a story out of the idea of a suicide club. in this he was evidently correct. robert louis stevenson had in fact proved the point. so he took stevenson s story and transferred it to germany, and drivelled on about the ace of spades, and quoted statistics of suicides, and said that i was the president of the club and that the berli

ALEISTER CROWLEY THE HEART OF THE MASTER

g praises, even as it was given unto him to understand one part of the spirit of the master. the voice of the swan. aumgn: through the bornless, through the eternal, the thought of the master goeth, afloat in the aethyr. the voice of the phoenix. al: not to be burned, not to be quenched, the soul of the the heart of the master get any book for free on: www.abika.com 7 master bathes in the fire of nature, and is refreshed. the voice of the raven. amen: the past and the future are parts of the present, in the eye of the master, that seeth the secret of secrets and knoweth them all to be one. the voice of the eagle. su: the heavens are poised on the plumes of the righteous, that wingeth among them, beholding the sun; thus know ye the mercy and joy of the master! the voice of the hawk. agla: b

h the still air- a voice declaring the secret of the sanctuary to every ear in just such measure as that ear is able to receive it. the ten secret joys of the master. at first the music is as if muffled, a murmur of the wind behind impenetrable veils. 000. nothing only exists, and is all things. after a pause of deeply-rooted silence: 00. there is no limit. silence again, as if the very bowels of nature were thrilled with stillness: 0. the sum of all is boundless light. the heart of the master get any book for free on: www.abika.com 9 now there is suddenly a gathering together of the essence of silence; it is as focussed at a point: 1. thou are that which thou choosest to think thyself, immune to all, for it is nothing but a point of view. now there bursts forth a wave of light, and there

cal. by energy revolves he all in stress of change, the limitless. by order gathers he the worlds of light in beauty infinite. by love destroys he all to recreate fresh phantasies to fate. by reason reckons he his governance, the wonder of his chance. by purity absolves he all his will from every image of ill. in silence he resumes each perfect part to rapture of his heart, his, in whose truth of nature all things are, the still and shining star. iii. the temple of truth the initiation. i, khaled khan, beheld that vision and received this voice upon the holy hill of sidi bou said, in the country now called tunisia, but from of old sacred with many sanctities. thus far it is permitted me to speak freely of that which came to me in my long search for the true wisdom; but to me in my long sea

n discreet to conceal his true name. after whom came three names great and terrible that i write not in this place. lastly appeared this newly-writ hieroglyph of the lion, and the name of that brother was hidden from me. then was i shewn the mystery of the words: how in the first period of recorded history men thought that life came from woman alone, and worked by the formula of isis, worshipping nature chaste and kindly, not understanding death, or the arcanum of love. so, when the time was ripe, appeared the brethren of the formula of osiris, whose word is i a o; so that men worshipped man, thinking him subject to death, and his victory dependent upon resurrection. even so conceived they of the sun as slain and reborn with every day, and every year. now, this great formula being fulfille

ger of mine instructor. and because he saw that their sense was partly hidden from me, he called to my memory two other writings from a compilation of certain jews of old "all have sinned, and come short of the glory of god; and this "the thought of foolishness is sin" now did i understand that all men live in sin, being baulked of their true will, that is, of the free function of their essential nature. this restriction cometh much from their ignorance of what their true will is, and much from external hindrance, but most of all from the interference of illcontrolled parts of their own instruments, the body and mind. for freedom is not found in looseness and lack of governance, but in the right ruling of each individual of the common weal so as to assure his own well-being no less than th

ALEISTER CROWLEY THE LAW OF LIBERTY

e" and with these words "the manifestation of nuit is at an end" iii. in the next chapter of our book is given the word of hadit, who is the complement of nuit. he is eternal energy, the infinite motion of things, the central core of all being. the manifested universe comes from the marriage of nuit and hadit; without this could no thing be. this eternal, this perpetual marriage-feast is then the nature of things themselves; and therefore everything that is, is a crystallization of divine the law of liberty get any book for free on: www.abika.com 4 ecstasy. hadit tells us of himself "i am the flame that burns in the heart of every man, and in the core of every star" he is then your own inmost divine self; it is you, and not another, who are lost in the constant rapture of the embraces of i

ALEISTER CROWLEY THE LOST CONTINENT

glish word 'home. discontent was absolutely unknown. it had not been considered necessary to prohibit traffic with foreign countries, as the inhabitants of such were esteemed barbarians. had a ship landed men, they would have been murdered to a man, supposing that atlas had permitted any approach to its shores. that it hindered such, and by infallible means, was due to other considerations, whose nature will form the subject of a subsequent chapter. this then is the nature of the plains beneath atlas, and the character of the servile race .pa ii. of the race of atlas in the city or 'house' which was formed from the crest of every mountain, dwelt a race not greatly superior in height to our own, but of vaster frame. the bulk and strength of the bear is not inappropriate as a simile for the

ivals of a yet earlier race who lived on ice, and they of yet another who lived in fire, and they again of earlier colonists from mars. the theory, in fine, was that the aim of man is to attain the sun, whence, according to one school of cosmology, he was exiled in the cosmic catastrophe which resulted in the formation of neptune. his task on any given planet was therefore to overturn the laws of nature on that planet, thus mastering it sufficiently to enable him to make the leap to the next planet inward. exactly how and in what sense the leap was made remains obscure, even to the heirs of atlantis* the men of atlas could fly, it is true, and that by a method so simple that men will laugh outright when it is rediscovered; but they needed air to support them; they could not confront the co

england today. nor was its practice encouraged. a magician makes the future, and does not seek to divine it. all true prediction was therefore necessarily catastrophe. the greatest good fortune seemed worthless to an atlantean, since it was accident, and if accidents are to happen, one of them may be fatal. they believed themselves to be equal to the whole tendency of things, and proudly gazed on nature as a man might upon a virgin captive to his spear. everything that was being was zro; everything that was energy was 'working for zro. outside this was but by-product and waste-heap. the arrangement of the houses was in accordance with the magical theory. there was first the high house, then four (later six, last ten 'houses of houses; and to each of these was attached a varying number of o

orship was that it must be destroyed. it was impossible to approach the atla without being instantly sucked up and devoured by it. this was the greatest death, and ardently desired by all. the favour was accorded only to those who discovered improvements in zro, or otherwise merited signal and supreme recognition from the state. hidden men listened to the cries of the victim, and thus learned the nature of the death. it appears that the black suddenly broke into a fiery rose 'the only* luminous thing in atlas, and a shooting forward enclosed him. for some reason which was never even guessed the atla refused women. those who had seen atla were however useless to instruct. they came forth from the presence smiling, and even under the most fearful tortures that the magicians could devise, con

came forth from the presence smiling, and even under the most fearful tortures that the magicians could devise, continued to smile. this smile never left them during life, and the conscious superiority of it was so irritating, and so contrary to the harmony of life in atlas that the women were killed, and their companions for the future forbidden to approach the atla. whatever theories as to its nature may have been formed by the magicians were upset by a famous experiment. a most holy high priest, a man who at puberty had insisted on immediate marriage with all the women of his house, a magician who had formed four new compounds of zro, and discovered how to pass matter through matter, was honoured by the great death. on reaching the last corridor, where the concentrated spirals of zro v

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

es greater in size than its neighbour) see "the book of the great auk" for the demonstration that each 'star' is the centre of the universe to itself, and that a 'star' simple, original, absolute, can add to its omnipotence, omniscience and omnipresence without ceasing to be itself; that its one way to do this is to gain experience, and that therefore it enters into combinations in which its true nature is for awhile disguised, even from itself. analogously, an atom of carbon may pass through myriad proteus-phases, appearing in chalk, chloroform, sugar, sap, brain and blood, not recognizable as "itself" the black amorphous solid, but recoverable as such, unchanged by its adventures. this theory is the only one which explains "why" the absolute limited itself, and why it does not recognize

radiction in terms. but that is only because of the accepted idea of a number as not being a thing in itself but merely a term in series homogeneous in character. all orthodox mathematical argument is based on definitions involving this conception. for example, it is fundamental to admit the identity of 2 plus 1 with 1 plus 2. the book of the law presents an altogether different conception of the nature of number. mathematical ideas involve what is called a continuum, which is, superficially at least, of a different character to the physical continuum. for instance, in the physical continuum, the eye can distinguish between the lengths of one-inch stick and a two-inch stick, but not between these which measure respectively one thousand miles and one thousand miles and on inch, though the d

re distinguishable from each other, but where neither is distinguishable from b. on the above grounds, modern thinkers have endeavoured to create a distinction between the mathematical and the physical continuum, yet it should surely be obvious that the defect in our organs of sense, which is responsible for the difficulty, shows that our method of observation debars us from appreciating the true nature of things by this method of observation. however, in the case of the mathematical continuum, its character is such that we can continue indefinitely the process of division between any two mathematical expressions so-ever, without interfering in any way with the regularity of the process, or creating a condition in which two terms become indistinguishable from each other. the mathematical c

uth of the simplest theorems in geometry. there are very few people living who are convinced- or even aware- of the more recondite results of analysis. it is no reply to this criticism to say that all men can be convinced if they are sufficiently trained, for who is to guarantee that such training does not warp the mind? but when we have brushed away these preliminary objections, we find that the nature of the statement itself is not, and cannot be, more than a statement of correspondences between our ideas. in the example chosen, we have five ideas; those of duality, of straightness, of a line, of enclosing, and of space. none of these are more than ideas. each one is meaningless until it is defined as corresponding in a certain manner to certain other ideas. we cannot define any word soe

o myself and my house. in reality, the earth's rotation has carried it over one thousand miles, and the earth's course some seventy thousand miles, from its previous position. all that we can expect of any statement is that it should be coherent with regard to a series of assumption which we know perfectly well to be false and arbitrary. it is commonly imagined, by those who have not examined the nature of the evidence, that our experience furnishes a criterion by which we may determine which of the possible symbolic representations of nature is the true one. they suppose that euclidian geometry is in conformity with nature because the actual measurements of the interior angles of a triangle tell us that their sum is in fact equal to two right angles, just as euclid tells us that theoretic

ALEISTER CROWLEY THE OTO GNOSTIC MASS

paten and cup together. he uncovers the cup, genuflects, takes the cup in his left hand and the host in his right. with the host he makes the five crosses on the cup. 1 3 2 5 4 he elevates the host and the cup. the bell strikes'(c)agios'(c)agios'(c)agios 'ia(c)q. he replaces the host and the cup, and adores. vii of the office of the anthem the priest: thou who art i, beyond all i am, who hast no nature and no name, who art, when all but thou are gone, thou, centre and secret of the sun, thou, hidden spring of all things known and unknown, thou aloof, alone, thou, the true fire within the reed brooding and breeding, source and seed of life, love, liberty, and light, thou beyond speech and beyond sight, thee i invoke, my faint fresh fire kindling as mine intents aspire. thee i invoke, abidi

cake of light, and a whole goblet of wine, have been prepared for each one. the deacon marshals them; they advance one by one to the altar. the children take the elements and offer them. the people communicate as did the priest, uttering the same words in an attitude of resurrection``there is no part of me that is not of the gods' the exceptions to this part of the ceremony are when it is of the nature of a celebration, in which case none but the priest communicate; or part of the ceremony of marriage, when none other, save the two to be married, partake; part of the ceremony of baptism, when only the child baptised partakes; and of confirmation at puberty, when only the persons confirmed partake. the sacrament may be reserved by the priest, for administration to the sick in their homes

ALEISTER CROWLEY THE QABALAH

acob s blessing to judah, is generally taken as the earliest reference to the messiah. other meanings of 358 are discussed later in this article t.s. liber lviii 7 vehenna shalisha, and lo, three men, equals in numerical value laprw layrbg lakym wla, elo mikhael gabriel ve-raphael, these are michael, gabriel and raphael; for each phrase= 701. i think these instances will suffice to make clear the nature of gematria, especially as many other will be found in the course of the ensuing work. notariqon is derived from the latin word notarius, a shorthand writer. of notariqon there are two forms. in the first every letter of a word is taken for the initial or abbreviation of another word, so that from the letters of a word a sentence may be formed. thus every letter of the word tycarb, berashit

o the consideration of the first sephira, or the number one, the monad of pythagoras. in this number are the other nine hidden. it is indivisible, it is also incapable of multiplication; divide 1 by itself and it still remains 1, multiply 1 by itself and it is still 1 and unchanged. thus is it a fitting representative of the great unchangeable father of all. now this number of unity has a twofold nature, and thus forms, as it were, the link between the negative and the positive. in its unchangeable one-ness it is scarcely a number; but in its property of capability of addition it may be called the first number of a numerical series. now, the zero, 0, is incapable even of addition, just as also is negative existence. how, then, if 1 can neither be multiplied nor divided, is another 1 to be

the qabalistical tree of life, on which all things depend. there is considerable analogy between this and the tree yggdrasil of the scandinavians. i have already remarked that there is one trinity which comprises all the sephiroth, and that it consists of the crown, the king, and the queen (in some senses this is the christian trinity of father, son and holy spirit, which in their highest divine nature are symbolized by the first three sephiroth, kether, chokmah, and binah) it is the trinity which created the world, or, in qabalistic language, the universe was born from the union of the crowned king and queen. but according to the qabalah, before the complete form of the heavenly man (the ten sephiroth) was produced, there were certain primordial worlds created, but these could not subsis

ther worlds, each containing a repetition of the sephiroth, but in a descending scale of brightness. the second world is the britic world, hayrbh \lwu, olahm ha-briah, the world of creation, also called aysrwk, korsia, the throne. it is an immediate emnation from the world of atziluth, whose ten sephiroth are reflected herein, and are consequently more limited, though they are still of the purest nature, and without any admixture of matter. the third is the yetziratic world, hryxyh \lwu, olahm ha-yetzirah, or world of formation and of angels, which proceeds from briah, and though less refined in substance, is still without matter. it is in this angelic world where those intelligent and incorporeal beings reside who are wrapped in a luminous garment, and who assume a form when they appear t

ot be understood to indorse every word in our poet-philosopher s thesis) to be light, rwa. this word rwa is most important. it symbolises the universe immediately after chaos, the confusion or clash of the infinite opposites. a is the egg of matter; w is, the bull, or energy-motion; and r is the sun, or organised and moving system of orbs. the three letters of rwa thus repeat the three ideas. the nature of rwa is this analysed, under the figure of the ten numbers and the 22 letters which together compose what the rosicrucians have diagrammatised under the name of minutum mundum. it will be noticed that every number and letter has its correspondence in ideas of every sort; so that any given object can be analysed in terms of the 32. if i see a blue star, i should regard it as a manifestatio

ALEISTER CROWLEY THE SWORD OF SONG

how different from sir philip sidney! but cave os, et claude id, ne vituperasse inventus sim. in english let me render him! 180 ware mug, and snap potato-trap! or elsely it may haply hap the sword of song 10 ascension day. moral aspect of christianity to be discussed to prejudice of the metaphysical. orthodoxy to be our doxy. gipsies barred. henrik ibsen and h. g. wells. parson and poet. fugitive nature of dogma in these latter days. the higher criticism. panel* in libel i bewail me (funny how english seems to fail me) so, as a surgeon to a man, sir, 185 let me excise your christian cancer impersonally, without vanity, just in pure love of poor humanity! here s just the chance you d have! behold the warm sun tint with early gold 190 yon spire: to-day s event provide my text of wrath ascens

nate upon, half sabbatarian and halk khakimaniac, built up from paul and john, with not a little tincture of leviticus gabbled pro form, jaldi, la psittacus 255 to aid the appalling hotch-potch; lyre and lute replaced by liar and loot, the harp and flute* proprietor of a circus and menagerie. hindustani: quickly. the sword of song 12 basis of poem to be that of the compromise of 1870. non-medical nature of poem. crowley j. no mention will be made of the figs and the pigs. are dumb, the drum doth come and make as mute: the englishman, half huckster and half brute, raves through his silk hat of the absolute. 260 the british don, half pedant and half hermit, begins: the ding an sich* as germans term it we stop him short; he readjusts his glasses, turns to his folio twill eclipse all precedent

crowley j. no mention will be made of the figs and the pigs. are dumb, the drum doth come and make as mute: the englishman, half huckster and half brute, raves through his silk hat of the absolute. 260 the british don, half pedant and half hermit, begins: the ding an sich* as germans term it we stop him short; he readjusts his glasses, turns to his folio twill eclipse all precedent, reveal god s nature, every dent a blessed dent! 265 the donkey: written by an ass, for asses. so, with permission, let us be orthodox to our finger-ends; what the bulk hold, high church or friends, or hard-shall baptists and we ll see. 270 i will not now invite attack by proving white a shade of black, or christ (as some47 have lately tried) an epileptic mania, citing some case, where a dose 275 of bromide dul

i. 16. 375* for god so loved the world, that he gave his only begotten son, that whosoever believeth in him should not perish, but have everlasting life. ascension day 15 my own vague optimism. impossibility of tracing cause back or effect forward to the ultimate. ethics individual. exactly! grown my mental stature, i ponder much: but never yet can i get over or forget that bitter text s accurded nature, the subtle devilish omission,57 380 the cruel antithesis implied, the irony, the curse-fruition, the calm assumption of hell s fevers as fit, as just, for unbelievers these are the things that stick beside 385 and hamper my quite serious wish to harbour kind thoughts of the fish. 58 here goes my arrow to the gold! i ll make no magpies! though i hold your christianity a lie, 390 abortion an

nterpretation false. one year s effect, one moment s cause; what mind could estimate such laws? who then (much more) may act aright judged by and in ten centuries sight? 420 (yet i believe, whate er we do is best for me and best for you and best for all: i line no brow with wrinkles, meditating how) well, but another way remains. 425 shall we expound the cosmic plan by symbolising god and man and nature thus? as man contains cells, nerves, grey matter in his brains, each cell a life, self-centred, free 430 yet self-subordinate to the whole for its own sake expand! so we molecules of a central soul, time s sons, judged by eternity. nature is gone our joys, our pains, 435 our little lives and god remains. were this the truth why! worship then were not so imbecile for men! but that s no chris

ALEISTER CROWLEY EQ I 1

steiger, which they have freely quoted] it is necessary, my dear brothers, to give you a clear idea of the interior order; of that illuminated community which is scattered throughout the world, but which is governed by one truth and united in one spirit. this community possesses a school, in which all who thirst for knowledge are instructed by the spirit of wisdom itself; and all the mysteries of nature are preserved in this school for the children of light. perfect knowledge of nature and of humanity is taught in this school. it is from her that all truths penetrate into the world; she is the school of all who search for wisdom, and it is in this community alone that truth and the explantation of all mystery are to be found. it is the most hidden of communities, yet it contains members fr

decided upon political strategic action. thus, when the earth was night utterly corrupt by reason of the great sorcery, the brethren sent mohammed to bring freedom to mankind by the sword. this being but partially a success, they raised up one luther to teach freedom of thought. yet this freedom soon turned into a heavier bondage than before. then the brethren delivered unto man the knowledge of nature, and the keys thereof; yet this also was prevented by the great sorcery. now then finally in nameless ways, as one of our brethren hath it now in mind to declare, have they raised up one to deliver unto men the keys of spiritual knowledge, and by his work shall he be judged. this interior community of light is the reunion of all those capable of receiving light, and it is known as the commu

ffort of him who seeks wisdom. but there are methods by which fitness is attained, for in this holy communion is the primitive storehouse of the most ancient and original science of the human race, with the primitive mysteries also of all science. it is the unique and really illuminated community which is absolutely in possession of the key to all mystery, which knows the centre and source of all nature. it is a society which unites superior strength to its own, and counts its members from more than one world. it is the society whose members form the republic of genius, the regent mother of the whole world. 13 liber librae svb figvra xxx 15 a. a. publication in class b. issued by order: d.d.s. 7= 4 premonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius 16 liber librae svb figvra xxx

f the whole world. 13 liber librae svb figvra xxx 15 a. a. publication in class b. issued by order: d.d.s. 7= 4 premonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius 16 liber librae svb figvra xxx o. learn first- oh thou who aspirest unto our ancient order- that equilibrium is the basis of the work. if thou thyself hast not a sure foundation, whereon wilt thou stand to direct the forces of nature? 1. know then, that as man is born into this world amidst the darkness of matter, and the strife of contending forces; so must his first endeavour be to seek the light through their reconciliation. 2. thou then, who hast trials and troubles, rejoice because of them, for in them is strength, and by their means is a pathway opened unto that light. 3. how should it be otherwise, o man, whose l

n the two movements should be varied in different experiments. or even a system of fly-wheels, eccentrics, and governor. 5. during these practices the mind must be absolutely confined to the object determined upon; no other thought must be allowed to intrude upon the consciousness. the moving systems must be regular and harmonious. 6. note carefully the duration of the experiments, the number and nature of the intruding thoughts, the tendency of the object itself to depart from the course laid out for it, and any other phenomena which may present themselves. avoid overstrain. this is very important. 7. proceed to imagine living objects; as a man, preferably some man known to, and respected by, yourself. 8. in the intervals of these experiments you may try to 30 imagine the objects of the o

ALEISTER CROWLEY EQ I 5

f his duty to be continually beating the tattoo. he has his own work to do_ very serious and important work_ and he cannot be expected to spend all his time in making silk purses out of pigs' ears. he is not expected to set definite tasks, nor has he authority to do so. the probationer is purposely left to himself, as the object of probation is principally that those in authority may discover the nature of the raw material. it is the duty of the probationer to perform the exercises recommended in his text-books, and to submit the record of his results for criticism. if he hinds himself in a difficulty, or if any unforeseen result occurs, he should communicate with his neophyte, and he should 2 remember that although he is permitted to select the practices which appeal to him, he is expecte

llection of dogmas which are to be accepted and believed with an unquestioning and unintelligent faith: but a series of statements and propositions which, in the first place, are to be intellectually grasped and comprehended; in the second, to be applied to every action of our daily lives, to be practised, to be lived, up to the fullest extent of our powers. this fact of the essentially practical nature of our religion is again and again insisted upon in the holy books. though one man should know by heart a thousand stanzas of the law, and not practise it, he has not understood the dhamma. that man who knows and "practises" one stanza of the law, he has understood the dhamma, he is the true follower of the buddha. it is the practice of the dhamma that constitutes the true buddhist, not the

the purification and culture of our thought, but it is essential, because only by 30 the practice of "sila" comes the power of mental concentration that makes us free.1 in order that we may understand how this final and principal aim of our buddhist faith is to be attained, before we can see why particular practices should thus purify the mind, it is necessary that we should first comprehend the nature of this mind itself- this thought that we seek to purify and to liberate. in the marvellous system of psychology which has been declared to us by our teacher, the "citta" or thought-stuff is shewn to consist of innumerable elements which are called "dhamma" or "sankh ra" if we translate "dhamma" or "sankh ra" as used in this context as "tendencies" we shall probably come nearest to the engl

e no possibility of augmenting the states that are good. but, whilst our master has taught us of this tendency to reproduce that is so characteristic of all mental states, he has also shewn us how this reproductive energy of the sankh ras may itself be employed to the suppression of evil states, and to the culture 31 of the states that are good. for if a man has many and powerful sankh ras in his nature, which tend to make him angry or cruel, we are taught that he can definitely overcome those evil sankh ras by the practice of mental concentration on sankh ras of an opposite nature- in practice by devoting a definite time each day to meditating on thoughts of pity and of love. thus he increases the sankh ras in his mind that tend to make men loving and pitiful, and because "hatred ceaseth

evil sankh ras by the practice of mental concentration on sankh ras of an opposite nature- in practice by devoting a definite time each day to meditating on thoughts of pity and of love. thus he increases the sankh ras in his mind that tend to make men loving and pitiful, and because "hatred ceaseth not by hatred at any time, hatred ceaseth by love alone" therefore do those evil sankh ras of his nature, those tendencies to anger and to cruelty, disappear before the rise of new good tendencies of live and of pit, even as the darkness of the night fades in the glory of the dawn. thus we see that one way- and the best way- of overcoming bad sankh ras is the systematic cultivation, by dint of meditation, of such qualities as are opposed to the evil tendencies we desire to eliminate; and in th

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centauri, and cor leonis, and cor scorpionis, and spica, and the pole-star, and hercules, and regulus, and aquila, and the ram's eye. and upon a map of the stars shalt thou draw the sigil of that name; and because also some of the letters are alike, thou shalt know that the stars also have tribes and nations. the letter of a star is but the totem thereof. and the letter representeth not the whole nature of the star, but each star must be known by itself in the wisdom of him that hath the cynocephalus in leash. and this pertaineth unto the grade of a magus- and that is beyond thine (all this is communicated not by voice, or by writing; and there is no form in the stone, but only the brilliance of the table. and now i am withdrawn from all that, but the rosy cross of 49 petals is set upright

t is invisible; and because it is hard, it moveth not. all these words are heard by everyone that is called nemo. and with that doth he apply himself to understanding. and he must understand the virtue of the waters of death, and he must understand the virtue of the sun and the wind, and of the worm that turneth the earth, and the stars that roof in the garden. and he must understand the separate nature and property of every flower, or how shall he tend his garden? and i said to him: concerning the vision and the voice, i would know if these things be of the essence of the aethyr, or of the essence of the seer. and he answers: it is of the essence of him that is called nemo, combined with essence of the aethyr, for from 80 the 1st aethyr to the 15th aethyr, there is no vision and no voice

der of the tree of life. and only in a few places do they coincide. 86 but the knowledge of the aethyrs is deeper than the knowledge of the sephiroth, for that in the aethyrs is the knowledge of the aeons, and of theta epsilon lambda eta mu alpha .13 and to each shall it be given according to his capacity (he has been saying certain secret things to the unconscious mind of the seer, of a personal nature) now a voice comes from without: and lo! i saw you to the end. 12 (i think the trouble with these people was, that they wanted to substitute the blood of someone else for their own blood, because they wanted to keep their personalities) 13 weh note: this is exactly the case in merkabah qabalah. these visions of crowley's are beyond the sephiroth as are the visions of the merkabah or chariot

of the mystic numbers of jupiter is 136. for love, is tempted by the snake, nechesh, who is messiah her child. and the snake is the magical power, which hath destroyed the primordial equilibrium. and the garden is the supernal eden, where is ayin, 70, the eye of the concealed one, and the creative lingam; and daleth, love; and nun the serpent. and therefore this constitution was implicitly in the nature of eden("cf" liber l, i, 29, 30, so that the call of the aethyrs could not have been any other call than that which it is. but they that are without understanding have interpreted all this askew, because of the mystery of the abyss, for there is no path from binah unto chesed; and therefore the course of the flaming sword was no more a current, but a spark. and when the stooping dragon rais

re is a little child in a mist of blue light; he hath golden hair, a mass of curls, and deep blue eyes. yea, he is all 132 golden, with a living, vivid gold. and in each hand he hath a snake; in the right hand a red, in the left a blue. and he hath red sandals, but no other garment. and he sayeth: is not life a long initiation unto sorrow? and is not isis the lady of sorrow? and she is my mother. nature is her name, and she hath a twin sister nephthys, whose name is perfection. and isis must be known of all, but of how few is nephthys known! because she is dark, therefore is she feared. but thou who hast adored her without fear, who hast made thy life an initiation into her mystery, thou that hast neither mother nor father, nor sister nor brother, nor wife nor child, who hast made thyself

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er, it is only through the senses that knowledge comes. we then continue our conquest of matter; and we are getting pretty expert. it took much longer to perfect the telescope than the motor-car. and though, of course, there are limitations, we know enough to be able to predict them. we know in what progression the power to speed coefficient of a steamboat rises and so on. but in our conquest of nature, which we are making principally by the use of the rational intelligence of the mind, we have become aware of that world itself, so much so that educated men spend nine-tenths of their waking lives in that world, only descending to feed and dress and so on at the imperative summons of their physical constitution. now to us who thus live the world of mind seems almost as savage and unexplore

re making principally by the use of the rational intelligence of the mind, we have become aware of that world itself, so much so that educated men spend nine-tenths of their waking lives in that world, only descending to feed and dress and so on at the imperative summons of their physical constitution. now to us who thus live the world of mind seems almost as savage and unexplored as the world of nature seemed to the greeks. 4 there are countless worlds of wonder unpath'd and uncomprehended and even unguessed, we doubt not. therefore we set out diligently to explore and map these untrodden regions of the mind. surely our adventures may be as exciting as those of cortes or cook! it is for this reason that i invite with confidence the attention of humanity to this record of my journey. but

ur adventures may be as exciting as those of cortes or cook! it is for this reason that i invite with confidence the attention of humanity to this record of my journey. but another set of people will find another disappointment. i am hardly an heroic figure. i am not the good young man that died. i do not remain in holy meditation, balanced on my left eyelash, for forty years, restoring exhausted nature by a single grain of rice at intervals of several months. you will perceive in these pages a man with all his imperfections thick upon him trying blindly, yet with all his force, to control the thoughts of his mind, so that he shall be able to say "i will think this thought and not that thought" at any moment, as easily as (having conquered nature) we are all able to say "i will drink this

d; for i feel such a worm, able only to remain a few minutes at a time in a position long since "conquered. for this reason too i cut again the cross of blood; and now a third time will i do it. and i will take out the magical knife and sharpen it yet more, so that this body may fear me; for that i am horus the terrible, the avenger, the lord of the gate of the west. 4.15- read ritual dclxxi.[the nature of this ritual is 4.30. explained later. ed. 5.10. i have returned from my shopping. strange how solemn and dignified so trivial a thing becomes, once one has begun to concentrate! i bought two pears, half a pound of garibaldi biscuits, and a packet of gaufrettes. i had a citron press too, at the d me. at the risk of violating the precepts of zoroaster 170 and 144 i propose to do a tarot d

ou art. it is strange how my cries died down; how i found myself quite involuntarily swinging back to the old mantra that i worked all yesterday. however, i shall try a little longer in the position of the hanged man, although sleep is again attacking me. i am weary, yet content, as if some great thing had indeed happened. but if i lost consciousness a thing no man can be positive about from the nature of things it must have happened so quietly that i never knew. certainly i should not have thought that i had gone on for 25 minutes, as i did. but i do indeed ask for a knowledge and conversation of the holy guardian angel which is not left so much to be inferred from the good results in my life and work; i want the perfume and the the vision. why am i so materially wallowing in grossness?

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, typhoonic, torrential; do not let others pass by us and say "really, my dear, what an insalubrious odour" the savage babe being born is taught the myths of his tribe, that uncorrupted are beautiful enough; the civilised child the myths of his nation, that corrupted are merely bestial, and are as rigid as the former are elastic. the savage youth passes through one great ordeal- the struggle with nature: the civilised through another- the struggle with reason. the one is taught the hero tales of his forefathers, the other the platitudes of the schools, which luckily are always a few decades behind the ideas current at his birth. few of us remember anything that happened during the first two years of our existence, and very little during the next two; thus it comes about that from two to fo

(independent sources give blue and red. the bands that form each triangle interlace with those of the alternate triangle. the interlace is in such wise as to leave a long uncovered section to counter-clockwise of each point and a shorter uncovered section to clockwise of each point. the top point of the hexagram exactly touches the top edge of the calvary cross, the other points being arrayed by nature of the center of the hexagram being concentric with the intersection of the arms of the cross. the note in the text indicates a defect in the illustration, that it should contain a white tau in its center. illustration "diagram 6. the lamen of the hierophant" this is a circular device. cross-hatching suggests that the different parts have all of them different colors. inside the circular sh

nubis of the east and the others circumambulate 16 the beginning of whirling motions, primum moble. thrice as affirming the completion of the reflexion of the perfecting of the white triangle on the altar."17 the circumambulation being completed, the members and remaining officers remain standing whilst the hierophant repeats the adoration "holy art thou, lord of the universe! holy art thou, whom nature hath not formed! holy art thou, the vast and the mighty one! lord of the light and of the darkness (at each of these sentences all bow and give the sign, the officers raising their banners, sceptres, sword and wand on high, and then sink them in salutation) the "hierophant" then orders the kerux to declare the hall of the neophytes opened by him, which he does in the following words "in the

atulating him, finally says "let the neophyte enter the path of evil" then the following takes place "hiereus" whence comest thou "kerux (for neophyte: i am come from between the pillars and seek the hidden knowledge in the name of adonai "hiereus" and the angel samael (angel of evil) answered an said: i am the prince of darkness and of night. the wicked and rebellious man gazeth upon the face of nature and he findeth therein naught but terror and obscurity; unto him it is but the darkness of the darkness; and he is but as a drunken man groping in the dark. return, for thou canst not pass by "hierophant" let the neophyte enter the path of good "hegemon" whence comest thou "kerux (for neophute: i am come from between the pillars and seek for the hidden light of occult knowledge. 262 "hegemo

s and the hegemon symbolise the two paths of the tree of knowledge of good and evil "you will observe that in this grade the red cross is placed within the white triangle upon the altar, and this placed, it is identical with the banner of the west "the triangle refers to the three above-mentioned paths connecting malkuth with the above sephiroth, while the cross is the hidden wisdom of the divine nature which can be obtained by their aid. the two construed mean: life in light" illustration, approximated below: diagram 12. the flaming sword. illustration: approximated below\ diagram 13. the altar symbol in the 1= 10 ritual "this grade is especially referred to the element earth, and therefore, one of its principal emblems is the great watch-tower on the terrestrial tablet of the north. you

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certainly not a coffin such as i delight in seeing daily in the windows of the undertakes. it was divided into compartments "is this the box of lofty thoughts, i wonder" said i to myself. in that case the man must have had a certain degree of reason about him after all, for the box was far from being empty "in the first compartment" was a red flower, blushing deeply with all the purest carmine of nature. the flower was certainly not freshly cut, but had preserved all its beauties and delectable perfume "in the second compartment" was a doll. oh, not an extraordinary doll! a plain, common hand-made wooden doll, which you could open by the middle, to discover inside it a second doll presenting exactly the same appearance. just like those figureless old women of white wood made by the russian

hand of my worthy understudy. evidently my attitude of passive resistance surprised the 374 natives. they gathered around me and began singing a strange "m lop e" one of their chiefs passed his hands over my face, and i became at once unconscious. when i awoke i was still covering the coffin, but the surroundings had changed. over me was a huge canopy of magnificent trees in full bloom of youth. nature had certainly not been helped in the forming of that beautiful corner of the world; nevertheless a japanese gardener, master of his art, could not have done better. two gaps at the foot of the coffin were apparently waiting for posts to be planted. wild flowers of all colours, some of a shade quite unknown to me, perfumed the air. it was no more the sunny afternoon, but a morning splendid a

o my rescue, i would without the slightest hesitation blow our island in the air. and now let us back to my adventures. i am sorry to say that no subsequent mss. came to me from the man-cover. george raffalovich. 384 reviews a modern reading of saint francis of assisi. by katherine collins. c.w.daniel, 1"s. not bad; might start somebody inquiring how to acquire the cosmic consciousness. arcana of nature. by hudson tuttle. swan sonnenschein and co, 6"s. net. faecal filth about spiritist- nouns- in simplified "speling" who shall cleanse the astral cesspool of these mental necrophiles? and think of having a name like hudson tuttle! little book of selections from the children of the light. by rufus m. jones, m.a, litt.d. headley bros, i"s. 6"d. net. i dislike brochette de paragraphes, and i di

's patience; he ruins women as a child plucks a daisy. lancelot commits adultery with kind gloves on; and enoch arden moralises like a sunday-school teacher at a village treat. in the mouth of this soft-spoken counter-jumper the wildest words take on the smoothest sense. by sheer dint of cadence. 396 "dragons of the prime that tare each other in their slime" sounds less terrible than a dog-fight "nature, red in tooth and claw with ravine, shriek'd- is but a termagant "ring out, wild bells" suggests no tocsin (as it might, for they symbolise the stupendous world-tragedy of the atonement) but at most the pastoral summons to a simple worship, at least the dinner-gong- a dinner whose turkey cooed, not gobbled; a plum pudding innocent of brandy. yet these lines are the most forcible one can rem

o the virgin mary forms so important a part of their religious belief, these poems should indeed be welcome; personally i have found them just what i desired, and i have no doubt other catholics will be equally pleased with them "vanity fair" says "to the ordinary mind passion has no relation to penitence, and carnal desire is the very antithesis of spiritual fervour. but close observers of human nature are accustomed to discover an intimate connection between the forces of the body and the soul; and the student of psychology is continually being reminded of the kinship between saint and sinner. now and then we find the extremes of self and selflessness in the same soul. dante tells us how the lover kissed the trembling mouth, and with the same thrill describes his own passionate abandonme

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tatement in many ways, so that at least there may be found one acceptable to each seeker who is open to conviction. i 1. we perceive in the sensible world, sorrow. ultimately that is; we admit the existence of a problem requiring solution. 2. we accept the proofs of hume, kant, herbert spencer, fuller, and others of this thesis: the ratiocinative faculty or reason of man contains in its essential nature an element of self-contradiction. 3. following on this, we say: if any resolution there be of these two problems, the vanity of life and the vanity of thought, it must be in the attainment of a consciousness which transcends both of 3 them. let us call this supernormal consciousness, or, for want of a better name "spiritual experience" 4. faith has been proposed as a remedy. but we perceive

quires proof: we hope to supply such proof by producing genius to order. 4 ii 1. there is no hope in physical life, since death of the individual, the race, and ultimately the planet, ends all. 2. there is no hope in reason, since it contradicts itself, and is in any case no more than a reflection upon the facts of physical life. 3. what hope there may be in investigation of the physical facts of nature on scientific lines is already actively sought after by a powerful and well-organized body of men of perfect probity and high capacity. 4. there is no hope in faith, for there are many warring faiths, all equally positive. 5. the adepts of spiritual experience promise us wonderful things, the perception of truth, and the conquest of sorrow, and there is enough unity in their method to make

if the little girl had been able to "follow up the light" she might there have seen penry standing, his head and his feet white like wool, and his eyes a flaming fire! this, then, in one language or another, is our philosophical position. but for those who are not content with this, let it be said that there is something more behind and beyond. among us are those who have experienced things of a nature so exalted that no words ever penned could even adumbrate them faintly. the communication of such knowledge, so far as it is at all possible, must be a personal thing; and we offer it with both hands. it is simple to write to the chancellor of the a. a. at the care of the publishers, 23 paternoster row, e.c; a neophyte of the order will be detailed to meet the inquirer. he will read to him

especially of columns i, ii, iii, v, vi, vii, ix, xi, xii, xiv, xv, xvi, xvii, xviii, xix, xxxiv, xxxv, xxxviii, 14 xxxix, xl, xli, xlii, xlv, liv, lv, lix, lx, lxi, lxiii, lxx, lxxv, lxxvii, lxviii, lxxix, lxxx, lxxxi, lxxxiii, xcvii, xcviii, xcix, c, ci, cxvii, cxviii, cxxxvii, cxxxviii, cxxxix, clxxv, clxxvi, clxxvii, clxxxii. when these are committed to memory, he will begin to understand the nature of these correspondences("see" illustrations "the temple of solomon the king" in this number. cross references are given) 2. if we take an example, the use of the table will become clear. let us suppose that you wish to obtain knowledge of some obscure science. in column xlv, line 12, you will find "knowledge of sciences" by now looking up line 12 in the other columns, you will find that th

igure or being shall instantly obey the will of the student, when he uses the appropriate figure. in obstinate cases, the form of the appropriate god may be assumed. 4. the banishing rituals should be used at the commencement of any ceremony whatever. next, the student should use a general invocation, such as the "preliminary invocation" in the "goetia" as well as a special invocation to suit the nature of his working. 5. success in these verbal invocations is so subtle a 26 matter, and its grades so delicately shaded, that it must be left to the good sense of the student to decide whether or not he should be satisfied with his result. v 1. let the student be at rest in one of his prescribed positions, having bathed and robed with the proper decorum. let the place of working be free from a

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efore we can proceed further in an operation of so great danger, it is necessary that we should invoke that divine aid and assistance, without which would our work indeed be futile and of no avail. wherefore being met thus together let us all kneel down and pray [all kneel at the four points] from thy hands o lord cometh all good! from thy hands flow down all grace and blessing: the characters of nature with thy fingers hast thou traced, but none can read them unless he hath been taught in thy school. therefore, even as servants look unto the hands of their masters, and handmaidens unto the hands of their mistresses, even so our eyes look unto thee! for thou alone art our help, o lord our god. who should not extol thee, who should not praise thee, o lord of the universe! all is from thee

n "look out! look out! here come the drunks" submit themselves unto thee; and whosoever humbleth himself in dust and ashes before thee, to such an one art thou propitious! who would not praise thee then, lord of the universe! who would not extol thee! unto whom there is no like, whose dwelling is in heaven, and in every virtuous and god-fearing heart. o god the vast one_ thou are in all things. o nature, thou self from nothing: for what else shall i call thee! in myself i am nothing, in thee i am all self, and live in thy selfhood from nothing! live thou in me, and bring me unto that self which is in thee! amen [all rise_ a pause "magus of art" fratres of the order of the rosy cross, let us purify and consecrate this place as the hall of dual truth. magus of the waters, i command thee to p

magic of light. let the mystic circumambulation take place in the path of light [assistant magus of art goes first, holding in his left the magic candle, and in his right the sword of art, with which latter he traces in the air the outer limits of the magic circle. all circumambulate thrice. he then, standing at east and facing east, says: holy art thou, lord of the universe! holy art thou, whom nature hath not formed! holy art thou, the vast and the mighty one! lord of the light and of the darkness "chief magus of art" magus of the fires, i command you to perform at the four quarters of the universe the invocation of the forces of mercury by solomon's seal "magus of fire" mighty magus of art, all thy commands shall be obeyed, and all thy desires shall be accomplished [he does it.15 [the

reat work. teach us the mysteries of all the hidden arts and sciences which are under the dominion of mercury, and finally swear thou by the great magic sigil 189 that i hold in my hand, that thou wilt in future always speedily appear before us; coming whensoever thy sigil is unveiled from its yellow silken covering: and manifesting whensoever we enable thee by the offerings and sacrifices of thy nature! to the end that thou mayest be a perpetual link of communication between the great god thoth under his three forms and ourselves "the final admonition" o thou mighty and potent prince of spirits taphthartharath: forasmuch as thou hast obeyed us in all our demands, i now finally bind and conjure thee: that thou hereafter harm me not, or these my companions, or this place, or aught pertainin

come a dreadful vampire, ever to prey upon thee, that the vengeance of the gods may drink its fill. but, and if thou does well and faithfully, ye shall be unto each other as a support and a blessing, and the blessing of god the vast one shall be ever upon you in his name :hb:heh hb:vau hb:shin hb:heh hb:yod and now in and by this very name i license all spirits to depart, save that one whose dual nature i have bound herein. but let them depart in peace to their divine orders in the name of jeovah jeovaschah! and let them be ever ready to come when they are called :hb:mem-final hb:lamed hb:shin hb:heh hb:taw hb:aleph :hb:mem-final hb:lamed hb:shin fra: p. constructed many other talismans besides this, a flashing tablet of the eagle kerub of jupiter for the purpose 197 of curing a certain la

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e the universe can be conceive of as a cosmos and not a chaos "our apparent failures are necessary lessons. we often learn more by failure than by success. the only real failure is to cease to endeavour "could we but realise this truth in our life and consciousness, it would be to us the end of all doubt and of all strife, for it would be the realisation of our own inherent and inalienable divine nature, the realisation of the infinite self, the attainment of which is the end and goal of our evolution" drop the conditional tense, mr. kingsland. say no longer "if i could" 285 but "i will" and then write for the nations yet another book, not one based on "belief" but on "knowledge" a book of realisation, a book of truth "then will the health of the daughter of my people recover; and "in thy

or less. breathe, i diminish the stock of oxygen available on the planet. in those far distant ages when earth shall be as dead as the moon is to-day, my breathing now will have robbed some being then living of the dearest necessity of life. that the theft is minute, incalculably trifling, is no answer to the moralist, to whom degree is not known; nor to the man of science, who sees the chain of nature miss no link. if, on the other hand, the store of energy in the universe be indeed constant (whether infinite or no, if personality be indeed delusion, then theft becomes impossible, and to forbid it is absurd. we may argue that even so temporary theft may exist; and that this is so is to my mind no doubt the case. all theft is temporary, since even a millionaire must die; also it is univer

t place that to commit adultery in the divorce court sense is not here in question. it assumes too much proprietary right of a man over a woman, that root of all abomination_ the whole machinery of inheritance, property, and all the labyrinth of law. we may more readily suppose that the buddha was (apparently at least) condemning incontinence. we know that buddha had abandoned his home; true, but nature has to be reckoned with. volition is no necessary condition of offence "i didn't mean to" is a poor excuse for an officer failing to obey an order. enough of this_ in any case a minor question; since even on the lowest moral grounds_ and we, i trust, soar higher_ the error in question may be resolved into a mixture of murder, theft, and intoxication (we consider the last under the fifth pre

he very forefront of his doctrines; and it is this delusion that is constantly and inevitably affirmed in all normal consciousness. that dhyanic thought avoids it is doubtful; even so, buddha is here represented as giving precepts to ordinary people. and if personality be delusion, a lie is involved in the command of one to another. in short, we all lie all the time; we are compelled to it by the nature of things themselves_ paradoxical as that seems_ and the buddha knew it! the fifth precept. at last we arrive at the end of our weary journey_ surely in this weather we may have a drink! east of suez,7 trombone-macaulay (as i may surely say, when browning writes banjo-byron8) tells us, a man may raise a thirst. no, shrieks the blessed one, the perfected one, the enlightened one, do not drin

that easy rules easily interpreted (as all buddhists do interpret the precepts) can avail against them; do not mop up the ganges with a duster: or stop the revolution of the stars with a lever of lath. awake, awake only! let there be ever remembrance that existence is sorrow, sorrow by the inherent necessity of the way it is made; sorrow not by volition, not by malice, not by carelessness, but by nature, by ineradicable tendency, by the incurable disease of desire, its creator, is it so, and the way to destroy it is by the uprooting of desire; nor is a task so formidable accomplished by any threepenny-bit-in-the-plate-on- sunday morality, the "deceive others and self-deception will take care of itself" uprightness, but by the severe roads of austere self-mastery, of arduous scientific rese

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onus concerning the treasure of the philosopher's stone. translated from the latin. edited by a. e. waite. crown 8vo, 4s. 6d. net. one of the classics of alchemy, with a very curious account, accompanied by emblematical figures showing the generation and birth of metals, the death of those that are base and their resurrection in the prefect forms of gold and silver. a golden and blessed casket of nature's marvels. by benedictus figulus. with a life of the author. edited by a. e. waite. crown 8vo, 4s. 6d. net. a collection of short treatises by various authors belonging to the school of paracelsus, dealing with the mystery of the philosopher's stone, the revelation of hermes, the great work of the tincture, the glorious antidote of potable gold. benedictus figulus connects by imputation wit

ently incurred. to-day i shall only speak of hashish, and i shall speak of it after numerous investigations and minute information; extracts from notes or confidences of intelligent men who had long been addicted to it; only, i shall combine these varied documents into a sort of monograph, choosing a particular soul, and one easy to explain and to define, as a type suitable to experiences of this nature. 61 chapter ii what is hashish? the stories of marco polo, which have been so unjustly laughed at, as in the case of some other old travellers, have been verified by men of science, and deserve or belief. i shall not repeat his story of how, after having intoxicated them with hashish (whence the word "assassin) the old man of the mountains shut up in a garden filled with delights those of h

ft, of a dark green colour, and possesses to a high degree the characteristic smell of hashish. five, ten, fifteen centigrammes are sufficient to produce surprising results. but the haschischine, which may be administered under the form of chocolate pastilles or small pills mixed with ginger, has, like the "dawamesk" and the "extrait gras" effects more or less vigorous, and of an extremely varied nature, according to the individual temperament and nervous susceptibility of the hashish-eater; and, more than that, the result varies in the same individual. sometimes he will experience an immoderate and irresistible gaiety, sometimes a sense of well-being and of abundance of life, sometimes a slumber doubtful and thronged with dreams. there are, however, some phenomena which occur regularly en

happiness; heaven in a teaspoon; happiness, with all its intoxication, all its folly, all its childishness. you can swallow it without fear; it is not fatal; it will in nowise injure your physical organs. perhaps (later on) too 69 frequent an employment of the sorcery will diminish the strength of your will; perhaps you will be less a man than you are today; but retribution is so far off, and the nature of the eventual disaster so difficult to define! what is it that you risk? a little nervous fatigue to- morrow_ no more. do you not every day risk greater punishments for less reward? very good then; you have even, to make it act more quickly and vigorously, imbibed your dose of "extrait gras" in a cup of black coffee. you have taken care to have the stomach empty, postponing dinner till ni

was so complete, so general, that all my ideas froze, so to speak; i was a piece of thinking ice. i imagined myself as a statue carved in a block of ice, and this mad hallucination made me so proud, excited in me such a feeling of moral well-being, that i despair of defining it to you. what added to my abominable 79 enjoyment was the certainty that all the other people present were ignorant of my nature and of the superiority that i had over them, and then with the pleasure of thinking that my companion never suspected for a moment with what strange feelings i was filled, i clasped the reward of my dissimulation, and my extraordinary pleasure was a veritable secret "besides, i had scarcely entered the box when my eyes had been struck with an impression of darkness which seemed to me to hav

ALEISTER CROWLEY EQUINOX EQ I 4 2

ined, and by wrestling with the deity, as jacob wrestled with the angel by the ford of jabbok, see god face to face and live. for a space of nearly six months p. and d. a. journeyed amongst the vast mountains beyond cashmir, and through during this period no record of his meditations has been preserved, time was not idled away and exercises in meditation of a more exalted kind, on the vastness of nature and the ungraspable might of god, were his daily joy and consolation. in september he returned to srinnagar, and thence journeyed to bombay where he remained for but a few days before his return journey to europe. arriving in egypt he remained in that ancient land for some three weeks, somehow feeling that it was here that he should find what he had so long now been seeking for in vain. but

he again met ouarda the seer, as we shall see at a later date. the senses. 2. secondary. these seem to assume a morbid activity as soon as the primaries are stilled. their character is that of the shorter kind of memory. events of the day, etc. 3. tertiary. partake of the character of "reverie" very tempting and insidious. 4. quaternary. are closely connected with the control centre itself. their nature is "how well i'm doing it" or "wouldn't it be a good idea to" these are probably emanations from the control, not messages to it. we might call them "aberrations of control" of a similar depth are the reflections which discover a break, but these are healthy warnings, and assist. 5. quinary. never rise into consciousness at all, being held down by the most perfect control. hence the blank o

, the union by will, the union by love, the union by courage found their vanishing point in the supreme union through silence; that union in which understanding fails us, and beyond which we can no more progress than we can beyond the equilibrium set forth as the ultimate end by gustave le bon. there all knowledge ceases, and we like b hva, when he was questioned by v shkali, can only expound the nature of this silence, as he expounded the nature of brahman, by remaining silent, as the story relates: and he said "teach me, most reverend sir, the nature of brahman" the other however remained silent. but when the question was put for a second or 283 to which may be added mantra yoga and karma yoga, which correspond with the invocation and the acts of service and represent union through speec

crow; if woven flax, a frog; if a cow, a lizard; if a horse, a tiger; if roots or fruit, an ape; if a woman, a bear "institutes of manu" xii, 55-67. 289 we find christ insisting on this absolute chastity of body and mind, in a similar manner, and for similar reasons; for the eastern jew if he is not actually doing something dirty, is sure to be thinking about it. hindrance to another, who was by nature chaste.290 191 he realized that there were in this world she-mules as well as she-asses, and that though the former would never foal in spite of all the stallions of moultan, the latter seldom failed to do so after having been for a few minutes in the presence of a margate jackass. discarding chastity (brahmach rya- a good purgative for the prurient- he wrote in its place the word "health"

rit" he whispered- and the universe shook with fear at the voice of him "thou, and thou alone, art worthy to fill this little crack that thou hast left" then the great white spirit arose and formulated himself as the pillar of infinitude, even as the mahalingam of great shiva the destroyer, who openeth his eye, and all is not. and behold! he was balanced in the crack, and the void was filled, and nature was content. and elohim gibor, and kamael the mighty and his seraphim, and graphiel, and bartzabel, and all the inhabitants of madim shouted for joy and gave glory and honour and praise to the great white spirit; and the sound of their rejoicing filled the worlds. now for one thousand myriad eternities the great white spirit maintained himself as the pillar of infinitude in the midst of the

ALEISTER CROWLEY EQUINOX EQ I 4 3

e hath performed the bloody sacrifice, and cursed osiris. himself suffering that curse, he is still far from the attainment. xxix. in the land of egypt he performeth many miracles. but from the statue of memnon issueth the questing, and he is recalled from that illusion. xxx. upon the plains of chaldea he descendeth into the bowels of the earth, where he beholdeth the visible image of the soul of nature for the beast. yet earth belcheth him forth. xxxi. in a slum city he converseth with a rationalist. learning nothing, nor even hearing the beast, he goeth forth to cleanse himself. xxxii. seeking to imitate the beast, he goeth on all-fours, questing horribly. the townsmen cage him for a lunatic. nor can he imitate the elusiveness of the beast. yet at one note of that questing the prison is

and prophecies and tombs- old pagan fables run to seed! sir palamede with fury fumes. so doth the head that jabbers fast against that woman's tangled tale (god's patience at the end must fail) out sweeps the sword- the blade hath passed through all her scraggy farthingale "this chatter lends to thought a zest (quod he "but i am all for act. sit here, until your talk hath cracked the addled egg in nature's nest" with that he fled the dismal tract. 33 he was so sick and ill at ease and hot against his fellow men, he thought to end his purpose then- nay! let him seek new lands and seas, sir palamede the saracen! 34 xiii sir palamede is come anon into a blue delicious bay. a mountain towers thereupon, wherein some fiend of ages gone is whelmed by god, yet from his breast spits up the flame, an

one with one is two, sir knight! yet these are one in two, and none disjoins their substance (mark me well, confounds their persons. rightly run their attributes: immeasurable, incomprehensibundable, unspeakable, inaudible, 45 intangible, ingustable, insensitive to human smell, invariable, implacable, invincible, insciable, irrationapsychicable, inequilegijurable, immamemimomummable. such is its nature: without parts, places, or persons, plumes, or pell, having nor lungs nor lights nor hearts, but two in one and one in two. be he accurs d that disparts them now, or seemeth so to do! him will i pile the curses on; him will i hand, or saw him through, or burn with fire, who doubts upon this doctrine, hotototon spells the holy word otototon" the poor sir palamedes quells his rising spleen; h

from the hero's sight. then doth he must thereat morose, when in one wild cascade of light the pageant breaks, and thunder roars: down flaps the loathly wing of night. he sees the lonely breton shores lapped in the levin: then his eyes see how she shrieking soars and soars into the starless, stormy skies. well! well! this lesson will he learn, how music's mellowing artifice may bid the breast of nature burn and call the gods from star and shrine. so now his sounding courses turn to find an instrument divine whereon he may pursue his quest. how glitter green his gleeful eyne 53 when, where the mice and lice infest a filthy hovel, lies a wench bearing a baby at her breast, drunk and debauched, one solid stench, but carrying a silver lute 'boardeth her, nor doth baulk nor blench, and long ab

o remind the possessor of the constant quest and to stimulate to more persistent effort. essay of prentice mulford "crown 8vo. crimson cloth extra "3"s" 6"d. net per volume" the gift of the spirit. a selection from the essays of prentice mulford. reprinted from the "white cross library" with an introduction by arthur edward waite. third edition. contents_ god in the trees; or the infinite mind in nature. the god in yourself. the doctor within. mental medicine. faith; or, being led of the spirit. the material mind "v" the spiritual mind. what are spiritual gifts? healthy and unhealthy spirit communion. spells; or, the law of change. immortality in the flesh. regeneration; or, being born again. the process of re-embodiment. re-embodiment universal in nature. the mystery of sleep. where you t

ALEISTER CROWLEY EQUINOX EQ I 4

the physical feeling of emptiness and marrowlessness, the consequences of his shyness and lack of sportsmanship. the first use he had to make of his freedom and of his fortune was to book a cabin on the first liner bound for new zealand, where he was let to expect a total recovery. iii the empress lionel lived on a large estate, rode, hunted, played games, was made love to; discovered the joys of nature, the pleasures kept in reserve for man by isis, and the superiority of the numbers two and three over the unity. he found, to his surprise, that women could take interest in him. his shyness was apparent, but tempted them. in this eyes they met an eager hungry expression, a longing infinite for all things human, which tickled their desires. he seemed to be ever staring at an invisible goal

ne, in the corpse, in the tomb. but these- what are these that war in my womb? there is vengeance and triumph at last of maat in ra-hoor-khut and in hoor-pa-kraat! twins they shall rise; being twins they are one, the lord of the sword and the son of the sun! silence, coeval colleague of the voice, the plumes of amoun- rejoice! lo! i rejoice. i heal the sanguine scar of slain asar. i was the past, nature the mother. he was the present, man my brother. look to the future, the child- oh paean the child that is crowned in the lion-aeon! the sea-dawns surge an billow and break beneath the scourge of the star and the snake. to my lord i have borne in my womb deep-vaulted this babe for ever exalted! aleister crowley 40 the temple of solomon the king iv. the hermit with the seventh stage in the my

direct them to god" thus, if he devoted himself to shiva, he must reflect in his life to his utmost the life of shiva; if to shakti the life of shakti, unto the seer and the seen become one in he mystic union of attainment. 72 of bhakta yoga the "n rada s tra" says: 58. love (bhakti) is easier than other methods. 59. being self-evident it does not depend on other truths. 60. and from being of the nature of peace and supreme bliss.47 this exquisite little s tra commences: 43 see vivek nanda's "bhakti-yoga" pp. 62-68. 44 deussen "the upanishads" p. 390. 45 "shiva sanhita" chap. v. the seed in each case is the mantra. 46 the absolute. 47 n rada s tra. translated by t. sturdy. also see the works of bhagavan ramanuja, bhagavan vyasa, prahlada, and more particularly vivek nanda's "bhakti yoga" b

and more particularly vivek nanda's "bhakti yoga" bhakta yoga is divided into two main divisions (1) the preparatory, known as "gauni (2) the devotional, known as "par" thus it very closely resembles, even in detail, the operation of abramelin, in which the aspirant, having thoroughly prepared himself, devotes himself to the invocation of his holy guardian angel. 1. will now explain love. 2. its nature is extreme devotion to some one. 3. love is immortal. 4. obtaining it man becomes perfect, becomes immortal, becomes satisfied. 5. and obtaining it he desires nothing, grieves not, hates not, does not delight, makes no effort. 6. knowing it he become intoxicated, transfixed, and rejoices in the self (atman. this is further explained at the end of sw tm r m sw mi's "hatha-yoga" bhakti really

hstanding the form it assumes, it remains pr na, that is in common language the "will to work" within the ak sa, from which it evolves the universe which appeals to our senses. the control of this world soul, this "will to work" is 97 called pr n y ma. and thus it is that we find the yogi saying that he who can control the pr na can control the universe. to the perfect man there can be nothing in nature that is not under his control. if he orders the gods to come, they will come at his bidding. all the forces of nature will obey him as his slaves, and when the ignorant see these powers of the yogi, they call them miracles.119 pranayama the two nerve currents pingala and ida correspond to the sensory and motor nerves, one is afferent and the other efferent. the one carries the sensations to

ALEISTER CROWLEY EQUINOX EQ I 6 2

corpio-apophis. 7777777["the" probationers "and other officers enter, erect" scorpio-apophis. children, array yourselves before me, and worship at my feet. aries. our lord is slain. and who art thou that hast assumed his throne? leo. our lord is slain. and who art thou that hast assumed his throne? scorpio-apophis. i am the mother of the gods and the sister of time and the daughter of space. i am nature that holdeth sway when the effort of man is exhausted. brother leo, i am the goddess that cometh forth riding upon the lion. behold! i strike thee with my wand, and inspire thee. i command thee to declare me unto the multitude. leo. lo! in the interstellar space of night clothed with deep darkness, the majestic spaces abide the dawn of deity and light, vibrate before the passionless pale fa

o spirit of man, when unto me thou liftest! dawn shakes the molten fire of my delight from the fine flower and fragrance of my tresses! sunset bids darken all my body's light, mixing its music with the sad caresses of the whole world: i wheel in wingless flight through lampless space, the starless wildernesses! beyond the universal bounds that roll, there is the shrine and image of my soul. i am nature and god: i reign, i am, alone. none other may abide apart: they perish, drawn into me, into my being grown. none other bosom is, to bear, to nourish, to be: the heart of all beneath my zone of blue and gold is scarlet-bright to cherish my own life's being, that is, and is not other; for i am god and nature and thy mother. 75 i am the thousand-breasted milky spouse, virginal also: tartarus a

robe. as it falls he leaps up with the caduceus, as" mercury "and tramples her beneath his feet] taurus. in the beginning was the word; and the word was with god; and the word was god["all come forward" saturn "with" libra "linked" luna "and" pisces "linked; and bow to him] luna. the treason is accomplished. pisces. the mind is nobler than the body. saturn. friendship is holier than love. libra. nature is overcome by wit. pisces. how shall we adore thee? taurus. as you like it. saturn. what shall we sacrifice? taurus. want you will [luna "plays a moto perpetuo<mercury] libra. brother, what is the hour? pisces. dawn. libra. let us depart unto the work of the day. all. amen. 91 the rite of mercury officers mercury "violet robe" fr "and" sor

he rituals of black magic("e) the descending hierarchy of spirits("f) the lesser key of solomon the king("g) the mystery of the "sanctum regnum("h) the rite of "lucifuge("i) the method of honorius, etc, etc, etc. the main objects of the work are (1) to determine the connection, if any, between the literature of ceremonial magic and the secret tradition in christian times (2) to show the fantastic nature of the distinction between white and black magic, so far, at least, as the texts are concerned. the work is issued in crown 4to, and includes about 180 engravings, some of which are full-page plates. price 15"s. net" post free. handsomely bound "just published" waite (a. e. the secret tradition in freemasonry, and an analysis of the inter-relation between the craft and the high degrees, in

o volumes. vol. i. science, pp. xiv, 628. vol. ii. theology, pp. iv, 640 and index 52 "pounds"1, 1"s. net" vol. i- before the veil- 1. old things with new names- ii. phenomena and forces- iii. blind leaders of the blind- iv. theories respecting psychic phenomena- v. the ether, or "astral light- vi. psycho-physical phenomena- vii. the elements, elementals, and elementaries- viii. some mysteries of nature- ix. cyclic phenomena- x. the inner and outer man- xi. psychological and physical marvels- xii. the "impassible chasm- xiii. realities and illusion- xiv. egyptian wisdom- xv. india the cradle of the race. vol. ii- i. the church; where is it- ii. christian crimes and heathen virtues- iii. divisions amongst the early christians- iv. oriental cosmogonies and bible-records- v. mysteries of the

ALEISTER CROWLEY EQUINOX EQ I 6

luency. so luxurious, so rampant, a decadence quickly palls. on the whole, this book must be pronounced a quite grievous exhibition of recklessness and folly "manchester guardian..we began to be suspicious of him. hardly the sort of person we should care to meet on a dark night with a knobby stick in his hand. this clever book "academy "a vivid imagination fostered by a keen and loving insight of nature, and this allied to a command of richly adorned language. have already assured for the author a prominent place amongst present-day poets. an enthusiastic devotion to classic song. sustained metrical charm. from first to last the poet's work is an important contribution to the century's literature "publishers' circular "this [book] contains the answer to a very well-known riddle propounded

gilt, 8 3/4 in. x 5 1/2 in, 552 pp, 8"s" 6"d" net. contents. preface. part i "physiological- i. the scientific aspect of life and death. ii. the signs of death. iii. trance, catalepsy, suspended animation, etc. iv. premature burial. v. burial, cremation, mummification. vi. the causes of death. vii. old age; its scientific study. viii. the questionnaire on death: answers. ix. my own theory of the nature of death (hereward carrington. x. my own theory of the nature of death (john r. meader. xi. on the possible unification of our theories. xii. general conclusions. part ii "historical- i. man's theories of immortality. ii. the philosophical aspect of death and immortality. iii. the theological aspect of death and immortality. iv. the common arguments for immortality. part iii "psychological

he appeal in our last number that we have been able to put in hand the task of translating the official instructions of a. a. into french, and, if it continues, we shall be able to publish them in every important language of the world within the next two years. your overworked editor, too, has been able to take the longest and happiest holiday of his life. river and forest have given him all that nature can; and this was the least part of his contentment. moreover, he has been able to prepare, under sublime guidance, a dozen official instructions of a. a, to conclude the great qabalistic dictionary of gematria, and to begin the almost equally important greek dictionary on similar lines. he has had leisure to produce more play, sketches, poems, and stories in this last year than he has done

iteth this book. 8. he writeth for them that are ready. thus is it known if one be ready, if he be endowed with certain gifts, if he be fitted by birth, or by wealth, or by intelligence, or by some 5 other manifest sign. and the servants of the master by his insight shall judge of these. 9. this knowledge is not for all men; few indeed are called, but of these few many are chosen. 10. this is the nature of the work. 11. first, there are many and diverse conditions of life upon this earth. in all of these is some seed of sorrow. who can escape from sickness and from old age and from death? 12. we are come to save our fellows from these things. for there is a life intense with knowledge and extreme bliss which is untouched by any of them. 13. to this life we attain even here and now. the ade

e zelator blow sufficiently upon his furnace all the systems of earth are consumed in the one knowledge. 21. nevertheless, as a fire cannot be started with iron alone, in the beginning one system may be suited for one seeker, another for another. 22. we therefore who are without the chains of ignorance, look closely into the heart of the seeker and lead him by the path which is best suited to his nature unto the ultimate end of all things, the supreme realization, the life which abideth in light, yea, the life which abideth in light. 7 liber tvrris vel domvs dei sub figvra xvi a. a. publication in class b. imprimatur: n. fra a. a. liber tvrris vel domvs dei sub figvra xvi 0. this practice is very difficult. the student cannot hope for much success unless he have thoroughly mastered asana

ALEX SANDERS THE KING OF THE WITCHES

is misuse of witchcraft. when the guests had gone to bed he would bring out his athame, de cribe, a witch's circle and chant the invocations that might bnng him peace. he prayed to the great god tosend him someone to love, someone who would love him in return, but not a candle flame would flicker; no breath from the outer world would disturb the incense. what would happen if ron heard of the true nature of these parties? there was a chance he might, though a remote one. he never came to riversdale unless invited, not wanting alex to feel under any obligation to him, and none of alex's friends mixed in the old-fashioned business milieu that ron favoured. a regular allowance was paid into alex's bank account on the first of each month; ifhe overdrew it-which he did frequently in those first

rescriptions, and he could always cut his wrists with his witch daggers. but he lacked the courage. with no income and no savings he managed on one meal a day with eric. every evening he walked to the reference library where he delved into books on the hebrew abramelin system of magic, reputed to be of great value for purification. he studied the 360 magical symbols, each relating to an aspect of nature, and he began to feel that perhaps he could rehabilitate himself the months of physical humility and menial drudgery had washed away some of the guilt inspired by his practice of black magic. now he needed spiritual exercise to rid himself of it completely. he was precipitated into action when in 1959 eric decided to emigrate to australia. alex had no wish to stay on alone, and no money to

ounder, the only one amongst us directlydescended from witches, and equipped with knowledge that outstrips ours, we want to crown you "king of the witches" and acknowledge you. formally as the foremost authority on witchcraft: alex could not help being flattered by such esteem and loyalty, but he had no stomach for the extra work and responsibility that would come with. the title. a pacificman by nature, he was content to passon the. teachings of the cult and try to help those in need. acting as arbiter in the innumerable disputes of his. heterogeneous band of followers. did not come to him naturally. in matters ofritual and dogma, his authorityantongst his covens was unquestioned anyway-why was it necessaryto appoint him king? the elder, or high priest, in each coven was usually able to s

inds a suitable site for the witch centre. it will be in the country where outdoor rituals can be practised without fear of alarming neighbours. meanwhile he is consolidating the progress witchcraft has made this decade. each year more and more responsible people-many of them middle-aged-join his ranks. as traditional religion wanes and people seek a substitute, many are attracted to the 'back-to-nature' aspects of witchcraft. the simpleworship oflove and fertility canbe immenselyappealing in a materialistic age overshadowed by the achievements-c-and horrors-of science. similarly the upsurge of interest in psychic phenomena-be they flying saucers or esp-is conducive to the revival of witchcraft. man wants to believe in something. alex hopes to direct his belief to the old religion which, h

re in.the form of dogs and cats. what ate they really? a: familiar is our term for a concentration of power, drawn from the godhead or the central reservoir of power, and sent to do our will. to an experienced witch, a familiar looks like. a ball or cone of fire. it is invisible to nonwitches. q: do politics play any part in witchcraft? a: none whatever. i have no political bias; i never vote. by nature i am a royalist and i approve of orders ofhierarchy. politics ate not taken into account when members join, but i know that we have amongst us communists and conservatives and all shades in between. q: do your covens ever go against your wishes? a .yes.we are a democratic organization, and while i can advise on dogma, law and ritual, i have no power to demand obedience. q: do you believe in

ALEXANDRIAN BOOK OF SHADOWS OCCULT

the spring of night and the heaven's vast expanse there lies a majesty which is the domain of the gods. those who would pass through the gates of night and day to that sweet place, which is between the world of men and the domains of the lords of the outer spaces, know that unless there is truth in thy heart, thy every effort is doomed to failure. hear then the law: that thou lovest all things in nature. that thou walkest humbly in the ways of men and the ways of the gods. also it is the law that contentment thou shalt learn, through suffering, and from long years, and from nobility of mind and of purpose. for the wise never grow old. their minds are nourished by living in the daylight of the gods and if among the vulgar some discoveries should arise concerning some maxims of thy belief in

iving, and my love is poured out upon the earth. hp: hear ye the words of the star goddess; she in the dust of whose feet are the hosts of heaven, and whose body encircles the universe. hps: i who am the beauty of the green earth, and the white moon among the stars, and the mystery of the waters, and the desire of the heart of man, call unto thy soul. arise, and come unto me. for i am the soul of nature, who gives life to the universe. from me all things proceed, and unto me all things must return; and before my face, beloved of gods and of men, let thine innermost divine self be enfolded in the rapture of the infinite. let my worship be within the heart that rejoiceth; for behold, all acts of love and pleasure are my rituals. and therefore let there be beauty and strength, power and compa

priest if no other. merry meet, merry part. notes l there are plenty of published samhain rituals, containing at least some of these elements. this is from what witches do by stewart farrar, fleshed out from lady sheba's book of shadows, as usual. l earth goddess aspect: crone astrological rulers: venus, saturn keys: law principle, solidity,auriel("lord of awe) rules: birth& death, body, growth, nature, stones& metals, material things, caves, chasms, silence, graves, fields, sanguine; sensation; calm, imperturbable virtues: strength, endurance, commitment, responsibility, thoroughness, practicality, wisdom, patience, sense of timing vices: dullness, lack of conscience, melancholy, boredom, inertia, stagnation, hoarding of resources (including information) season: yule time of day: midnigh

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

series was to present to their auditors the testimony of science as to the relation of matter and of consciousness; to enable the hearers to observe the identical manifestation of these relations and of certain basic laws in successively higher states of being, and thus to bring to them a realisation of the universality of the evolutionary process and its actuality; and to deal somewhat with the nature of the expanded states of consciousness and the enlarged life toward which all mankind is travelling. they thus were intended to serve as an introduction to the more detailed study and application of the laws of life and human unfoldment generally included in the term of "occultism" it will be observed that there is in this series a considerable amount of repetition, as each lecture briefly

efine them, that we can point in the direction in which mystery lies, and that the light of science, of religions, and of philosophy, has been shed upon vast tracts which were earlier considered lands of darkness, is a guarantee of success in the future. we know so much more than was the case five hundred years ago, save in a few circles of wise men and mystics; we have discovered so many laws of nature, even though as yet we cannot apply them; and the knowledge of "things as they are (and i choose these words very deliberately) has made immense strides. nevertheless, the mystery land still remains to be opened up, and our problems are still numerous. there is the problem of our own particular life, whatever that may be; there is the problem of that which is largely termed the "not-self" a

hich we can best, perhaps, call supernaturalism. man becomes conscious that perhaps, after all, things are not exactly what they seem to be, and that there remains much which is inexplicable; he awakens to the realisation that he himself is not simply an accumulation of physical atoms, a material something, and a tangible body, but that latent within him is a consciousness, a power, and a psychic nature which link him to all other members of the human family, and to a power outside himself which he must perforce explain. this it is which has led, for instance, to the evolution of the christian and jewish point of view, which posits a god outside the solar system, who created it, but was himself extraneous to it. these systems of thought teach that the world has been evolved by a power or b

expression, and the sole purpose of thought is to enable us to build constructively for ourselves, and to work in mental matter. i should like to outline my plan this evening, to lay the groundwork for our future talks, and to touch upon the main lines of evolution. the line that is most apparent is necessarily that which deals with the evolution of substance, with the study of the atom, and the nature of atomic matter. next week we will touch upon that. science has much to tell us about the evolution of the atom, and has wandered a long way during the past fifty years from the standpoint of the last century. then the atom was regarded as an indivisible unit of substance; now it is looked upon as a centre of energy, or electric force. from the evolution of substance we are led very natura

up to us the- 5- the consciousness of the atom copyright 1998 lucis trust interesting consideration of forms other than the purely material, forms existing in subtler substance, such as forms of thought, and the racial forms, and the forms of organisations. in this dual study, one of the aspects of deity will be emphasised, should you choose to use the term "deity" or one of the manifestations of nature, should you prefer that less sectarian expression. we shall then be led to the consideration of the evolution of intelligence, or of the factor of mind which is working out as ordered purpose in all that we see around us. this will reveal to us a world which is not blindly going on its way, but which has back of it some plan, some co-ordinated scheme, some organised concept which is working

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

hitherto given out in various books concerning initiation, is erroneous. initiation has been made out to be fairly easy of attainment, and to call for no such rectitude of character as might have been anticipated. the following chapters may serve to show that the criticism is not unmerited. initiation is profoundly difficult of attainment, and calls for a strenuous discipline of the entire lower nature, and a life of self-effacing and self-abnegating devotion. at the same time, it must be remembered that the earlier teaching is right in essence, though belittled in interpretation. again, there are some who are interested, yet who feel the possibilities involved are too far advanced for them, and that they need not occupy themselves with them at this stage of their evolution. this book see

e highest aspect begins to make its energy felt. the ego reflects itself in iii. the personality, or lower self, physical plane man. this aspect is also threefold: 1. a mental body..lower manas. 2. an emotional body..astral body. 3. a physical body..the dense physical and the etheric body. the aim of evolution is therefore to bring man to the realisation of the egoic aspect and to bring the lower nature under its control. chapter i introductory remarks before entering upon the subject matter of the following articles of initiation, on the paths that- 3- initiation, human and solar copyright 1998 lucis trust open before the perfected man, and on the occult hierarchy, certain statements may be made which seem essential for the judicious study and comprehension of the ideas submitted. dogmati

lar system is builded out of matter already- 4- initiation, human and solar copyright 1998 lucis trust existing, out of matter already gifted with certain properties (page 48. this matter, therefore, we deduce, held latent certain faculties that were forced to demonstrate in a peculiar way, under the law of cause and effect, as does all else in the universe (b) all manifestation is of a septenary nature, and the central light which we call deity, the one ray of divinity, manifests first as a triplicity, and then as a septenary. the one god shines forth as god the father, god the son, and god the holy spirit, and these three are again reflected through the seven spirits before the throne, or the seven planetary logoi. the students of occultism of non-christian origin may call these beings t

thinker. it is the progressing from consciousness polarised in the personality, lower self, or body, to that polarised in the higher self, ego, or soul, thence to a polarisation in the monad, or spirit, till the consciousness eventually is divine. as the human being develops, the faculty of awareness extends first of all beyond the circumscribing walls that confine it within the lower kingdoms of nature (the mineral, vegetable and animal) to the three worlds of the evolving personality, to the planet whereon he plays his part, to the system wherein that planet revolves, until it finally escapes from the solar system itself and becomes universal. chapter ii- 7- initiation, human and solar copyright 1998 lucis trust initiation defined the question anent initiation is one that is coming more

opment, viewed on a large scale, and not from the standpoint of the individual. when viewed from the individual standpoint it has come to be narrowed down to the moment wherein the evolving unit definitely apprehends that (by dint of his own effort, aided by the advice and suggestions of the watching teachers of the race) he has reached a point wherein a certain range of knowledge of a subjective nature, from the physical plane point of view, is his. it is in the nature of that experience wherein a pupil in a school realises suddenly that he has mastered a lesson, and that the rationale of a subject, and the method of procedure, are his to use intelligently. these moments of intelligent apprehension follow the evolving monad throughout his long pilgrimage. what has been misinterpreted some

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

nd the race as yet too selfish to be entrusted with these potencies. man is already, through the able work of the scientists, discovering the needed knowledge with adequate rapidity. the emphasis in this book will be found to be laid upon those forces which are responsible for the objective manifestation of a solar logos and of man, and only in the first section will indication be given as to the nature of those energies which are strictly confined to the physical plane. thirdly, to show the coherent development of all that is found within a solar system; to demonstrate that everything which exists evolves (from the lowest form of life at the densest point of concretion up to the highest and most tenuous manifestation) and that all forms are but the expression of a stupendous and divine ex

manifestation) and that all forms are but the expression of a stupendous and divine existence. this expression is caused by the blending of two divine aspects through the influence of a third, and produces the manifestation which we call a form, starting it upon its evolutionary cycle in time and space. thus is form brought to the point where it is an adequate medium for the demonstration of the nature of that which we call god. fourthly, to give practical information anent those focal points of energy which are found in the etheric bodies of the solar logos, the macrocosm, and of man, the microcosm. as the etheric substratum which is the true substance underlying every tangible form is understood, certain great revolutions will be brought about in the domains of science, of medicine and

practice will be built upon a comprehension of the laws of radiation, of magnetic currents, and of the force centres found in men's bodies and their relationship to the force centres and currents of the solar system. fifthly, to give some information, hitherto not exoterically imparted as to the place and work of those myriads of sentient lives who form the essence of objectivity; to indicate the nature of those hierarchies of existences who form out of their own substance all that is seen and known, and who are themselves fire and the cause of all the heat, warmth, life and motion in the universe. in this way the action of fire on water, of heat in matter, whether macrocosmically or- 4- a treatise on cosmic fire copyright 1998 lucis trust microcosmically considered, will be touched upon a

smically considered, will be touched upon and some light thrown upon the law of cause and effect (the law of karma) and its significance in the solar system. to sum up the matter, the teaching in this book should tend to an expansion of conscionsness, and should bring about a recognition of the adequacy, as a working basis, for both science and religion, of that interpretation of the processes of nature which has been formulated for us by the master minds of all time. it should tend to bring about a reaction in favor of a system of philosophy which will link both spirit and matter, and demonstrate the essential unity of the scientific and religious idea. the two are at present somewhat divorced, and we are only just beginning to grope our intellectual way out of the depths of a materialist

ended by the average man. b. that as we use words and phrases and speak in terms of modern language the whole subject necessarily becomes limited and dwarfed, and much of the truth is thereby lost. c. that all that is in this treatise is offered in no dogmatic spirit but simply as a contribution to the mass of thought upon the subject of world origins and to the data already accumulated as to the nature of man. the best that man can offer as a solution of the world problem must perforce take a dual form and will demonstrate through a life of active service, tending to amelioration of environal conditions, and through a formulation of some cosmological scheme or plan which will seek to account as much as may be for conditions as they are seen to exist. arguing as men do at present from the

ALICE A BAILEY05 THE LIGHT OF THE SOUL

ansfiguration of the personality, was the highest initiation that man was capable of achieving. in atlantean days, the progress of the sons of men was procured through the imposition of two yogas. first, the yoga which is called by the name of laya yoga, the yoga of the centres which produced a stabilizing of the etheric body and of the centres in man and the development of the astral and psychic nature. later on, bhakti yoga, growing out of the development of the emotional or astral body, was incorporated with laya yoga and the foundation of that mysticism and devotion, which has been the underlying incentive during our particular aryan root race, was laid. the fourth initiation was at that time the objective. the subject of these great initiations has been discussed more at length in my

will be increasingly shown. thus comes the day of opportunity. there are three books which should be in the hands of every student, the bhagavad gita, the new testament, and the yoga sutras, for in these three is contained a complete picture of the soul and its unfoldment. in the gita we have given us (in its eighteen chapters) a description of the soul, of krishna, the second aspect, in his true nature as god in manifestation, culminating in that marvellous chapter where he reveals himself to arjuna, the aspirant [page xiii] as the soul of all things, and the point of glory behind the veil of every form. in the new testament there is depicted for us the life of a son of god in full manifestation, wherein, freed from every veil, the soul in its true nature walks the earth. it becomes appar

r works than i do shall ye do" holding out to us the promise of the "kingdom, the power and the glory" provided our aspiration and endurance suffice to carry us along the thorny way of the cross, and enable us to tread that path which "leads up hill all the way" to the summit of the mount of transfiguration. how is this great change brought about? how does man, the victim of his desires and lower nature become man, the victor, triumph over the world, the flesh and the devil? it is brought about when the physical brain of the incarnated man becomes aware of the self, the soul, and this conscious awareness only becomes possible when the true self can "reflect itself in the mindstuff" the soul is inherently freed from objects and stands ever in the state of isolated unity. man, however, in in

swing the flesh into activity, and no longer does his astral body subjugate him and overcome him. through dispassion and the balancing of the pairs of opposites he has freed himself from the moods, feelings, longings, desires, and emotional reactions which characterise the life of the average man and has arrived at the point of peace. the devil of pride, the personification of the misused mental nature and the distorted perceptions of the mind, are overcome and he stands liberated from the three worlds. the nature of the soul, the qualities and activities inherent in the love nature of the son of god, and the wisdom which demonstrates when love and activity (the second and third aspects) are brought together, characterise his life on earth, and he can say as did the christ "it is finished

. the student may find it of use in the study of these sutras to compare the rendition here given, with the various other procurable translations. alice a. bailey. new york, may, 1927 [page xviii] topical outline book i. the problem of union. a. the higher and lower natures defined. b. the obstacles and their removal considered. c. a summation of the raja yoga system. topic: the versatile psychic nature. book ii. the steps to union. a. the five hindrances and their removal. b. the eight means defined. topic: the means of attainment. book iii. union achieved and its results. a. meditation, and its stages. b. twenty-three results of meditation. topic: the powers of the soul. book iv. illumination- 5- the light of the soul copyright 1998 lucis trust a. consciousness and form. b. union or at-o

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

e. but it can be demonstrated that in the right understanding of the meditation process and in its right adaptation to the needs of our modern civilization will be found the solution of the present educational impasse and the method whereby the fact of the soul may be ascertained that living something which we call the "soul" for lack of a better term. the purpose of this book is to deal with the nature and true significance of meditation, and with its use on a large scale in the west. it is suggested that it may eventually supplant the present methods of memory training, and prove a potent factor in modern educational procedure. it is a subject that has engrossed the attention of thinkers in the east and in the west for thousands of years, and this uniformity of interest is in itself of i

elements of western psychology and a sane system of ethics. no one of these is worth much without the others."4(4) those who have studied in both schools tell us that the mystical imagery of the east (and also of our western mystical exponents) is only a veil behind which those gifted with intuitive perception have always been able to penetrate. the science of the west, with its emphasis upon the nature of the form, has also led us into the realm of the intuition and it would seem as if the two ways could blend and that it should be possible for each discarding the non-essentials to arrive at a basis of understanding. thus they work out a new approach to the central mystery of man founded on old and demonstrated truths. dr. jung again takes this up as follows- 3- from intellect to intuitio

the right- 6- from intellect to intuition copyright 1998 lucis trust to measure our ultimate capacities and our potential greatness by the achievements of the best among us; these great ones are not "freak" products of divine caprice or of blind evolutionary urge, but are themselves the guarantee of the ultimate achievement of the whole. irving babbitt remarks, that there is a something in man's nature "that sets him apart simply as man, from other animals, and that something cicero defines as a 'sense of order and decorum and measure in deeds and words."9(9) babbitt adds (and this is the point to note) that "the world would have been a better place if more persons had made sure they were human before setting out to be superhuman."10(10) there is, perhaps, an intermediate stage wherein we

to a personal realization and to a phenomenal manifestation and satisfaction of which the average man knows nothing. as dr. bennett says "the mystics themselves have described their attainment as a seeing into the meaning of the universe, a seeing of how all things belong together. they have found the clue."11(11) down the ages they have come forth and said in unison: there is another kingdom in nature. this kingdom has its own laws, its own phenomena and its own intimate relationships. it is the kingdom of the spirit. we have found it and you too can ascertain its nature. these witnesses fall into two groups; the purely mystical and emotional quester who sees the vision and falls down in an illuminated rapture before the beauty that he has sensed, and secondly, the knowers, who have adde

f purpose, about which the world scriptures speak, which is the object of the attentive research of the scientists, and into which the pioneers of the human family have always penetrated, returning to tell us of their experiences. let us regard all manifestations of life as spiritual, and so widen the usual meaning of this word to signify the energies and potencies which lie back of every form in nature and which give to each of them their essential distinguishing characteristics and qualities. for thousands of years all over the planet, the mystics and knowers have borne witness to experiences in subtler worlds where they have been brought into contact with forces and phenomena which are not of this physical world. they speak of meeting with angelic hosts; they refer to the great cloud of

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

, omitting idle speculation as to the exact details of unimportant personalities, and environing conditions. our theme is to be that of the magic of the soul, and the key thought, underlying all that may appear in this book, is to be found in the words of the bhagavad gita which runs as follows "though i am unborn, the soul that passes not away, though i am the lord of beings, yet as lord over my nature i become manifest, through the magical power of the soul" gita iv.6. the statistical and the academic is a necessary basis and a preliminary step for most scientific study, but in this book we will centre our attention on the life aspect, and the practical application of truth to the daily life of the aspirant. let us study how we can become practical magicians, and in what way we can best

s but with matured men and women who have chosen a certain way and who are pledged to "walk in the light" i seek in this book to do four things, and to make appeal to three types of people. it is based, as regards its teaching, upon four fundamental postulates. these are intended to: 1. teach the laws of spiritual psychology as distinguished from mental and emotional psychology. 2. make clear the nature of the soul of man and its systemic and cosmic relationships. this will include its group relationship as a preliminary step. 3. demonstrate the relations between the self and the sheaths which that self may use, and thus clarify public thought as to the constitution of man- 5- a treatise on white magic copyright 1998 lucis trust 4. elucidate the problem of the supernormal powers, and give

d down for them in this section of the teachings of the ageless wisdom. 3. initiates. these persons will arrive at a meaning which will not be apparent to those in the first group and which will only be suspected by the more advanced members of the second. within themselves they know the truth of many of its statements and will realise the subjective working out of many of the laws. these laws of nature have effects in three distinct realms: a. physically, where they demonstrate as effects in the dense form. b. etherically, where they demonstrate as the energy lying back of those effects. c. mentally, where they concern the impulses which produce the other two. the treatise on cosmic fire dealt primarily with the solar system and only touched upon human aspects and correspondences insofar

arily with the solar system and only touched upon human aspects and correspondences insofar as they demonstrated the relation of the part to the whole, and of the unit to the totality. the present book will deal more specifically with human development and unfoldment, elucidating the causes which are responsible for the present effects, and pointing to the future and its possibilities, and to the nature of the unfolding potentialities- 6- a treatise on white magic copyright 1998 lucis trust this book will be based also upon four fundamental postulates which must be admitted by the student of the succeeding pages as providing an hypothesis worthy of his consideration and trial. no true investigator of the ageless wisdom is asked to give blind adherence to any presentation of truth; he is as

ic copyright 1998 lucis trust only spirit will persist, plus an increased vibratory action, plus capacity for an intensification of the light when again the cycle of manifestation returns. within the vibratory pulsation of the one manifesting life all the lesser lives repeat the process of being, gods, angels, men, and the myriad lives which express themselves through the forms of the kingdoms of nature and the activities of the evolutionary process. all become self-centered and self-determined. iii. the third basic postulate is that the object for which life takes form and the purpose of manifested being is the unfoldment of consciousness, or the revelation of the soul. this might be called the theory of the evolution of light. when it is realised that even the modern scientist is saying

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

trust esoteric psychology- volume i a treatise on the seven rays volume i by alice a. bailey copyright 1962 by lucis trust copyright renewed 1990 by lucis trust synopsis of a treatise on the seven rays volume i section one i. introductory remarks ii. certain questions and answers iii. ten basic propositions section two i. the seven creative builders the seven rays ii. the rays and the kingdoms in nature iii. the rays and man iv. some tabulations on the rays volume ii i. the egoic ray ii. the ray of the personality i ii. humanity today volume iii i. the zodiac and the rays- 1- copyright 1998 lucis trust ii. the nature of esoteric astrology iii. the science of triangles iv. the sacred and non-sacred planets v. the three major constellations vi. the three crosses vii. the rays, constellations

ublished three basic lines of teaching can be traced: first, a relatively new technique has been given as to the control of the body. second, teaching has been given anent the formation of the new group of world servers. third, the general lines of the magical work of creation have received attention. the first line of teaching concerns the individual and his development; the second indicates the nature and ideals of the group into which he may find his way if he profits by the teaching and learns control; the third, could you but realise it, details in some measure the methods and modes of work during the coming new age. ponder upon these three main approaches to truth, and think upon them with clarity of thought. mental appreciation of their significance will produce understanding and wi

light on the soul. here i am fulfilling my intention to write a book on the subject of the seven rays. this topic has always been of real interest for students, but about these rays little is known. we know, from the secret doctrine, that they are the building forces and the sum total of all that is in the manifested universe, but their effect in the human kingdom, and their essential quality and nature, remain as yet a mystery. it will be necessary for me to avoid the cosmic note, if i may so call it, for i seek to make the information of practical value to the student and to the intelligent reader. i shall therefore approach the subject entirely from the standpoint of the human family and deal with the subject in terms of psychological values, laying the foundation for that new psycholog

nciple. those who do not admit this assumption can, however, study the book from the angle of a temporarily accepted hypothesis, and thus seek to gather those analogies and indications which may substantiate the point of view. to the aspirant, and to those who are seeking to demonstrate the