Michael Wynn's Occult Reference Library
NEOPHYTE,NEOPHYTES

Return to Occult Library Index

0 0

candidate must be blindfolded and tied thrice around the waist (hierophant knocks once) kerux (goes to the east, and faces west "hekas! hekas! este be beloi (returns to the southeast and faces east) bell/ hierophant (holds up the sceptre, faces west, and knocks once "fraters and sorors of the hermetic order of the golden dawn, in the temple of isis mighty mother, assist me to open the hall of the neophyte. kerux, see that the temple is properly guarded, that doors and entrances have been checked and all are present" kerux (knocks on all the doors and checks the portal "very honored hierophant, the hall is properly guarded (salutes hierophant) hierophant "very honored hiereus, guard the other side of the portal (hiereus turns west. kerux is on his right with his lamp and wand, and assure yo

doors and checks the portal "very honored hierophant, the hall is properly guarded (salutes hierophant) hierophant "very honored hiereus, guard the other side of the portal (hiereus turns west. kerux is on his right with his lamp and wand, and assure yourself that all present have witnessed the golden dawn" hiereus "fraters 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 r

ty 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 in the darkness and that i have opened the hall of the neophyte" kerux (passes to the northeast and faces west "in the name of the lord of the universe, who works in silence and whom not but silence can express, i declare that the day of the sun has risen, and the light shinneth in the darkness (hierophant, hiereus and hegemon all knock once in that order. the knocks are given before the words are said in the following) hierophant (knocks "khabs" hier

x" hegemon (knocks "light" hierophant (knocks "in" hiereus (knocks "extension (the kerux removes the rose, cup, paten of bread and salt and the lamp from the altar, leaving the cross and triangle only) hierophant "fraters and sorors of the golden dawn of the outer in the temple of isis mighty mother, i have recieved a dispensation from the chiefs of the second order to duly admit_ to the grade of neophyte. honored hegemon, instruct the candidate to hold himself/herself/themselves in readiness for the ceremony of his/her/their admission, and superintend his/her/their preparation (hegemon salutes hierophant and prepares candidates as follows. the candidate is hoodwinked and a rope is tied thrice around the waist outside of the temple. the candidate is then placed into position on their knees

mit myself unto their hands for vengeance or reward. should i willfully violate the sacred oath i have taken, i hearby summit myself to a deadly and hostile current of will set in motion by the chiefs of the order, by which i should fall slain or paralysed without visable weapon as if slain by a lightning flash. so help me, the lord of the universe and my own higher soul. 31 rise, newly obligated neophyte of the golden dawn in the outer. i declare you neophyte of the 0=0 grade of the hermetic order of the golden dawn. honored hegemon, place the neophyte in the north part of the hall, the greatest symbol of darkness (hegemon places the initiate in the north facing east. the kerux goes with the lamp and wand to the northeast. the stolistes and dadouchos stand ready to follow in the processio

nd leads the candidate to the altar) hierophant (comes forward between the pillars with sceptre held high in the right hand with the banner of the east in the left "i come in the power of light, i come in the light of wisdom, i come in the mercy of light, the light hath healing in its wings (hiereus moves to the north of the altar with banner and sword in hand. the hegemon moves to the south, the neophyte to the west, the kerux behind the 33 neophyte, and the stolistes and the dadouchos to the right and left of the kerux. the hierophant is in the east. all face the altar, forming a hexagram) hierophant (remains standing "let us kneel while i invoke the lord of the universe" hierophant "lord of the universe, the vast and mighty one, ruler of the light and the darkness, we adore thee and we

neophyte, and the stolistes and the dadouchos to the right and left of the kerux. the hierophant is in the east. all face the altar, forming a hexagram) hierophant (remains standing "let us kneel while i invoke the lord of the universe" hierophant "lord of the universe, the vast and mighty one, ruler of the light and the darkness, we adore thee and we invoke thee. look with favor upon this/these neophyte(s) who kneeleth before thee, and grant thine aid unto the higher aspirations of his/her/their soul, so that he/she/they may prove a true and faithful frater/soror among us, unto the glory of thy ineffable name. amen. all rise (hegemon, hiereus and hierophant all touch their tools above the neophyte) kerux (removes the hoodwink and yells "light" hegemon "inheritor of a dying world, we call

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

the order of the golden dawn in the outer, of placing him between the mystic pillars, and of superintending his fourth and final consecration (hierophant returns to his throne. the hiereus takes his place between the pillars, and the candidate is conducted by the hegemon to the east of the altar facing the hiereus. the hiereus gives the sword and banner to the hegemon to hold (hegemon escorts the neophyte between the pillars. hiereus instructs the neophyte in the grade sign, the sign of silence, the grip, and order greeting) hiereus "frater/soror, i will now proceed to instruct you in the secret grip and handshake, the signs, the grand word and the password of this grade. first, advance your left foot six inches: this is called the step of the grade. there are two signs: the first of the s

0 0 INITIATION CEREMONY

robe, black& white nemis, red shoes, lamen, black collar, sword candidate: black robe, red shoes, sash, red rope, hoodwink required materials for the altar red cross and white triangle red rose red lamp cup of wine salt patten of bread chemicals for water cup of water required materials for the temple temple arranged according to diagram banners of the east and west temple pillars opening of the neophyte grade 0= 0 when the members are assembled and clothed, hierophant gives one knock and the officers rise. members do not rise except for adoration s to the east or when asked for the signs. nor do they circumambulate with the officers. when they do have occasion to move in the temple, they do so in the direction of the sun and make the neophyte signs on passing the throne of the east wheth

hall of the neophytes of the (name the) temple. all rise. hiero: frater kerux see that the temple is properly guarded. kerux (knock) sentinel (knock) kerux: very honoured hierophant the hall is properly guarded. hiero: very honoured hiereus, assure yourself that all present have witnessed the golden dawn. hiereus: fraters and sorors of the order of the golden dawn in the outer give the signs of a neophyte. all give the sign of a neophyte. hiereus (salute) very honoured hierophant all present have been so honoured. hiero: very honoured hiereus, how many chief officers are there in this grade? hiereus: three, very honoured hierophant. namely, the hierophant hiereus and hegemon. hiero: is there any peculiarity in these names? hiereus: they all commence with the letter h. hiero: of what is thi

knock) om. hiero (knock) pax. heg (knock) light. hiero (knock) in. hiereus (knock) extension. ceremony of admission (the candidate is not to be told the name of the order until his admission) hiero (knocks) fraters and sorors of the order of the golden dawn in the outer, i have received a dispensation from the greatly honoured chiefs of the second order to admit (name of aspirant) to the grade of neophyte honoured hegemon instruct (name of aspirant) to hold himself(or herself) in readiness for the ceremony of his (or her) admission and superintend his (or her) preparation. heg: removes his chair from between the pillars, salutes hierophant, quits temple and prepares candidate as follows: the candidate is hoodwinked and a rope tied thrice around the waist. kerux: moves to temple entrance. h

itting myself to a deadly and hostile current of will set in motion by the chiefs of the order, by which i should fall slain and paralyzed without visible weapon as if slain by the lightning flash. hiereus: suddenly lays the blade of his sword on the nape of the candidate's neck and withdraws it again. hiero: so help me the lord of the universe and my own higher soul. hiero: rise, newly obligated neophyte of the golden dawn in the outer. place the candidate in the northern part of the hall, the place of the greatest symbolic darkness. candidate rises faces to the east hierophant and hiereus return to their thrones. hiero: the voice of my higher soul said unto me, let me enter the path of darkness, peradventure thus shall i obtain the light i am the only being in an abyss of darkness. from

rux. dad: moves to right of kerux. the officers are now forming a hexagram around the altar. hiereus: holds sword in the right hand with the banner of the west in left. hiero: let the candidate kneel while i invoke the lord of the universe. hiero: lord of the universe, the vast and the mighty one, ruler of the light and of the darkness, we adore thee and we invoke thee. look with favour upon this neophyte, who now kneeleth before thee and grant thine aid unto the higher aspirations of his soul so that he may prove a true and faithful frater among us unto the glory of thy ineffable name. amen. let the candidate rise. candidate is assisted to rise and is brought close to the altar. hierophant hiereus, and hegemon raise wands and sword touching over the head of the candidate. heg: inheritor o

nt before you, though you saw it not. kerux: kerux advances and raises his lamp. hiero: it is the symbol of the hidden light of occult science. let the candidate be conducted to the east of the altar. heg: conducts candidates to eastern side of altar. hiero: honoured hiereus, i delegate to you the duty of entrusting the candidate with the secret signs, grip, grand word and present password of the neophyte grade of the order of the golden dawn in the outer, of placing him between the mystic pillars and of superintending his fourth and final consecration. hiero: hierophant returns to throne. hiereus: takes his place between the pillars. heg: conducts candidates to the east of the altar facing hiereus. hiereus: gives sword and banner to hegemon to hold. hiereus: frater xyz, i now proceed to i

y with water. dad: censing as stolistes has done. dad: frater xyz, i consecrate thee finally with fire. hiero: honoured hegemon, the final consecration of the candidate having been performed, i command you to remove the rope from his waist the last remaining symbol of the path of darkness, and to invest him with the distinguishing badge of the grade. heg: picks up the sash badges for the grade of neophyte from the altar and presents them to the candidate. heg: by the command of the very honoured hierophant i invest you with the distinguishing badge of the grade. it symbolizes light dawning in darkness. hiero: let the mystic circumambulation take place in the path of light. hiero: stands holding sceptre and banner as in the opening. kerux: goes to the north east. heg: takes candidate behind

ding sceptre and banner as in the opening. kerux: goes to the north east. heg: takes candidate behind black pillar, and stands behind kerux. hiereus: takes place behind hegemon. stol: takes place behind hiereus. dad: takes place behind stolistes. all salute on passing hierophant. hiereus: drops out on reaching his throne. heg: returns to between the pillars after passing hierophant twice, directs neophyte to follow kerux. hiero: take your place north west of the stolistes. kerux: indicates this and goes on followed by stolistes who falls out in the north and returns to his place. heg: replaces his chair between the pillars and sits down. kerux: replaces the rose, lamp, cup and paten in their proper places on the altar. and are seated. hiero: the three fold cord bound about your waist, was

p is an emblem of the ever burning lamp of the guardian of the mysteries, the seat of the stolistes at the gate of the north is the place of the guardian of the cauldron and the well of water of cold and moisture. the seat of the dadouchos at the gate of the south is the place of the guardian of the lake of fire and the burning bush. hiero: honoured frater kerux, i command you to declare that the neophyte has been initiated into the mysteries of the neophyte grade. kerux: advances to the north east, faces west, raises his wand and says: kerux: in the name of the lord of the universe and by command of the very honoured hierophant hear all ye that i proclaim that (name of aspirant) who will hereafter be known unto you by the motto xyz, has been admitted in due form to the neophyte grade of t

1 10 INITIATION CEREMONY

e together to the center of the hall and face east. all salute. dad: makes sign of the cross with censer and swings forward 3 times and says: i consecrate with fire. stol: makes cross with cup, and sprinkles with water three times towards east, saying: i purify with water. kerux: salutes zelator sign. kerux: the temple is cleansed. kerux: stol: dad: return to place, kerux leading and passing with neophyte sign. hiero: let the element of this grade be named that it may be awakened in the spheres of those present and in the sphere of the order. heg: the element of earth. hiereus (knocks) let us adore the lord and king of earth. all face east. hiero: adonai ha-aretz. adonai melekh. unto thee be the kingdom and the power (cross on self) and the glory (he makes cross and circle with sceptre bef

ro: fraters and sorors, our frater (sorer) having made such progress in the paths of occult science as has enabled him (her) to pass an examination in the required knowledge, is now eligible for advancement to this grade, and i have duly received a dispensation from the greatly honoured chiefs of the second order to admit him (her) in due form. honoured hegemon, superintend the preparation of the neophyte and give the customary alarm. heg: salutes with the zelator sign, and leaves the room by south and west. sentinel: prepares neophyte who wears sash of neophyte grade and is blindfolded. he carries the fylfot cross in right hand. heg: instructs neophyte in knocks of the grade. kerux: opens the door to be just ajar) heg: let me enter the portal of wisdom. kerux: i will. kerux: opens door an

he carries the fylfot cross in right hand. heg: instructs neophyte in knocks of the grade. kerux: opens the door to be just ajar) heg: let me enter the portal of wisdom. kerux: i will. kerux: opens door and admits them. sentinel: turns down lights. hiero: except adonai build the house, their labour is but lost that build it. except adonai keep the city, the watchman waketh in vain. frater (sorer) neophyte, by what aid dost thou seek admission to the grade of zelator of the golden dawn? heg (for neophyte) by the guidance of adonai; by the possession of the necessary knowledge; by the dispensation of the greatly honoured chiefs of the second order; by the signs and tokens of the zelator grade. by this symbol of the hermetic cross. kerux: takes cross from him places it on the altar and return

o the grade of zelator of the golden dawn? heg (for neophyte) by the guidance of adonai; by the possession of the necessary knowledge; by the dispensation of the greatly honoured chiefs of the second order; by the signs and tokens of the zelator grade. by this symbol of the hermetic cross. kerux: takes cross from him places it on the altar and returns to place. hiero: give the step and signs of a neophyte (neophyte gives them. hiero: frater kerux, receive from the neophyte the token, grand word, and password of the neophyte grade. kerux: places himself in front of neophyte and says: kerux: give me the grip of the neophyte (done) kerux: give me the word (done) kerux: give me the password (done) kerux: having received it, he turns to hiero, gives grade salute, and says: kerux: very honoured

om the neophyte the token, grand word, and password of the neophyte grade. kerux: places himself in front of neophyte and says: kerux: give me the grip of the neophyte (done) kerux: give me the word (done) kerux: give me the password (done) kerux: having received it, he turns to hiero, gives grade salute, and says: kerux: very honoured hierophant, i have received them. hiero (to hegemon) lead the neophyte to the west and set him between the mystic pillars, with his face towards the east. heg: places neophyte between the pillars, and remains behind him. hiero: frater (sorer .will you pledge yourself to maintain the same secrecy regarding the mysteries of this grade as you are pledged to maintain regarding those of the neophyte grade- never to reveal them to the world, and not even to confer

he west and set him between the mystic pillars, with his face towards the east. heg: places neophyte between the pillars, and remains behind him. hiero: frater (sorer .will you pledge yourself to maintain the same secrecy regarding the mysteries of this grade as you are pledged to maintain regarding those of the neophyte grade- never to reveal them to the world, and not even to confer them upon a neophyte without a dispensation from the greatly honoured chiefs of the second order? neo: i will. hiero: then you will kneel on both your knees, lay your right hand on the ground, and say- i swear by the earth whereon i kneel (done) let the symbol of blindness be removed. heg: unbinds neophyte's eyes. sentinel: turns up lights. heg: goes back to his proper place. neophyte: remains kneeling betwee

ht hand on the ground, and say- i swear by the earth whereon i kneel (done) let the symbol of blindness be removed. heg: unbinds neophyte's eyes. sentinel: turns up lights. heg: goes back to his proper place. neophyte: remains kneeling between the pillars with his hand on the ground. kerux: takes the salt from before the tablet of the north, and passing round the altar with sol stands in front of neophyte facing him and holds the salt in front of him. hiero: take salt with your left hand and cast it to the north; say let the powers of earth witness my pledge (done) kerux: replaces salt, and returns to his place. hiero: let the neophyte rise and let him be purified with water and consecrated with fire, in confirmation of his pledge, and in the name of the lord of the universe. dad: moves fo

n front of him. hiero: take salt with your left hand and cast it to the north; say let the powers of earth witness my pledge (done) kerux: replaces salt, and returns to his place. hiero: let the neophyte rise and let him be purified with water and consecrated with fire, in confirmation of his pledge, and in the name of the lord of the universe. dad: moves forward round south pillar, stands before neophyte and makes three forward swings of censer, saying: dad: in the name of the lord of the universe i consecrate thee with fire. dad: returns by way he came. stol: moves round north pillar, stands before neophyte, makes cross 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 grad

h 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 midst of the garden, and the tree of knowledge of good and of evil. this is the tree that has two paths, and

3 8 INITIATION CEREMONY

d in that grade. theor: poraios de rejectus. ruach. hiereus: frater xyz do you solemnly pledge yourself to maintain the same strict secrecy regarding the mysteries of the 31st and 30th paths, and of the grade of practicus which you have sworn to maintain respecting those of the preceding grades? theor: i do. hiereus: then you will stretch forth your hands in the position of the saluting sign of a neophyte and say i swear by the abyss of the waters. candidate repeats heg: removes hoodwink. places in his hand the cup of water from before the tablet. hiereus: sprinkle with your hand a few drops of water towards the tablet of water in the west and say, let the powers of water witness my pledge. heg: replaces cup. hiereus: conduct the theoricus to the east and place him before the mystic pillar

4 7 INITIATION CEREMONY

as a member of this important grade, you are eligible for the post of hiereus. when a vacancy occurs you are furthermore expected, as having risen so high in the order, to aid to your utmost the members of the second order in the working of the temple to which you are attached. to study thoroughly the mysteries which have been unfolded to your view, in your progress from the humble position of a neophyte. so that yours may be not the merely superficial knowledge which marks the conceited and ignorant man, but that you may really and thoroughly understand what you profess to know, and not by your ignorance and folly bring disgrace on that order which has honoured you so far. your duty is also to supervise the studies of weaker and less advanced brethren, and to make yourself as far as poss

ABRAMELIN1

t of his description of the sage rosicrucian mejnour on that of abra-melin, while the account of the so-called observatory of sir philip derval in the strange story was to an extent copied from and suggested by that of the magical oratory and terrace, given in the eleventh chapter of the second book of this present work. certainly also the manner of instruction applied by mejnour in zanoni to the neophyte glyndon, together with the test of leaving him alone in his abode to go on a short journey and then returning unexpectedly, is closely similar to that employed by abra-melin to abraham, with this difference, 2 introduction ii that the latter successfully passed through that test, while glyndon failed. it would also be especially such experiments as those described at length in the third b

than cabala, or kabbalah. 55 troque ou change. 56 that is to say the true and unwritten qabalah, which is the ancient egyptian magical wisdom; and not later hebrew perversions thereof. 57 that is to say the administrators of the first cause, ie. the various divine powers, or gods and goddesses, who act more directly on matter. 58 abraham here alludes to the period of preparation required from the neophyte, as described later. 59 regarding the hierarchies, see end of third book. 60 thus in the indian mantras the force and mystery of the words themselves is especially insisted on. 61 les deffits 62 i.e, the demon. 63 there is a very large species of spider, which can even capture and kill small birds, but it is only met with in tropical regions, especially in central america and martinique;

ADEPTUS MINOR INITIATION

mountain of abiegnus. below and around it are darkness and silence, and it is crowned with the light ineffable. at its base is the wall of enclosure and secrecy, whose sole gateway, invisible to the profane, is formed of the two pillars of hermes. the ascent of the mountain is by the spiral path of the serpent of wisdom. stumbling on betwteen the pillars is a blindfolded figure, representing the neophyte, whose ignorance and worthlessness while only in that grade is shown by the 0= 0, and whose sole future claim to notice and recognition by the order is the fact of his having entered the pathway to the other grades, until at length he attains to the summit "i now proceed to instruct you in the mystic symbolism of the tomb itself. let the altar be moved aside (done) it is divided into thre

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

word, and a chapati or a sachet of salt for the pantacle of art! habit soon familiarised these rough and ready succedanea. but i suspect that it may have been the isolation and the physical hardship itself that helped, that more and more my magical operation became implicit in my own body and mind, when a few months later i found myself performing *in full* operations involving the formula of the neophyte (for which see my treatise 'magick) without any external apparatus at all. 10. a pox on all these formalistic aryan sages! unless one wants to be very pedantic, it is rather absurd to contend that this form of ritual forced upon me, first by external and next by internal circumstances, was anything else but a new form of asana, pranayama, mantra-yoga, and pratyahara in something very near

o encourage you where you think you have failed. 25. i say this because one of the most frequent troubles is that people who are doing excellent work throw it up because they find that nature is not what they thought it was going to be. but this is the best test of the reality of any experience. all those which conform with your idea, which flatter you, are likely to be illusions. so you become a neophyte; and attack the task of a zelator. there are further grades in this system, but the general principles are always the same- the principles of scientific study and research. 26. we end where we began 'the wheel has come full circle' we are to use the experience of the past to determine the experience of the future, and as that experience increases in quantity it also improves in quality. a

ALEISTER CROWLEY LIBER 777

8 adeptus exemptus hail and fire 5 a mighty warrior in his chariot, armed and crowned 6 =58 adeptus major boils 6 a majestic king, a child, a crucified god 5 =68 adeptus minor 2nd order murrain 7 a beautiful naked woman 4 =78 philosophus flies 8 an hermaphrodite 3 =88 practicus lice 9 a beautiful naked man, very strong 2 =98 theoricus frogs 10 a young woman crowned and veiled 1 =108 zelator 0 =08 neophyte 1st order water turned to blood cxxiii. english of col. viii, lines 1-10 cxxiv. the heavenly hexagram. cxxv* seven hells of the arabs. cxxvi. their inhabitants. cxxvii* seven heavens of the arabs. 0. 1 dual contending forces& 2 hinderers# 3 concealers' daath] h wiyah hypocrites dar al-jalai 4 breakers in pieces% jahim pagans or idolaters dar as-salam 5 burners$ sakar guebres jannat al-maa

itual and demonic magic and yates, giordano bruno, and he is occasionally cited as an authority by renaissance writers such as ficino and agrippa; the material specifically attributed to d abano in 777 is from the heptameron, although the images of the decans may be from his genuine works. 3 probably a reference to the golden dawn. after swearing a long and tortuously phrased oath of secrecy, the neophyte was issued a knowledge lecture which consisted of the names and symbols of the elements, planets and signs along with the hebrew alphabet and the names of the sephiroth in hebrew. 4 the lemegeton is a 17th-century compilation, probably english, of magical texts attributed to solomon. the first book, goetia, describes 72 evil spirits and gives instructions for evoking them (it derives vari

ok 4 parts i-iv (editor s notes to appendix v col. 34. line 0: lastal is not necessarily an error for lashtal (for which see liber v vel reguli) but may be a variant form, the st representing the coptic sou, identified with the greek stau and attributed to kether (see col li and magick, loc. cit. m. m probably refers to muaum, said (in a letter from c.s. jones to frank bennet) to be the word of a neophyte of a\a, representing the whole course of the breath. spelt \wawm in hebrew, it adds to 93 (it may also contain a concealed yod, not pronounced or counted in the enumeration, which would explain the fourth dot in m. m and the extra coloured band used to glyph the word in pyramidos. lines 1-9: in the heart of the master, section aves( birds, nine magical formula are given as the voices of v

denudata. the symbols in 7 and 8 apparently represent hermaphroditic brass. col. cxiv. the numbers are an addition; each password adds to the mystic number of the sephirah corresponding. vide col. x. col. cxv. the entries in this column were originally given as initials only. col. cxxi. these are golden dawn titles. the a\a\ titles in the 1st order differ slightly; 0 =08 is probationer, 1 =108 is neophyte, 2 =98 zelator and the waiting grade between philosophus and adeptus minor is called dominus liminis. cols. cxxix cxxxii. these are the angels of the shem ha-mephorash or divided name of god, a full explanation of which would be beyond the scope of this footnote. on each row, the name on the left rules the card in question by day, the one on the right by night. cols. cxxxiii cxxxvi. words

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

men upon the earth, aleister crowley of trinity college, cambridge- xxv contents (this portion of the book should be studied in connection with its parts i. and ii) 0 the magical theory of the universe. i the principles of ritual. ii the formulae of the elemental weapons. iii the formula of tetragrammaton. iv the formula of alhim: also that of alim. v the formula of i. a. o. vi the formula of the neophyte. vii the formula of the holy graal, of abrahadabra, and of certain other words; with some remarks on the magical memory. viii of equilibrium: and of the general and particular method of preparation of the furniture of the temple and the instruments of art. ix of silence and secrecy: and of the barbarous names of evocation. x of the gestures. xi of our lady babalon and of the beast whereon

n a higher plane. the i is formed from the v by removing its tail, the a by balancing 4 yods, the o by making an inverted triangle of yods, which suggests the formula of nuit- hadit- ra-hoor-khuit. a is the elements whirling as a svastika- the creative energy in equilibrated action<yod aleph yod yod. yod yod- ayin yod yod yod- 38 chapter vi the formula of the neophyte<neophyte ceremony, equinox i,ii. this formula has for its "first matter" the ordinary man entirely ignorant of everything and incapable of anything. he is therefore represented as blindfolded and bound. his only aid is his aspiration, represented by the officer who is to lead him into the temple. before entering, he must be purified and consecrated. once within the temple, he is

he west, and gains courage<<fear is the source of all false perception. even freud had a glimpse of this fact> to persist. for the third time he is purified and consecrated, and he sees the lord of the east, who holds the balance, keeping him in a straight line. in the west he gains energy. in the east he is prevented from dissipating the same. so fortified, he may be received into the order as a neophyte by the three principal officers, thus uniting the cross with the triangle. he may then be placed between the pillars of the temple, to receive the fourth and final consecration. in this position the secrets of the grade are communicated to him, and the last of his fetters is removed. all this is sealed by the sacrament of the four elements. it will be seen that the effect of this whole ce

his position the secrets of the grade are communicated to him, and the last of his fetters is removed. all this is sealed by the sacrament of the four elements. it will be seen that the effect of this whole ceremony is to endow a thing inert and impotent with balanced motion in a given direction. numerous example of this formula are given 39 in equinox i, nos. ii and iii. it is the formula of the neophyte ceremony of g. d. it should be employed in the consecration of the actual weapons used by the magician, and may also be used as the first formula of initiation. in the book called z 2<divination and alchemy are the most grotesque rubbish in the latter case, and in the former obscure and unpractical (equinox i, iii) are given full details of this formula, which

the character of this operation is described, just as abrahadabra describes the operation of the great work. it may be stated without unfairness, as a rough general principle, that the farther from original equality are the two sides of the equation, the more difficult is the operation to perform. thus, to take the case of the personal operation symbolized by the grades, it is harder to become a neophyte, 1 degree= 10square, than to pass from that grade to zelator, 2 degree= 9square. initiation is, therefore, progressively easier, in a certain sense, after the first step is taken. but (especially after the passing of tiphareth) the distance between grade and grade increases as it were by a geometrical progression with an enormously high factor, which itself progresses<re

of the law- thelema- will, and of agape- love, which indicates the nature of will. it is furthermore the number of the word which overcomes death, as members of the degree of m m of the o.t.o. are well aware<degree o.t.o, a word never to be written, published or spoken without the rite> and it is also that of the complete formula of existence as expressed in the 48 true word of the neophyte< where existence is taken to import that phase of the whole which is the finite resolution of the qabalistic zero. finally, the total numeration of the word aumgn is 100, which, as initiat

een employed for any other purpose- we smelt virgin ore, and we take all possible pains in refining the metal- it must be chemically pure. to sum up this whole matter in a phrase, every article employed is treated as if it were a candidate for initiation; but in those parts of the ritual in which the candidate is blindfolded, we wrap the weapon in a black cloth<neophyte. there are alternatives. the oath which he takes is replaced by a "charge" in similar terms. the details of the preparation of each weapon should be thought out carefully by the magician. 65 further, the attitude of the magician to his weapons should be that of the god to the suppliant who invokes him. it should be the love of the father for his child, the tenderness and care of the bride

asy attained may depend. with practice, giddiness is altogether conquered; exhaustion then takes its place and the enemy of will. it is through the mutual destruction of these antagonisms in the mental and moral being of the magician that samadhi is begotten. iii good examples of the use of change of position are given in the manuscripts z.1 and z.3<<equinox i, ii, pp. 244-260> explanatory of the neophyte ritual of the g. d, where the candidate is taken to various stations in the temple, each station having a symbolic meaning of its own; but in pure invocation a better example is given in liber 831<<equinox i, vii, pp. 93 sqq. in the construction of a ceremony an important thing to decide is whether you will or will not make such movements. for every circle has its natural symbolism, and e

ntine. there is a unique quality about the alchemical plane which renders its images immediately recognizable. 150 there are also planes corresponding to various religions past and present, all of which have their peculiar unity. it is of the utmost importance to the "clairvoyant" or "traveler in the fine body" to be able to find his way to any desired plane, and operate therein as its ruler. the neophyte of a. a. is examined most strictly in this practice before he is passed to the degree of zelator. in "rising on the planes" one must usually pass clear through the astral to the spiritual. some will be unable to do this. the "fine body" which is good enough to subsist on lower planes, a shadow among shadows, will fail to penetrate the higher strata. it requires a great development of this

ALEISTER CROWLEY MAGICK WITHOUT TEARS

not feel inclined to meet her views. i don't think the matter is of very great importance, the work being done by members of the order all over the place is to me quite sufficient. iii. the ruach contains both the moral and intellectual worlds, which is really all that we mean by the conscious mind; perhaps it even includes certain portions of the subconscious. iv. in initiation from the grade of neophyte to that of zelator, one passes by this way. the main work is to obtain admission to, and control of, the astral plane. your expressions about "purifying the feelings" and so on are rather vague to enter into a scientific system like ours. the result which you doubtless refer to is attained automatically in the course of your experiments. your very soon discover the sort of state of mind w

of existence; but at least it is not impossible. in other words, he implicitly denies the fundamental proposition that existence is sorrow, and he formulates the essential postulate of the white school of magick, that means exist by which the universal sorrow (apparent indeed to all ordinary observation) may be unmasked, even as at the initiatory rite of isis in the ancient days of kehm. there, a neophyte presenting his mouth, under compulsion, to the pouting buttocks of the goat of mendez, found himself caressed by the chaste lips of a virginal priestess of that goddess at the base of whose shrine is written that no man has lifted her veil. the basis of the black philosophy is not impossibly mere climate, with its resulting etiolation of the native, its languid, bilious, anaemic, fever-pr

rs have quite often not been magicians at all, technically; they have used such devices as secret societies, slogans and books. if you are so frivolous as to try to exclude these from our discourse, it is merely evidence that you have not understood a single word of what i have been trying to tell you these last few hundred years! 13 may i close with a stray example or so? equinox iii, 1, has the neophyte's pantacle of frater o.i.v.v.i.o. the fontispiece of the original (4 volume) edition of magick, the colors vilely reproduced, is a lamen of my own magick, or a pantacle of the science, i'm sure i'm not sure which! most of my talismans, like my invocations, have been poems. this letter must be like the iliad in at least one respect: it does not end; it stops. love is the law, love under wi

c" but i don't. captain j. f. c. fuller wrote it. a small point; but you must learn to be careful about every tiniest detail. then you go on about "not only invisible chiefs2 of the a. a. but also the chiefs of the golden dawn" the golden dawn is merely the name for the outer order: see magick pp. 230-231. you have never been taught to read carefully. you write of theoricus as the grade following neophyte: it isn't. back to magick pp. 230-231! you have never taken the trouble to go with me through the rituals of o.t.o, or you would not ask such questions. the o.t.o. is a training of the masonic type; there is no "astral" work in it at all, nor any yoga. there is a certain amount of qabalah, and that of great doctrinal value. but the really vital matter is the gradual progress towards discl

ALEISTER CROWLEY MEDITATION

oint of this grade is that the probationer has a master appointed, whose experience can guide him in his work. he may select any practices that he prefers, but in any case must keep an exact record, so that he may discover the relation of cause and effect in his working, and so that the a'.a. may judge of his progress, and direct his further studies. after a year of probation he may be admitted a neophyte of the a'.a, and receive the secret holy book liber vii. these are the principal instructions for practice which every probationer should follow out: libri e, a, o, iii, xxx, clxxv, cc, ccvi, cmxiii. 46 there are seven keys to the great gate, being eight in one and one in eight. first, let the body of thee be still, bound by the cerements of will, corpse-rigid; thus thou mayst abort the f

nature, god, and man. the duality of consciousness is also sometimes represented; and the tree of life itself may be figured therein, or the categories. an emblem of the great work should be added. but the pantacle will be imperfect unless each idea is contrasted in a balanced manner with its opposite, and unless there is a necessary connection between each pair of ideas and every other pair. the neophyte will perhaps do well to make the first sketches for his pantacle very large and complex, subsequently simplifying, not so much by exclusion as by combination, just as a zoologist, beginning with the four great apes and man, combines all in the single word "primate" it is not wise to simplify too far, since the ultimate hieroglyphic must be an infinite. the ultimate resolution not having b

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

fore symbolizes any new course of events. the "double-wanded one" is "thmaist of dual form as thmais and thmait, from whom the greeks derived their themis, goddess of justice. the student may refer to the equinox vol. i, no 2, pages 244-261. thmaist is the hegemon, who bears a mitre-headed sceptre, like that of joshua in the royal arch degree of freemasonry. he is the third officer in rank in the neophyte ritual of the g. d, following horus as horus follows osiris. he can then assume the "throne and place" of the ruler of the temple when the "equinox of horus" comes to an end. the rimed section of this verse is singularly impressive and sublime. we may observe that the details of the ritual of changing officers are the same on every occasion. we may therefore deduce that the description ap

ha is the 'true name' of the unity who is symbolized by the twins harpocrates and horus. note that the twin sign- and the child sign- is gemini, whose letter is zain, a sword. the doctrine of the dual character of the god is very important to a proper understanding of him "the sign of the enterer is always to be followed immediately by the sign of silence: such is the imperative injunction to the neophyte. in book 4 the necessity for this is explained fully. al iii,36 "then said the prophet unto the god" the new comment this passage now following appears to be a dramatic presentation of the scene shown in the stele. the interpretation is to be that ankh-f-n-khonsu recorded for my benefit the details of the magical formula of ra hoor khuit. to link together the centuries in this manner is n

ALEISTER CROWLEY THE QABALAH

wn, dwy, adonai (see 65) spelt in full. this important number marks the identity of the augoeides with the way itself( i am the way, the truth, and the life) and shows the taro as a key; and that the law itself it nothing else than this. for this reason the outer college of the a\a\ is crowned by this knowledge and conversation of the holy guardian angel. this number too is that of the ritual of neophyte. see liber xiii. 741. ctma, the four letters of the elements. ma, counting the as 700, the supreme name of the concealed one. the dogma is that the highest is but the four elements; that there is nothing beyond these, beyond tetragrammaton. this dogma is most admirably portrayed by lord dunsanay in a tale called the wanderings of shaun. 58 777. vide supra. 800. tcq, the rainbow. the promi

ng reminds one of the riddle. why is a story like a ghost? answer. a story s a tale; a tail s a brush; a brush is a broom; a brougham s a carriage; a carriage is a gig; a gig s a trap; a trap s a snare; a snare s a gin; gin s a spirit; and a spirit s a ghost. but our identities are not thus false; meditation reveals their truth. further, as i shall explain fully later, 9 is not equal to 1 for the neophyte. these equivalences are dogmatic, and only true by favour of him in whom all is truth. in practice each equivalence is a magical operation to be carried out by the aspirant. part ii the universe as we seek to make it in the first part we have seen all numbers as veils of the one, emanations of and therefore corruptions of the one. it is the universe as we know it, the static universe. now

understood ye would see it was good, whatever is, is right, and so on. to him, on the contrary, whatever is, is wrong. it is part of the painful duty of a master of the temple to understand everything. only he can excuse the apparent cruelty and fatuity of things. he is of the supernals; he sees things from above; yet, having come from below, he can sympathise with all. and he does not expect the neophyte to share his views. indeed, they are not true to a neophyte. the silliness of the new-thought zanies in passionately affirming i am healthy! i am opulent! i am well-dressed! i am happy! when in truth they are poor and miserable and blind and naked, is not a philosophical but a practical silliness. nothing exists, says the magister templi, but perfection. true; yet their consciousness is i

see illustration of caduceus in equinox no. ii.71 370. most venerable (see part i. it delivers the secret of creation into the hand of the magician. see liber capricorni pneumatici. 400. useful only as a finality or material basis. being 20 20 it shows the fixed universe as a system of rolling wheels (20= k, the wheel of fortune. 401. see part i. but azoth is the elixir prepared and perfect; the neophyte has not got it yet. 406. see part i. 68 because u and n are referred to the devil and death in the tarot. in the golden dawn portal ritual this description refers to the path of samekh, but putting a gate on the end of said path also gives us 124 t.s. 69 the reference is to nox spelt in hebrew un t.s. 70 also \ylpn, nephilim= 210. 71 the reference is to one of the golden dawn admission ba

ALEISTER CROWLEY THE SWORD OF SONG

ted as a child of western parents, ignorant of all his wonderful past. but a strange fate has brought him to this village. the buddha paused, probalby for effect. a young man there, sole among them not yet an arahat, turned pale. he alone was of western birth in all that multitude. brother abhavananda,4 little friend, said the buddha, what can we predicate of all existin things? lord! replied the neophyte, they are unstable, everything is sorrow, in them is no inward principle, as some pretend, that can avoid, that can hold itself aloof from, the forces of decay. and how do you know that, little brother? smiled the thrice-honoured one. lord, i perceive this truth whenever 1 thirst: i.e. desire in its evil sense. 2 ignorance. 3 doubt. 4 bliss-of-non-existence. one of crowley s eastern names

perceive this truth whenever 1 thirst: i.e. desire in its evil sense. 2 ignorance. 3 doubt. 4 bliss-of-non-existence. one of crowley s eastern names. i consider the universe. more, its consciousness seems ingrained in my very nature, perhaps through my having known this for many incarnations. i have never thought otherwise. rise, sir abhavananda, i dub thee arahat! cried the buddha, striking the neophyte ently on the back with the flat of his ear.1 and he perceived. when the applause and praise and glory had a little faded, the buddha, in that golden delight of sunset, explained these marvellous events. thou, abhavananda, he said, art the perdu r abu of my lengthy tale. the wicked jehjaour has got something lingering with boiling oil in it, while waiting for his clerical clothes: while, a

ALEISTER CROWLEY EQ I 1

er, at the offices of this paper. 3 an account of a. a. first written in the language of his period by the councillor von eckartshausen and now revised and rewritten in the universal cipher 5 a. a. official publication in class c. issued by order: d.d.s. 7= 4 o.s.v. 6= 5 n.s.f. 5= 6 6 illustration opposite to this page: a collotype in gray-black on an embossed inset rectangle. this is a figure in neophyte robe, face forward. the figure is vertical, frontal with hood down and triangle atop forehead. left arm hangs down vertically. right hand with index finger to lips in gesture of silence, other fingers closed under thumb and palm facing left. feet are bare and placed heel nearly to heel at right angles with right foot directly pointed forward and left pointed left. the figure is framed by

ucifix in ivory and ebony. before the blazing fire lay the poet (who had concealed his royal celtic descent beneath the pseudonym of swanoff) reading in a great volume bound with vellum. he rose to greet her "many days have i expected you" he exclaimed "many days have i wept over you. i see your destiny- how thin a 101 thread links you to that mighty brotherhood of the silver star whose trembling neophyte i am- how twisted and thick are the tentacles of the black octopus whom you now serve. ah! wrench yourself away while you are yet linked with us: i would not that you sank into the ineffable slime. blind and bestial are the worms of the slime: come to me, and by the faith of the star, i will save you" the girl put him by with a light laugh "i came" she said "but to chatter about clairvoya

r" he said "if that be so, then the goetia has been meddling with you" he lifted up his head an sniffed "i smell evil" he said "i smell the dark brothers of iniquity. have you duly performed the ritual of the flaming star "thrice daily, according to your word "then evil has entered in a body of flesh. who has been here" the young poet told him. his eyes flashed "aha" he said "now let us work" the neophyte brought writing materials to his master: the quill of a young gander, snow-white; virgin vellum of a young male lamb; ink of the gall of a certain rare fish; and a mysterious book. the master drew a number of incomprehensible signs and letters upon the vellum "sleep with this beneath the pillow" he said "you will awake if you are attacked; and whatever it is that attacks you, kill it! kil

lave, or he who stands before the veil of the outer court. the warrior, or he who stands before the veil of the inner court. the king, or he who stands before the veil of the abyss. the white watch-tower, or the awakened one. 161 the third method is found almost entirely in the second book. the third and fourth books of this essay consist of purely symbolic pictures. for the key of the portal the neophyte must discover for himself; and until he finds the key the temple of solomon the king must remain closed to him "vale" 162 19 nine pictures between darkness and light, or eleven in all. the union of the pentagram and the hexagram is to be noted; also the eleven-lettered name abrahadabra; 418; achad osher, or one and ten; the eleven averse sephiroth; and adonai. book i the foundations of th

ALEISTER CROWLEY EQ I 5

at that address by appointment. a representative will be there to meet them- probationers are reminded that the object of probations and ordeals is one: namely, to select adepts. but the method appears twofold (i) to fortify the fit (ii) to eliminate the unfit- the chancellor of the a. a. views without satisfaction the practice of probationers working together. a probationer should work with his neophyte, or alone. breach of this rule may prove a bar to advancement. the equinox "the editor will be glad to consider "contributions and to return such as "are unacceptable if stamps are enclosed" for the purpose" the equinox the official organ of the a. a. the review of scientific illuminism an. vii vol. i. no. v. sun in aries march mcmxi o.s "the method of science--the aim of religion" conten

ested in the clear and scholarly statement of what the famous adepts of the past have thought and handed down, either by word or pen* 777 is almost out of print. less than 100 copies remain.1 a new edition is in preparation, but will not be issued in all probability for two years at least. verb. sap* i have been asked by authority to say a few words on the relations which should subsist between a neophyte and his probationers. though a neophyte is obliged to show "zeal in service" towards his probationers, it is no part of 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. th

obationer 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 expected to show considerable acquaintance with all of them. more than acquaintance, it should be experience; otherwise what is he to do when as a neophyte he is consulted by his probationers? it is important that he should be armed at all points, and 1 weh note: this false statement

f them. more than acquaintance, it should be experience; otherwise what is he to do when as a neophyte he is consulted by his probationers? it is important that he should be armed at all points, and 1 weh note: this false statement by george raffalovich led to crowley withdrawing the large remainder from sales and breaking with raffalovich. i am authorised to say that no one will be admitted as a neophyte unless his year's work gives evidence of considerable attainment in the fundamental practices, asana, pranayama, assumption of god-formns, vibration of divine names, rituals of banishing and invoking, and the practices set out in sections 5 and 6 of liber o. although he is not examined in any of these, the elementary experience is necessary in order that he may intelligently assist those

holy day in the dusk of the year, in the dusk of the equinox of osiris, when first i beheld thee visibly; when first the dreadful issue was fought out; when the ibis-headed one charmed away the strife. i remember thy first kiss, even as a maiden should. nor in the dark byways was there another: thy kisses abide- liber lapidis lazuli. vii. 15, 16. 0. be seated in thine asana, wearing the robe of a neophyte, the hood drawn. 1. it is night, heavy and hot; there are no stars. not one breath of wind stirs the surface of the sea, that is thou. no fish play in thy depths. 2. let a breath rise and ruffle the waters. this also thou shalt feel playing upon thy skin. it will disturb thy meditation twice or thrice, after which thou shouldst have conquered this distraction. but unless thou first feel i

, ivd, adeonai (see 65) spelt in full. this important number marks the identity of the augoeides with the way itself("i am the way, the truth, and the life) and shows the taro as a key; and that the law itself is nothing else than this. for this reason the outer college of the a. a. is crowned by this "knowledge and conversation of the holy guardian angel" this number too is that of the ritual of neophyte. see liber xiii. 741. amthsh, the four letters of the elements. amn, counting the n final as 700, the supreme name of the concealed one. the dogma is that the highest is but the four elements; that there is nothing beyond these, beyond tetragrammaton. this dogma is most admirably portrayed by lord dunsany in a tale called "the wanderings of shaun" 106 777 "vide supra" 800. ashth, the rain

ng reminds one of the riddle "why is a story like a ghost" answer "a story's a tale; a tail's a brush; a brush is a broom; a brougham's a carriage; a carriage is a gig; a gig's a trap; a trap's a snare; a snare's a gin; gin's a spirit; and a spirit's a ghost" but our identities are not thus false; meditation reveals their truth. further, as i shall explain fully later, 9 is not equal to 1 for the neophyte. these equivalences are dogmatic, and only true by favour of him in whom all is truth. in practice each equivalence is a magical operation to be carried out by the aspirant. part ii the universe as we seek to make it 6 the complete dictionary, begun by fra. i.a, continued by fra. p. and revise by fra. a. e. g. and others, will shortly be published by authority of the a. a. in the first pa

understood ye would see it was good "whatever is, is right" and so on. to him, on the contrary, whatever is, is wrong. it is part of the painful duty of a master of the temple to understand everything. only he can excuse the apparent cruelty and fatuity of things. he is of the supernals; he sees things from above; yet, having come from below, he can sympathise with all. and he does not expect the neophyte to share his views. indeed, they are not true to a neophyte. the silliness of the new-thought zanies in passionately affirming "i am healthy! i am opulent! i am well-dressed! i am happy" when in truth they are "poor and miserable and blind and naked" is not a philosophical but a practical silliness. nothing exists, says the magister templi, but perfection. true; yet their consciousness is

. see illustration of caduceus in equinox no. ii. 370. most venerable (see part i. it delivers the secret of creation into the hand of the magician. see liber capricorni pneumatici. 400. useful only as finality or material basis. being 20 x 20, it shows the fixed universe as a system of rolling wheels (20= k, the wheel of fortune. 401. see part i. but azoth is the elixir prepared and perfect; the neophyte has not got it yet. 406. see part i. 414. hgvth, meditation, the 1 dividing the accursed 4. also ain svp avr, the limitless light. 418. chith, cheth. abrahadabra, the great magic word, the word of the aeon. note the 11 letters, 5 a identical, and 6 diverse. thus it interlocks pentagram and hexagram. bith ha, the house of h the pentagram; see idra zuta gadisha, 694 "for h formeth k, but ch

ALEISTER CROWLEY EQ I 5

ons from afar off, but thou shalt not partake of them save in the manner prescribed. for if thou change so much as the style of a letter, the holy word is blasphemed" and this is the manner prescribed: let there be a room furnished as for the ritual of passing through the tuat. and let the aspirant be clad in the robes of, and let him bear the insignia of his grade. and at the least he shall be a neophyte. three days and three nights shall he have been in the tomb, vigilant and fasting, for he shall sleep no longer than three hours at any one time, and he 7 no angel has been mentioned. the seer was lost to being. shall drink pure water, and eat little sweet cakes consecrated unto the moon, and fruits, and the eggs of the duck, or of the goose, or of the plover. and he shall be shut in, so

m the sightless storm in the night that wrappeth the world about with desolation. chaos is my name, and thick darkness. know thou that the darkness of the earth is ruddy, and the darkness of the air is grey, but the darkness of the soul is utter blackness. the egg of the spirit is a basilisk egg, and the gates of the understanding are fifty, that is the sign of the scorpion. the pillars about the neophyte are crowned with flame, and the vault of the adepts is lighted by the rose. and in the abyss is the eye of the hawk. but upon the great sea shall the master of the temple find neither star nor moon. and i was about to answer him "the light is within me" but before i could frame the words, he answered me with the great word that is the key of the abyss. and he said: thou hast entered the n

breast, i have denied god. and i am satan! i am satan! i am cast out upon a burning crag! and the sea boils about the desolation thereof. and already the vultures gather, and feast upon my flesh. yea! before thee all the most holy is profane, o thou desolator of shrines! o thou falsifier of the oracles of truth! ever as i went, hath it been thus. the truth of the profane was the falsehood of the neophyte, and the truth of the neophyte was the falsehood of the zelator! again and again the the fortress must be battered down! again and again the pylon must be overthrown! again and again must the gods be desecrated! and now i lie supine before thee, in terror and abasement. o purity! o truth! what shall i say? my tongue cleaveth to my jaws, o thou medusa that hast turned me to stone! yet is t

e endured. it must awake, the body; it must assert itself. it must shut out the aethyr, or else it is dead. every pulse aches, and beats furiously. every nerve stings like a serpent. and my skin is icy cold. neither god nor man can penetrate the mystery of the aethyr (here the seer mutters unintelligibly) and even that which understandeth cannot hear its voice. for to the profane the voice of the neophyte is called silence, 160 and to the neophyte the voice of the zelator is called silence. and so ever is it. sight is fire, and is the first angle of the tablet; spirit is hearing, and is the centre thereof; thou, therefore, who art all spirit and fire, and hast no duller elements in thy star; thou art come to sight at the end of thy will. and if thou wilt hear the voice of the aethyr, do th

s an arcanum which "cannot" be revealed' the writer of that sentence has learned at least one fact not to be learned from books "g.c.j" william northam, robemaker- mr. northam begs to announce that he has been entrusted with the manufacture of all robes and other ceremonial apparel of members of the a. a. and its adepts and aspirants. no. 0. probationer's robe. 5 0 0 1" superior quality. 7 0 0 2. neophyte's. 6 0 0 3. zelator symbol added to no. 2. 1 0 0 4. practicus" 3. 1 0 0 5. philosophus" 4. 1 0 0 6. dominus liminis" 5. 1 0 0 7. adeptus (without" 0 or 1. 3 0 0 8 (within. 10 0 0 9. adeptus major. 10 0 0 10. adeptus exemptus. 10 0 0 11. magister templi. 50 0 0 the probationer's robe is fitted for performance of all general invocations and especially for the i. of the h. g. a; a white and

s liminis" 5. 1 0 0 7. adeptus (without" 0 or 1. 3 0 0 8 (within. 10 0 0 9. adeptus major. 10 0 0 10. adeptus exemptus. 10 0 0 11. magister templi. 50 0 0 the probationer's robe is fitted for performance of all general invocations and especially for the i. of the h. g. a; a white and gold nemmes may be worn. these robes may also be worn by assistant magi in all composite rituals of the white. the neophyte's robe is fitted for all elemental operations. a black and gold nemmes may be worn. assistant magi may wear these in all composite rituals of the black. the zelator's robe is fitted for all rituals involving i o, and for the infernal rites of luna. in the former case an uraeus crown and purple nemmes, in the latter a silver nemmes should be worn. the practicus' robe is fitted for all ritu

ALEISTER CROWLEY EQUINOX EQ I 1 2

all other forces. 2. the invocation of the word. death consecrates life, who in her whirling dance invokes that word. 3. they salute the word. the signs and m--m1 must be a chorus, if anything. 4. the miraculous appearance of iacchus, uninvoked. 40 10.50 1. the 3 questions. 2. the 4 ordeals. warning and comfort as an appeal to the officers. 3. the threshold. 1 weh note:"m--m" refers to the secret neophyte word of the a. a. the chorus of purification. the hymn "my heart, my mother! as already written, years ago. 4. at the altar. the accusation and defence as antiphonies. 5. the journey. bar and pass, and the 4 visions even as a mighty music. 6. the hanged man the descent of adonai. 7. the installation signs, etc. sealing as for opening; but insert sacrament. 1.15. during a lunch of 12 oys

that five foot six of engineer. the engineer might even be swept away and drowned by the forces he had himself organized. so also the kingdom of heaven. 124 and now (12.57) john st. john will turn himself to sleep, invoking adonai. 1.17. can neither sleep nor concentrate. instead grotesque "astral" images of a quite base gargoylish type. i suppose i shall have to pentagram them off like a damned neophyte."je m'emmerde! 3.8. praise the lord, i wake! if that can be called waking which is a mere desperate struggle to keep the eyes open. 3.18. pranayama all wrong very difficult. rose, washed, drank a few drops of water.(n.b. to-night have drunk several times, a mouthful at a time; other nights, and days, no. all entries into body recorded duly. 3.30. have done 10 breath-cycles; am quite awak

ALEISTER CROWLEY EQUINOX EQ I 2 2

a strayed sheep, seeking thee with anxious reasoning without, whilst thou wast within me. i wearied myself much in looking for thee without, and yet thou hast thy habitation within me, if only i desire thee and pant after thee. i went round the streets and squares of the city of this world seeking thee; and i found thee not, because in vain i sought without for him who was within myself" 238 the neophyte it was on november 18, 1898, that through the introduction of fra. v.n, and under his guidance p. entered the hermetic order of the golden dawn, and became a neophyte in the grade of 0= 0 in the outer. it may be of some interest to the reader, and also it may in some ways help to elucidate the present chapter, if a short account of the origin of this order is first entered upon. but it wi

than that of their worldly possessions "in short, the order failed to initiate "scandal arose, and with it schism "in 1900 one p, a brother, instituted a rigorous test of s.r.m.d. on the one side and the order on the other" here we must leave the "lection" returning to it in its proper place, and after explaining "the diagram of the paths and the grades" enter upon the ritual of the 0 =0 grade of neophyte. it will be at once apparent to the reader that the diagram of the paths is simply the ordinary sephirotic tree of life, combined with the tarot trumps, the twenty-two letters of the hebrew alphabet, the thirty-two paths of the sepher yetzirah, the signs of the zodiac, and the signs of the planets and the elements. the following account of it is taken from s.a.'s copy no. 2 of the "ritual

ng from the first order of the g. d. in the outer to the 5 =6, associate adept speaking "before you upon the altar is the diagram of the sephiroth and paths with which you are already well acquainted, having marked thereon the grade of the order corresponding to each sephira, and the tarot trumps appropriated to each path "you will further note that the first order includes: malkuth, answering to neophyte and zelator, and the element of earth. yesod to theoricus and air. hod to practicus and water. and netzach to philosophus and fire "of these the last three grades alone communicate with the second order, though cut off from it by a veil which may 242 illustration goes here. this is a tree of life with the sephiroth as circles, containing the information noted below on this approximation

urah babe of the abyss chesed adeptus..19th..adeptus major .exemptus. 17th. 15th. 13th. 23rd 22nd. 5 =6. 20th 21st. tipheret .adeptus. 26th. minor .24th .the veil. paroketh. 3 =8 4 =7 hod.lord of the paths.in the portal- netzach -of the vault of- practicus..27th..philosophus -the adepts water .dee. 25th. 31st .30th. 28th .29th. 2 =9 .yesod. theoricius .air. 32nd. 1 =10 malkuth zelator spirit 0 =0 neophyte diagram 2. the paths and grades. 243 only be drawn aside by invitation from the second order for the philosophus who has passed the five examinations symbolic of the five elements and the five paths leading from the first order thereto, and who has been duly approved of by the higher powers "the three grades of the second order are entitled: adeptus minor, or lesser adept, 5 =6 answering

uly approved of by the higher powers "the three grades of the second order are entitled: adeptus minor, or lesser adept, 5 =6 answering to tiphereth, the reconciler, in the midst of the sephirotic tree. adeptus major, or greater adept, 6 =5 answering to geburah. and adeptus exemptus, or exempt adept, 7 =4 answering to chesed" the rituals of the order of the golden dawn ritual of the 0 =0 grade of neophyte as the ritual of the grade of neophyte is, with perhaps the exception of the ritual of the grade of adeptus minor, the most important of all the rituals of the g. d, it will be necessary here to enter upon it fully, so that the reader may in some sort initiate himself. but the pathway must be pointed out, and that clearly, so that the pilgrim does not take at the very commencement of his

take at the very commencement of his mystic journey a wrong turning, one of those many turnings which at the very start lead so many into the drear and dismal lands of fear and doubt. the following description of the temple and officers in the 0 =0 grade is taken from one of the official books of the g. d. called z.1, and is as follows: 244 the temple "the temple as arranged in the 0 =0 grade of neophyte in the order of the g. d. in the outer is placed looking towards the hb:heh hb:yod or hb:heh hb:vau hb:heh hb:yod (j.h.v.h) in malkuth of assiah. that is, that as hb:yod and hb:heh answer unto the sephiroth chokmah and binah in the tree,4 unto aba and aima,5 through whose knowledge that of kether may be obtained; even so, the sacred rites of the temple may gradually, and as it were in spi

g. d. in the outer is placed looking towards the hb:heh hb:yod or hb:heh hb:vau hb:heh hb:yod (j.h.v.h) in malkuth of assiah. that is, that as hb:yod and hb:heh answer unto the sephiroth chokmah and binah in the tree,4 unto aba and aima,5 through whose knowledge that of kether may be obtained; even so, the sacred rites of the temple may gradually, and as it were in spite of themselves, raise the neophyte unto the knowledge of his higher self.6 "like the other sephiroth malkuth hath also its subsidiary sephiroth and paths.7 of these ten sephiroth the temple as arranged in the 0 =0 of neophyte includeth only the four lower sephiroth in the tree of life, viz: malkuth, jesod, hod, and netzach, and the outer side of paroketh,8 which latter formeth the east of the temple" the plan of the temple

ay of the immeasurable region. the twin lights which flare on the summits are the "declarers of eternal truth" the pillars are really obelisks with tetrahedronal capitals slightly flattened at the apices so as to bear each a lamp. at the eastern part of malkuth, at its junction-point with the path of hb:taw, is placed the altar in the form of a double cube. its colour is black to represent to the neophyte the colour of malkuth; but to the adept there lies hidden in the blackness the four colours of the earth, in their appropriate positions on the sides. the base only is wholly black; whilst the summit will be of a brilliant whiteness although invisible to the material eye "the symbols upon the altar represent the forces and manifestations of divine light concentrated in the white triangle

lours of the earth, in their appropriate positions on the sides. the base only is wholly black; whilst the summit will be of a brilliant whiteness although invisible to the material eye "the symbols upon the altar represent the forces and manifestations of divine light concentrated in the white triangle of the three supernals. wherefore upon this sacred and sublime symbol is the obligation of the neophyte taken as calling therein to witness the operations of the divine light. the red cross of tiphereth representing 5 =6 is placed above the white triangle; not as dominating it, but as bringing it down and manifesting it unto the outer order: as though the crucified one having raised the symbol of self-sacrifice had thus touched and brought into action in matter the divine triad of light. il

ALEISTER CROWLEY EQUINOX EQ I 2

hing 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 the history of the order and explain the task of the probationer. for we give to each inquirer a year's study; mutual, so that he may decide whether we can indeed give that which he wishes, and so that we may know exactly what training is suitable for him. also because we are subtle of mind, many are offended. for we

burns out) the sins of the world. as it is written in the ordinary of the mass: the priest goeth unto the south of the altar and prays "o agnus dei! qui tollis- qui tollis peccata mundi- dona nobis pacem" and this fire, this lamb of god, is "aries" symbol of the dawning year: whose colour also is as the red fire, and which is the head of the fiery triplicity in the zodiac. so also in the grade of neophyte in the order of the golden dawn the hierophant weareth a robe of flame-scarlet as symbolic of the dawn. note- it may be objected to this enunciation of the colours that hb:yod, the father, is fire; that hb:heh, the mother, is water; that hb:vau, the son, is air, and yellow instead of red. this also is true, but it relates to the governance of the elemental kingdoms, which are in the astra

ALEISTER CROWLEY EQUINOX EQ I 3 2

lanced severity is but cruelty and oppression. thou hast known me now: so pass thou on unto the cubical altar of the universe [pass to the west of the altar, project astral to between the pillars, kneel at altar and repeat in astral "the prayer of osiris" lord of the universe, the vast and the mighty one! ruler of light and of darkness: we adore thee and we invoke thee! look with favour upon this neophyte who now kneeleth before thee; and grant thine aid unto the higher aspirations of his soul, so that he may prove a true and faithful servant of the mighty ones, to the glory of thine ineffable name, amen [now rise: lift up both hands and eyes towards heaven; and concentrate upon the glory and splendour of him that sitteth upon the holy throne for ever and ever, and say] khabs am pekht! kon

e given in silence, as showing forth that they have all attained unto the peace of god which passeth understanding, to keep their hearts and minds through ihshvh our lord. amen. by thus passing through the ritual of the 5= 6 grade of adeptus minor, p, in part at least, unveiled that knowledge which he had set out in the 0= 0 ritual to discover. for as the first grade of the first order endows the neophyte with an unforgettable glimpse of that higher self, the 233 augoeides, genius, holy guardian angel or adonai; so does the first grade of the second order engender within him that divine spark, by drawing down upon the aspirant the genius in pentecostal flames; until it no longer enshrines him like the distant walls of the starry abyss, but burns within him, pouring through the channels of

pouring through the channels of his senses an unending torrent of glory, of that greater glory which alone can be comprehended by one who is an adept: yet again, but the shadow of that supreme glory which is neither the shrine nor the flame, but the life of the master. from the commencement of this history we have ever found frater p. valiantly battling with the elemental forces. as a hoodwinked neophyte he was led into the colossal darkness of malkuth to become a zelator in the hidden mysteries of earth. here he found a kingdom seemingly so balanced in its scintillating intelligence that he little suspected that its overwhelming glory was but the reflection of the supernal flame on the dark face of the waters in which slept the invisible coils of the drowsing serpent of human will. here

dge of the higher soul. these be duly written; these shall be, unto the glory of thine ineffable name [the aspirant, having fasted for a period of nine days, during which he constantly aspireth unto the higher, shall now enter the temple which he hath prepared (banishing and consecrating with fire and water) and its order and disposition is thus: let there be a square altar and pillars as for the neophyte ceremony. on the altar is the symbol of isis, with the elements as usual. and know thou that the altar may be removed unto the east after the great invocation of isis, where he shall duly confess himself in the presence of god the vast one. whereafter, let him arise, and, standing in the sign of osiris slain, let him obligate himself as followeth and is hereafter duly set down in clear wr

e the golden sun of aeshoori, reborn from incorruption. hear, lady isis, and receive my prayer! thee, thee i worship and invoke! hail, hail to thee, sole mother of my life! dwell thou in me, and bring me to that self which is in thee [the altar is now moved, if necessary, and the chant and the mystic dance take place, as is set down hereafter""the chant" hear, o amoun! look with favour on me, thy neophyte, now kneeling in thy presence! grant that the music of thy mighty name iota alpha omega, the signs of light, the symbol of the cross, the woven paces of the mystic 3, may be as a spell and a charm and a working of magic art, to draw down my higher soul to dwell within my heart, that the great and terrible angel who is my higher genius may abide in my own kether unto the accomplishing of t

ALEISTER CROWLEY EQUINOX EQ I 3 3

rry, and if nobody will have you, well then, don't be too particular, for anything is better than a second book like this! bathshebah tina. i found "the maniac" both entertaining and instructive, a very valuable study of psychology. it is so far as i know the only really illuminating book on madness; and i strongly recommend its perusal to all alienists, psychologists, and members of the grade of neophyte. it throws an admirable light on the true nature of obsession and black magic. two things impressed me in particular (1) the statement that the arguments held with a patient never reach his consciousness at all, despite his rational answers. this phenomenon is true of my own sane life. i sometimes chat pleasantly to bores for quite a long time without any consciousness that i am doing so

ALEISTER CROWLEY EQUINOX EQ I 3

om tipheret downward. at the bottom of the figure is a solid line, below it the words "probationer liber lxi and lxv [in certain cases ritual lxxviii" above this line, to the left "porta, and to the right "portae. a triple ringed circle rests on this base line, for malkut. arched between the rings at the bottom "ritual dclxxi" written within the circle are the words "the four powers of the sphinx neophyte. liber vii. the building of the magic pentacle" extending vertically from the circle of malkut is the path of taw, with these words "control of the astral plane. this path connects to the circle representing yesod. extending at an angle from the circle of malkut to the left is the path of shin, with these words "meditation practice equivalent to ritual cxx. this path connects to the circl

r xiii vel graduum montis abiegni a syllabus of the steps upon the path""quote lxv. cap. v. vv. 52-56"1 1 "the probationer" his duties are laid down in paper a, class d. being "without" they are vague and general. he receives liber lxi. and lxv [certain probationers are admitted after six months or more to ritual xxviii] at the end of the probation he passes ritual dclxxi, which constitutes him a neophyte. 2 "the neophyte" his duties are laid down in paper b, class d. he receives liber vii. examination in liber o, caps i.-iv, theoretical and practical. examination in the four powers of the sphinx. practical. four tests are set. further, he builds up the magic pentacle. finally he passes ritual cxx, which constitutes him a zelator. 5 3 "the zelator" his duties are laid down in paper c, clas

universe, whose sight is one globed jewel of delight. fallen no more! a bowered bride blushing to be satisfied! olympas. all this, of once the eye unclose? marsyas. the golden cross, the ruby rose are gone, when flaming from afar the hawk's eye blinds the silver star. o brothers of the star, caressed by its cool flames from brow to breast, is there some rapture yet to excite this prone and pallid neophyte? olympas. o but there is no need of this! i burn toward the abyss of bliss. i call the four powers of the name; earth, wind and cloud, sea, smoke and flame to witness: by this triune star i swear to break the twi-forked bar. but how to attain? flexes and leans the strongest will that lacks the means. marsyas. there are seven keys to the great gate, being eight in one and one in eight. 40

lest he be turned into a pillar of salt, and become the habitation of the spirits of earth "for thy vessel the beasts of the earth shall inhabit" as sayeth zoroaster. the magus travels by both simultaneously, if he travels at all; for he has learnt what is meant by the mystery "a straight line is the circumference of a circle whose radius in infinity; a line of infinite length in the mind of the neophyte, but which in truth is also a line of infinite shortness in that of the magus, if finite or infinite at all. the circle having been opened out, from the line can any curve be fashioned; and if the magus "wills it" the line "will be" a triangle, or a square, or a circle; and at his word it will 140 flash before him as a pentagram or a hexagram, or perchance as an eleven-pointed star. thus

ne invisible of the paths of the shades. i am without fear, though veiled in darkness; for within me though unseen is the magic of the light" n. repeat processes in l. o. repeat processes in m, but say "i am light shrouded in darkness, i am the wielder of the forces of the balance" p. now concentrating mentally about thee the shroud of concealment pass to the west of the altar in the place of the neophyte, face east, remain standing, and rehearse a conjuration by suitable names for the formulation of a shroud of invisibility around and about thee. q. now address the shroud of darkness thus "shroud of concealment, long hast thou dwelt concealed! quit the light; that thou mayest conceal me before men" then carefully formulate the shroud of concealment around thee and say "i receive thee as a

at pillars of fire and cloud, purify it by water and incense, by placing these elements on either side of the form. m. passing to the west and facing south-east formulate the form before thee, this time endeavouring to render it physically visible; repeat speeches of hierophant and hegemon. n. same as l. o. same as m. p. pass to east of altar, formulating the form as near in the proportion of the neophyte as may be. now address a solemn invocation and conjuration by divine and other names appropriate to render the form fitting for the transformation thereunto. q. remain at east of altar, address the form "child of earth &c, endeavouring now to see it physically; then at the words "we receive thee &c, he draws the form towards him so as to envelop him, being very careful at the same time to

ALEISTER CROWLEY EQUINOX EQ I 4 2

ntil we almost perish from the inflow of perceptions. it would be no hard task to prove, to a strong probability, at least, that the initiation to the pythagorean mysteries, and the progressive instruction that succeeded it, to a considerable extent consisted in the employment, judiciously, if we may use the word, of hasheesh, as giving a critical and analytic power to the mind, which enabled the neophyte to roll up the murk and mist from beclouded truths till they stood distinctly seen in the splendour of their own harmonious beauty as an intuition. one thing related of pythagoras and his friends has seemed very striking to me. there is a legend that, as he was passing over a river, its waters called up to him in the presence of his followers "hail! pythagoras" frequently, while in the po

is most essential for the beginner. lucid and illuminating, it is also illuminated. in particular, we are most pleased to find the correlation of the qabalah with the philosophical doctrines of other religions; a task attempted by ourselves in 328 "berashith" and "777" perhaps not so successfully from the point of view of the beginner. there is of course much beyond this elementary study, and the neophyte will find nothing in the book which he does not know; but the book is addressed to those who know nothing. it will supply them with a fine basis for qabalistic research. aleister crowley. the priestess of isis. by edouard schur. translated by f. rothwell, b.a. w. rider and son. 3"s" 6"d" net. books i and ii. i have been trying to read this book for a week, but the rapidly recurring necess

ALEISTER CROWLEY EQUINOX EQ I 4

the last word in eccentricity. a prettily told fairy-story 'for babes and sucklings' has 'explanatory notes in hebrew and latin for the wise and prudentea the probationer's robe is fitted for performance of all general invocations and especially for the i. of the h. g. a; a white and gold nemmes may be worn. these robes may also be worn by assistant magi in all composite rituals of the white. the neophyte's robe is fitted for all elemental operations. a black and gold nemmes may be worn. assistant magi may wear these in all composite rituals of the black. the zelator's robe is fitted for all rituals involving i o, and for the infernal rites of luna. in the former case an uraeus crown and purple nemmes, in the latter a silver nemmes should be worn. the practicus' robe is fitted for all ritu

at that address by appointment. a representative will be there to meet them- probationers are reminded that the object of probations and ordeals is one: namely, to select adepts. but the method appears twofold (i) to fortify the fit (ii) to eliminate the unfit- the chancellor of the a. a. views without satisfaction the practice of probationers working together. a probationer should work with his neophyte, or alone. breach of this rule may prove a bar to advancement. editorial we shall be glad if all subscribers to, and readers of, the equinox will make themselves personally known to the staff at the offices at 124, victoria street. various meetings are held, lecture given, and experiments carried out, from time to time, which cannot be advertized effectively in a paper appearing at interv

matur: d.d.s. 7= 4 praemonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius liber a vel armorvm svb figvra ccccxii. the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach "liber l, i, 37 "the pentacle" take pure wax, or a plate of gold, silver-gilt or electrum magicum. the diameter shall be eight inches, and the thickness half an inch. let the neophyte by his understanding and ingenium devise a symbol to represent the universe. let his zelator approve thereof. let the neophyte engrave the same upon the plate with his own hand and weapon. let it when finished be consecrated as he hath skill to perform, and kept wrapped in silk of emerald green "the dagger" let the zelator take a piece of pure steel, and beat it, grind it, sharpen it, and

who has thus pierced through that which is so affected, he has beheld like a glittering circle of sparks brahman bright as the sun, endowed with all might, beyond the reach of darkness, that shines in yonder sun as in the moon, the fire and the lightning. 27 brihad ranyaka upanishad, 4. 3-4. 28 these refer to the mystic lights in man. compare this with the diagram 2 "the paths and grades" in "the neophyte" after the atman in the aspirant has been awakened by the trumpet of israfel (the angel) he proceeds by the path of hb:shin. the next path the aspirant must travel is that of hb:resh- the sun; the next that of hb:qof- the moon; the next that of hb:tzaddi- the star. this path brings him to the fire of netzach. when this fire is extinguished comes the voice or lightning, after which the lig

m, worshipping his feet, offering flowers to him, bowing to him (in soul, behaving as his servant, becoming his companion and offering up one's atman to him. thus, bhakti, in its most transcendental aspect, is included in sampradny ta sam dhi.48 73 the gana yoga p, as the student, had already long prctised in his study of the holy qabalah; so also had he karma yoga by his acts of service whilst a neophyte in the order of the golden dawn; but now at the suggestion of d. a. he betook himself to practice of hatha and raja yoga. hatha yoga and raja yoga are so intimately connected, that instead of forming two separate methods, they rather form the first half and second half of one and the same. before discussing either the hatha or raja yogas, it will be necessary to explain the conditions und

ALEISTER CROWLEY EQUINOX EQ I 6 2

erfume beat the black air with golden fans as turkis rip a nubian's womb with damascened yataghans. also the taste of dust long dead of ancient queens corrupt and fair struck through the temple, subtly sped by demons dominant of the air. last, on the flesh there came a touch like sucking mouths and stroking hands that laid their foul alluring smutch even to the blood's mad sarabands. 8 so did the neophyte that would gaze into dead pharaoh's awful eyes start from incalculable amaze to clutch the initiate's place and prize. he bore the blistering thought aloft: it blazed in battle on his plume: with sage and warrior enfeoffed, he rushed alone through tower and tomb. the myriad men, the cohorts armed, are shred like husks: the ensanguine brand leaps like a flame, a flame encharmed to fire the

ed at least one fact not to be learned from books "g.c.j" william northam "robemaker" 9 henrietta street, southampton street, strand telephone- 5400 central= mr. northam begs to announce that he has been entrusted with the manufacture of all robes and other ceremonial apparel of members of the a. a. and its adepts and aspirants. no. 0. probationer's robe. pounds5 0 0 1" superior quality. 7 0 0 2. neophyte's. 6 0 0 3. zelator symbol added to no. 2. 1 0 0 4. practicus" 3. 1 0 0 5. philosophus" 4. 1 0 0 6. dominus liminis" 5. 1 0 0 7. adeptus (without" 0 or 1. 3 0 0 8 (within. 10 0 0 9. adeptus major. 10 0 0 10. adeptus exemptus. 10 0 0 11. magister templi. 50 0 0 the probationer's robe is fitted for performance of all general invocations and especially for the i. of the h. g. a; a white and

s liminis" 5. 1 0 0 7. adeptus (without" 0 or 1. 3 0 0 8 (within. 10 0 0 9. adeptus major. 10 0 0 10. adeptus exemptus. 10 0 0 11. magister templi. 50 0 0 the probationer's robe is fitted for performance of all general invocations and especially for the i. of the h. g. a; a white and gold nemmes may be worn. these robes may also be worn by assistant magi in all composite rituals of the white. the neophyte's robe is fitted for all elemental operations. a black and gold nemmes may be worn. assistant magi may wear these in all composite rituals of the black. the zelator's robe is fitted for all rituals involving i o, and for the infernal rites of luna. in the former case an uraeus crown and purple nemmes, in the latter a silver nemmes should be worn. the practicus' robe is fitted for all ritu

ALEISTER CROWLEY EQUINOX EQ I 6

at that address by appointment. a representative will be there to meet them= probationers are reminded that the object of probations and ordeals is one: namely, to select adepts. but the method appears twofold (i) to fortify the fit (ii) to eliminate the unfit= the chancellor of the a. a. views without satisfaction the practice of probationers working together. a probationer should work with his neophyte, or alone. breach of this rule may prove a bar to advancement. the equinox "the editor will be glad to consider contributions and to return such as are unacceptable if stamps are enclosed for the purpose" the equinox the official organ of the a. a. the review of scientific illuminism an. vii vol. i. no. vi. sun in libra september mcmxi o.s "the method of science--the aim of religion" wiel

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

747- 811- a treatise on cosmic fire copyright 1998 lucis trust 218 49: see s.d, iii, 364, 365, 367. 219 50: discipleship or chelaship..the ancient mysteries were but a school of spiritual training and perfection in true wisdom; that the preliminary qualification was the purification of the heart from all sensual passions and false preconceptions; that, while the hand of the master might lead the neophyte through the dangers of the stage where, like the infant, he could not walk alone he was obliged, in the higher paths, to learn to guide and guard himself, as the adult man has to do in ordinary life; that the ultimate goal was the expansion of the self into infinite existence and potentialities; and, lastly, that, however the initial forms and ceremonies may have differed in appearance, a

ALICE A BAILEY05 THE LIGHT OF THE SOUL

er in this science of yoga can begin dealing with his active karma, interpreting each life-event and every circumstance as providing conditions wherein he can work off a certain specified series of effects. he can endeavor so to watch his thoughts that new seeds are not sown so that no future karma can be brought to fruition in some later life. the seeds of latent karma are more difficult for the neophyte to work with and it is here that his master can help him manipulating his circumstances and dealing with his surroundings in the three worlds in order that this type of karma may more quickly work out and be done with. 14. these seeds (or samskaras) produce pleasure or pain according as their originating cause was good or evil- 83- the light of the soul copyright 1998 lucis trust it might

ciple using the middle vehicle of the spiritual triad (or atma-buddhi-manas, should be carefully considered. quieted emotions, and the control of the desire nature ever precede the re-orientation of the lower. before the desire of a man can be towards things spiritual he has to cease to desire the things of the world, and of the flesh. this produces an interlude of great difficulty in the life of neophyte, and the process is symbolized for us in the use of the word "conversion" in orthodox christian circles; it involves "a turning round" with its consequent temporary turmoil, but eventual quietness- 115- the light of the soul copyright 1998 lucis trust in the mental body, the effect of purification is the development of the capacity to concentrate or to be one-pointed. the mind no longer f

means of yoga themselves only prepare a man for that state of spiritual consciousness which transcends thought, which is apart from any of the seeds of thought, which is formless, and which can only be described (and then inadequately) by such terms as unification, realization, identification, nirvanic consciousness, etc- 140- the light of the soul copyright 1998 lucis trust it is useless for the neophyte to attempt to comprehend until he has developed the internal instrument for comprehension; it is fruitless for the man of the world to question and seek to be shown unless at the same time he is willing (as in the acquirement of any science) to learn the a.b.c. and graduate in the technique. johnston in his commentary says. the means of growth previously described were concerned with the

omes simply a question of steady perseverance, common sense and endurance. unless the utmost vigilance is exerted, the old habits of mind will very easily reassert themselves, and even until the final initiation the aspirant must "watch and pray" the rules which govern victory, the practices which bring success are the same for the advanced expert warrior and initiate as they are for the humblest neophyte. in book ii. the methods whereby the hindrances and obstacles could be overcome and negated are most carefully given and from the moment of stepping upon the probationary path until that high moment when the last great initiation has been experienced, and the liberated man stands forth in the full light of day, these methods and modes of disciplined living must be adhered to unswervingly

who find such a fight as this. therefore, arise, determined to do battle. making equal good and ill fortune, gain and loss, victory and defeat, gird thyself for the fight (gita ii. 31. 32. 38. 37) 29. the man who develops non-attachment even in his aspiration after illumination and isolated unity becomes aware, eventually, of the overshadowing cloud of spiritual knowledge. it is difficult for the neophyte to be impersonal where his own spiritual unfoldment is concerned. yet the very earnestness of his aspiration may serve as a hindrance, and one of the first things he has to learn is to go forward along the path, adhering to the rules, following the practices, employing the means and steadily fulfilling the law and at the same time to be occupied with the vision and with service and not wi

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

i realize that this paragraph touching the 'i am god' meditation contains a lure as well as a warning. it is quite true that the time must come for all of us when we shall operate from the office of the ego, instead of from the personality, but a fine integrity of the personality must be established before we can carry the power."6(134) the sequential method suggested above is a safe way for the neophyte. there are others that will occur to the mind of the intelligent student. whole worlds of thought are open over which the mind can range at will (note those words) provided they have a bearing upon the seed-thought and have a definite relation to the chosen idea upon which we seek to concentrate. it is obvious that each person will follow the bent of his own mind artistic, scientific or p

the head, of headaches immediately after meditating, or of an uncomfortable vibration in the forehead, or the throat. they also find themselves unable to sleep as well as heretofore. they are, in fact, over-stimulated. the nervous system is being affected through the medium of fine and subtle "nadis" which underly the nerves and to which we earlier referred. these troubles are the troubles of the neophyte in the science of meditation and must be dealt with carefully. rightly handled, they will soon disappear, but if they are ignored they may lead to serious trouble. the earnest and interested aspirant, at this stage, is himself a difficulty, for he is so anxious to master the technique of meditation, that he ignores the rules given him and drives himself, in spite of all the teacher may sa

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

sh desire. meditation is dangerous when the desire to serve is lacking. service is another word for the utilisation of soul force for the good of the group. where this impulse is lacking, energy may pour into the bodies, but lacking use and finding no outlet will tend to over-stimulate the centres, and produce conditions- 121- a treatise on white magic copyright 1998 lucis trust disastrous to the neophyte. assimilation and elimination are laws of the soul life as well as of the physical life, and when this simple law is disregarded serious consequences will follow as inevitably as in the physical body. 5. study of the centres. this we are now beginning. it is a study as yet in its infancy in the west, and little applied in the east. our approach will be somewhat new, for though we will acc

ound in all forms according to the type of energy which predominates. in each of the four kingdoms in nature all four types are found, but the fourth etheric is found in fuller degree in the mineral kingdom than in the human, whilst the highest of the four ethers is found in greater proportion in the human than in the other three kingdoms. this which i tell you is apt to be found confusing by the neophyte for the words energy, dynamic purpose, vitality and etheric substance mean little to the beginner, but they serve to indicate some of the knowledge which the worker in white magic has to grasp. this i might illustrate, for instance, by stating that working in the mineral kingdom, the fourth kingdom in nature from the standpoint of god, and the first from the standpoint of time and space

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

ynthesises them all, that of indigo. there are the three major rays red, blue and yellow and the four subsidiary colours which, in the evolving monad, find their correspondence in the spiritual triad and the lower quaternary. the logos of our system is concentrating on the love or blue aspect. this as the synthesis manifests as indigo. this matter of the rays and their colours is confusing to the neophyte. i can but indicate some thoughts, and in the accumulation of suggestion light may eventually come. the clue lies in similarity of colour, which entails a resemblance in note and rhythm. when, therefore, a man is on the red and yellow rays, with red as his primary ray, and meets another human being who is on the blue and yellow rays, with a secondary resemblance to the yellow, there may b

soul. after the third initiation he locates his soul (if one may use such an inappropriate word) on one of the three major rays, though until that time it may be found in one of the seven ray groups. from that exalted attitude he strives towards the essential unity of the monad. the fact of there being seven ray types carries great implications, and the intricacy of the subject is baffling to the neophyte. a ray confers, through its energy, peculiar physical conditions, and determines the quality of the astral-emotional nature; it colours the mind body; it controls the distribution of energy, for the rays are of differing rates of vibration, and govern a particular centre in the body (differing with each ray) through which that distribution is made. each ray works through one centre primar

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

errors and activities of other disciples, and too little attention to their own fulfillment of the law of iove, and to their own dharma and work. a second failing of disciples (and particularly of the working and accepted disciples in the world at this present time) is incorrect speech conveying ambiguous meanings and motivated by criticism, or by an individual desire to shine. in olden days, the neophyte was forced into a prolonged silence. speech was not permitted. this was inculcated as a check upon physical utterance of wrong words and ideas, based on inadequate knowledge. today, the neophyte must learn the same lesson of attention to personal perfection and to personal work through the means of that inner silence which broods over the disciple and forces him to attend to his own work

s as the soul and has achieved a definite measure of success in living as a soul, consciously upon the physical plane. this particular technique of meditation involves the use of the head centre, demands the ability to focus the consciousness in the soul form, the spiritual body, and, at the same time, to preserve soul consciousness, mind consciousness and brain consciousness no easy task for the neophyte and something which lies far ahead for the majority of students who read these words. this condition has been described as "the intensest reflection of the man, isolated in god who is the negation of isolation and is nevertheless the whole which is set apart from other wholes" when this state of awareness has been achieved (and patanjali hints at it in the last book of the sutras) the dis

the master or the hierarchy is held out as an inducement to work or to meditation practice, and some day the aspirant is led to believe that he will hear his master's voice, giving him guidance, telling him what to do and outlining to him his participation in various roles. much of the psychological difficulties found in esoteric groups can be traced to this attitude and to the holding out to the neophyte of this glamorous hope. in view of this, i cannot too strongly re-iterate the following facts: 1. that the goal of all teaching given in the real esoteric schools is to put man consciously in touch with his own soul and not with the master. 2. that the master and the hierarchy of masters work only on the plane of the soul, as souls with souls- 294- a treatise on the seven rays- volume ii:

ness, i propose to list these sources very briefly and without any prolonged comment. this will give the earnest and intelligent investigator the opportunity to realise that the whole theme is vaster and far more important than has been surmised and may lead to a more careful analysis of the "types of guidance" and an understanding of the possible directing agencies to which the poor and ignorant neophyte may fall a victim. 1. guidance or instruction coming from the man or woman upon the physical plane to whom the guided person is, usually unconsciously, looking for help. this is largely a brain relationship, electrical in nature, established by conscious physical plane contacts, and is greatly helped by the fact that the neophyte knows pretty well, exactly what his instructor would say in

sly, looking for help. this is largely a brain relationship, electrical in nature, established by conscious physical plane contacts, and is greatly helped by the fact that the neophyte knows pretty well, exactly what his instructor would say in any given circumstance- 296- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust 2. the introverted attitude of the neophyte or mystic brings to the surface all his subconscious "wish life" this, as he is mystically inclined and probably aspires normally towards goodness and the life of the spirit, takes the form of certain adolescent tendencies towards religious activity and practices. these, however, he interprets in terms of definite extraneous guidance, and formulates them to himself in such a way that them

borderland of outer living, awaiting their time to be re-born, they are oft contacted subjectively and unconsciously by human beings in incarnation, particularly at night when the consciousness is out of the physical body. what they say and teach (frequently good, usually indifferent in quality and sometimes quite ignorant) is remembered in the waking hours of consciousness and interpreted by the neophyte as the voice of god, giving guidance. 5. the guidance can also be of an astral, emotional nature, and is the result of the contacts made by the aspirant (firm in his aspiration but weak in his mental polarisation) upon the astral plane. these cover such a wide range of possibilities that it is not possible for me to enlarge upon them here. they are all coloured by glamour, and many well-m

seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust crystallised, directed, unwavering. emotional emphasis and the will force of the untrained magical worker who is influenced by seventh ray energy, working through the centre at the base of the spine. the distinction between these two forces and their expression at this time is subtle in the extreme and most difficult for the neophyte to distinguish. each one leads to its own difficulties. i only mention them here as they constitute a problem of a mystical nature with which the hierarchy has to deal but with which the average aspirant need not attempt to cope as yet. as i conclude this discussion of the problems and diseases of the mystics, i realise far more than you can that i have been able to say little about the l

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ng begins with the universal and ends with the particular; this you must ever and always bear in mind. it is my difficult task to put into modern language and into symbolic forms these hitherto unwritten rules. much that has been given out since the time that h.p.b. struggled and worked has been truth, including information anent initiation. much has been fanciful and grievously distorted. when a neophyte first of all applies to the master for the training needed prior to initiation, what would you say was the master's problem? i am assuming that the master knows his disciple well, is convinced of his sincerity and of the appropriateness of his appeal. i am also assuming that you realise that the so-called "appeal" is the quality of the life lived, the service rendered and the presence of

the word obedience. it is your liking for yourself and for your own point of view which literally and factually makes you afraid of a too prompt acquiescence in the known suggestions of the masters. i would have you remember that suggestion is all that a master ever makes to a disciple, even though he may make positive statements about human affairs. these statements may be entirely correct; the neophyte, however, is usually too blind or prejudiced by his own individual point of view to accept them. obedience can only be rendered when there is a developed- 531- discipleship in the new age- volume i copyright 1998 lucis trust understanding and an inclusive vision; if that is lacking, the passing of time will adjust the matter. this brings up the question of the vision, its nature and exten

the vision itself for each who records it to become "bestowers of the vision" the moment that that takes place, the whole situation changes. through the thoughts of all beginners runs the note of striving after the vision, of searching for it, of ability or inability to contact it and, frequently, the distortion of the vision by defining it in terms of already imparted truths. the attitude of the neophyte is, therefore, based upon the need for vision, upon individual, personal need. but (upon the path of accepted discipleship) the disciple must get away from this- 532- discipleship in the new age- volume i copyright 1998 lucis trust because it is the path of spontaneous unconscious self-forgetfulness. the vision, once seen, becomes so important, that how you feel about it and your adherenc

end it with the greater" it is, therefore, under the guidance of a chela who is far more advanced than the chela in the light (though not yet adept) that the first lessons in these three processes are learned. whilst this is going on, the aspirant remains unaware of the master's interest in him. the master is receiving regular reports (based on certain charts) from the senior disciple who has the neophyte in charge. it is in this way that many hierarchical relationships are established. when they are once established through work in the ashram of a master and not focussed upon the physical plane they are persistent and constitute one of the factors which produce: 1. hierarchical integrity. 2. eventual close relationship between humanity and the hierarchy. at this time, there is a great inc

y logos. i would here like to point out that i am referring to good karma as well as bad. it is the task of the helping disciple to guide the chela in the light so that he does adjust his karma. this the senior disciple does by thought impression. all karma, when consciously faced, is precipitated by the power of thought; this is perhaps the major lesson which the senior disciple has to teach the neophyte. in this way the latter is aided to see "in the light" which falls upon his way, and the disciple who is preparing him for the stage of accepted discipleship is in constant touch with the master. thus a triangular relationship is set up which is of occult value. if the chela in the light is truly in earnest and is consciously developing the higher sensitivity, this stage can be relatively

pon the experience and to substitute this astral happening for the future reality or they dismiss it as undesirable lower psychism, forgetting that so-called lower psychism is only so when the interpretation and the use of the experience is at fault. it is the task of the accepted disciple to aid in the interpreting, to indicate direction and to point out the significance of the experience to the neophyte. workers in the spiritual field should bear this carefully in mind and remember that as a result of the war, of tension and of aspiration towards the new age these dreams and visions, these episodes of symbolic teaching, these contacts with thoughtforms will steadily increase and are indicative of growth and of expansion. undirected, unexplained and misinterpreted or laughed down and ridi

s faulty at times. study those passages in the new testament in which he defines love. give up emphasising the will-to-love and emphasise in your own consciousness the need of others for understanding, compassion, interest and help. the usual loneliness of all disciples is frequently incidental to the fact of the self-centredness of all those whom they contact and the intense preoccupation of the neophyte with his own growth. the cry of the neophyte is "tell me. tell me. then i will change. i will accept anything that is said but tell me- 566- discipleship in the new age- volume i copyright 1998 lucis trust the cry of the disciple is "aid the work. forget yourself. the world needs you" so many disciples are still shut up within themselves, hidden behind the wall of the personal self and li

sons a disciple has to learn is to recognise what is occultly called "hierarchical progression" this enables the disciple to place himself consciously at the point to which evolution and spiritual unfoldment have brought him and, therefore, recognise those whom he can assist from the standpoint of his greater experience and those to whom he must look for like aid. this is a hard first lesson. the neophyte is always more consciously conceited than is the experienced disciple. it was the need for the understanding of this fact of hierarchical progression which prompted me to choose the six stages of discipleship as our study theme. to be a disciple does not mean that all within the ashram are upon the same rung of the ladder of evolution. it is not so. an ashram is composed of all degrees, r

ecause of the effort they have to make to offset the new chela's personality reactions to the new mode of life, to the effects wrought into his consciousness by his penetration into the world of meaning and to the out-surging of his devotion to the master. it becomes the task of more advanced chelas to protect the master from the violent reactions of the new chela and to stand between him and the neophyte. some initiate-chela takes him in hand and acts as intermediary. the chela (as i have earlier pointed out) is in touch with the master when, and only when, the master so desires and it would be good and helpful to the entire group. 2. he realises increasingly the nature and note of his ashram and advances from the periphery into the sphere of influence of the master and his group; he then

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

dents need a greater sense of the real governing values and a sense of spiritual proportion. planetary facts and solar facts (under which heading the above item of information might well be placed) can stimulate your imagination and widen your horizon; for aspirants and disciples, that is the major value. all information and happenings which are connected with shamballa are always exciting to the neophyte who is apt to forget that he must make his contact with the more familiar hierarchy before true and related perception is his. i would have you study the tabulation which i gave you in initiation, human and solar, and which you will find in the appendix to the first volume of a treatise on the seven rays. i insert it here for the benefit of those who have no copy of the first volume of th

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

d world of ideas and he seizes upon some idea or group of ideas and endeavours to make them his own. at first, with the majority of people and especially with the average mystical type, the appreciation of ideas is vague and nebulous, and frequently is arrived at from a second-hand angle. the illumination, coming through the medium of the feebly established soul contact, seems to the unaccustomed neophyte to be of a supreme wonder and of vital moment. the ideas contacted appear to him of great marvel, and superbly unusual, and vitally needed by humanity. but the mind is still self-centred, the contact feeble and the alignment uncertain. the ideas are therefore only dimly sensed. but the uniqueness of the experience in the realised content of the mind of the disciple leads him deep into the

erwise be impossible, and bring through the newer concepts into being. again, certain great ideas are to be found existing as currents of energy upon the mental plane, and can there be contacted and forced into embodiment through the trained attention of disciples. these currents of mental energy, coloured by a basic idea, are placed there by the hierarchy. when thus contacted and discovered, the neophyte is apt to regard his achievement in a personal way and attribute the idea to his own wisdom and power. you will note therefore the great need for right understanding of that which is contacted as well as for right interpretation. 4. through wrong direction of ideas. this is due to the fact that, as yet, the disciple does not see the picture as it is. his horizon is limited, his vision myo

mulated it into an inelastic doctrine, recognising no further revelation and holding steadily many of the theosophical groups that the secret doctrine was a final revelation and that naught must be recognised but that book and naught deemed correct but their interpretations of that book. if they are correct, then evolutionary revelation is ended and the plight of humanity is hard indeed. even the neophyte upon the way of the intuition can begin to develop in himself the power to recognise that which the lower mind cannot give him. some thought of revealing potency, to be used for the helping of the many, may drop into his mind; some new light upon an old, old truth may penetrate, releasing the truth from the trammels of orthodoxy, thus illumining his consciousness. this he must use for all

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

re to the solar plexus centre; there is a direct line of hitherto unrecognised energy between the lowest centre in the spine and the solar plexus; the other is related to the divine-spiritual man and is closely allied to the soul, and therefore to the heart centre. man s integral relationship and creative function within the whole the intricacy of all these relationships is most difficult for the neophyte to grasp, and this difficulty is further increased by the many and varying stages of development, of ray distinctions, and also by the numerous emphases or principles which are laid upon vehicles, upon differing planes and planetary levels of consciousness and of existence. with all this the student is not asked to deal. the factors of importance which he should attempt to realise and upo

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

ry process and ever appear in response to man's demand and when his mental development requires them. the next seventy years will see the founding of the new schools. those now functioning can begin to clean house, relinquish non-essentials and isolate the truths which are really occult and thus vision clearly the goal of esoteric training. this they have not yet done. the discipline to which the neophyte in the future should subject himself must be understood and the right techniques imparted; all this will have to be shifted to a higher level than at present. the teaching must be divorced from its present theological trend and autocratic pronouncements. of these dogmatic utterances, the many occult schools, the inner schools and the various esoteric sections have been disastrously guilty

g of the forms through which the soul must manifest. this cleansing is not esoteric in nature and is no sign of esoteric or of spiritual unfoldment. it is only a most necessary preliminary stage; until this purification has been undertaken, more advanced work is not possible. the physical disciplines are needed and useful, and must find their place in all schools for beginners; by their means the neophyte establishes habits of purity and builds the type of body, required by the disciple when he starts true esoteric work. this elementary training enables the neophyte to shift his consciousness out of the tangible world of daily living into the subtler worlds of his personality forces. he becomes aware of the energies with which he must deal and dimly to sense that which lies behind them the

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

lated event in the life of the soul, but is a part and an aspect of a sequence of experiences which are intended to lead to one, clear, definite goal the goal of free choice and a deliberate return out of matter to spirit and eventual liberation. there has been much talk among esotericists (particularly in the eastern presentation of the path to reality) anent liberation. the goal held before the neophyte is liberation, freedom, emancipation; this, by and large, is the keynote of life itself. the concept is a transitting out of the realm of the purely selfish and of personal liberation into something much wider and more important. this concept of liberation lies behind the modern use of the word "liberty" but is far wiser, better and deeper in its connotation. liberty, in the minds of many

th, the more potent the results, and therefore the greater care required. the whole process is one of either stimulating activity or of withdrawing energy, of making more active an allied centre and thus abstracting attention from the centre governing the diseased area or organ, or of balancing the energies flowing between two centres and thus producing an equable and even interplay. the more the neophyte studies this subject of healing the more complex it will appear, until the time comes when he can work in collaboration with some physician who has the inner vision and can see the centres, or with patients who know within themselves their own destiny and can collaborate with some group which has sound occult knowledge, which can ascertain the patient's rays and which knows at least the n

f the healing group by physicians or by those willing to give full information- 170- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust people who are so ill that they are not expected to live, or who are suffering from diseases which preclude ultimate recovery, should not be taken into the healing group for treatment, except with ameliorative results in mind. no neophyte knows enough of karma to work with confidence either at the task of health or of release by death. if, however, a patient gets worse whilst the group is working upon his case, he should not be dropped, but a definite and different technique can then be used to ease the path of death. in the next section i intend to touch upon the karma of death. if you will bear in mind that work in conne

used to ease the path of death. in the next section i intend to touch upon the karma of death. if you will bear in mind that work in connection with the etheric body (as an instrument of vitality) is today as little known as the science of modern medicine was known in the year 1200 a.d, you will be enabled to work without discouragement and without that undue expectation which today handicaps the neophyte. assume consciously the position that nothing is as yet really known anent the centres, the areas of energy in the body, and thought direction; realise also that you are engaging upon a great research project. nothing, literally nothing, has been done in relation to medicine and the science of the centres in any practical way, though certain books upon the relation of the centres to psych

the causes of disease and death. ponder on these matters and bear in mind that you must see the picture upon a large scale, as large a scale as possible, if there is to be a true understanding of some of the causes of physical ills and disease- 180- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust chapter iv- some questions answered most questions asked by the neophyte would remain unasked if he had more patience and understood better what he was studying. beginners need to await developments in themselves and expand their consciousness normally under instruction. however, the teacher may invite the asking of questions and for reasons: 1. because where a group is involved and the members are very intelligent, through their questionings they could make m

ater of monadic energy- 390- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust this law, which might be termed the law of perfection, deals with the interior energies which are responsible for the working of the law of evolution. it is the higher aspect or the determining cause of the lower; the laws subsidiary to the law of perfection are loosely called (by the neophyte the spiritual laws, but of these he knows little and unifies them all in his mind under the general idea that they are an expression of the love aspect of deity. that is essentially true, from the quality angle, if it is recognised at the same time that the love aspect is essentially pure reason and not an emotional sentiment expressing itself through kind actions. the rule which accompan

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

l prepare their minds, give the needed time, respond to the few requests i may make, and eventually cooperate with the work of bringing the edited instructions to the attention of aspirants and disciples everywhere and later to a wider public. and let me here clarify also the question which is in your minds concerning the basis of the rapport between a.a.b. and myself. earlier, i explained that a neophyte in an ashram is under the guidance of a more advanced chela and that "the master is receiving regular reports (based on certain charts) from the senior disciple who has the neophyte in charge. it is in this way that many hierarchical relationships are established (discipleship in the new age, vol. i, page 723) several lives ago i was thus responsible for a.a.b. and hence the close link be

cipleship. this decision has to take under advisement the rapidity with which the entrance of men and women into the ashrams can take place; it is also dependent upon the members of the ashram moving forward according to their degree, and upon the power of the ashrams to absorb and assimilate the much larger numbers, without upsetting ashramic stability. he has also to consider the ability of the neophyte under training to take and hold the far greater tension necessarily incident to true ashramic life in the new age. these points are all being most carefully considered, because a major expansion of the hierarchy as a whole, and the consequent reaction upon humanity, again as a whole, is not a thing lightly to be undertaken. expansion if it is to be safely undertaken must proceed hand in h

e those basic changes which evoke the vocation of the disciple. the disciple is occupied with vocation and not so much with evocation (i would call this to the attention of d.h.b. this type of evoked response is in the nature of illusion. he will know to what i am referring) 5. the danger of "imperil" as the master morya has called it. this is somewhat erroneously interpreted as irritation by the neophyte, but it is not in fact irritation in the ordinary connotation of the word. the surface ripples of ordinary irritation and the evanescent angers to which all disciples are prone are relatively of small importance. they pass and, in the sum total of the soul's attitudes to the personality, evoke no response or registration whatsoever. what is referred to is the reaction of the disciple to w

s to bring the disciple to the point where his interest (evoked through the stages of recognition and consideration) would lead him to a realisation of the need for the evocation of the will, the first faint indications of which i called that of "fixed determination" in the above statements you have the goals which i had in mind when assigning the meditation last year. it is hard, i know, for the neophyte at any stage along the path to grasp the necessity for engendering (to use an unusual word in this connection) a magnetised area of thought upon which the higher impressions can play, yet persistence in the daily recognition and consideration, accompanied by a fixed determination to bring the life and service into conformity with the- 99- discipleship in the new age- volume ii copyright 1

habits of meditation rapidly contribute. as the members of this group meditate and serve, they will gradually find that they are becoming aware of an inner group the ashram of the master on whose ray the individual server is to be found. this will necessarily vary according to the ray; the ray it must be remembered determines the quality and the nature of the service to be rendered. gradually the neophyte swings into the rhythm of the ashram, and gradually his meditation changes and falls into line with the instinctual and constant ashramic meditation. it must be remembered that ashramic meditation is entirely devoid of personality elements. it is in the nature of a constant and uninterrupted group meditation upon the plan, and particularly upon that aspect of the plan which must immediate

d disciple finds his place and sphere of activity and service from the very highest initiate to the least important disciple. you might here ask: what is the value of the meditation and contribution of a new disciple, unaccustomed to ashramic patterns of thought and unable to carry much weight in the general group meditation? that is a questioning worth answering and of great encouragement to the neophyte. the various grades and ranks of initiates and disciples are so constituted that the result of their meditation upon the plan is that the many needs of the varying masses of humanity (from those of the advanced intelligentsia down to those of the unskilled labourer) can be adequately met and the great mass of men swung accurately into line with evolutionary purpose. have you ever stopped

his part a definite emergence from the world of glamour so that there can be a clear perception of the new vision; a new light is thrown- 178- discipleship in the new age- volume ii copyright 1998 lucis trust upon old and well-known truths so that their significance is extraordinarily changed, and in that changing the plan or purpose of deity takes on an entirely fresh meaning. the inexperienced neophyte is constantly receiving revelations and recording what he regards as most unusual intuitions. all that is really happening, however, is that he is becoming aware of soul knowledge, whereas for the initiate the intuition is ever the revelation of the purpose of shamballa and the working out, both from the short range and the long range angle, of the divine plan. the revelation which is acc

personality upon the physical plane and inward at the soul. ponder on this. the distinction is very real and one that you should grasp. the man who knows the difference between living an introspective life and a subjective life is well on the way to being a true esotericist. let us look for a minute at formula one and seek its simplest interpretation, and yet an advanced one from the angle of the neophyte (which you should not be. i will take one or two general ideas which emerge from an analysis of the whole and then a few sentences which when interpreted may throw light upon certain basic and practical significances. i would first have you note the emphasis upon the "eye" in this formula. it is a keynote and appears in various guises. behind all the ideas lies the concept of seeing, of a

server- 183- discipleship in the new age- volume ii copyright 1998 lucis trust the soul, whether cosmic, solar or human. 3. the eye that knows. this is the disciple who, from stage to stage, reacts increasingly to the direction of the spiritual will and to the growth of sensitive response, and in both his brain and his mind consciousness in the three worlds knows. that knowledge is limited in the neophyte, deepening in the disciple and profound in the master, but it is all related to vision. 4. at the same time this formula tells us that there are four eyes: a "one made of fire. the eye of god. b "one fluid as the sea. the eye of vision. c "and two which look from here to there, the eye that knows" these are the eye of the disciple and the eye of the personality. there is a clue to this in

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

chy works ever under law) they are passing them into the halls of initiation. at the same time, competent disciples are searching the world for sensitive and willing aspirants; these disciples are laying their emphasis upon intelligence and spiritual freedom, working out as free and understanding cooperation; these disciples will not be sidetracked by the devotion unintelligently expressed of the neophyte upon the occult way. it is occult students- 428- the externalisation of the hierarchy copyright 1998 lucis trust for whom search is now being made, and not mystics; it is for clear-thinking men and women that the call has gone forth, and not for the fanatic or for the person who sees nothing but the ideal, and who is unable to work successfully with situations and things as they are, and

ughts and register the desires of those around him, and particularly of those who are tied to him in the bonds of affection and of karmic relation. as disciples proceed from initiation to initiation, the will aspect fortifies the intellect and directs the expression of the energy of love, and thus the problem lessens, for the initiate learns certain protective rules which are not available to the neophyte. the latter must learn, first of all, how to identify himself with others, as the basis of a higher identification which conditions the senior initiates in the scale of being. the preparation of the members of the ashrams found within the hierarchy, who must emerge from their retreats and live among men in the ordinary intercourse of daily life, has necessitated much discussion and instit

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

iences, but in the life and realisation of the initiate-soul, they are not. after the two initiations of the threshold have been undergone the attitude of the initiate changes and he sees possibilities and factors and revelations which have hitherto been totally unrealised and unknown, even to his consciousness at his highest moments. the door of initiation looms large in the consciousness of the neophyte; the higher way is the determining factor in the life of the initiate of the third degree. it is the transfiguration; and a new glory pours through the transfigured initiate who has been released from every type of grip- 27- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust by either the personality or the soul. for the first time, the goal of

the will-aspect, the first divine aspect. in the past, during the cycle of mysticism through which all aspirants very properly pass, they were taught to "see the vision" a vision of the goal, of the beauty to be sought, of the loved one to be known, of liberation to be achieved, of spiritual satisfaction and an opened door to greater wonders. in the occult age which has now definitely dawned, the neophyte will be taught to see the picture whole, to think in the larger terms, to emerge out of the normal separative consciousness into the broad state of awareness that "sees no difference" the goal, or rather the result of the mystic and occult way, is the merging of the vertical way of life with the horizontal way of service, and it is this merging which shamballa demands should condition the

t that he must release himself from the world of seeming and of illusion and stand free in the world of light, where all stand clearly revealed. then he can begin to face the lessons and take the training which will enable him to handle energy having released himself from the control of forces and begin to direct energy in conformity with the great plan. the complexity lies in the thinking of the neophyte. the initiate knows it not. first let us clearly define the various septenates referred to in this rule. i will first tabulate them in the order of their appearance and define them, and then i will enlarge upon them in order to point out where the training enters in, where the rule applies, and how the embodied rule is in the nature of a law which the initiate may not evade- 97- a treatis

he group is known and sensed can energy be wisely emanated. three major ideas appear in this easier rule: 1. the idea of complete identity with all other selves. 2. the idea of the uniformity of their spiritual presentation to the world when unity is established. 3. the idea that as a result of the two above achievements the group force, as a real and focussed energy, can then be used. glibly the neophyte talks of identifying himself with others, and eagerly he endeavours to ascertain his group and merge with it; yet in so doing the constant concept of duality is ever present himself and all other selves, himself and the group, himself and the group energy which he may now wield. yet this is not so in reality. where true identity is achieved, there is no sense of this and that; where the m

of life and light, and who now with lifted rod, surrounded by the fire, reveals to him the significance of life and the purpose of the light" it is that of which the minds of men know naught, and which even the highest intellect is unable to grasp or even sense. in the familiar words (familiar to all esotericists) which are so often said or chanted at moments of highest spiritual aspiration, the neophyte refers to the time when "we stand where the one initiator is invoked, when we see his star shine forth" two ideas then stand forth: the idea of invocation and of the result of that invocation, which is the sudden and unexpected shining forth of the star. this star is simply a point of vivid light. this invocation, though used as the affirmation of a fixed objective by the aspirant to init

the lord. these are grave and solemn thoughts, and of small use to the average reader. it is essential, however, that he avoid the concept that the attainment of the highest initiation upon this planet marks the end or the consummation of a great and final stage. it only marks the beginning of significance. this is a statement of esoteric value. just as the attainment of physical control sets the neophyte free for the learning of higher lessons in preparation for the major initiations, so the surmounting of the conditions presented by the seven planes of our planetary life sets the initiate (such as the buddha or the christ) free for still higher and more important conditioning circumstances. their real work as members of the white brotherhood is on the point of beginning, and the true pur

e is left. the work is done" 2. express. we come now to the second word of the fourteenth rule for disciples and initiates the word express. this cannot be correctly understood apart from the earlier word imparted to- 190- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust applicants the word touch. i would have you note that all the words given to the neophyte refer basically to something he must do in reference to himself, some task he must undertake which will make him more fit for advancement, or some process of apprehension which will enable him to function in a better and more sensitive instrument. this might be called the "introverted stage" of training because it brings the would-be disciple to a better knowledge of himself; he grasps th

kers must therefore express the true need in form, appropriate to the registering capacity of humanity at this moment. the creative work of expression does not consequently concern the development and personal progress of the initiate. he has been taken into the ashram because of his development and because of the contribution he should be able to make to the ashramic creative purpose. what, as a neophyte, he "touched" because of what he could gain spiritually for himself (and this with sound motive) has now become that which must be expressed in the field of service of the initiate, exacting from him all that he has and leaving him nothing for the separated self. a great creative activity involving all ashrams major and minor is now being planned in the hierarchical assembly, and the work

the revelation of divinity, and this upon the physical plane of- 196- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust existence; it is what we reveal that is of importance; what is revealed to us is of lesser importance, though it has its due place in the process of training and perfecting" there is an old catechism which seeks to make clear to the neophyte upon the verge of acceptance the distinction and the difference between vision and revelation. it is falling somewhat into disuse, owing to the fact that the applicant today starts on a much higher turn of the spiral than he did at the time the "form of interrogation" was compiled. i would like, however, to quote one or two of the questions and answers for the instruction of present-day a

BLAVATSKY H P ANTHROPOGENESIS

old" says the[[hebrew (elohim) of genesis "the man is become as one of us" the elohim may be accepted in one sense for gods or powers, and in another for aleim, or priests- the hierophants initiated into the good and evil of this world; for there was a college of priests called the aleim, while the head of their caste, or the chief of the hierophants was known as java-aleim. instead of becoming a neophyte, and gradually obtaining his esoteric knowledge through a regular initiation, an adam, or man, uses his intuitional faculties and, prompted by the serpent (woman and matter, tastes of the tree of knowledge- the esoteric or secret doctrine- unlawfully. the priests of hercules, or mel-karth, the "lord of the eden" all wore "coats of skin" the text says "and java-aleim made for adam and his

BLAVATSKY H P COSMOGENESIS

s of geometry, mathematics, astrology, and astronomy. internally, it was a majestic fane, in whose sombre recesses were performed the mysteries, and whose walls had often witnessed the initiation-scenes of members of the royal family. the porphyry sarcophagus, which professor piazzi smyth, astronomer royal of scotland, degrades into a corn-bin, was the baptismal font, upon emerging from which the neophyte was "born again" and became an adept" our statement was laughed at in those days. we were accused of having got our ideas from the "craze" of shaw, an english writer who had maintained that the sarcophagus had been used for the celebration of the mysteries of osiris (we had never heard of that writer. and now, six or seven years later, this is what mr. staniland wake writes on p. 93 of hi

BLUE EQUINOX

of the practices tending to this goal, so that he may choose freely as to what way he will take in his beginning. for this is always left by the a.a. to his free will; they only begin to advise and criticize him on the information supplied to them by himself in the magical record which he prepares for their instruction. course iii the following books are officially appointed for the study of the neophyte: liber ccxx. liber l vel legis sub figur ccxx as delivered by xciii unto dclxvi. this book is the foundation of the new on, and thus of the whole of our work. liber vii. liber liberi vel lapidis lazuli, adumbratio kabbal gyptiorum sub figur vii, being the voluntary emancipation of a certain exempt adept from his adeptship. these are the birth words of curriculum of a.a. 31 a master of the

example) of the word .spirit. implies the scholastic philosophy and the hindu and taoist theories concerning the breath of man. so was it difficult to avoid implication of some undesirable bias by using the words .order .circle .chapter .society .brotherhood. or any other to designate the body of initates. 23. deliberately, therefore, idid he take refuge in vagueness. not to veil the truth to the neophyte, but to warn him against valuing non-essentials. should therefore the candidate hear the name of any god, let him not rashly assume that it refers to any known god, save only the god known to himself. or should the ritual speak in terms (however vague) which seem to imply egyptian, taoist, buddhist, indian, persian, greek, judaic, christian or moslem philosophy, let him reflect that this

hat i melted the sixfold gold into a single invisible point, whereof naught may be spoken. 16. for the magistry of this opus is a secret magistry and the sign of the master thereof is a certain ring of lapis-lazuli with the name of my master, who am i, and the eye in the midst thereof. 17. also he spake and said: this is a secret sign, and thou shalt not disclose it unto the profane, nor unto the neophyte, nor unto the zelator, nor unto the practicus, nor unto the philosophus, nor unto the lesser adept, nor unto the greater adept. 18. but unto the exempt adept thou shalt disclose thyself if thou have need of him for the lesser operations of thine art. 19. accept the worship of the foolish people, whom thou hatest. the fire is not defiled by the altars of the ghebers, nor is the moon contam

that of will, cordis cincti serpente in the way of love, and liberi in that of life. all these books also concern all these four gifts, for in the end you will see that every one is inseparable from every other. i wish to write to you with regard to the number 93, the number of qelhma. for it is not only the number of its interpretation agaph, but also that of a word unknown to you unless you be neophyte of our holy order of the a.a. which word representeth in itself the arsing of the speech from the silence, and the return thereunto in the end. the equinox 122 now the number 93 is thrice 31, which is in hebrew la, that is to say not, and so it denieth extension in the three dimensions of space. also i would have you to meditate closely upon the name nu that is 56, which we are told to di

4. saw various colours in clouds, and uncertain figures, during the latter part of the time. liber clxv 131 on december 19th his practice lasted 46 minutes. he hoped to do 60 minutes next time. but he does not appear to have done so, for after signing his probationer.s oath on december 24th i find no record till january 11th, 1910, e.v, the day he received his first written instructions from his neophyte, frater p.a. as those instructions represent the basis upon which he worked for a considerable period, i shall include them here, in spite of the fact that it may have been out of order for him to work on definite instructions at all, since the probationer is supposed to choose for himself those practices which please him best, and to experiment therewith for himself. since however he did

ble period, i shall include them here, in spite of the fact that it may have been out of order for him to work on definite instructions at all, since the probationer is supposed to choose for himself those practices which please him best, and to experiment therewith for himself. since however he did not know this at the time, he cannot be blamed for doing his best along the lines laid down by his neophyte.1 in any case he might have done far worse than to strive to carry out these few simple rules which are as follows: the rules 1. ever be moderate and follow the middle path; rather be the tortoise than the hare; do not rush wildly into anything; but do not abandon what you have taken up, without much forethought. 2. always keep your body and mind in a healthy and fit condition; and never

; but do not abandon what you have taken up, without much forethought. 2. always keep your body and mind in a healthy and fit condition; and never carry out an exercise, whether mental or physical, when you are fatigued. 3. in an ideal country the hours in which to practice are: at sunrise, sunset, noon and midnight (and always before a meal never immediately after one. 1 it is presumptuous for a neophyte to lay down rules; for (a) he cannot possibly know what his probationer needs, having no record to guide him (b) the probationer.s task is to explore his own nature, not to follow any prescribed course. a third objection is that by putting the probationer in corsets, an entirely flabby person may sneak through his year, and become a neophyte, to the shame of the order. but this objection

till. amen. whatever the nature of this illumination, probably a state of dhyana, it left a very marked result on the consciousness of frater v.i.o, and gave him the necessary energy to continue his work through many a dark and dismal period. he himself could not gauge its value at all at the time. he was alone in vancouver and out of touch with the order, having received no further word from his neophyte since he left england. in fact he heard nothing till january of the following year. he however sent a post-card to say that he had obtained some result. about this same time i find an entry called .the philosophy of v.i.o. which seems of interest on account of some similarities to the law of thelema, of which he had heard nothing at that time. it reads as follows: man is bound by but one

find nothing with which to compare this state, but he recognizes its immense superiority over normal consciousness, and feels an intense desire to make it possible for others to share his experience. since however he finds it impossible to explain it in words, he recognises that he must obtain the knowledge of some definite system of producing the state scientifically, but since be is not even a neophyte of the a.a, he wonders if they will recognise him as qualified to demand the right to know and spread their teachings. he determines in any case to reduce the wants of the ego as a separate being as far as possible, by forgetting self in his efforts to do all he can for others according to the light he had obtained. he found however that the destruction of the ego was not thus easily acco

CHAOS MAGICK AND LUCIFERISM

the austrian magickal scene, and for that matter even beyond it. his work with the publishing house edition ananael and past musical endeavors from zero kama and his art work today proves this. dewitt had a number of very powerful and dangerous rituals, for which i will only describe in parts here to present the luciferian aspects of this foundation of self-alchemy and evolution. dewitt became a neophyte in the iot in 1988, taking the title frater anon 359. he then began translating a number of peter carroll s works in german and pushed forward with his own temple pleasuredome. much of the workings of temple pleasuredome were focused on spare s zos kia cultus and an uncompromising focus of magick which led others to call him a gnostic extremist. many of the rituals implemented by anon 359

DEITUS

e spheres described in the map of the spheres may be seen as planes of consciousness on each of which the symbols share a common theme. the map of the spheres shows the aeonic sphere as being beyond the heavenly spheres. the aeonic sphere could be described as a circle surrounding all of the spheres since it is closest to the universal subconscious. traditionally, a magician begins as a novice or neophyte and over time becomes an adept. the adept continues to advance in knowledge and eventually becomes a magister templi (or master of the temple. this process is called initiation and, in magical orders, is marked by various membership degrees and the performance of rituals or ceremonies intended to signify that the magician has entered a new stage in his career. the magister templi may ulti

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

s the ain soph aur, or limitless light. nemyss: a simple ritual headgear of egyptian origin used by members of the hermetic order of the golden dawn [g.d (q.v, consisting of little more than a piece of folded cloth. neo-paganism: modern day pagans (q.v "those of the earth" who are attempting to reconstruct an ancient non-christian religion from the original source material of a particular mythos. neophyte: a beginner. literally a new plant. in most magickal orders, students in the first or earliest degree are known as neophytes. in the order of the astral star [o.a.s (q.v, a neophyte is numbered the second degree; zero or ought degree= aspirant; first degree= adelphon; second degree= neophyte, correlating to the water of earth in the sephiroth of malkuth. nephesch (nee nephesh: the most su

DION FORTUNE PSYCHIC SELF DEFENSE

age of victims- the mere fact that consciousness is being disturbed by an unaccustomed force. how common a thing it is to see a child feverish and fretful during the first few days of a seaside holiday. it is not necessarily sickening for an illness. the strong air and unaccustomed food and the excitement of its new surroundings are disturbing its sensitive physical equilibrium. so it is when the neophyte is disturbed at the outset of his occult career. the unaccustomed vibrations are upsetting him, and he is having an attack of occult indigestion. in both cases the treatment is the same- temporary restriction of the diet which has caused the disturbance. 48 of 103 another cause of psychic upset may lie in the partial recovery of the memories of past incarnations if these include any painf

n may hang about for a long time on the threshold of consciousness before the images clarify sufficiently to became tangible. if the emotion that is rising over the horizon is of a painful nature it may cause considerable disturbance, and in the absence of an experienced adviser may be attributed to an occult attack, or to the psychic perception of evil influences in the occult group to which the neophyte is affiliated. it is necessary to use very great caution in drawing conclusions from the psychic impressions of an inexperienced student, who is apt to be as full of alarms as a two-year-old thorough bred. on the other hand, the instinctive reactions of a pure and sensitive soul are not to be ignored. there are such things as black lodges and evil entities. we must not allow the cry of "w

his case too the authorities are exceedingly alert 53 of 103 and the magistrates exceedingly drastic. all initiates of the right-hand path agree in declaring that to exalt consciousness by means of drugs is a dangerous and undesirable proceeding. there may be research workers who for legitimate reasons wish to undertake experiments, but i cannot conceive of any legitimate reason for introducing a neophyte to the drug habit. in any case, if such experiments are undertaken, they should be conducted under the supervision of a qualified medical practitioner who will be in a position to prevent catastrophe or deal with it should it arise. the drugs that alter consciousness also affect the heart, and hearts are not always all they should be. more over, the composition of rare drugs is not standa

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

attracts like, and had to know how to obtain the seed of metals, which was produced by the four elements through the will of the supreme being and the imagination of nature. we are told that the original matter of metals was double in its essence, being a dry heat combined with a warm moisture, and that air is water coagulated by fire, capable of producing a universal dissolvent. these terms the neophyte must be cautious of interpreting in their literal sense, for it is likely that alchemists, other than the several frauds, were speaking about the metaphysics of inner spirituality. great confusion exists in alchemical nomenclature, and the gibberish employed by the scores of charlatans who in later times pretended to a knowledge of alchemical matters did not tend to make things any more c

ust be cautious of interpreting in their literal sense, for it is likely that alchemists, other than the several frauds, were speaking about the metaphysics of inner spirituality. great confusion exists in alchemical nomenclature, and the gibberish employed by the scores of charlatans who in later times pretended to a knowledge of alchemical matters did not tend to make things any more clear. the neophyte alchemist also had to acquire a thorough knowledge of the manner in which metals grow in the bowels of the earth. they were said to be engendered by sulphur, which is male, and mercury, which is female, and the crux of alchemy was to obtain their seed .a process the alchemistical philosophers did not describe with any degree of clarity. the physical theory of transmutation is based on the

province they occupied, but it seems possible from their name and other considerations that they were moorish (see also ornithomancy) almusseri a nineteenth-century secret society resembling african associations, with secret rites akin to those of the cabiric and orphic mysteries. their reception took place once a year in a wood, where the candidate pretended to die. the initiates surrounded the neophyte and chanted funeral songs. he was then brought to the temple erected for the purpose and anointed with palm oil. after 40 days of probation, he was said to have obtained a new soul, was greeted with hymns of joy, and conducted home. alocer according to johan weyer, alocer is a powerful demon, grand duke of hades. he appears in the shape of a knight mounted on an enormous horse. his face h

theosophical and kabalistic writings. the human soul is pictured as a spark of the divine that has devolved into matter. this experience has overwhelmed the soul, which has lost the harmony it had after being created. teachings emphasize methods of reestablishing harmony and, with the aid of the masters, returning to the divine realms. new members complete a series of lessons and progress through neophyte and temple grades, which can take four to five years, after which members are invited into the real inner work of the group. some of the older members reside at the center in colorado, but the great majority live around the country and stay in contact through correspondence. the organizations publishes a periodical, light on the path, and a set of booklets written by doreal called the lit

ted at the college of medicine and surgery, chicago, illinois (m.d, 1902. clymer made a special study of osteopathy and naturopathy, and in 1910 he was registered as an osteopath in new york. he soon emerged as an early champion of natural forms of medical treatment, writing several books on the subject. clymer had become associated with the rosicrucian fellowship as a young man. he enrolled as a neophyte in 1897. in cloven foot encyclopedia of occultism& parapsychology. 5th ed. 304 1905 he became grand master of the rosicrucian fellowship and later succeeded james r. phelps as exalted grand master and edward brown as supreme grand master, a position he held until his death in 1966. in his work for the fellowship he created a number of associated organizations, including the philosophical

ad but to examine it intently, and they would immediately appear and reveal the mysteries of the future. then the angel vanished. dee used the crystal but discovered that it was necessary to concentrate all his faculties upon it before the spirits would obey him. also, he could never remember what the spirits said in their frequent conversations with him. he resolved to find a fellow worker, or a neophyte, who would converse with the spirits while he recorded the interesting dialogue. he found the assistant he sought in edward kelley, who unfortunately possessed the boldness and cunning for making a dupe of the amiable and credulous enthusiast. kelley was a native of lancashire, born, according to dee, in 1555. nothing is known of his early years, but after having been convicted at lancast

ich a cord was made for his neck and a girdle for his loins. two armed attendants then led him into a square chamber, where he was presented to the sheik as a slave who desires to know truth. he was then placed before a stone altar, on which were 12 scallops. the sheik, attended by 11 others, gripped the hand of the aspirant in a particular way and administered the oath of the order, in which the neophyte promised to be poor, chaste, and obedient. the aspirant was then informed that the penalty for betraying the order was death. he then stated, mohammed is my guide, ali [mohammed s son-in-law] is my director, and was asked by the sheik, do you accept me as your guide? the reply being made in the affirmative, the sheik added, then i accept you as my son. among the bektosh sect s important s

student of religious matters; grihastha, or householder; varnaprastha or hermit; and sannyasin or bhikshu, religious mendicant. virtually every man of the higher castes practiced at least the first two of these stages, while the priestly class took the entire course. later, this was by no means the rule, as the scope of study was intensely exacting, often lasting as long as fortyeight years. the neophyte had to support himself by begging from door to door. he was most often guided by a spiritual preceptor. after several years of his tuition he was married. it was considered absolutely essential that he should leave a son behind him to offer food to his spirit and to those of his ancestors. he was then said to have become a house-holder and was required to maintain the fire perpetually tha

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

upposed to be accomplished by a combination of will and aspiration, which by sheer force germinated an intellectual faculty of psychological perception, enabling the adept to view the wonders of a new world and communicate with its inhabitants. to accomplish this magic, the ordinary faculties were almost invariably heightened by artificial means. the grandeur of the magical ritual overwhelmed the neophyte and quickened his senses. ceremonial magic was a spur to the latent faculties of human psychic nature, just as were the rich concomitants of religious mysticism. in the medieval mind, as in other periods of human history, it was thought that magic could be employed both for good and evil purposes, its branches being designated white and black, according to whether it was used for benevole

ignorant of their exact nature, and the term is usually used in connection with certain semi-religious ceremonies held by various cults in ancient greece. the mysteries were secret cults, to which only certain initiated people were admitted after a period of preliminary preparation. after this initial period of purification came the mystic communication or exhortation, then the revelation to the neophyte of certain holy things, the crowning with the garlands, and lastly the communion with the deity. the mysteries appear to have revolved around the semi-dramatic representation of the life of a deity. it is believed that these mystic cults were of pre-hellenic origin, and that the pelasgic aboriginal people of greece strove to conceal their religions from the eyes of their conquerors. howev

itiated with the hunting condition of peoples. when they arrived at the agricultural stage a fresh pantheon usually slowly evolved, in which full-fledged gods took the place of the old totemic deities. the corn appears as a living thing. it is growth, and within it resides a spirit. therefore the deity that evolves from this concept is more likely to be of animistic than of totemistic origin. the neophyte was then made one with the deity by partaking of holy food or drink. this recalls the story of persephone, who, upon reaching the dark shores of hades, partook of the food of the dead.thus rendering it impossible for her to return. once the human soul eats or drinks in hades, it may not return to earth. this belief is universal, and it is highly probable that it was symbolized in the eleu

mportant cult next to the eleusinian was the orphic, which probably arose in phrygia, and which came to be associated with dionysus, originally a god of vegetation, who was also a divinity of the nether world. by entering into communion with dionysus it was believed that immortality might be assured. his celebrations were marked by orgies of a bacchic description, in which it was thought that the neophyte partook for the moment of the character and the power of the deity himself. the rites of the cult of dionysus were of a much more barbaric nature than those of eleusis. for instance, the devouring of an animal victim was supposed to symbolize the incarnation, death, and resurrection of the divinity. later the dionysiac mysteries were somewhat tempered, but always retained something of the

eries of the past. new york: g. p. putnam s sons, 1970. ncgr see national council for geocosmic research ndembo (or kita) a former african secret society that had widespread influence in the lower congo, and especially in the districts lying to the south of that river. initiation was made through the ganga encyclopedia of occultism& parapsychology. 5th ed. ndembo 1093 or chief, who instructed the neophyte at a given signal suddenly to lie down as if dead. a shroud was spread over him, and he was carried off to an enclosure outside the village called vela and pronounced to have died a ndembo. perhaps 20, 30, or even 50 candidates died at one time. it was then assumed that persons dying in this manner decayed until only a single bone remained, and this the ganga took charge of. the process v

exists to assist people in their initiation as thelemic magicians and to spread the law of thelema worldwide. thelema (from the greek word for will) is an approach to magic which attempts to assist the magician in the location of his/her particular destiny or true will. the thelemic magician, having discovered his/her true will is bound to identify with and follow it. members enter the order as a neophyte. work is then pursued in seven successive grades beginning with zelator. these grades or levels closely resemble the grades of the ordo templi orientis, the order that crowley headed during his lifetime. the seven grades are seen as corresponding to the seven chakras of the subtle body in the indian tantric system, the seven planets found in traditional astrology, and the seven metals inc

d banking for a journalistic career, becoming editor of the pagan review in 1892. he traveled throughout europe and even visited the united states, where he met walt whitman. sharp s enthusiasm for the celtic literary revival brought him into contact with william butler yeats and the isis urania temple of the famous hermetic order of the golden dawn magical society. here he was initiated into the neophyte grade. this occult connection may have been a stimulus to the development of his anima personality of fiona macleod. sharp and fiona remained distinctly different identities in literary style and outlook, even corresponding with friends as separate personalities for many years. sharp himself kept up a correspondence with yeats and george w. russell on occult and mystical experiments, whil

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

the father it is "poor, naked and blind" when it knocks at the door of a mystic temple like that of the rosicrucians and asks for light, when it receives the desired instruction after due qualification by building and ethereal soul-body, a temple or house eternal in the heavens, not made with hands, and without sound of hammer, when its nakedness is clothed with that house (see cor. 4.5) then the neophyte receives "the word" the open sesame to the inner worlds and learns to travel in foreign parts in the invisible worlds. there he takes soul-flights into heavenly regions and qualifies for higher degrees under more direct instruction from the grand architect of the universe, who fashioned both heaven and earth. such is the temperament of the widow's sons inherited from their divine progenit

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

atsky had reservations until she was reassured that membership of theorderwouldnotdeplete the ranks of the theosophical society. it offered its members a sequence of initiatory rituals of a very eclectic nature that combined egyptian, kabbalistic, and rosicrucian symbolism, togetherwithprescribed courses of study appropriate to each step in the five grades oftheouterorder-thegrades being those of neophyte, zelator, theoricus, practicus, and philosophus. each grade above that of neophyte was relatedtooneof the ten sephiroth of the kabbalistic treeof life, and these continued beyond theouterorder into a yet more secret second order, whose rituals were distinctly magical.thesecond order, therosaerubeaeetaureaecrucis,had existed from the beginningbuthad worked no rituals, and memberswhoadvance

ertain spage. 1was to learn later on that those ofwhomnothing wasknownwere admitted readily, otherswithpreliminaryrejectionswhichwere cancelled afterwards'(sly,p. 125).onbeing admitted, every membertook a motto, usually in latin, that became his or her name intheorder, themottobeing inscribedonthe parchment rolloftheorder, in chronological sequence, belowthesolemnobligationthatwas repeated by the neophyte atthebeginningoftheceremonyofadmission. for someunknownreason waite signed the roll twice.thefirst occasion was in january 1891,whenhe was admitted as a neophyte and became the99thmemberofthehermeticorderofthegoldendawn.thesecond was inthefollowing december, after he had attained the 3=8 gradeofpracticus, and this time he entered hismottoof'sacramentum regis('thesacramentoftheking',fromth

themanifesto, which was also a declarationofindependence, there were only fourteen secondordermembers oftheminority faction,butbythetimeofthe second convocation, held on 16 april 1904, waite was able to report an increaseofeight secondordermembers and from theouterorder(including algernon blackwood,arthurmachen, and pamelacolmansmith).hewas also able to tell the membersthatrevised rituals for the neophyte and zelator grades had been completed and were ready for use. meetingsofthe.outerorder267of the. independent and rectifiedritewere held'atmark masons' hall, greatqueenstreet-ashad always been the casewiththeisis-urania temple;butit wasnotuntilearly in 1905267that a home was found for the second. orderand waite could report to the membersthat'thepropertiesofthe secondorderhave been removed

his agreement,'onthe understanding that he ifelkini is personally responsibleforthesame-s-the concordat was signedinapril 1907 (nocopy of the document has survived,butthenotesupon it,whichquote some of the clauses, are given in appendixd.)thetwooffshoots-theone magical and theothermystical-ofthe old goldendawncontinued in uneasy harmony for three years. they co-operated overtheprintingofa revised neophyte ritualwhichhad beenwrittenby waite,withalterations on felkin's part in the smallernumberofcopies printed for his faction(ofs"06.copies printed, 3s0 were for waite and 150[orfelkin; the remaining six were fine-paper copies, apparently for felkin's officers).butthecost-24311.2s.0d-horrifiedfelkin and he declined to participate in producing rituals for the more advanced grades.theindependent

f symbolism communicated in ritual after the manner of the chief instituted mysteries, past and present, and that symbolism 'is concerned onlywiththe quest and attainment of the human soul on its return to the divine centre: it is sought thereby to recall its members to the true object of research and the living method of its attainment. at the very outset of his career in the order, the would-be neophyte was told'thefulfilment of earthly life is inthelife which is eternal, and the sole purpose of man's sojourn in the material world is that he may attain union with the divine' it was also no accident that in1915,the year the fellowship was founded to provide a path of mystical141__thewayofdivine union- 140experienceforthosewhosought it, waite published a literary exposition of that path, i

he next ten years;butthenumberofactive members atanyonetime was never more than sixty, and often less (in 1929 waite sentout56 summonses for the festival of theequinox255whichall membersofthe fellowship were entitled, and expected, to attend; in 1930,62 summonses were issuedfor a meeting in february, and injuly 45 'demands forordersubscriptions' attwoguineas each. before admission to the grade of neophyte, eachmembersigned a 'formof profession for postulants, by which he or she 'solemnly and sincerely' affirmed:144 a. e.waite-magicianofmanyparts_to. collapse, which is impossible (diary, 26720, 21july1924. atthesame timeother-andworse-troublebefell the order: inoctoberfrater e tenebris in lucem vocatus(h. m.duncan)-intheprofane world an employeeofthelanstonmonotypecorporation, and a man of

bject to my civil, moral and religious duties. vi.thati will at no time and under no circumstances admitanyoneinto the fellowship, save only under the warrant of the imperator. vii.thati will not on my own authority found any temple or chapter of the fellowship, nor make any use of its rituals for the initiation or advancement ofanyone,except by the warrant of the imperator.duringthe ceremony the neophyte also accepted'thesolemn obligationofa novice',whichwas analogous to thatoftheold goldendawnbutwithoutanymentionofpenalties, bloodcurdling or otherwise, to follow a breachofthe obligation.noneofthis was exceptional and was familiar to most new memberswhowere drawn largely from masonic or esoteric circles.themembers were also almost entirelyunknownoutside such circles, only a fewofthem havi

aterials extracted from thef:.r:.c. by the endof1924 it became clearthata'traitor'was atworkand he was rapidly identified ascoburn(noothermembers seem to have joined the universal order; there was a final, embarrassing meetingwithwaite on 6 february 1925.whethercoburnadmitted to adding rituals tothelistofthingsthathe had'tothankhimfor' is unclear;butthey parted finally 'andwithoutfriendship.whena neophyte was initated into the order, the 'step, sign, token and wordsofthe portal' were entrusted to him by the auxiliary frater zelator, acting as 'proclamator et lucifer; on the occasionofcoburn'sinitiation, this office was performed by fraterquisitit veniat,whoatthattime had himself been amember.oftheorderformorethanthree years.onhis form of profession he gave his address as 18 parkhill road

erandtheymay, consciously or not, have encouragedhimto seek admission tothefellowshipofthe rosy cross. in 1917 williams asked waite for aformofprofession, signed it on 18july 'and was 'receivedintotheportal gradeofthe rosy cross under the sacramentalnameofquisitit veniat' on friday 21 september. aftertheceremony,'thecelebrationoftheautumnalequinox was celebrated in solemn form',whichwilliams as a neophyte, would have witnessed while wearing the black habitoftheordertogetherwith'a collarofwhitesilk, emblematicofpurification in progress, fromwhichdepends a crimson calvary cross; allofwhichhe had obtained, on waite's advice, from spencer&co" the masonic outfitters. fraterquisitit veniat progressed rapidlythroughthe lower grades, and on 26 august2672671919 he was 'raiseduponthe crossoftipheret

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

story135 -43bfi623267r7isbn0-852603260-357-5isbn0-852603260-278-1pbktheaquarianpressispart ofthethorsonspublishinggroupprinted and bound in great britaincontentspageforewordfryisraelregardie7introductioniichapter1.foundation132.creation253267 action 35 4. wisdom 4 6 5. power 58 6. emanation 69 7. kingdom81appendixatheanna sprengel letters 95appendixb'historical lecture' by sapere aude 99appendixc neophyte grade ritual105appendixdcondition for entry into the second order126appendixetravelling in the spirit vision130appendixfastral travelling132appendixgthe manifesto ofjuly19031356thegoldendawnappendixhconstitution of ther.r.et a.c, november1903138seleabibliographyi4jforewordtwo major streams of thought have influenced the development and dissemination of west em occultism. h. p. blavatskyan

vertheir other faults, westcott and mathers were honest hermetic scholars and were both able and willing to teach their members, even though the knowledge impartedwas-inthefirstorder-littlemore than kabbalistic, alchemical and astrological symbolism. this meagre fare was supplemented by instruction in geomantic and tarot divination, tattwa vision and the pentagram ritual, which 'was taught to the neophyte immediately after his initiation in order that he might "form some idea of how to attract and come into communication with spiritual and invisible things'.10an account of the practical and theoretical workof both the first and second orders is given in chapter 5 of this book, but the texts quoted there and in the32thegoldendawnappendices do not exhaust the activities of the order; the rea

-a-dozen of his fellow freemasons into the golden dawn's seaside temple. it was never a great success, and when cox died in1895his temple died with him. each of the three temples was organized on the same prin255 ciples, having the same hierarachical structure and working iden255 tical rituals.therituals were those devised by mathers, on the basis of westcott's cipher manuscript, for the0260::0260neophyte grade and for the successive grades of zelator(1260=10260),theoricus(2260=9260),practicus<30=80)and philosophus(4260=t),which were the only grades given in the manuscript. these five constituted the whole of the first order grades and to them westcott added three more for the secondorder-adeptusminor(so=6260, adeptus majorw=5260)and adeptus exemptus (7260",o)_and a further three for the s

f spiritualist mediums orofany others who 'allow themselves to fall into a complete passive condition ofwill'255and were made to sign a pledgeofsecrecy in all things concerning theorderand an acceptance of the 'ordinances of the first orderofthe g.d. in the outer'.theyalso had to pay a ten shilling admission fee, an annual subscriptionof2s6d and the costofrituals and lectures. once initiated, the neophyte found himselfina temple ruled bythreechiefs who acted as imperator, cancellarius (or34 thegoldendawnsecretary, and praemonstrator (whose task was to oversee the studiesofthe members and to ensure that they learned and correctly performed the rituals).therituals themselves were carried out by other officers whosetitles-hierophant,hiereus, hegemon, kerux, stolistes anddadouchos-weretaken fr

e task was to oversee the studiesofthe members and to ensure that they learned and correctly performed the rituals).therituals themselves were carried out by other officers whosetitles-hierophant,hiereus, hegemon, kerux, stolistes anddadouchos-weretaken from the eleusinian mysteries and who had themselves attained the grade appropriate to their status.theirfunctions would havebeenexplained to the neophyte in the courseofhis initiation (see appendix a).buthowever impressive the officers were and however awe-inspiring the rituals, they were not magical rituals, and the rosicruciansofthe golden dawn, although they were loth to admit it, wanted magic. mathers, alone among the secret chiefs, recognized the members' needs and his genius for creat255 ing rituals ensuredthatit was not long before

eril; mathers sent the translation to f.l.gardner, who was arranging for its publication, and warned him to be careful with both text and artwork:'theshapeofthe casket presented by the headofthe lower triadofdemonsin the drawing was altered completely in the pencil sketches, and that by no mortal hand.>11noabra-melin demons came to bother the order,butoneoftheir disciples did.on18 november 1898 a neophyte was initiated into theouterorderatmarkmasons' hall, where the meetings were regularly held, who took the nameoffrater perdurabo. in the outside world he was aleister crowley and was soon to be athornin the fleshofmathers, whom he was to rival, and eventually to surpass, in magical prowess. by 1900, as theirchiefsautocratic behaviour steadily grew more intolerable, the members inlondondeci

up a bogus occult order and usingit to enable theo horos to seduce a succession of younggirls.eventually theywere arrested and charged:theo with rape and swamiviveananda-his wife-with aiding and abettinghim. bothwere foundguiltyand they were sentenced to terms of fifteenand sevenyears imprisonmentrespectively.none of this wouldhave much mattered had not the trial broughtto the public's notice the neophyte grade of the golden dawn, which had been used by mr and mrs horos in their murkyactivities.toaction 43the horrorofthe members, the golden dawn was held up to ridicule; some, like william peck in edinburgh, panicked and destroyed all evidenceoftheir membership; others quietly res255 ignedand the more determined members set about seeking a new name for theorderin order to dissociate it from

t w.t.horton who 'was my close friend, and had he lived i would have asked him to accept the dedicationofa book i could not expect him to approve'.theapproval would have been lacking because horton had come to dislike magical practices and yeats' involvement with them. william thomas horton was a visionary and mystic, manifestly unsuited to the golden dawn, in which he never progressed beyond the neophyte grade,buthisbriefmembership, from march to mayof1896,entitles him to the doubtful honourofbeing the only artistofdistinction, albeit little distinction, to enter the order. his work is preservedinabookofimages(1898)and inthewaywisdom49ofthe soul(1910),while at least one of his visions is recorded in an article,thelegendof lift,that appeared intheoccultreviewfor december1912.thisis a parab

tto-veritas'etlux:truthand light. peck was not the only astronomer in the order: sydney klein had a large observatory at stanmore, but was better known for his masonic researches and for a series of popular works on occult255 ism. other scientists included the chemist andrew aitken of edinburgh university, and william crookes, although his stay was briefand he never progressed beyond the grade of neophyte. medical practitioners were plentiful, the most intriguing being an american, miss kate sands staunton. she took the neophyte grade at the ahathoor temple in 1896 but 'became suddenly insane after having passed exam fori=10'.thesame hand that entered this on the order roll also entered the letters m.d. afterhername, and one wonders whether they have a less obvious reference. just as poor

GILBERT THE MAGICAL MASON

, female, or demeter, gemeter, earth mother, and the water is female in all old languages; compare binah, mother deity; andthe religion of freemasonry 119our third is a very close approximation to that which represen255 ted the slaying of osiris.thebattery of acclamation when the candidate is restored to light is a direct imitation of the sudden crash of feigned thunder and lightning by which the neophyte of the eleusinian mysteries was greeted.thedeath of osiris and resurrection ashorusarerepresented as the decease of the fellow craft and the raising of a new master mason.theentered apprentice is referred to three lights, these are osiris in the east, isis in the west, and horus, who was master or living lord in place of osiris, in the south. note also that there is no light in the north

afts dressed in white, carried in their hands as emblems of their innocence, is the same word as the greekq.kq.kld.which means innocence; it was also an emblem of immortality.theinsistance on a candidate for masonry proving himself free from deformity is a requirement which was common to the selection from among the levites of a priest of the jews (see leviticus xxi, 18, and to the reception of a neophyte in both the egyptian and the eleusinian mysteries, and a further point of resemblance is seen in the refusal to admit a slave, or anybut120themagical masona free man.ifthe whole aim of freemasonry were to propagate brotherly love and charity, why refuse to extend its blessings to the cripple, or the maimed, or to him in subjection.thelegend of the three grand masters, of whom one islost-b

GILBERT THE SORCERER AND HIS APPRENTICE

tribes of israel and. the twelve zodiacalsigns]"note: elisions in mathers' text have beenrestoredbetween brackets.numerousother individualwordsare at variance from the authorized versionofthe old testament, which he used for thislecture.6.address onthe.pillarsto explain their symbolism briefly and concisely is the object of the present address. in the explanation ofthesymbols of theo=0 degree of neophyte, your attention has been directed to the general mystical meaning of the iuxtaposition.of the two pillars, and therefore i will only beg of you to notice that the hieroglyphics of one are painted in black. upon a white ground, andtl;j.oseof'theother in the samercolours but reversed, the better to express the interchange and reconcile255 ment of opposing forces in the eternal balanceofligh

GNOSTIC HANDBOOK

ing dispelled from the garden. the entry into matter was hence painful but necessary. so while saturn/sophia may have caused the material world and its suffering and pain, it is through realizing that this world is only a classroom that we see through the demiurge/satan and find wisdom behind it. in the ancient mysteries this was represented in strange initiatic rites. in these secret rituals the neophyte would be lead to a goat, donkey or sometimes a strange statue (baphomet. these animals were made to look as disgusting and obscene as possible. the neophyte would then be asked to kiss the backside of the creature. if they refused they would have failed the initiation, if they went ahead and puckered up, they found they were kissing the lips of the priestess. here clearly is the movement

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

means to banish and invoke the elemental forces. this ritual is called the lesser ritual of the pentagram. however, it should not simply be regarded as a mere device to invoke or banish, for it is really the stone of the wise and incorporates within its structure a high magical formula of self-initiation. it is, to all intents and purposes, a ritual of self-initiation. this ritual is given to the neophyte of the order as a means for him/her to come into contact with the invisible forces of nature and to learn how to direct those elementary forces the uses of the pentagram ritual: opening and closing any magical work the lesser ritual of the pentagram can be used to open and close any magical or mystical work, such as a ceremony or meditation. as an exorcism the lesser ritual of the pentagr

as a means for him/her to come into contact with the invisible forces of nature and to learn how to direct those elementary forces the uses of the pentagram ritual: opening and closing any magical work the lesser ritual of the pentagram can be used to open and close any magical or mystical work, such as a ceremony or meditation. as an exorcism the lesser ritual of the pentagram can be used by the neophyte as a protection against impure magnetism, and as a practical form of exorcism, to eliminate obsessing or disturbing thoughts. in this the neophyte should first formulate a mental image of the obsession or disturbing thought, then s/he should project the image outside of his/her aura with the sign of projection (sign of horus, and when the image is approximately three feet away, the neophy

mental image of the obsession or disturbing thought, then s/he should project the image outside of his/her aura with the sign of projection (sign of horus, and when the image is approximately three feet away, the neophyte should give the sign of silence (sign of harpocrates) to prevent the image from returning unto him or her. with the image of the obsession or disturbing thought in the east, the neophyte should then perform the lesser banishing ritual of the pentagram to disintegrate the image, seeing it in his/her mind's eye dissolving on the further side of the circle of flame which is formulated in the pentagram ritual. the lesser bannishing ritual of the pentagram (lbrp) perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching t

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

ved the mystic title of periclinus de faustis and the symbol of aretz. as a wanderer in the wilderness, i invoke the powers of earth to bear witness to my spiritual endeavor. grant me the knowledge of the element of earth and the active realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, whom nature hath not formed (ps) holy art thou, the vast and the mighty one (ps) lord of the light, and of the darkness (sign of silence) stand in one place, pivot clockwise and bow to each of the other archangels

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL GABRIEL

has received the mystic title of monocris de astris and the symbol of maim. as a unicorn of the stars i invoke the powers of water to bear witness to my spiritual endeavor. grant me the knowledge of the element of water and the creative realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, whom nature hath not formed (ps) holy art thou, the vast and the mighty one (ps) lord of the light, and of the darkness (sign of silence) stand in one place, pivot clockwise and bow to each of the other archangels

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

jecttis and the symbol of ruach. i have been brought from amoung rejected. as a lord/lady of the 32nd path, i invoke the powers of air to bear witness to my spiritual endeavor. grant me the knowledge of the element of air and the astral realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, whom nature hath not formed (ps) holy art thou, the vast and the mighty one (ps) lord of the light, and of the darkness (sign of silence) stand in one place, pivot clockwise and bow to each of the other archangels

GOLDEN DAWN RITUALS A

mmit to memory [w] 17. z.a.m. first stage lectures 1. lecture on sigils (sigils by g.h. frater d.d.c.f. comentary and addition by g.h. frater p.c.a) 2. concerning the ceremony of consecrating the vault of the adepti 3. analysis of the 5=6 initation by g.h. frater p.c.a. 4. symbology of the banners 5. telesmata and flashing tablets 6. the canopic gods symbolism of the four genii of the hall of the neophyte 7. evil and unclean spirits- by g.h. frater d.d.c.f. 18. full moon healing vigil (to be performed monthly on the full moon) 19. ritual of spiritual alchemy (astral projection, ritual magick and alchemy by francis king) the adept must now pass an examination on the above. 20. z.a.m. second stage lectures 1. rosary of the r.r.et.a.c. 2. archangels on the paths 3. practical workings with the

GOLDEN DAWN RITUALS B

rit wheel and the kerub both are drawn in the center of the pentagrams. the spirit wheel is drawn as a circle with eight spokes within. the kerubs are attributed as thus: spirit wheel k aquarius kerub e leo kerub eagle kerub b taurus kerub in the supreme ritual of the pentagram, both the hebrew and enochian words and energies are used; the hebrew you should already be familiar with ever since the neophyte grade. the enochian system finds its origins in the work handed down from john dee and edward kelly. their works were made into a tangible and more workable system by modifications made by g.h. frater d.d.c.f. below are the enochian or angelic names of the elements. element enochian pronunciation m exarp ex-ahr-pey o bitom bee-toh-em n hcoma hah-koh-mah l nanta nah-en-tah divine name pron

GOLDEN DAWN RITUALS F

on the solstice, to reconsecrate and re-empower their tools. others have been known to empower and reconsecrate their tools up to a hundred times and even more. it only makes sense that the more you empower a tool, the more effective it will be for you in your magical workings. the adept should have an altar that is draped in black. upon the altar is the red cross and the white triangle as in the neophyte grade in the hall of the neophyte. in addition to the cross and triangle upon the altar a rose is placed as a symbol of m, a lamp or small censer as a symbol of o a chalice to symbolize n, and bread and salt to represent types of l. the chalice filled with wine representing the element of n should be placed between the triangle and the cross as the mystical repast of the four elements of

GOLDEN DAWN RITUALS G

er is hiddekel: that is it which goeth toward the east of assyria. and the fourth river is euphrateitg empowerment and consecration ritual for the four elemental weapons of the adeptus minor 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 necessary requirements 1. all four newly made elemental weapons to be placed on the altar in their respective quarters. 2. the cross and triangle of the neophyte grade. 3. the tablet of union. 4. a rose, incense, candle, chalice of water and paten of salt and bread. 5. the four elemental tablets placed in their proper quarter in the working area. 6. the adept's regalia of the second order, wearing the rose cross lamen, holding and utilizing the consecrated lotus wand and magical sword of the art. it is possible to consecrate all four tools on the

he form of the o triangle. recite the following "and when after all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" step 5 setting down the censer, let the adept hold the lotus wand by the white portion and circumambulate, desoiling three times, giving the signs of the neophyte when passing in the east (the rending of the veil is also acceptable. step 6 moving to the west of the altar and facing east, recite the adoration to the lord of the universe "holy art thou lord of the universe, holy art thou which nature hath not formed, holy art thou the vast and mighty one, ruler of the light and of the darkness (follow this adoration with the usual sign of the enterer

GOLDEN DAWN RITUALS K

med. holy art thou the vast and mighty one, ruler of the light and the darkness (chief adept changes place with third adept. third adept as hierophant inductor performs the ceremony of the opening of portal. any other adept can take the place of the associate officer in west) third adept. very honored fraters and sorors, assist me to open the portal of the vault of the adepti. give the signs of a neophyte, zelator, theoricus, practicus, and philosophus (done) very honored associate adept, what is the additional mystic title bestowed on a philosophus as a link with the second order. associate adept "phrath" third adept "to what does it allude" hodos "to the fourth river of eden" third adept "what is the sign" hodos "the sign of the rending asunder of the veil" third adept "what is the word"

GOLDEN DAWN RITUALS VENUSZAM16

n a indigo f green-yelatconsecration ceremony for a venus talisman 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 the magus should be garbed in the regalia of the hierophant, and should in addition, wear a seal of k in the appropriate colors behind the lamen. the talisman of k should be wrapped in a black cloth and tied thrice with a cord. the temple furniture arranged as in the grade of neophyte. step 1 perform the banishing ritual of the pentagram and hexagram. step 2 open the temple by the ceremony of the watchtowers. step 3 after the adoration, perform the invoking hexagram ritual of the supernals, using ehieh and ararita. employ the vibratory formula of the middle pillar, and invoke kether, but do not proceed until the sensation of the divine force is present in every vein an

GOLDEN DAWN RITUALS Z1

d: then was the name declared. at the threshold of the entrance, between the universe and the infinite, in the sign of the enterer, stood tho-oth, as before him were the aeons proclaimed. in breath did he vibrate them: in symbols did he record them: for betwixt the light and the darkness did he stand. this is complete explanation of the symbolism of, and the formulae contained in the 0=0 grade of neophyte of the order of the golden dawn "enterer of the threshold" is the name of the 0=0 grade of neophyte "the hall of the neophyte" is called "the hall of the dual manifestation of truth" that is, of the goddess thmaah, whose name has three forms according to the nature of her operation. this is explained under the chapter concerning the hegemon. of the temple in reference to the sephiroth. th

golden dawn "enterer of the threshold" is the name of the 0=0 grade of neophyte "the hall of the neophyte" is called "the hall of the dual manifestation of truth" that is, of the goddess thmaah, whose name has three forms according to the nature of her operation. this is explained under the chapter concerning the hegemon. of the temple in reference to the sephiroth. the temple, as arranged in the neophyte grade of the order of the golden dawn in the outer, is placed looking towards the hy of hwhy in twklm in hycu. that is, as y and h answer unto the sephiroth hmkj and hnyb in the tree (and unto aba and ayma through whose knowledge alone that of rtk may be obtained, even so, the sacred rites of the temple may gradually, and as 3 it were, in spite of himself, lead the neophyte unto the knowl

phiroth hmkj and hnyb in the tree (and unto aba and ayma through whose knowledge alone that of rtk may be obtained, even so, the sacred rites of the temple may gradually, and as 3 it were, in spite of himself, lead the neophyte unto the knowledge of his higher self. like the other sephiroth, twklm hath also its subsidiary sephiroth and paths. of these ten sephiroth, the temple, as arranged in the neophyte grade includeth only the four lower sephiroth in the tree of life: twklm, dwsy, dwh, and jxn, and the outer side of paroketh, the veil. paroketh formeth the east of the temple. first in importance cometh the symbolism of the east. the three chiefs who govern and rule all things, the viceroys in the temple of the unknown second order beyond, are the reflections therein of the powers of dsj

ir summits are "the declarers of the eternal truth" the bases of the tetrahedra, being triangular, points east on the white pillar, while that on the black pillar points west. thus, they complete the hexagram of trapt, though separate, as is fitting in "the hall of the dual manifestation of truth" the altar, whose form is that of a double cube, is placed in the eastern part of twklm as far as the neophyte is concerned. but to the adeptus minor, its blackness will veil on the east, citrine, on the south, olive, on the north, russet, while the west side and the base will be black, while the summit is of a brilliant whiteness. the symbols upon the altar represent the forces and manifestation of the divine light, concentrated in the white triangle of the three supernals as the synthesis. where

veil on the east, citrine, on the south, olive, on the north, russet, while the west side and the base will be black, while the summit is of a brilliant whiteness. the symbols upon the altar represent the forces and manifestation of the divine light, concentrated in the white triangle of the three supernals as the synthesis. wherefore, upon this sacred and sublime symbol, is the obligation of the neophyte taken as calling therein to witness the forces of the divine light. the red cross of trapt (is here placed above the white triangle, not as dominating it, but as bringing it down and manifesting it unto the outer order as though the crucified one, having raised the symbol of self-sacrifice, had thus touched and brought into action in matter the divine triad of light. around the cross are

er death. he who partaketh with me shall arise with me. i am the manifestor in matter of those whose abode is the invisible: i am purified. i stand upon the universe. i am its reconciler with the eternal gods: i am the perfector of matter: and without me, the universe is not" 6 technically, the door is supposed to be situated behind the seat of hiereus in the west but it may be in any part of the neophyte hall, seeing that the walls represent the barrier to the exterior "the gate of the declarers of judgment" is its name and its symbolic form is that of a straight and narrow doorway between two mighty pylons "the watcher against the evil ones" is the name of the sentinel who guards it, and his form is the symbolic one of anubis. the stations of the officers the hierophant is placed in the

the golden cross bar is that whereon the manifested law of perfection rests, the banner itself, the perfect law of the universe, and the red cords and tassels, the divine self-renunciation whose trials and sufferings form as it were the ornament of the completed work. the whole represents the ascent of the initiate into perfect knowledge of the light. therefore, in the address of the hiereus, the neophyte hears "even the banner of the east sinks in adoration before him" as though that symbol, great and potent though it be, were yet but an inferior presentment of the higher, fitted to our comprehension "expounder of the sacred mysteries" is the name of the hierophant, and he is "osiris (aeshoorist) in the nether world (st added as a suffix to a name indicates the influence from rtk. 9 the s

ma-aesh- this is more fiery as in regards to her influence with respect to the pillar of severity. thmaa-ett- this is more fluidic as in regard to her influence with respect to the pillar of mercy. she is the wielder of the sceptre of dual wisdom from hmkj, and therefore, is the mitre head split in two and not closed, to indicate the dual manifestation of wisdom and truth, even as the hall of the neophyte is called "the hall of the dual manifestation of the goddess of truth" the three inferior officers do not wear mantles but only lamens suspended from black collars. the designs are in white on a black field to show that they are administrators of the forces of light acting through the darkness, under the presidency of the superior officers. the lamen of the kerux is thus explained in the

s 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 hegemon at least a practicus but preferably a philosophus. the kerux must be at least a theoricus while the stolistes and the dadouchos must be at least a zelator. a neophyte is only qualified for sentinel. in case the feminine forms of the names of the officers should wish to be known, they are as follows: 14 v.h. hierophant or v.h. hierophantria h. hiereus or h. hiereia h. hegemon or h. hegemone kerux or kerukaina stolistes or stolistria dadouchos or dadouche sentinel or phulax of the three chiefs the three chiefs are in the temple and rule it, yet they are

GOLDEN DAWN RITUALS Z2

arring by kerux. first baptism of the candidate with o and n. 8. h the candidate is conducted to the foot of the altar. hierophant asks, wherefore has thou come, etc. candidate replies, i seek the hidden light, etc. 9. i candidate is asked whether he is willing to take the obligation. he assents and is instructed now to kneel at the altar. 3 10. j administration of the obligation, and raising the neophyte from the kneeling position. 11. k candidate is placed in the north. oration of the hierophant, the voice of my higher self, etc. hierophant commands the mystic circumambulation in the path of darkness. 12. l procession. candidate barred in south. second baptism of n and o. speech of hegemon. allowing the candidate to proceed. 13. m hoodwink slipped up. challenge of hiereus. speech of hege

us places candidate between pillars. signs and words. he orders the fourth and final consecration to take place. 19. s hegemon removes rope and invests candidate with his insignia. hiereus then ordains the mystic circumambulation in the path of light. 20. t hierophant lectures on the symbols. proclamation by kerux. 21. u hierophant commands hiereus to address candidate. 22. v hierophant addresses neophyte on subject of study. 23. w blood produced. speech of kerux. hiereus final caution. 24. x the closing takes place. y evocation a. the magic circle. b. the magician, wearing the lamen of the hierophant and his scarlet robe. pentacle, whereon is engraved the sigil of the spirit to be invoked, has painted on the back of it the circle and cross as shown on the hierophant s lamen. c. the names

reat one invisible of the path of the shades. i am without fear, though veiled in darkness, for within me, though unseen, is the magic of light. n. repeat process in l. o. repeat process in m but say, i am light shrouded in darkness. i am the wielder of the forces of the balance. p. now, concentrating mentally about thee the shroud of concealment, pass to the west of the altar in the place of the neophyte, face east, remain standing, and rehearse a conjuration by suitable names for the formulating of a shroud of invisibility around and about thee. q. now, address the shroud of darkness, thus: shroud of concealment, long has thou dwelt concealed. quit the light, that thou mayest conceal me before men. then, carefully formulate the shroud of concealment around thee and say, i receive thee as

een two great pillars of o and cloud. purify it with o and by n by placing these elements on either side of the form. m. passes to the west, facing southeast, formulate the form before thee, this time endeavoring to render it physically visible. repeat speeches of hiereus and hegemon. n. same as l. o. same as m. p. pass to the east of the altar, formulating the form as near in the position of the neophyte as may be. now, address a solemn invocation and conjuration by divine names etc, appropriate to render the form fitting for thy transformation therein. q. remaining east of the altar, address the form, child of earth, etc, endeavoring now to see it physically. then at the words, we receive thee, etc, he draws the form towards him so as to envelop him, being careful at the same time to inv

GOLDEN DAWN RITUALS Z3

he just commencement of a vibration in the sphere of sensation of the candidate. he then states that he holds the dispensation from the chiefs of the second order, to affirm that the effect of the ensuing ceremony upon the candidate is only authorized by the higher powers for the purpose of initiation, which shall ultimately lead to the knowledge of his higher self. he is admitted to the grade of neophyte which has no number, concealing the commencement of all things under the similitude of no thing. the hegemon, the representative of the goddess of truth and justice, is consequently sent to superintend the preparation. this symbolises that it is the presider of equilibrium who is to administrate the process of initiation, by the commencement of the forces of equilibrium in the candidate h

self, through the symbols of rectitude and self-control. however, the actual preparation of the candidate should be performed by the sentinel, the watcher without, to show that this preparation must be accomplished before the establishment of equilibrium can occur. therefore, does the hegemon superintend the preparation rather than perform it actually. a triple cord is bound round the 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

l as a link with his higher self and as an aid in searching out the forces of the divine light, if he will. the higher soul or genius now returns to the invisible station of harpocrates, the place of the hidden center, yet continuing to retain the link formed with the candidate. the address of the hierophant is intended simply to affect the distinct formulation of the symbols of the 0= 0 grade of neophyte in the candidate. it is 8 therefore, only when this is finished, that the watcher, anubis, announces that the candidate has been duly admitted as an initiated neophyte. the hiereus is charged with a warning address as again confirming the will of the candidate and addressing a final menace to the evil persona. the hierophant then states clearly what the candidate must begin to study. he a

shows that a steady and resolute will, acting in union with good, will accomplish what it desires, no matter how often it fails at first. it indicates the necessity for harmony and brotherly love, the doing away with pettiness and of too much self-concentration, allowances for the weaknesses of others within limits, and shunning resolutely anything in the nature of slander. so, in the grip of the neophyte, the initiates meet hand to hand and foot to foot in the true greeting of a brother or sister, and not in the veiled hostility of an enemy. for, in the working of the inner, where all invoke the same forces in the same manner, he/she becomes unsympathetic with the rest, separates himself or herself from them, and though he/she weakens the combination of working, he/she still more certainl

GOLDEN DAWN RITUALS ZAM11

i say unto ye, depart ye in peace, with the blessing of god the vast and shrouded one, and be ye very ready to come when ye are called" step 25 take the parchment out of the temple. step 26 close the vortex. step 27 perform the l.b.r.p. 11 step 28 perform the b.r.tespiritual initiation of the body of light 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 step 1 arrange the temple as in the neophyte grade. step 2 perform the opening by watchtower. step 3 (go to the east, with lotus wand held by the white band and perform the s.i.r.h. of the supernals. trace the sigils in the air as they are vibrated) say "supernal splendor which dwellest in the light to which no human can approach, wherein is mystery and depth unthinkable and awful silence, i beseech thee who art shekinah and aima el

GOLDEN DAWN RITUALS ZAM14

of the universe, the vast and mighty one, ruler of the light and the darkness, we adore thee and we invoke thee. look thou with favor upon this pilgrim who is now before thee, and grant thine aid unto the highest aspirations of his/her soul, to the glory of the ineffable name" 5 step 19 slowly walk to the altar, visualising the brilliance descend upon the image of the deceased in the place of the neophyte. step 20 "i come in the power of light. i come in the light of wisdom. i come in the mercy of light, the light hath healing in its wings_(his/her name, i tell thee that as the light can manifest from the darkness, so by these rites shall the light descend unto thee. long hast thou dwelt in the darkness. quit the darkness and seek the light" step 21 return to the pillars, and visualize the

GOLDEN DAWN RITUALS ZAM16

lamk \yprc \ydm lwbconsecration ceremony for a jupiter(k) talisman 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 the magus should be garbed in the regalia of the hierophant, and should in addition, wear a seal of k in the appropriate colors behind the lamen. the talisman of k should be wrapped in a black cloth and tied thrice with a cord. the temple furniture arranged as in the grade of neophyte. step 1 perform the banishing ritual of the pentagram and hexagram. step 2 open the temple by the ceremony of the watchtowers. step 3 after the adoration, perform the invoking hexagram ritual of the supernals, using hyha and atyrara. employ the vibratory formula of the middle pillar, and invoke rtk, but do not proceed until the sensation of the divine force is present in every vein and ne

GOLDEN DAWN RITUALS ZAM18

rd of the universe, the vast and mighty one, ruler of the light and the darkness, we adore thee and we invoke thee. look thou with favor upon this pilgrim who is now before thee, and grant thine aid unto the highest aspirations of his/her soul, to the glory of the ineffable name" 5 step 15 slowly walk to the altar, visualizing the brilliance descend upon the image of the shell in the place of the neophyte behind the altar "i come in the power of light. i come in the light of wisdom. i come in the mercy of light, the light hath healing in its wings (state earthly name, i tell thee that as the light can manifest from the darkness, so by these rites shall the light descend unto thee. long hast thou dwelt in the darkness. quit the darkness and seek the light" step 16 standing between the pilla

say "nefer-neter-wed-neh, the perfect god grants life "we call upon the divine brilliance who illuminates all iniquity in the hall of truth and dual manifestation, thou shining beacon of wisdom" step 17 perform the invocation of thoth. step 18 rise to your higher spiritual self surrounded completely in light. when you have risen to your higher spiritual self, walk to the west in the place of the neophyte, make the rending of the veil to reunite with your shell. expand the light within you from head to toe leaving no part of your body untouched "hail great god, lord of maati, i have come to thee my lord. i have brought myself that i may see thy beauties, i know thee, i know the name of the forty-two gods who exists with thee in the hall of maat, who live as the punishers of sinners, who li

GOLDEN DAWN RITUALS ZAM24

frater p.c.a, at 14050 cherry avenue, suite r- 159, fontana, california, 92337. 2 (officers assemble the temple and robe up. chiefs seat themselves on the dais. members robed and wearing their sashes enter and sit in the correct quarter- inner order members in the east, philosophus in the south, practicus and theoricus in the west, zelators and neophytes in the north. the temple is opened in the neophyte grade. all are seated) hierophant (knocks "fraters et sorors of all grades of the temple of isis mighty mother, let us celebrate the festival of the vernal equinox (all rise except the hierophant) hierophant (knocks "frater kerux, proclaim the equinox and announce that the password is abrogated" hierophant (passes to the northeast, raises his wand, and faces west "in the name of the lord

the password_ is abrogated (kerux returns to place. members stand facing toward the altar and follow the officers in making the signs toward it) hierophant "let us consecrate according to ancient custom, the return of the equinox" hierophant "light" hiereus "darkness" hierophant "east" hiereus "west" hierophant "air" hiereus "water" hegemon (knocks "i am the reconciler between them. all make the neophyte sign toward the altar" dadouchos "heat" stolistes "cold" dadouchos "south" 3 stolistes "north" dadouchos "fire" stolistes "water" hegemon (knocks "i am the reconciler between them. all make signs toward the altar" hierophant "one creator" dadouchos "one preserver" hiereus "one destroyer" stolistes "one redeemer" hegemon (knocks "one reconciler between them. all make signs toward the altar

all thy hand lead me and thy right hand shall hold me. if i say peradventure the darkness shall cover me, even the night shall be turned light unto thee! thine is the air with its movement! thine is the fire with its flashing flame! thine is the water with ebb and flow! thine is the earth with its enduring stability (makes a cross over the altar with the lamp. hegemon keeps the lamp "all give the neophyte grade sign toward the altar" imperator "by the power and authority vested in me, i confer the new password. it is" 5 (hierophant, taking the rose, quits his throne, which is taken by the imperator. hierophant then goes to the east of the altar and lays down the rose. he returns to the east and lays down his lamen and cloak at the foot of the throne, and takes his place in the east as a me

ue incense which hollows your life" dadouchos "by the password, i claim my censer (hierophant sits down. then all are seated (kerux comes forward and arranges the elements properly upon the altar (the chief adept will now make any announcements) 12 (the hierophant may address the temple. when he has finished, he gives one knock and the kerux comes forward to begin the closing which is that of the neophyte grade) kerux (goes to northeast of the altar "hekas hekas este be beloi" hierophant (goes to the east "i now invoke the divine scribe of this order to record and place this event into thy tablets. i now release any spirits that may have been imprisoned by this ceremony. go back to thine own abodes and habitation with the blessings of yehashua yehovashah, for i now declare this rite in the

e) kerux (goes to northeast of the altar "hekas hekas este be beloi" hierophant (goes to the east "i now invoke the divine scribe of this order to record and place this event into thy tablets. i now release any spirits that may have been imprisoned by this ceremony. go back to thine own abodes and habitation with the blessings of yehashua yehovashah, for i now declare this rite in the hall of the neophyte duly closed" hierophant "khabs" hiereus "am" hegemon "pekht" hiereus "konx" hegemon "om" hierophant "pax" hegemon "light" hierophant "in" hiereus "extension" bell/ 13.f full moon healing vigil of the r.r. et a.c. r.r. et a.c. zelator adeptus minor 2 the full moon healing vigil is one of the sacred responsibilities of all fraters and sorors of our rosicrucian fraternity. it is a sacred vig

GOLDEN DAWN RITUALS ZAM8

ance, as well as unity. hnyb is represented by the triangle inside the circle. the triangle is the only lineal figure in which all the surfaces can be reduced. what we are saying here is that every polygon can be divided into triangles by simply drawing lines from its angles to its center. the triangle is the simplest of all lineal figures, therefore, it is the first of all lineal figures. in the neophyte initiation of the hermetic order of the golden dawn, we state that in all things there are two opposing forces and a third force uniting them. this would refer to the triad which operates in all things, especially the supernals. it would also refer to hnyb, the third sephira. we see clearly that hnyb is an amalgamation of the top three supernals. this is emphasized in the lesson "understa

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ted according to their financial circumstances but which must always consist of multiples of $1.80 $3.60 $7.20 $10.80 (and thus $18 $36 $72 $108.00, or $360 $720 $1,080, and so on.22 of all the secret societies, the most mysterious and archaic by far is undoubtedly the hung league, which scholars believe to be the depository of the old religion of the chinese .23 in one hung initiation ritual the neophyte is put through a question and answer session that goes: q. what did you see on your walk? 16 ananda k. coomaraswamy and sister nivedita, myths of the hindus and buddhists, george g. harrap and company, london, 1913, p. 384. 17 hamlet s mill, p. 162. 18 rig veda, 1:164, cited in the arctic home in the vedas, p. 168. 19 frances a. yates, girodano bruno and the hermetic tradition, the univer

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

none, including the highest leaders, had actually crossed the abyss. it was not until crowley himself had crossed the abyss that he was able to perceive this fact. for this reason, grades should remain an entirely personal matter. let your own conscience (but not your ego) guide you. table vi. aethyrs and magical grades magical correspondin aethyrs experiencesl grade* sephiroth (up to) abilities neophyte zelato enter therealzas beyond the physi- malkuth tex cal in the etheric enter the lower regions of the astral plane. theoricus yesod bag gata hall use of intellectual practicas hod des capabilities. travel in time and space. philosophus netzach nia adeptas miinor enter regiionsof tiphareth asp mental lower plane (miinor adept) and gain knowledge of past lives. enter the vault of preparat

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

in communion with god" the "north" the place of "dismal darkness" where the sun sheds not its glorious light. it is the abyss of evil, the valley of death (stagnation, the realm of darkness (ignorance, the hours of night (evil. it is "the place from whence cometh naught but desire to come hither" hence, it is the place or point in the lodge where the seeker for light (applicant) dwelleth, and the neophyte (new initiate) enters the lodge in search of more light. the shekinah in the center of the lodge, where lines from the four points of the horizon would meet, is the heart of the soul of the temple. this point.the fifth point of the lodge.is occupied by the sacred triangle, called the shekinah (pronounced she-ky-nah, with accent on the middle syllable. the shekinah is the symbolical place

ing the experiments. to be in good standing as sanctum members of the grand lodge the members must not only meet their monthly obligations.which are nominal.but they must live up to the rules and standards of rosicrucian adeptship.and the careful study and practice of the teachings are but two points of the system. preliminary studies the monographs and experimental work which are received by the neophyte members are prepared in such manner that the member can gain a complete comprehension and a usable working knowledge of the rosicrucian teachings. the introductory lessons which neophytes first receive are arranged in two divisions: the first contains six preliminary monographs called "private mandamuses" and the other contains three degrees or "atria" with twelve to seventeen monographs

two divisions: the first contains six preliminary monographs called "private mandamuses" and the other contains three degrees or "atria" with twelve to seventeen monographs each. supplementary material, experiments, and many practical applications of the principles presented are included [52] in each section. each atrium also has an initiation ritual by which this ceremony can be performed by the neophyte in his own home. these rituals illustrate and demonstrate some of the important rosicrucian teachings. the monographs are constantly being improved, amended, and extended, and members receive additional instruction in accordance with their personal requirements, advancement, and psychic development. the monographs are not made in quantities for use for several years, as with correspondenc

uctions, therefore, are practically personal and direct, and, when coupled with the advice and instruction sent separately from the lessons in letters, form a very personal system of instruction. for six weeks the new members receive personal, private communications from an especially assigned master of the highest work in the organization, who carefully analyzes the needs and requirements of the neophyte and instructs him in those fundamental principles and laws of nature which will enable the student to qualify himself in the most rapid time and perfect manner possible. these instructions are in the form of private mandamus lectures, discourses, and other matter sent under seal by mail to the member. the member studies these preliminary instructions and tries certain experiments of a fun

lass masters at the grand lodge his comments, results of the experiments, and understanding of the points involved. in this way for six weeks the new member and an officer of the organization are in intimate contact by correspondence and in psychic contact through the rosicrucian methods. at the end of the sixth week, if the member is properly prepared, he is admitted into the first atrium of the neophyte studies and is given other confidential instructions. the introductory lessons are not elementary, but preliminary to the higher temple degree monographs, and provide the means by which the neophytes can qualify for these temple degrees and receive them for study in their own home in the same manner as the introductory degrees. the instructions, lessons, laws, and principles given to the

, and especially to attend the annual rosicrucian world convention, or some special session of the supreme grand lodge in san jose, california. the studies, especially prepared by the imperator's staff, are complete, however, and members finding it impossible to attend lodge or chapter sessions will not be inconvenienced. the temple degrees there are other higher, advanced degrees that follow the neophyte or preliminary degrees for those members who qualify. these extend not only the monographs to the members for personal study, but also charts, diagrams, and interesting, instructive experiments and demonstrations of the rosicrucian principles. the subjects of these higher degrees follow in a logical continuity by which the member progresses step by step in his comprehension and ability to

her degrees follow in a logical continuity by which the member progresses step by step in his comprehension and ability to achieve. these teachings contain the most complete presentation of laws and principles which have been handed down through the ages. edited by modern authorities so as to be of practical value today, they cover all of the points, laws, and principles touched upon in the three neophyte degrees of sanctum membership of the grand lodge, each law and principle being presented in more complete and demonstrable form. in addition, are also included subjects and mystical laws which could not be put into the three neophyte degrees. as explained before, they are reserved for those sanctum members who have made the necessary preparation and progress. demonstra [54] tions are such

the big question which every organization such as amorc must solve. most organizations attempt to find an answer to the questions through investigation before admitting the applicant. amorc makes its preliminary investigation through the usual channels, then investigates along its own lines. after this a certain number of inquirers are rejected. the others are admitted into the three preliminary (neophyte) degrees, which cover about one year of close examination and preparation. after that those found worthy are admitted into the higher work of the order. more tests are applied while preparing the seeker for further advancement. then, those finally adjudged worthy are admitted into various branches of the work not generally known to those who are uninitiated. our statistics show that out o

er lewis (first imperator of the present cycle of amorc)[143] part eight attaining psychic illumination "when the student is ready" the question may be asked:"what is the ultimate goal of rosicrucian study and preparation? it is an old question that has been answered thousands of times in each country by the attainment that has come into the lives of the most devoted students. it is well that the neophyte and the adept alike should be reminded again of the real purpose of the work we are engaged in and the reward that may be theirs when found ready and worthy. there is a very old and well-founded injunction that "when the student is ready the master will appear. this has been very greatly misunderstood and is used by thousands for refusing to unite with any school or organization, preferri

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

he holograph draft for a 20 1 thealchemist of the golden dawn the vicarage, chacombe by banbury, oxon 20 may 1886 the letters 21 yours fraternally, wm. alex ayton i 'occult matters' probably refers to the g.d.'s equinox meeting. 2 madame blavatskywas then living at 17 lansdowne road at the holland park end of ladbroke grove. the house belonged to bertram keightley, a well-to-do young theosophical neophyte. the letters 23 psychology ofbotany (1906, describes his arcane preoccupations. this unreadable but nevertheless fascinating book claimed to be 'a treatise on trees, shrubs, and plants, etc, for the cure of diseases and ailments, of the human system (without medicine) by sympathy (positive and negative) on the soul plane, by "charubel (the great seer, a collegian who trained for the gospe

beg to congratulate you upon securing opusc: rariora, but the author of this isjohn joachim becher. avery different person is daniel becker or beckher. if it be a commentary on j. j. becher by rusenstein, i should very much like to see it, if it be in any language i can read. i did not know of such a work of his. 40 chacombe vicarage 26 september 1893 f. l. gardner was initiated into the 0= 0 or neophyte grade of the golden dawn on 20 march 1894. although the g.d. was nominally a secret society ayton had long since disclosed that it existed (see the undated letter printed here as no. 14, p. 40. my hypothesis that gardner had never been in any great hurry to join the g.d. is based upon the assumption that during h. p. blavatsky's lifetime he had been satisfied with his membership of the th

westcott's claim that a 'high rosicrucian adept in germany' had given him permission to establish a branch of the g.d. in england. the london members now became embroiled in a major row with macgregor mathers. to make matters worse a mr and mrs horos appeared at mathers's home in paris at about the same time. they were american confidence tricksters and succeeded in purloining a copy of the g.d. neophyte ritual. in september 1901 mr horos w s arrested in london on a charge of raping a young girl and his wife was accused of aiding and abetting him. much to the distress of ayton and others extracts from the neophyte ritual and the text of the g.d.'s obligation were read at the magistrate's court proceedings and there was extensive press publicity. many ofthe g.d.'s members res gne after the

ISIS UNVEILED

successor there, not even in the ghetto. the 'chair of peter' therefore, is tacred rather than apostolical. its sanctity proceeded, however, from the esoteric rdigiod c^ the former times of rome. the hierophant of the mysteries probably oc- cupied it on the day of initiations, when exhibiting to the candidates the petroma (atone tablet containing the last revelation made by the hioiqihsnt to the neophyte for initiation" digitizecoy google 26 isis vnvbilbd that were on the other side ot the flood, or the gods of the amorites, in whose land ye dwell'"hie science of religion" wrote max mutler in 1860t "is only just beginning. during the last fifty years the authentic docu- roents of the most important religions in the world ktat been recovered in a nu t unexpected and almoat miraeulotu manne

d medieval philosophers; and in our day even the masons perpetuate the memory of the old obligations in the penalties of throat-cutting, dismemberment, and disemboweling, with which the candidate is threatened. as the masonic 'master's word' is communicated only at 'low breath' so the selfsame precaution is pre- scribed in the chaldaean book of nwraera and the jewish merla^mh. when initiated, the neophyte was led by an ancient to a secluded spot, and there the latter whispered in hit ear the great secret* the mason i, under the most frightful penalties, that he will not communicate 204. a. fiuck: la kabbau. ch. l 56ai3,iao8lc 100 isis unveiled the secrets of any degree "to a brother of an inferior degree; and the agrudiada parikskai says" any initiate of the third degree wiio before the pr

facts, the splendid imagery employed by proclus and apuleius in narrating the small por^ tion of the final initiation that they dared reveal, throws completely into the shade the plagiarized tales of the christian ascetics, faithful eopiet though they were intended to be. the story of the temptation of st. anthony in tlw desert by the female daemon is a parody upon the pre- liminary trials of the neophyte during the mikra, or minor mysteries of agrae those rites at the thought of which clement railed so bitterly, and which represented the bereaved demeter in search of her child, and her good-natured hostess baubo' without entering again into a demonstration that in christian, and especially irish roman cathohc, churches* the same apparently in- decent customs as the above prevailed until t

e world so long as the materialistic savant regards it as an undemonstrated fallacy, an insane hallucination; and the dogmatic theo- logian, a snare of the evil one. sidfjectwe conmiunication with the human, god-like spirits of those who have preceded us to the silent land of bliss, is in india divided into three categories. under the spiritual training of a guru or tannydm, the vatu (disciple or neophyte) begins to feel them. were he not under the immediate guidance of an adept, he would be controlled by the invisibles and utterly at their men, for among these subjective influences he is unable to discern the good from the bad. hapi^ the sensitive who is sure of the purity of his spiritual atmosphere! to this subjective consciousness, which is the first degree, is after a time added that

in solitude for some time. there was strict fasting and preparation before as well as after the bacchic, adonian, and eleuainian orgies; and herodo- tus hints, with fear and veneration, about the lake of bacchus, in which "they [the priests] made at night exhibitions of his life and sufferings* in the mithraic sacrifices, during the initiation, a pre- liminary scene of death was simulated by the neophyte, and it pre- ceded the scene showing him himself "being bom agiun by the rite of bapti m" a portion of this ceremony is still enacted at the pres- ent day by the masons, when the neophyte, as the grand master hiram abiff, ues dead, and is raised by the strong grip of the lion's paw. the priests were circumcised. the neophyte could not be initiated without having beea present at the solemn

ted to teat the endurance of the candidate nnder physical and mental pressure. it is seldom that any but the young man or woman succeeds in 'winning' all the 'prizes* since noliire mil tometimet txert iudfin spite of the moat stubborn will, and the nec^hyte fail ol passing some of the tests. in such a case the probation is extended another year, when another trial is had "among other testa of the neophyte's aelf-oontiol are the following: choice pieces digitizecoy google 314 isis unveiled of conked mmt, mvoty loup, mhu, tna oota ^qietimiig diibei, with diobet, cosce, wioe, umi mttf, an mt, if kcctdentauy, in hii waj, mod be ia left slone for s time witb tlie tempting thing. to& hungry and fainting aoul the trial ii levek. but a wan dijscoh ordeal i when the teren prieatemca imitc, all but

on coming after the tranendoui strain to keep his ?tiitn l nature in subjection, this moment trf privacy and of tenqitation ii brimful of peril. the beautiful young vestal, timidly aiqvoaching. and with giaikces iihidi lend a double magnetic allurement to her words, begs him in low tone* to 'bless her' woe to him if he doeat a hundred eyea see him from ieia t peep-holes^ and eoily to the ignravnt neophyte ia there the appearance ti coneeahoent and ommctanity "tbae is no infidelity, idi^try, or other really bad feature in the system. tlwy have the iriics of what was once a grand fmm ot naturv-worahip, whid has beoi oaa? tracted under a de^>otism into a secret (hder, hidden from the li^t of day, aod n^ only in the smoky glare of a few burning lamps, in some damp cave or diape) under ground

en and women a* to charactet and conduct "s, entire mibmiauon to god* decree* a* to fate "6. chastity of body and mind and aoul "7. mutual help undo all condition "these tenet* ace not printed or written. another set is printed or written to midnd the unwary, but with theae we an not concerned'"he chief result* of the initiation seemed to be a idnd of mental illusion or sletp- wakmg, in whidi the neophyte saw, or thought be saw, the images of people who were known to be absent, and in some cases thousands of miles away. i thought (or peihaps it wa* my mind at work) i saw friends and rdatives that i knew at the time were in new york state, while i was then m ldmuion. how theae results wen produced i cannot say. hey appearedinadarkroom, when the 'guide' was talking, the 'company' singing in

onastic walls. if however we ore asked to credit such on accusation against the gnostics, an accusation transferred with tenfold acrimony, centuries later, to the unfortunate heads of the templars, why should we not be- heve the same of the orthodox christians? minucius felix states that the first christians were accused by the world of inducing, during the ceremony of the 'perfect passover' each neophyte on his admission to plunge a knife into an infant concealed under a heap of flour; the body then serving for a banquet to the whole congregation. after they had become the dominant party they (the christians) tran^erred this charge to their own dissenters" the real crime of heterodoxy is plainly stated by john in his epittles digitizecoy google 334 isis unveiled and gospel "he that confes

KNOWLEDGE LECTURE ONE

hest and most abstract ideas to the emanations of deity, or sephiroth. they believed that there were ten sephiroth, and some occultists add an eleventh "invisible" sephira- da'ath, which is made up of the combined emanations of wisdom and understanding. the names of the sephira, and their meanings, can be seen arranged in the figure called the "tree of life" to the right. vi. meditation no. 1 the neophyte should learn, regularly practice, and master the following simple technique of the fourfold breath: 1. empty the lungs and remain thus while counting four. 2. inhale, counting four so that you feel filled with breath to the throat. 3. hold this breath while counting four. 4. exhale, counting four till the lungs are empty. this fourfold breath technique should be practiced by the neophyte

you feel filled with breath to the throat. 3. hold this breath while counting four. 4. exhale, counting four till the lungs are empty. this fourfold breath technique should be practiced by the neophyte while he or she is composed in a basic posture or asana, counting slowly or quickly till s/he obtains a suitable rhythm. this simple technique will help to still the body and quiet the mind of the neophyte. having attained this, the neophyte should consider a point as defined in mathematics having position, but no magnitude and let him or her take note of any important ideas which arise during this simple meditation. concentrating his or her mind on this point of meditation, let him or her endeavor to realize the immanence of the divine wisdom throughout nature, in all her aspects. vii. the

means to banish and invoke the elemental forces. this ritual is called the lesser ritual of the pentagram. however, it should not simply be regarded as a mere device to invoke or banish, for it is really the stone of the wise and incorporates within its structure a high magical formula of self-initiation. it is, to all intents and purposes, a ritual of self-initiation. this ritual is given to the neophyte of the order as a means for him/her to come into contact with the invisible forces of nature and to learn how to direct those elementary forces. the qabalistic cross and lesser ritual of the pentagram 1. touching the forehead, say ateh (thou art) 2. touching the breast, say malkuth (the kingdom) 4. touching the right shoulder, say ve-geburah (and the power) 5. touching the left shoulder

nishing use the same ritual but reversing the direction of the lines of the pentagram. invoking pentagram banishing pentagram viii. the uses of the pentagram ritual opening and closing any magical work the lesser ritual of the pentagram can be used to open and close any magical or mystical work, such as a ceremony or meditation. as an exorcism the lesser ritual of the pentagram can be used by the neophyte as a protection against impure magnetism, and as a practical form of exorcism, to eliminate obsessing or disturbing thoughts. in this the neophyte should first formulate a mental image of the obsession or disturbing thought, then s/he should project the image outside of his/her aura with the sign of projection (sign of horus, and when the image is approximately three feet away, the neophy

mental image of the obsession or disturbing thought, then s/he should project the image outside of his/her aura with the sign of projection (sign of horus, and when the image is approximately three feet away, the neophyte should give the sign of silence (sign of harpocrates) to prevent the image from returning unto him or her. with the image of the obsession or disturbing thought in the east, the neophyte should then perform the lesser banishing ritual of the pentagram to disintegrate the image, seeing it in his/her mind s eye dissolving on the further side of the circle of flame which is formulated in the pentagram ritual. ix. the pillars in the explanation of the symbols of the grade of neophyte, your attention has been directed to the general mystical meaning of the two pillars called i

he is then asked for the pass-words and demands that his soul should be weighed in the great balance of the hall of truth, whereupon anubis again interrogates him concerning the symbolism of the door of the hall, and his answers being found correct, anubis says "pass on, thou knowest it" among other things the initiate states that he has been purified four times, the same number of times that the neophyte is purified and consecrated in the ceremony of the neophyte. he then makes the long negative confession, stating to each judge in turn that he is innocent of that form of sin over which he judges. then he invokes the judges to do him justice, and afterwards describes how he had washed in the washing place of the south, and rested in the north, in the place called "son of the deliverers" a

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

the development of the centre in which those modifications and transmutations are achieved is so strongly emphasized in the preliminary stages of freemasonry. 392. the unfoldment of this centre is closely asso-ciated with the power of paying attention, as well as with the opening of higher forms of hearing. in all occult systems of training great importance was attached to this in the case of the neophyte. in the school of pythagoras the pupils were kept for several years in the order called akoustikoi or hearers; in the mysteries of mithra the lowest order was that of the ravens- a name which signifies that they were allowed only to repeat that which they had heard, precisely as a raven or a parrot does; for in all these ancient systems students were strictly forbidden to launch out upon

l progress; for unless the developments initiated in each degree by the ceremony of admission are duly understood and put into practice by the candidate, he is in no true sense prepared to pass on to a higher stage, or to take advantage of the opportunities which that in turn puts before him. 454. the outer ceremony confers certain powers and opens up certain possibilities; but it remains for the neophyte to develop them and make use of them. some neophytes take the hints offered to them, and accordingly make progress; others understand little of the inner requirements, and so are only temporarily affected. the very word initiation is derived from initium, a beginning; and that is precisely what it is intended to be- the beginning of a new and higher life. but it is not enough to begin; on

s, and so are only temporarily affected. the very word initiation is derived from initium, a beginning; and that is precisely what it is intended to be- the beginning of a new and higher life. but it is not enough to begin; one must also continue. 455. in the buddhist teaching it is said that in each of the great steps which are the true initiations there are four stages (1) the way, in which the neophyte is mastering the lessons of his new step, casting off (as they put it) the fetters which have previously bound him, finding himself at his new level, and learning how to use the powers conferred upon him (2) the fruit, when he finds the results of his action in so doing showing themselves more and more (3) the consummation- the period when, the results having culminated, he is able to ful

n, p. 85) he suggests also that the c c t c is intended to hint to us that all the true and higher initiations take place out of the physical body. 483. the inner preparation 484. but little is said in the ritual about the other and even more important aspect of the necessary preparation of a candidate for initiation into freemasonry- the inner and spiritual part of it. at a later stage, when the neophyte is about to pass on into a higher degree, he is asked: gwhere were you first prepared to be made a freemason? h and the beautiful and suggestive answer which is put into his mouth is: gin my heart" in one of the masculine rituals the r.w.m. reminds the candidate that internally he was prepared to be made a mason in his heart by having a preconceived good opinion of the order, a wish to be

y involved. 532. in the co-masonic ritual the r.w.m. now raises the newly-made brother to his feet and turns him round so that he sees for the first time the brn. with their s c s at the carry. he explains to him that he must not regard this martial display as a menace, but as a symbol of the protection with which freemasonry henceforth surrounds him. the brn. then return to their seats. 533. the neophyte is led to the north, facing the w.j.w, and stands there, within the cella, subject to the special force which plays in that region, while the r.w.m. stands in front of him and instructs him. first the master draws the candidate fs attention to the three great columns upon which a lodge of freemasonry symbolically rests- those of the r.w.m. and his two wardens, symbolizing respectively wis

described in chapter iv. while he is standing in that place, the force of the inner planes plays upon him with concentrated intensity, and strengthens him in the qualifications which he has to develop. 538. at the command of the r.w.m. the w.s.w. now invests the new bro. with the distinguishing badge of a freemason, the a c, which has already been described in chapter iv. having thus invested the neophyte, the w.s.w. delivers a little homily, in which he refers to the great antiquity and dignity of this symbol, and the r.w.m. adds to this a remark on the importance of not entering the lodge if one bro. is at variance with another. on this point bro. j.s.m. ward makes the following very suggestive remarks: 539. at first sight this may seem a somewhat unnecessary charge. normally well-conduc

sire nature, so does that of the second degree show the need at this stage of full control of the lower mind. we may compare the instruction implied here with that given in light on the path on the killing out of various kinds of desire, and that in the voice of the silence: gthe mind is the slayer of the real; let the disciple slay the slayer. h 632. in the co-masonic ritual the r.w.m. tells the neophyte twice over in almost the same words that he is now expected to make the hidden mysteries of our science his future study; but 633. bro. ward remarks that in the masculine ritual the second statement is that he is now permitted to do so. he attaches great importance to this, as showing that the compilers of the ritual were well aware of the danger, both for themselves and for others, which

his private characteristics, and thus be recognized from all others. thus to develop his talent, not for self-glorification but for the good of his brn, is the special duty of the mark mason; while the work of the mark master is to find in those under his charge talents as yet unsuspected even by their possessors, and to draw them out under his kindly and fostering care. 744. at the same time the neophyte is taught by the ritual the necessity of humility and patience. he makes a k c s c, a beautiful and excellent piece of work, but one for which the builders are not yet ready, and consequently it has for the present to be thrown aside. the candidate in his disappointment feels at first that his life-work has been wasted; but he is exhorted to exhibit patience and fortitude, and in due cour

and to play the part assigned to him in the great plan of which he is but an infinitesimal though necessary fraction. 745. however full the world 746. there is room for an earnest man; 747. god hath need of me, or i should not be; 748. i am here to aid the plan. 749. we may see in the degrees of craft masonry a prophecy or adumbration of the true initiations that lie far ahead on the path of the neophyte, taking the e.a. degree as imaging the entry upon the probationary path, the f.c. as representing that entering upon the stream which is the first of the great initiations, and the m.m. as typifying the fourth step, the initiation of the arhat. 750. the characteristic of the f.c. degree is service; all its five stages are forms of service, and they lead up to that condition in which the c

LIBER LXI

example) of the word<<spirit> implies the scholastic philosophy and the hindu and taoist theories concerning the breath of man. so was it difficult to avoid implication of some undesirable bias by using the words<<order< circle<society<<brotherhood> or any other to designate the body of initiates. 23. deliberately, therefore, did he take refuge in vagueness. not to veil the truth to the neophyte, but to warn him against valuing non- essentials. should therefore the candidate hear the name of any god, let him not rashly assume that it refers to any known god, save only the god known to himself. or should the ritual speak in terms (however vague) which seem to imply egyptian, taoist, buddhist, indian, persian, greek, judaic, christian, or moslem philosophy, let him reflect that thi

LIBER 777

adeptus exemptus hail and fire 5 a mighty warrior in his chariot, armed and crowned 6 =58 adeptus major boils 6 a majestic king, a child, a crucified god 5 =68 adeptus minor 2nd order murrain 7 a beautiful naked woman 4 =78 philosophus flies 8 an hermaphrodite 3 =88 practicus lice 9 a beautiful naked man, very strong 2 =98 theoricus frogs 1010 a young woman crowned and veiled 1 =108 zelator 0 =08 neophyte 1st order water turned to blood cxxiii. english of col. viii, lines 1-10 cxxiv. the heavenly hexagram. cxxv* seven hells of the arabs. cxxvi. their inhabitants. cxxvii* seven heavens of the arabs. 0. 1 dual contending forces& 2 hinderers# 3 concealers' daath] h wiyah hypocrites dar al-jalai 4 breakers in pieces% jahim pagans or idolaters dar as-salam 5 burners$ sakar guebres jannat al-maa

itual and demonic magic and yates, giordano bruno, and he is occasionally cited as an authority by renaissance writers such as ficino and agrippa; the material specifically attributed to d abano in 777 is from the heptameron, although the images of the decans may be from his genuine works. 3 probably a reference to the golden dawn. after swearing a long and tortuously phrased oath of secrecy, the neophyte was issued a knowledge lecture which consisted of the names and symbols of the elements, planets and signs along with the hebrew alphabet and the names of the sephiroth in hebrew. 4 the lemegeton is a 17th-century compilation, probably english, of magical texts attributed to solomon. the first book, goetia, describes 72 evil spirits and gives instructions for evoking them (it derives vari

ok 4 parts i-iv (editor s notes to appendix v col. 34. line 0: lastal is not necessarily an error for lashtal (for which see liber v vel reguli) but may be a variant form, the st representing the coptic sou, identified with the greek stau and attributed to kether (see col li and magick, loc. cit. m. m probably refers to muaum, said (in a letter from c.s. jones to frank bennet) to be the word of a neophyte of a\a, representing the whole course of the breath. spelt \wawm in hebrew, it adds to 93 (it also contains a concealed yod, not pronounced or counted in the numeration, which explains the fourth dot in m. m and the greenish-yellow coloured band in the glyph for the word in pyramidos. lines 1-9: in the heart of the master, section aves( birds, nine magical formula are given as the voices

denudata. the symbols in 7 and 8 apparently represent hermaphroditic brass. col. cxiv. the numbers are an addition; each password adds to the mystic number of the sephirah corresponding. vide col. x. col. cxv. the entries in this column were originally given as initials only. col. cxxi. these are golden dawn titles. the a\a\ titles in the 1st order differ slightly; 0 =08 is probationer, 1 =108 is neophyte, 2 =98 zelator and the waiting grade between philosophus and adeptus minor is called dominus liminis. cols. cxxix cxxxii. these are the angels of the shem ha-mephorash or 72-fold divided name of god, a full explanation of which would be beyond the scope of this footnote. see godwin, s.v. shem ha-mephorash. on each row, the name on the left rules the card in question by day, the one on the

LIBER A

i v a a publication in class d imprimatur: d.d.s. 7= 4 pramonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius 1 gthe obeah and the wanga; the work of the wand and the work of the sword; these shall he learn and teach. h.liber l. i. 37. the pentacle. take pure wax, or a plate of gold, silver-gilt or electrum magicum. the diameter shall be eight inches, and the thickness half an inch. let the neophyte by his understanding and ingenium devise a symbol to represent the universe. let his zelator approve thereof. let the neophyte engrave the same upon his plate, with his own hand and weapon. let it when finished be consecrated as he hath skill to perform, and kept wrapped in silk of emerald green. the dagger. let the zelator take a piece of pure steel, and beat it, grind it, sharpen it, an

LIBER CCXLII AHA

niverse, whose sight is one globed jewel of delight. fallen no more! a bowered bride blushing to be satisfied! olympas. all this, of once the eye unclose? marsyas. the golden cross, the ruby rose are gone, when flaming from afar the hawk fs eye blinds the silver star. o brothers of the star, caressed by its cool flames from brow to breast, is there some rapture yet to excite this prone and pallid neophyte? olympas. o but there is no need of this! i burn toward the abyss of bliss. i call the four powers of the name; earth, wind and cloud, sea, smoke and flame to witness: by this triune star i swear to break the twi-forked bar. but how to attain? flexes and leans the strongest will that lacks the means. marsyas. there are seven keys to the great gate, being eight in one and one in eight. fir

LIBER CLXV A MASTER OF THE TEMPLE

4. saw various colours in clouds, and uncertain figures, during the latter part of the time. liber clxv 131 on december 19th his practice lasted 46 minutes. he hoped to do 60 minutes next time. but he does not appear to have done so, for after signing his probationer s oath on december 24th i find no record till january 11th, 1910, e.v, the day he received his first written instructions from his neophyte, frater p.a. as those instructions represent the basis upon which he worked for a considerable period, i shall include them here, in spite of the fact that it may have been out of order for him to work on definite instructions at all, since the probationer is supposed to choose for himself those practices which please him best, and to experiment therewith for himself. since however he did

ble period, i shall include them here, in spite of the fact that it may have been out of order for him to work on definite instructions at all, since the probationer is supposed to choose for himself those practices which please him best, and to experiment therewith for himself. since however he did not know this at the time, he cannot be blamed for doing his best along the lines laid down by his neophyte.1 in any case he might have done far worse than to strive to carry out these few simple rules which are as follows: the rules 1. ever be moderate and follow the middle path; rather be the tortoise than the hare; do not rush wildly into anything; but do not abandon what you have taken up, without much forethought. 2. always keep your body and mind in a healthy and fit condition; and never

; but do not abandon what you have taken up, without much forethought. 2. always keep your body and mind in a healthy and fit condition; and never carry out an exercise, whether mental or physical, when you are fatigued. 3. in an ideal country the hours in which to practice are: at sunrise, sunset, noon and midnight (and always before a meal never immediately after one. 1 it is presumptuous for a neophyte to lay down rules; for (a) he cannot possibly know what his probationer needs, having no record to guide him (b) the probationer s task is to explore his own nature, not to follow any prescribed course. a third objection is that by putting the probationer in corsets, an entirely flabby person may sneak through his year, and become a neophyte, to the shame of the order. but this objection

till. amen. whatever the nature of this illumination, probably a state of dhyana, it left a very marked result on the consciousness of frater v.i.o, and gave him the necessary energy to continue his work through many a dark and dismal period. he himself could not gauge its value at all at the time. he was alone in vancouver and out of touch with the order, having received no further word from his neophyte since he left england. in fact he heard nothing till january of the following year. he however sent a post-card to say that he had obtained some result. about this same time i find an entry called the philosophy of v.i.o. which seems of interest on account of some similarities to the law of thelema, of which he had heard nothing at that time. it reads as follows: man is bound by but one l

find nothing with which to compare this state, but he recognizes its immense superiority over normal consciousness, and feels an intense desire to make it possible for others to share his experience. since however he finds it impossible to explain it in words, he recognises that he must obtain the knowledge of some definite system of producing the state scientifically, but since be is not even a neophyte of the a\a, he wonders if they will recognise him as qualified to demand the right to know and spread their teachings. he determines in any case to reduce the wants of the ego as a separate being as far as possible, by forgetting self in his efforts to do all he can for others according to the light he had obtained. he found however that the destruction of the ego was not thus easily acco

there was an underlying connection in his subconscious mind resulting from his former work. these practices may then be said to have a cumulative effect, which makes them all the more valuable in helping towards the general control of body and mind. but what is of still greater importance as far as frater v.i.o. was concerned, they evidently had the effect heightened perhaps by a letter from his neophyte of causing him to make a fresh and more determined effort to perform the mystical exercises for a definite period and with regularity, according to his original a\a\ instructions. from january 30th, 1911, to april 30th of that year, he kept a scientifically tabulated diary and during the prescribed three months he never missed a day in the performance of his appointed task. his results, d

ong and continued grind, the determined effort to carry out the work in hand or task set, in spite of every obstacle that may arise, that really counts when it comes to lasting results. it is the will that needs training, and the accomplishment of such work, particularly if uninteresting and tedious in itself, goes far towards that end. the equinox 144 jan. 30th, 1911. letter from frater p.a. his neophyte. from this letter he learned that many changes had transpired since he left england, and among them that frater p.a. had severed his connection with the outer order, but was willing to continue in charge of him. feb. 5th. he wondered if frater p.a. had only told him this as a test. it must be remembered that all this while he had worked on alone, and had had no news to speak of, and this

ever in the state of which i sometimes catch the reflection when i realize that i am not i. there, that is the clearest original thought i have expressed this afternoon, and bad at that. of course, i am really quite content, it is only when i begin to think and reason about things that i begin to become discontented. it s about time i shut up. and on april 30th the three months prescribed by his neophyte came to an end. he writes: i feel they have been 3 he had finished his immediate work, and went back into the world, as per liber vii, ii: 51-53, bestowing on himself this benediction as he did so. o.m. liber clxv 149 well spent, and that i have gained a more certain control of my body and mind, but realize how much is needed before. 0. peace unto all beings. amen. section iv april 30th

t would seem that very little imagination would make up the rest. however, i mention it, as the experience was different from anything i can previously remember. july 8th, 1911. about a fortnight ago, i received a letter from frater p.a.5 in answer to my previous two. i was pleased to hear from him, but he gave me a good talking to, also some new instructions. he wanted to 5 frater p.a. was not a neophyte, but had been appointed to receive other probationers for administrative convenience. this was a plain breach of the regulations of the order, and the result was this comic letter. frater p.a. was apparently under the impression that as soon as any one happened along into samadhi, he was to yawn his nunc dimittis. this incident should be a warning to all those in charge of authority that

LIBER COLLEGII SANCTI

essentials, and v.i.o. was under the guidance and guardianship of an order whose omniscience is impeccable, and its ward sure (to be continu a liber collegii s a n c t i sub figura clxxxv being the tasks of the grades and their oaths proper to liber xiii. the publications of the a a in class d from a to g a a publication in class d this paper is to be returned to the chancellor of the a a by the neophyte introducing through his zelator. a a publication in class d. imprimatur. d.d.s. pramonstrator. date. no. a a the task of a probationer 0. let any person be received by a neophyte, the latter being responsible to his zelator. 1. the period of probation shall be at least one year. 2. the aspirant to the a a shall hear the lection (liber lxi) and this note of his office; if he will, shall th

ioner is no idle term, but that the brothers will in many a subtle way prove him, when he knoweth it not. 6. when the sun shall next enter the sign under which he hath been received, his initiation may be granted unto him. he shall keep himself free from all other engagements for one whole week from that date. 7. he may at any moment withdraw from his association with the a a simply notifying the neophyte who introduced him. 8. he shall everywhere proclaim openly his connection with the a a and speak of it and its principles (even so little as he understandeth) for that mystery is the enemy of truth. one month before the completion of his year, he shall deliver a copy of the record to the neophyte introducing, and repeat to him his chosen chapter of liber lxv. 9. he shall hold himself chas

d himself chaste, and reverent toward his body, for that the ordeal of initiation is no light one. this is of peculiar importance in the last two months of his probation. 10. thus and not otherwise may he attain the great reward, yea, may he attain the great reward! a a the oath of a probationer i, being of sound mind and body, on this_ day of [an! in_ of] do hereby resolve: in the presence of, a neophyte of the a a to prosecute the great work: which is, to obtain a scientific knowledge of the nature and powers of my own being. may the a a crown the work, lend me of its wisdom in the work, enable me to understand the work! reverence, duty, sympathy, devotion, assiduity, trust do i bring to the a a and in one year from this date may i be admitted to the knowledge and conversation of the a a

ed to the knowledge and conversation of the a a! witness my hand_ motto_ liberty power destiny life putrefaction death light perception darkness love passion debauch the seal of n.s.f. 5 =6 the seal of v.v.v.v.v. 8 =3 the seal of d.d.s. 7 =4 the seal of o.s.v. 6 =5 this paper is to be returned to the chancellor of the a a through the zelator admitting. a a publication in class d. b. the task of a neophyte 0. let any probationer who has coomplished his task to the satisfaction of the a a be instructed in the proper course of procedure: which is:.let him read through this note of his office, and sign it, paying the sum of one guinea for liber vii which will be given him on his initiation, and one guinea for this portfolio of class d publications, b-g. let him obtain the robe of a neophyte, a

coomplished his task to the satisfaction of the a a be instructed in the proper course of procedure: which is:.let him read through this note of his office, and sign it, paying the sum of one guinea for liber vii which will be given him on his initiation, and one guinea for this portfolio of class d publications, b-g. let him obtain the robe of a neophyte, and entrust the same to the care of his neophyte. he shall choose a new motto with deep forethought and intense solemnity, as expressing the clearer consciousness of his aspiration which the year fs probation has given him. let him make an appointment with his neophyte at the pleasure of the latter for the ceremony of initiation. 1. the neophyte shall not proceed to the grade of zelator in less than eight months; but shall hold himself

more, he shall study and practice liber o in all its branches: also he shall begin to study liber h and some one commonly accepted method of divination. he will further be examined in his power of journeying in the spirit vision. 5. beside all this, he shall perform any tasks that his zelator in the name of the a a and by its authority may see fit to lay upon him. let him be mindful that the word neophyte is no idle term, but that in many a subtle way the new nature will stir within him, when he knoweth it not. 6. when the sun shall next enter the sign 240 to that under which he hath been received, his advancement may be granted unto him. he shall keep himself free from all other engagements for four whole days from that date. 7. he may at any moment withdraw from his association with the

ion of his eight months, he shall deliver a copy of his record to his zelator, pass the necessary tests, and repeat to him his chosen chapter of liber vii. 9. he shall in every way fortify his body according to the advice of his zelator, for that the ordeal of advancement is no light one. 10. thus and not otherwise may he attain the great reward, yea, may he attain the great reward! the oath of a neophyte i (old motto, being of sound mind and body, and prepared, on this_ day of [an! in_ of] do hereby resolve: in the presence of, a zelator of the a a: to prosecute the great work: which is, to obtain control of the nature and powers of my own being. further, i promise to observe zeal in service to the probationers under me, and to deny myself utterly on their behalf. may the a a crown the wo

ble me to understand the work! reverence, duty, sympathy, devotion, assiduity, trust do i bring to the a a and in eight months from this date may i be admitted to the knowledge and conversation of the a a! witness my hand [old motto_ new motto_ this paper is to be returned to the chancellor of the a a through the practicus admitting. a a publication in class d. c. the task of a zelator 0. let any neophyte who has accomplished his task to the satisfaction of the a a be instructed in the proper course of procedure: which is. let him read through this note of his office, and sign it, paying the sum of three guineas for the volume containing liber ccxx, liber xxvii and liber dcccxiii, which will be given him on his initiation. let him cause the necessary addition to be made to his neophyte fs

am consisting of an ascending red triangle and a descending blue triangle, with a golden tau in the midst. according to gliber vesta vel paroketh sub figura dcc, h an account of the outer order robes by a modern a a group based on some early crowley notes and sketches and published in equinox iv (1, the pentagram is scarlet and the base, neck and cuffs of the robe are edged in gold. the robe of a neophyte was black, with a hood. according to gliber vesta, h the robe also has a descending red triangle (in outline) on the breast, and an eye in a triangle design (gold on silver) on the brow. the same text describes the symbols added in subsequent grades as follows: zelator: purple square affixed to front of robe at level of knees. practicus: orange sash affixed to left sleeve. philosophus: gr

LIBER CORDIS CINCTI SERPENTE

hat i melted the sixfold gold into a single invisible point, whereof naught may be spoken. 16. for the magistry of this opus is a secret magistry and the sign of the master thereof is a certain ring of lapis-lazuli with the name of my master, who am i, and the eye in the midst thereof. 17. also he spake and said: this is a secret sign, and thou shalt not disclose it unto the profane, nor unto the neophyte, nor unto the zelator, nor unto the practicus, nor unto the philosophus, 24 liber lxv nor unto the lesser adept, nor unto the greater adept. 18. but unto the exempt adept thou shalt disclose thyself if thou have need of him for the lesser operations of thine art. 19. accept the worship of the foolish people, whom thou hatest. the fire is not defiled by the altars of the ghebers, nor is th

LIBER CXX

his opening and closing of the temple is observable on all occasions. any other ceremony, such as evocation, invocation, initiation and all secret rituals, should be performed when the temple is "open. also, in the case of initiations their birth, death, and marriage (with such additional rituals as may be taught) should take place actually in an open temple. followeth the ceremony of admitting a neophyte to the mysteries, which is to be performed upon him before he is admitted to an ordeal] the ritual called "passing through the tuat (the officers are three in number, invisible are ta-nech for nuit, bes-n-maut for hadit. thence cometh forth visable, the lowest point of the red triangle of our order, ankh-f-n-khonsu for ra- hoor-khuit. the ceremony is to join the candidate, or ego, with hi

LIBER DCCCLX JOHN ST

ill help me to collect myself for the proper adaptation of this ritual to the purpose of self-initiation. 1 [the ritual published as .liber 671. is not the ritual which crowley is here describing, but the adaptation for self-initiation that he prepared during this magical retirement. one revision of the earlier form, a scripted initiation ritual with two officers and a candidate, adapted from the neophyte ceremony of the hermetic order of the golden dawn, survives in typescript as .liber dclxxi vel aort. but is unpublished. t.s] john st. john 31 oh, how soft is the air, and how serene the 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 l

nsecrates life, who in her whirling dance invokes that word. 3. they salute the word. the signs1 and m..m2 must be a chorus, if anything. 4. the miraculous appearance of iacchus, uninvoked. 1. the 3 questions.3 2. the 4 ordeals. warning and comfort as an appeal to the officers. 3. the threshold. 1 [the signs in ritual 671 are the signs of horus (the enterer) and harpocrates (silence, the old g.d. neophyte signs. t.s] 2 [the .secret word. of ritual 671. it is said to enumerate to 93. t.s] 3[.who art thou? whence came thou? whither goest thou? what seekest thou (the second and third are bracketed together. t.s] john st. john 35 the chorus of purification. the hymn .my heart, my mother. as already written, years ago.1 4. at the altar. the accusation and defence as antiphonies. 5. the journey

t six of engineer. the engineer might even be swept away and drowned by the forces he had himself organized. so also the kingdom of heaven. and now (12.57) john st. john will turn himself to sleep, invoking adonai. 1.17. can neither sleep nor concentrate. john st. john 105 instead grotesque .astral. images of a quite base gargoylish type. i suppose i shall have to pentagram them off like a damned neophyte. je m.emmerde! 3.08. praise the lord, i wake! if that can be called waking which is a mere desperate struggle to keep the eyes open. 3.18. pranayama all wrong.very difficult. rose, washed, drank a few drops of water (n.b..to-night have drunk several times, a mouthful at a time; other nights, and days, no. all entries into body recorded duly) 3.30. have done 10 breath-cycles; am quite awak

LIBER DCLXXI VEL PYRAMIDOS

memphis, misraim, and cerneau, with which crowley was affiliated through his contact with the english masonic enthusiast john yarker, which were regarded as gspurious h by most masonic writers (c) ordo templi orientis. key-entry &c, by frater t.s. for niwg/ celephais press. this e-text last revised 26.06.2004. ts liber dclxxi vel pyramidos a ritual of self-initiation based upon the formula of the neophyte v a a publication in class d 1 000. the building of the pyramid. the magus with wand. on the altar are incense, fire, bread, wine, the chain, the scourge, the dagger and the oil. in his left hand the bell he taketh: hail! asi! hail, hoor-apep! let the silence speech beget! two strokes on bell. banishing spiral dance: the words against the son of night tahuti speaketh in the light. knowled

LIBER GRADUUM MONTIS ABIEGNI

vocations mahasatipathana etc. methods of divination meditation practices equivalent to ritual cxx control of astral plane rising on the planes meditation practice on expansion of consciousness meditation practices equi- valent to ritual dclxxi leads to the grade of adeptus major leads to the grade of adeptus exemptus adeptus minor ritual viii ritual revealed in vision of eighth athyr probationer neophyte zelator practicus philosophus the four powers of the sphinx liber vii the building of the magic pentacle ritual dclxxi posture hatha yoga control of breathing liber ccxx the forging of the magic sword ritual cxx the qabalah liber dcclxxvii gnana yoga control of speech devotion to the order bhakti yoga control of action liber xxvii the casting of the magic cup liber dcccxiii the cutting of

nowledge& powers already acquired. liber mysteriorum the lamp dominus liminis lighting o f the magic 3 1. the probationer. his duties are laid down in paper a, class d.1 being without, they are vague and general. he receives liber lxi and lxv [certain probationers are admitted after six months or more to ritual xxviii.2] at the end of the probation he passes ritual dclxxi3 which constitutes him a neophyte. 2. the neophyte. his duties are laid down in paper b, class d. he receives liber vii. examination in liber o, caps i..iv, theoretical and practical. examination in the four powers of the sphinx. practical. four tests are set.4 further, he builds up the magic pentacle.5 finally he passes ritual cxx,6 which constitutes him a zelator. 3. the zelator. his duties are laid down in paper c, cla

sion survives in typescript; i currently only have electronic copies of doubtful provenance. 3 two rituals (not counting minor variants) with this number are extant. gliber dclxxi vel oart, h a scripted ritual with two officers and a candidate survives in a typescript with some ms amendations, dated 1908. it is unpublished. gliber pyramidos: a ritual of self-initiation based on the formula of the neophyte, h a versified adaptation of the above for solo use written in october 1908 (see gjohn st. john h) is extant in various ts. and ms. versions; crowley fs illuminated ms as prepared during the gjohn st. john h magical retirement was published in colour facsimile in equinox iv (1. the statement in liber 185 that the probationer shall keep himself free from all other engagements for one whole

x h referred to above. it should be assumed that this refers to any kind of formalised practical examination: some hint as to what might have been intended may be found in letter 74 of magick without tears, although there the four tests are glyphed using the tarot suits. 5 instructions.though not always clear and helpful or indeed useable.for construction of the magical weapons of the grades from neophyte to dominus liminis are in gliber a vel armorum h (412. 6 in one of crowley fs notebooks preserved in the warburg institute (ms notebook 26, yorke collection) is found gritual cxx, called of passing gradvvm montis abiegni 7 through the tuat. h it was published as poor quality photocopies in how to make your own mcoto and transcripts (mostly based on a typescript with a number of lacuna pre

with a number of lacuna prepared by richard kaczynski) have been posted on web sites. while the seal of a a appears on the title page of this ritual, internal evidence casts grave doubt on whether that form was seriously meant as the a a zelator initiation, or whether it was ever worked at all as written. in particular, that version contains nothing to explain the statement in liber 185 that the neophyte shall keep himself free from all other engagements for four whole days from the date when the sun shall next enter the sign 240 to that under which he hath been received. i have been informed that a revised and more practical version (i.e. one which does not need a temple the size of a small sports hall containing a ten and a half foot long green porcelain boat on wheels or runners) survi

LIBER HHH

tain holy day in the dusk of the year, in the dusk of the equinox of osiris, when i first beheld thee visibly; when first the dreadful issue was fought out; when the ibis-headed one charmed away the strife. i remember thy first kiss, even as a maiden should. nor in the dark byways was there another: thy kisses abide..liber lapidis lazuli. vii. 3. 0. be seated in thine .sana, wearing the robe of a neophyte, the hood drawn. 1. it is night, heavy and hot; there are no stars. not one breath of wind stirs the surface of the sea, that is thou. no fish play in thy depths. 2. let a breath rise and ruffle the waters. this also thou shalt feel playing upon thy skin. it will disturb thy meditation twice or thrice, after which thou shouldst have conquered in. but unless thou first feel it, that breath

LIBER LLL PARADIGMAT PIRATE

con model, and connects to the theme of pragmatic exploration of working methods that are based on new models of magical group consciousness. this is a book of skills that you can use to take yourself to wherever you will. dave lee, may 2001 c.e, london, england liber lll introduction, lucid dreaming, gnosis, weapons/tools, rituals, and metamorphosis. introduction the magical standard for the iot neophyte is a continuation of the work started in liber mmm, and prepares the neophyte to work with liber kkk and the 2 syllabus. liber lll is broken down into five subsections, each one covering an aspect of magical practice begun in liber mmm. rather than presenting the neophyte with a broad set of categories to develop into separate magical systems, liber lll provides a metaparadigmal outline o

ese are lucid dreaming, gnosis, weapons/tools, rituals and metamorphosis. each section is done sequentially, with the exception of lucid dreaming, which can be done simultaneously with any of the other sections. depending on your level of expertise, the entire program can be finished anywhere from six months and onward. the exercises presented in the following sections are only guidelines. if the neophyte possesses knowledge of additional techniques and practices, or possesses the capacity to create her own, she is encouraged to do so. the iot considers every candidate on his or her individual merits and qualifications. no single approach could possibly fit every individual aspirant to either the pact or to the 3rd degree within the pact. however, there is a need to set down some guideline

iber mmm or if the practice of lucid dreaming is new to the magician, there is no obstacle to beginning 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 rea

chniques of creating a useful set of magical tools and then consecrate them for the great work of magic. a thorough understanding of these techniques will not only create a set of instruments for ritual practice, but also will engrain the practices of investing belief, creating and manipulating taboos and lay the basis for developing skilled paradigm shifting. section 4: in the fourth section the neophyte will be presented with a series of techniques for the creation of rituals regardless of paradigm. she will also acquire the skill to distill the essential elements from rituals that are not up to a chaos magician fs standards, reworking them to suit her needs. the supermarket of beliefs becomes our own personal shopping center, and we should take what we need from it at all times. section

will go through a radical series of metamorphoses, demonstrating the ability to upset her own prejudices and proclivities and achieve a degree of liberation necessary for permanent iot membership. without the ability to transcend our own limitations we gain nothing from the practice of magic. additional requirements: in addition to the above skills, the iot america section also requires that the neophyte mentor at least one novice all the way through to the 4th degree. if there is the availability for this; perform a greater monasticism for two weeks (as outlined in peter carroll fs liber kaos; demonstrate a commitment to self, their temple or study group and the iot as a whole; be capable of performing a mass of chaos b on demand; and possess an awareness of iot protocol. the gaining of

through to the 4th degree. if there is the availability for this; perform a greater monasticism for two weeks (as outlined in peter carroll fs liber kaos; demonstrate a commitment to self, their temple or study group and the iot as a whole; be capable of performing a mass of chaos b on demand; and possess an awareness of iot protocol. the gaining of proficiency in these six areas encompasses the neophyte fs preparation for work as an initiate within the iot. when completed with the program, she shall have expanded her arsenal of magical weapons and skills to an extent that makes her a formidable chaos magician. she will possess more tools and techniques than her predecessors and will be in a position to raise the bar again in the future. only those willing to push beyond the goals and acc

e the work of liber mmm while performing the exercises of liber lll. the work of meditative trance is very helpful in keeping focused and assists the magician in maintaining peak form. however it is also time consuming, and some practitioners cannot reasonably be expected to set aside an hour a day to meditate in addition to time set aside for other magical practices. instead i recommend that the neophyte occasionally meditate in order to stay gup to speed h so to speak, without overdoing it and risking burning out entirely. to remain at the level of proficiency gained during the practice of liber mmm it is only necessary to meditate two or three successive days a week. your edge is maintained without an undue amount of stress or pressure (which would ultimately be counterproductive. those

burning out entirely. to remain at the level of proficiency gained during the practice of liber mmm it is only necessary to meditate two or three successive days a week. your edge is maintained without an undue amount of stress or pressure (which would ultimately be counterproductive. those with heavy work or administrative burdens, however, should refrain from even this level of commitment. the neophyte should remember that it is better to set reasonable goals and achieve them rather than set lofty ones and fail. there is a lot of truth in the cliche gslow and steady wins the race h. no one profits from an individual burning out. section 1 lucid dreaming (based on working with stephen laberge, ph.d. and howard rheingold fs exploring the world of lucid dreaming) the process of mastering t

ver, keeping a dream journal is usually a good place to start, as well as re-reading or re-visualizing your dreams in order to be able to consciously attain awareness of your dreamscape. it frequently proves to be a precursory method of eventually taking conscious control of your dreams and using them for magical purposes. there are several ways that can be employed over a period of time, and the neophyte will explore and master these techniques. this section of liber lll is unique because you can practice it concurrently with another section. after all, all the work is taking place either while you are sleeping or immediately before you go to sleep or immediately after you wake up. however, it does involve a change of normal observational habits, and this too has a benefit when it comes t

LIBER LVII

wn, dwy, adonai (see 65) spelt in full. this important number marks the identity of the augoeides with the way itself(.i am the way, the truth, and the life) and shows the taro as a key; and that the law itself it nothing else than this. for this reason the outer college of the a a is crowned by this .knowledge and conversation of the holy guardian angel. this number too is that of the ritual of neophyte. see liber xiii. 59 [when the first number is n, the second is n2, the third n (n2+ 1/ 2 and the fourth n2 (n2+ 1/ 2. t.s] 40 liber lviii 741. ctma, the four letters of the elements. ma, counting the as 700, the supreme name of the concealed one. the dogma is that the highest is but the four elements; that there is nothing beyond these, beyond tetragrammaton. this dogma is most admirably

ng reminds one of the riddle .why is a story like a ghost. answer .a story.s a tale; a tail.s a brush; a brush is a broom; a brougham.s a carriage; a carriage is a gig; a gig.s a trap; a trap.s a snare; a snare.s a gin; gin.s a spirit; and a spirit.s a ghost. but our identities are not thus false; meditation reveals their truth. further, as i shall explain fully later, 9 is not equal to 1 for the neophyte. these equivalences are dogmatic, and only true by favour of him in whom all is truth. in practice each equivalence is a magical operation to be carried out by the aspirant. part ii the universe as we seek to make it in the first part we have seen all numbers as veils of the one, emanations of and therefore corruptions of the one. it is the universe as we know it, the static universe. now

understood ye would see it was good .whatever is, is right. and so on. to him, on the contrary, whatever is, is wrong. it is part of the painful duty of a master of the temple to understand everything. only he can excuse the apparent cruelty and fatuity of things. he is of the supernals; he sees things from above; yet, having come from below, he can sympathise with all. and he does not expect the neophyte to share his views. indeed, they are not true to a neophyte. the silliness of the new-thought zanies in passionately affirming .i am healthy! i am opulent! i am well-dressed! i am happy. when in truth they are .poor and miserable and blind and naked. is not a philosophical but a practical silliness. nothing exists, says the magister templi, but perfection. true; yet their consciousness is

ee illustration of caduceus in equinox no. ii.75 370. most venerable (see part i. it delivers the secret of creation into the hand of the magician. see liber capricorni pneumatici.76 400. useful only as a finality or material basis. being 20 20 it shows the fixed universe as a system of rolling wheels (20= k, the wheel of fortune. 401. see part i. but azoth is the elixir prepared and perfect; the neophyte has not got it yet. 406. see part i. 414. twgh, meditation, the 1 dividing the accursed 4. also rwa [ws ya, the limitless light. 418. tyj, cheth. arbadahabra, the great magic word, the word of the aon. note the 11 letters, 5 a identical, and 6 diverse. thus it interlocks pentagram and hexagram. ah tyb, the house of he the pentagram; see idra zuta qadisha, 694 .for h formeth k, but j forme

LIBER LXI VEL CAUSAE

example) of the word .spirit. implies the scholastic philosophy and the hindu and taoist theories concerning the breath of man. so was it difficult to avoid implication of some undesirable bias by using the words .order .circle .chapter .society .brotherhood. or any other to designate the body of initates. 23. deliberately, therefore, idid he take refuge in vagueness. not to veil the truth to the neophyte, but to warn him against valuing non-essentials. should therefore the candidate hear the name of any god, let him not rashly assume that it refers to any known god, save only the god known to himself. or should the ritual speak in terms (however vague) which seem to imply egyptian, taoist, buddhist, indian, persian, greek, judaic, christian or moslem philosophy, let him reflect that this

LIBER LXVII THE SWORD OF SONG

ted as a child of western parents, ignorant of all his wonderful past. but a strange fate has brought him to this village. the buddha paused, probalby for effect. a young man there, sole among them not yet an arahat, turned pale. he alone was of western birth in all that multitude .brother abhavananda,4 little friend. said the buddha .what can we predicate of all existin things .lord. replied the neophyte .they are unstable, everything is sorrow, in them is no inward principle, as some pretend, that can avoid, that can hold itself aloof from, the forces of decay .and how do you know that, little brother. smiled the thrice-honoured one .lord, i perceive this truth wheneveri 1 thirst: i.e. desire in its evil sense. 2 ignorance. 3 doubt. 4 .bliss-of-non-existence. one of crowley.s eastern nam

perceive this truth wheneveri 1 thirst: i.e. desire in its evil sense. 2 ignorance. 3 doubt. 4 .bliss-of-non-existence. one of crowley.s eastern names. consider the universe. more, its consciousness seems ingrained in my very nature, perhaps through my having known this for many incarnations. i have never thought otherwise .rise, sir abhavananda, i dub thee arahat. cried the buddha, striking the neophyte ently on the back with the flat of his ear.1 and he perceived. when the applause and praise and glory had a little faded, the buddha, in that golden delight of sunset, explained these marvellous events .thou, abhavananda. he said .art the perdu. r abu of my lengthy tale. the wicked jehjaour has got something lingering with boiling oil in it, while waiting for his clerical clothes: while

LIBER MMCMXI NOTE ON GENESIS

ly burns out) the sins of the world. as it is written in the ordinary of the mass: the priest goeth unto the south of the altar and prays .o agnus dei! qui tollis.qui tollis peccata mundi.dona nobis pacem. and this fire, this lamb of god, is aries, symbol of the dawning year: whose colour also is as the red fire, and which is the head of the fiery triplicity in the zodiac. so also in the grade of neophyte in the order of the golden dawn the hierophant weareth a robe of flame-scarlet as symbolic of the dawn. note..it may be objected to this enunciation of the colours that y, the father, is fire; that h, the mother, is water; that w, the son, is air, and yellow instead of red. this also is true, but it relates to the governance of the elemental kingdoms, which are in the astral worlds, and w

LIBER RV VEL SPIRITUS

conditions favourable are dry and bracing air, a warm climate, absence of wind, absence of noise, insects, and all other disturbing influences,1 a retired situation, simple food eaten in great moderation at the conclusion of the practices of morning and afternoon and on no account before practising. bodily health is almost essential, and should be most carefully guarded (see .liber 185. task of a neophyte) a diligent and tractable disciple, or the practicus of the zelator, should aid him in his work. such a disciple should be noiseless, patients, vigilant, prompt, cheerful, of gentle manner and reverent to his master, intelligent to anticipate his wants, cleanly and gracious, not given to speech, devoted and unselfish. with all this he should be fierce and terrible to strangers and all hos

LIBER SAMEKH

ose of self-realization through projection in conditioned form) three pairs of opposites (a) the fixed and the volatile (b) the unmanifested and 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

inches high with a 22 inch square base. standing exactly on the malkuth square. 13 in a copy of the goetia with notes to the preliminary invocation by gerald yorke, some transcribed from crowley fs personal copy, others of uncertain provenance (possibly summarised by yorke from samekh, indeed, a note to the corresponding line runs: gosorronophris= the perfected osiris. the hierophant in the g.d. neophyte ritual. but for those who accept qelhma variation, the formula is of horus. evergrowing child, not dying god. candidate is horus& the perfected horus is ra hoor khuit. h 14 see parsifal for this symbolism. 15 the greek spelling in the original enumerates to 915, 3 5 61. 16 there is no obvious reference to any gmagical race h in any of the oaths of a a grades up to and including adeptus mi

s horus& the perfected horus is ra hoor khuit. h 14 see parsifal for this symbolism. 15 the greek spelling in the original enumerates to 915, 3 5 61. 16 there is no obvious reference to any gmagical race h in any of the oaths of a a grades up to and including adeptus minor as given in gliber collegii sancti, h unless one considers the a a itself to fit this billing (an early typescript of the a a neophyte ritual, gliber dclxxi vel oart, h is extant which refers to the order as the gm [mysteries, presumably] of i [initiation (boring but possible? isis? iacchus? israel? israfel, h possibly whatever the i stands for should be substituted. israel regardie, when he produced an adaptation of the gbornless one h as an example ritual for the collection of golden dawn papers he edited, substituted

LIBER SEPTEM REGUM SANCTORUM

ithful relatie 1 liber septem regum sanctorum sub figur xxviii being the ritual admonitions of the seven planetary stations v a\a\ publication in class d ritual xxviii the ceremony of the seven holy kings probationers, who are idle or luxurious, shall be given a task suitable to their natures. if they refuse the task from laziness or from a feeling that they have more important business (as their neophyte may judge) then may v.v.v.v.v. 8 =38 himself inform them with much deference that they are now fitted for admission to the mystery of the seven holy kings. the temple is arranged as shewn in the attached illustration.1 the god of the first throne hath robes of deep blue; second violet; 3rd. scarlet; 4th. orange; 5th. green; 6th. pale yellow; 7th. bright blue.2 the other officers are the h

olet; 3rd. scarlet; 4th. orange; 5th. green; 6th. pale yellow; 7th. bright blue.2 the other officers are the hegemon, clad in white& masked in white& in his hand is the phoenix wand of the planets;3& the hiereus, masked in black& robed in black, in his hands are the scourge& crook.4 the candidate, well fed& joyful, clad in the robe of a probationer& crowned with laurel, is led by the hegemon (his neophyte) into the hall. taken to the altar, on which burns a small fire of odorous wood, cedar or sandal or lign aloes, he is made to kneel thereat& the black officer comes forward threatening him with his scourge& saith: hiereus: who art thou? hegemon (for cand: i am the aspirant to the sacred& sublime order of a\a& i seek the aid of osiris. 1 missing in this copy. but the text implies that the

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

uld be saved, but that some must return to earth many times to learn the lessons of human life and to overcome the inherent evil of their own natures. before a candidate was intrusted with the secret doctrines of the druids, he was bound with a vow of secrecy. these doctrines were imparted only in the depths of forests and in the darkness of caves. in these places, far from the haunts of men, the neophyte was instructed concerning the creation of the universe, the personalities of the gods, the laws of nature, the secrets of occult medicine, the mysteries of the celestial bodies, and the rudiments of magic and sorcery. the druids had a great number of feast days. the new and full moon and the sixth day of the moon were sacred periods. it is believed that initiations took place only at the

through the intricate passageways, the candidate was ushered into the presence of a statue of balder the beautiful, the prototype of all initiates into the mysteries. this figure stood in the center of a great apartment roofed with shields. in the midst of the chamber stood a plant with seven blossoms, emblematic of the planers. in this room, which symbolized the house of the sir, or wisdom, the neophyte took his oath of secrecy and piety upon the naked blade of a sword. he drank the sanctified mead from a bowl made of a human skull and, having passed successfully through all the tortures and trials designed to divert him from the course of wisdom, he was finally permitted to unveil the mystery of odin--the personification of wisdom. he was presented, in the name of balder, with the sacre

divested of those soul qualities which after death were his vehicles for manifestation and expression in the so-called heaven world. in contrast to the idea of hades as a state of darkness below, the gods were said to inhabit the tops of mountains, a well-known example being mount olympus, where the twelve deities of the greek pantheon were said to dwell together. in his initiatory wanderings the neophyte therefore entered chambers of ever-increasing brilliancy to portray the ascent of the spirit from the lower worlds into the realms of bliss. as the climax to such wanderings he entered a great vaulted room, in the center of which stood a brilliantly illumined statue of the goddess ceres. here, in the presence of the hierophant and surrounded by priests in magnificent robes, he was instruc

ple of cold--the boar. after three days (months) in the tomb, adonis rose triumphant on the 25th day of march, amidst the acclamation of his priests and followers "he is risen" adonis was born out of a myrrh tree. myrrh, the symbol of death because of its connection with the process of embalming, was one of the gifts brought by the three magi to the manger of jesus. in the mysteries of adonis the neophyte passed through the symbolic death of the god and "raised" by the priests, entered into the blessed state of redemption made possible by the sufferings of adonis. nearly all authors believe adonis to have been originally a vegetation god directly connected with the growth and maturing of flowers click to enlarge the great god pan. from kircher's oedipus gyptiacus. the great pan was celebra

he trunk is nicely hollowed out; the idol of osiris made from those hollowed pieces is buried. in the mysteries of proserpine a tree cut is put together into the effigy and form of the virgin, and when it has been carried within the city it is mourned 40 nights, but the fortieth night it is burned (see sod, the mysteries of adoni) the mysteries of atys included a sacramental meal during which the neophyte ate out of a drum and drank from a cymbal. after being baptized by the blood of a bull, the new initiate was fed entirely on milk to symbolize that he was still a philosophical infant, having but recently been born out of the sphere of materiality (see frazer's the golden bough) is there a possible connection between this lacteal diet prescribed by the attic rite and st. paul's allusion t

and pointed with it into the darkness revealed by the tearing of the silken curtain "behold the light of egypt" the candidate, in his plain white robe, gazed into the utter blackness framed by the two great lotus-headed columns between which the veil had hung. as he watched, a luminous haze distributed itself throughout the atmosphere until the air was a mass of shining particles. the face of the neophyte was illumined by the soft glow as he scanned the shimmering cloud for some tangible object. the initiator spoke again "this light which ye behold is the secret luminance of the mysteries. whence it comes none knoweth, save the 'master of the light' behold him" suddenly, through the gleaming mist a figure appeared, surrounded by a flickering greenish sheen. the initiator lowered his wand a

e object. the initiator spoke again "this light which ye behold is the secret luminance of the mysteries. whence it comes none knoweth, save the 'master of the light' behold him" suddenly, through the gleaming mist a figure appeared, surrounded by a flickering greenish sheen. the initiator lowered his wand and, bowing his head, placed one hand edgewise against his breast in humble salutation. the neophyte stepped back in awe, partly blinded by the glory of the revealed figure. gaining courage, the youth gazed again at the divine one. the form before him was considerably larger than that of a mortal man. the body seemed partly transparent so that the heart and brain could be seen pulsating and radiant. as the candidate watched, the heart changed into an ibis, and the brain into a flashing e

h and nostrils poured sheets of flame and horrible sounds echoed through the vaulted chambers. suddenly hermes struck the advancing reptile with the serpent-wound staff and with snarling cry the dragon fell over upon its side, while the flames about it slowly died away. hermes placed his foot upon the skull of the vanquished typhon. the next instant, with a blaze of unbearable glory that sent the neophyte staggering backward against a pillar, the immortal hermes, followed by streamers of greenish mist, passed through the chamber and faded into nothingness. suppositions concerning the identity of hermes iamblichus averred that hermes was the author of twenty thousand books; manetho increased the number to more than thirty-six thousand (see james gardner--figures which make it evident that a

n the master of the hidden house. who was the master dwelling in the mighty pyramid, the many rooms of which signified the worlds in space; the master whom none might behold save those who had been "born again? he alone fully knew the secret of the pyramid, but he has departed the way of the wise and the house is empty. the hymns of praise no longer echo in muffled tones through the chambers; the neophyte no longer passes through the elements and wanders among the seven stars; the candidate no longer receives the "word of life" from the lips of the eternal one. nothing now remains that the eye of man can see but an empty shell--the outer symbol of an inner truth--and men call the house of god a tomb! the technique of the mysteries was unfolded by the sage illuminator, the master of the sec

MEANING OF MASONRY

rants for the higher life were wont to quit the outer world and enter temples or sanctuaries of initiation, prolonged periods were allotted to the practical achievement of what is briefly summarized in our first degree. we are told seven or more years was the normal period, though less sufficed in worthy cases. the most severe tests of discipline, of purity, of self-balance were required before a neophyte was permitted to pass forward, and a reminiscence of these tests of fitness is preserved in our own working by the conducting of the candidate to the two wardens, and submitting him to a merely formal trial of efficiency. for it is impossible to-day, as it was impossible in ancient times, for a man to reach the heights of moral perfection and spiritual consciousness which were then, and a

gain the references are not to the external meeting-place, but to a triplicity of properties resident in the individual soul, which will become increasingly manifest in the aspirant as he progresses and adapts himself to the masonic discipline. as is written of the youthful christian master that" he increased in wisdom and stature and in favour with god and man" so will it also become true of the neophyte mason who aspires to mastership. he will become conscious of an increase of perceptive faculty and understanding; he will become aware of having tapped a previously unsuspected source of power, giving him enhanced mental strength and self-confidence; there will become observable in him developing graces of character, speech and conduct that were previously foreign to him. the floor, or gr

dvanced psychological experience allegorized by the external ceremonial, is likely to present some difficulty of comprehension and acceptance. the royal arch, however, would not be the supreme degree it is did it not move upon a supremely high level of thought and instruction. it was not compiled to accommodate the elementary intelligence theoretically characterizing the philosophically untrained neophyte. it presupposes that its candidate has passed through a long, strenuous period of purification and mental discipline, in the course of which his understanding has become very considerably widened and deepened, whilst his fidelity to the high inward light which has conducte d him safely so far, has induced in him a humility and docility fitting him for what still awaits him--the attainment

MICHAEL FORD WITCHMOON

seek the infernal sabbat. the infernal sabbat is the degree of solitary initiation via dream. the luciferian sabbat is a higher initiation of the isolated self; very much like azazel, who is revealed as lucifer. it was an early latin writing scribed in 1460 on arras witches presents a possible dreaming image of the infernal sabbat at the sabbats of the vaudois, the presiding devil took aside the neophyte and carried her off to one side of the grove, so that in his own fashion he might make love to her and have carnal knowledge of her; to whom he said maliciously that he would lay her down on the ground supporting herself on her two hands and feet, and that he could not have intercourse with her in any other position: and that was the way the presiding devil enjoyed her, because at the fir

her off to one side of the grove, so that in his own fashion he might make love to her and have carnal knowledge of her; to whom he said maliciously that he would lay her down on the ground supporting herself on her two hands and feet, and that he could not have intercourse with her in any other position: and 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 it appeared cold and soft, as very frequently the whole body. at first he put it in 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. the text explains the possibilities of the experiences of the dreaming infernal sab

MICHAEL WYNN THE SOUL TRAVELERS

nd the sevenfold key of eternity. who was the master dwelling in the mighty pyramid, the many rooms of which signified the worlds in space; the master whom none might behold save those who had been "born again? he alone fully knew the secret of the pyramid, but he has departed the way of the wise and the house is empty. the hymns of praise no longer echo in muffled tones through the chambers; the neophyte no longer passes through the elements and wanders among the seven stars; the candidate no longer receives the "word of life" from the lips of the eternal one. nothing now remains that the eye of man can see but an empty shell--the outer symbol of an inner truth--and men call the house of god a tomb! the technique of the mysteries was unfolded by the sage illuminator, the master of the sec

being crucified upon the cross of the solstices and the equinoxes, was buried in the great coffer. there is a profound mystery to the atmosphere and temperature of the king's chamber: it is of a peculiar deathlike cold which cuts to the marrow of the bone. this room was a doorway between the material world and the transcendental spheres of nature. while his body lay in the coffer, the soul of the neophyte soared as a human-headed hawk through the celestial realms, there to discover first hand the eternity of life, light, and truth, as well as the illusion of death, darkness, and sin. thus in one sense the great pyramid may be likened to a gate through which the ancient priests permitted a few to pass toward the attainment of individual completion. it is also to be noted incidentally that i

MOTTA MARCELO THE COMMENTARIES OF AL

a fellow star. only your holy guardian angel can do it. and the angel speaks within you. he is not you and he never pretends to be! but he speaks within you. all "messages" from choronzon have as their sole purpose to test your understanding of the law of thelema, and fidelity thereunto. this is a very difficult note to understand, unless you have some initiatic experience. you must be at least a neophyte to get something from it. for the central experience of the grade is the vision of the holy guardian angel, and that vision, although it is not to be confused with the knowledge and conversation obtaining in tiphereth of tiphereth, imparts your first inkling of spiritual perspective. although this is not to the point, we might as well add a further warning: neophytes must guard themselves

ore symbolizes any new course of events. the "double-wanded one" is "thmaist of dual form as thmais and thmait, from whom the greeks derived their themis, goddess of justice. the student may refer to the equinox vol. i, no. 2, pages 244-261. thmaist is the hegemon, who bears a mitre-headed sceptre, like that of joshua in the royal arch degree of freemasonry. he is the third officer in rank in the neophyte ritual of the g. d ,following horus as horus follows osiris. he can then assume the "throne and place" of the ruler of the temple when the "equinox of horus" comes to an end. the rimed section of this verse is singularly impressive and sublime. we may observe that the details of the ritual of changing officers are the same on every occasion. we may therefore deduce that the description ap

a-ha is the 'true name' of the unity who is symbolized by the twins harpocrates and horus. note that the twin sign and the child sign is gemini, whose letter is zain, a sword. the doctrine of the dual character of the god is very important to a proper understanding of him "the sign of the enterer is always to be followed immediately by the sign of silence: such is the imperative injunction to the neophyte. in book 4 the necessity for this is explained fully. 36. then said the prophet unto the god: this passage now following appears to be a dramatic presentation of the scene shown in the stele. the interpretation is to be that ankh-f-n-khonsu recorded for my benefit the details of the magical formula of ra-hoor-khuit. to link together the centuries in this manner is nothing strange to the a

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

oup is by placing an advertisement in a local new age or occult tabloid or magazine. xii introduction to the fifth edition "inheritor of a dying world, we call thee to the living beauty. wanderer in the wild darkness, we call thee to the gentle light. long hast thou dwelt in darkness- quit the night and seek the day" with these poetic and deeply symbolic words, the three principal officers in the neophyte grade ceremony ritually bring the candidate into the order of the golden dawn as well as 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

e golden dawn system than in regardie's introduction to the original edition of this book contained herein. this extensive and clarifying narrative demands rereading again and again. the golden dawn is a "system" of discovering, dialoguing, and even negotiating with the collective unconscious and is not a religion, philosophy or even a cult. as the candidate is about to take the obligation of the neophyte, the hierophant assures him or her that "there is nothing contrary to your civil, moral, or religious duties in this obligation" furthermore, the hierophant reminds the candidate to respect all religions, for each contains a spark of the divine. the key theme in both the neophyte grade and the ritual of adeptus minor is that of being brought to the light. this light is also referred to as

through the screen of our disciplined and conscious image making (crowley gave great emphasis to developing the concentrated image making aspect of consciousness) as well as through the automatic unconscious complexes of our personalities. and hence regardie insisted upon some form of psychotherapeutic work once the unconscious had been activated by the ritual work since it was unlikely that the neophyte had yet even knowledge of the possibility of control of image building with consciousness and what effect this could have on the personal life, let alone the discipline to implement it. the neophyte was equally unlikely to be aware of the "sleeping dogs (to use a phrase of blavatsky's) or unconscious complexes of the personality and how those unknown parts of ourselves influence our lives

lecture. within this system, of religion or sect. its letters are considered doorways into the inner world-teric religious organization. a convenient place them on "flash" cards, not unlike 51, zealand, and power: isquieting poignancy. r2d nze king must die-:dge from the victorian k- i-7g life. i am convinced g; 11-ork. work blindly, i rh in itself has absolute zrk. and hard work it is:neophyte cere- f r ?rentually being linked &e- lowing suggestions. for c- iti on to the original -5 careful readings since. structure, and function. of the great work itself- 7 reflecting, meditating ,l i would suggest reading :rn the task of memorizing found within the first i.?abet has no connotation_ a 1 il "holy" symbols-pow- 2,-1.1ated with dogma or esomr r= a r i z intgh ese letters is to ri

thin the contain-:2n d reichian therapy later in +i +zt for jung's theoretical con- t :re effective than free association, the "rose" in this work, by interpreting order, one's associations and insights not an abstruse alchemical reference, practical purpose. additionally, edinger's and archetype as the "blood of christ" when understood with the respective hebrew letter "shin" or the significance neophyte hall. the current of the hermetic order blaze reignited by regardie's patient when many a storm threatened to extinguish and the student willfind that current external organizations, initiations for paul foster case wrote in the trzie and rosicrucian order. if you are duly and make contact. in due season. i do themselves" llewellyn publications and carl special presentation of the first p

ness. another lovely passage which deserves a place in all of one's private devotions and spiritual exercises is this one: glory be to thee, father of the undying. for thy glory flows out rejoicing to the ends of the earth. perhaps one of the most important of these passages to be memorized, and which is unequivocally at the core of all the qabalistic teaching in the order is the excerpt from the neophyte ritual: unbalanced power is the ebbing away of life. introduction unbalanced mercy is weakness and the fading out of the will. unbalanced severity is cruelty and the barrenness of mind. a whole textbook could be elaborated on this one simple piece of teaching. since the order system is replete with such choice gems, it is clear that volumes would be required to elaborate the beauty and fu

various weapons or instruments that are to be used. there is no need to rush headlong into making the instruments. delay this process for a while until the meaning of the ceremonies is assimilated into the psyche. again, i would suggest that the students select a simple consecration ceremony, such as that for the lotus wand, and analyze it with as much attention and care as he would have done the neophyte ritual in the preceding volume. apart from all else, it lays down the simplest possible forms or principles upon which ceremonies should be constructed. though the manufacture of the elemental weapons is a simple enough procedure, although a time-consuming one, these should be postponed until all the conseaation ceremonies have been studied closely enough to have yielded their ultimate se

hich i suggest contain the hallmarks of genius. whoever was the originator of the golden dawn system left the mark both of genius and uniqueness on every phase of the work. he is still unknownhe, or a line of continental rosicrucian adepts, or. we do not know! volume 111 (of the first edition) contains the 2-2 document, which the student will recognize as being a finely structured analysis of the neophyte ritual, breaking it down into several movements and sections. this then serves as the basis for the construction of several elaborate types of ceremonies. these will be altogether without meaning until and unless the students have thoroughly studied the neophyte ritual. nor will it convey much if he has neglected to master the basic principles of the qabalah, particularly the dynamics inv

ir, water, and fire, each serving as the basis of a distinct type of ritual. this document is one of the intrinsic signs of the genius of the g. d. i have been impressed by its magnificence as well as practicality for nearly forty years, when i first discovered it in equinox 3. time has not diminished the lustre, nor familiarity its mark of uniqueness. z-1 is an important paper descriptive of the neophyte ritual, given to the introduction 9 newly inducted adeptus minor for whom it discloses a depth of symbolism and a wealth of practical formulae he could never have previously thought possible. the beginner who glances through this grade initiation may perceive very little in it, until he studies this particular document. it explains the meaning and purpose of the manifold symbols employed

REGARDIE TALISMANS

initiation, takes over with a view to opening the candidate to higher forces. much the same viewpoint is adopted relative to the talisman. it requires to be activated by the forces of higher planes. as crowley once put it extremely well: it will be seen that the effect of this whole ceremony is to endow a thing inert and impotent with balanced motion in a given direction. it is the formula of the neophyte ceremony of the g.d. it should be employed in the consecration of the actual weapons used by the magician, and may also be used as the first formula of initiation. there are at least two distinct approaches relative to this matter of consecrating or charging the talisman with a specific type of energy. the first method is predicated upon a species of meditation, the second is a ceremonial

RUBY TABLET OF SET

ould: it has been practiced by the o.t.o, the church of satan, and now the temple of set. while one of the best systems around, it nonetheless had its drawbacks- again, id-monsters can crop up in places one least expects them and lead to the occasional treachery. yet it remains in effect perhaps because it says those on the way to initiation and perfection are worthy of trust. the ceremony of the neophyte (0=[0] was an impressive one for the new initiate. briefly, the principle of limitless light, the ultimate purity and knowledge, was invoked to lead and guide the (0=[0. importantly, the ceremony struck a note deep within the initiate and gave him a taste of magic to come. just as importantly, it promoted in the initiate an interest and skill in acquiring the basics of magical savoir-fair

the great white brotherhood"(5) he divided his system into three orders and eleven grades, plus a designation of "student" in which the aspirant was to gain a varied knowledge from a number of recommended volumes [compare his with our reading list for the temple of set] the probationer (0=[0] occupied the bottom of magus crowley's first division "the order of the golden dawn" this, along with the neophyte (1=[10, the zelator (2=[9, the practicus (3=[8, and the philosophus (4=[7, is described in both the degrees of initiation in the ruby tablet of set and in magick in theory and practice. it can be seen that the temple has condensed the (0=[0] through (4=[7] into a single first degree, and one that operates on a far more sophisticated level than the first a.a. division. yet it is worth ment

e dark lord. i feel that contacting the dark lord is the more important of the two, as this communion with him will facilitate greater ability in gaining power. through instruction from set, the magician can attain proficiency in the black arts, transformation of the inner consciousness, knowledge of the mundane and transmundane world, and understanding of self and will. purpose: this ritual is a neophyte rite to contact set. i am assuming that it is possible to reach and commune with the dark lord. i believe that this is possible by creating the right atmosphere within a temple setting, and a proper state of mind within the neophyte. the ritual is kept as open and simple as possible to make it easy to change as needed, and to allow for spontaneous work within the rite. at the same time i

s, and the silver star (magister templi through ipsissimus. in the new aa, the three "orders" will be eliminated in favor of a single initiatory structure defined in terms of degrees (of initiation, not "grades" the "tree of life"-based circles and squares will be replaced by the degree symbol. the old "training grades (probationer through philosophus) will be replaced by a single student degree: neophyte i (this name was selected from among the original "training grade" names as the most significant and historic, in both its g:.d. and a:.a. derivations) unlike the old a:.a. grade-curriculum set forth in "one star in sight, an aspirant to the aa shall not be expected to study a hodge-podge of hindu, hebrew, and rosicrucian/masonic mummery. instead the neophyte shall be exposed to, and enco

nd a:.a. derivations) unlike the old a:.a. grade-curriculum set forth in "one star in sight, an aspirant to the aa shall not be expected to study a hodge-podge of hindu, hebrew, and rosicrucian/masonic mummery. instead the neophyte shall be exposed to, and encouraged to discuss and experiment with, the principles of the aeon of horus in their most refined and precise sense. via this exposure, the neophyte may then make an informed decision whether to pursue adeptship or to depart from the aa. the old "rosicrucian grades (adeptus minor through adeptus exemptus) will be replaced by the single degree of adept (based upon the principle that one either is or is not adept. it shall be characterized by a sophisticated intellectual familiarity with the philosophy of the aeon of horus, and by demon

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

and dangerous and here then lies another barrier for the satanic initiate, for he or she must face and question his or her own morality. the concept of initiation originates in a non-satanic religious source where initiation is held to be a symbolic transition from one stage to another. the differences occur in the use of symbolism and of dieties. thus in some examples of a satanic initiation the neophyte may undergo a ritual coupling with a temple priest or priestess. this coupling is a symbolic union of satan and his bride baphomet. thus if the neophyte is female, then a priest, representing satan will couple with her, or if the neophyte is male a priestess, representing baphomet, will couple with him. the obvious exception is if the neophyte is gay and then he or she must seek out a rel

met, will couple with him. the obvious exception is if the neophyte is gay and then he or she must seek out a relevant sapphic or uranian temple. the individual to be initiated may also undergo tests- both during and previous to the initiation ritual- and may be subjected to both humiliation and pain. humiliation may take the form of being stripped naked and bound before the temple into which the neophyte is seeking initiation. the symbology here is of a stripping of personality, wherein the individual is no longer protected by his or her personality as symbolised by his or her clothing and is instead bared to all devoid of any societal position or power that he or she may have. adding to this feeling of nakedness, which is enhanced by the unfamiliarity of the temple and its members, the n

this internal initiation has also been likened to the process of rebirth. yet this rebirth is an internal one, which is not simply reduceable to a change of mind but also involves the development of the astral body and, dependant upon which tradition the initiate belongs to, later on of the mental and divine bodies. with some ritual initiations, if they are powerful enough, the astral body of the neophyte may become so strong that the individual will have a spontaneous out of body experience. yet in order for the astral body(5) to be fully developed a long process of inner work must begin and this may take the form of self study. here the premise know thyself is of the utmost importance where the initiate studies his or her reactions to all his or her experiences. thus he/she will slowly b

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

thy looks radiant with a celestial joy which they wear not now. stranger, thou hast saved me, and i thank and bless thee! is that also a homage thou wouldst reject" with these words, she crossed her arms meekly on her bosom, and inclined lowlily before him. nor did her humility seem unwomanly or abject, nor that of mistress to lover, of slave to master, but rather of a child to its guardian, of a neophyte of the old religion to her priest. zanoni's brow was melancholy and thoughtful. he looked at her with a strange expression of kindness, of sorrow, yet of tender affection, in his eyes; but his lips were stern, and his voice cold, as he replied "do you know what you ask, viola? do you guess the danger to yourself perhaps to both of us which you court? do you know that my life, separated fr

it, we must accept them as our pupils. i am a survivor of that most ancient and immemorial union. this it was that bound me to thee at the first; this, perhaps, attracted thyself unconsciously, son of our brotherhood, to me "if this be so, i command thee, in the name of the laws thou obeyest, to receive me as thy pupil "what do you ask" said zanoni, passionately "learn, first, the conditions. no neophyte must have, at his initiation, one affection or desire that chains him to the world. he must be pure from the love of woman, free from avarice and ambition, free from the dreams even of art, or the hope of earthly fame. the first sacrifice thou must make is viola herself. and for what? for an ordeal that the most daring courage only can encounter, the most ethereal natures alone survive! t

who was once thy pupil is the relentless persecutor of this fair child. with thoughts of lust and murder, he is digging his own grave; thou mayest yet daunt him from his doom. and i also mysteriously, by the same bond, am pledged to obey, if he so command, a less guilty descendant of a baffled but nobler student. if he reject my counsel, and insist upon the pledge, mejnour, thou wilt have another neophyte. beware of another victim! come to me! this will reach thee with all speed. answer it by the pressure of one hand that i can dare to clasp! chapter 3.viii. il lupo ferito, credo, mi conobbe e 'ncontro mi venne con la bocca sanguinosa "aminta" at. iv. sc. i (the wounded wolf, i think, knew me, and came to meet me with its bloody mouth) at naples, the tomb of virgil, beetling over the cave

e. insensibly the young artist found himself elevated and soothed by the lore of his companion; the fever of his wild desires was slaked. his mind became more and more lulled into the divine tranquillity of contemplation; he felt himself a nobler being, and in the silence of his senses he imagined that he heard the voice of his soul. it was to this state that mejnour evidently sought to bring the neophyte, and in this elementary initiation the mystic was like every more ordinary sage. for he who seeks to discover must first reduce himself into a kind of abstract idealism, and be rendered up, in solemn and sweet bondage, to the faculties which contemplate and imagine. glyndon noticed that, in their rambles, mejnour often paused, where the foliage was rifest, to gather some herb or flower; a

larence stood once more in his chamber. the abstruse calculations lying on his table caught his eye, and filled him with a sentiment of weariness and distaste. but "alas, if we could be always young! oh, thou horrid spectre of the old, rheum-eyed man! what apparition can the mystic chamber shadow forth more ugly and more hateful than thou? oh, yes, if we could be always young! but not [thinks the neophyte now] not to labour forever at these crabbed figures and these cold compounds of herbs and drugs. no; but to enjoy, to love, to revel! what should be the companion of youth but pleasure? and the gift of eternal youth may be mine this very hour! what means this prohibition of mejnour's? is it not of the same complexion as his ungenerous reserve even in the minutest secrets of chemistry, or

ble) extracts from the letters of zanoni to mejnour. letter 1. thou hast not informed me of the progress of thy pupil; and i fear that so differently does circumstance shape the minds of the generations to which we are descended, from the intense and earnest children of the earlier world, that even thy most careful and elaborate guidance would fail, with loftier and purer natures than that of the neophyte thou hast admitted within thy gates. even that third state of being, which the indian sage (the brahmins, speaking of brahm, say "to the omniscient the three modes of being sleep, waking, and trance are not" distinctly recognising trance as a third and coequal condition of being) rightly recognises as being between the sleep and the waking, and describes imperfectly by the name of trance

eal so inquisitive, a courage so absolute and dauntless, may suffice to conquer, where austerer intellect and purer virtue have so often failed. thou thinkest, too, that the germ of art that lies in the painter's mind, as it comprehends in itself the entire embryo of power and beauty, may be expanded into the stately flower of the golden science. it is a new experiment to thee. be gentle with thy neophyte, and if his nature disappoint thee in the first stages of the process, dismiss him back to the real while it is yet time to enjoy the brief and outward life which dwells in the senses, and closes with the tomb. and as i thus admonish thee, o mejnour, wilt thou smile at my inconsistent hopes? i, who have so invariably refused to initiate others into our mysteries, i begin at last to compre

ntents of the following letter "when i first received thee as my pupil, i promised zanoni, if convinced by thy first trials that thou couldst but swell, not the number of our order, but the list of the victims who have aspired to it in vain, i would not rear thee to thine own wretchedness and doom, i would dismiss thee back to the world. i fulfil my promise. thine ordeal has been the easiest that neophyte ever knew. i asked for nothing but abstinence from the sensual, and a brief experiment of thy patience and thy faith. go back to thine own world; thou hast no nature to aspire to ours "it was i who prepared paolo to receive thee at the revel. it was i who instigated the old beggar to ask thee for alms. it was i who left open the book that thou couldst not read without violating my command

ind it to the darkness and pangs of the prison-house of clay? didst thou not feel that it was i who, permitted by the heavens, shielded it from suffering and disease? and in its wondrous beauty, i blessed the holy medium through which, at last, my spirit might confer with thine! and how have i tracked them hither? i learned that thy pupil had been at venice. i could not trace the young and gentle neophyte of parthenope in the description of the haggard and savage visitor who had come to viola before she fled; but when i would have summoned his idea before me, it refused to obey; and i knew then that his fate had become entwined with viola's. i have tracked him, then, to this lazar house. i arrived but yesterday; i have not yet discovered him. i have just returned from their courts of justi

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

nal order, and the power of judgment over life and death will be put in his hand. the initiand had to undergo whatever experience was necessary in order to be able to make such a confession an experience of a most exalted kind. if these experiences came to the attention of the uninitiated, however, it is easy to see that they would comprehend nothing of what actually took place in the soul of the neophyte. they would take the latter s death, burial, and resurrection as a physical occurrence, and the spiritual realities of a higher existential plane would take on the appearance of an event contradicting the whole natural order of things: a miracle. and in that sense, a miracle is what initiation was. the life of an initiate: buddha and christ those who wished to comprehend what initiation m

SYMBOLISM OF THE BANNERS

from the fifth-century a.d. neoplatonist proclus) 168. the theme is dealt with in dionysius ecclesiastical hierarchies (which echo those in heaven. he says explicitly that the incarnate son of god is the source and perfection of all hierarchies see andrew louth, denys the areopagite (morehouse, harrisburph1-4 symbolism of the banners r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 as the neophyte goes through his initiation, he is told by the hiereus to make the saluting sign to the banner of the east. the banners change to different positions with each grade initiation. yet, the true symbolism of the banners remains hidden and unknown until the candidate reaches the grade of 5=6. the mystical symbolism of the banners can only be fully recognized when a greater understanding of th

. the golden cross-bar is that whereon the manifested law of perfection rests; the banner itself, the perfect law of the universe, the red cords and tassels, the divine self-enunciation, whose trials and sufferings form, as it were, the ornament of the completed work. the whole represents the ascent of the initiate into perfect knowledge of the light. therefore, in the address of the hiereus, the neophyte hears "even the banner of the east sinks in adoration before him" as though that symbol, great and potent though it be, lowers itself before the vast and mighty one. symbolism of the banner of the west on the banner of the west, the white triangle refers to the three paths connecting twklm with the other sephiroth; while the red cross is the hidden knowledge of the divine nature which is

THE CANOPIC GODS SYMBOLISM

which is in the centre is the palace of the stars. we are come to uplift thee to that grand palace of the sun where burns the immortal flame of the vast unknown! we are come to uplift thee to the home of the starry wisdom of the highest! thus we say unto thee, hear thou our holy voice of fire; yea, hear thou our holy voice of fi f1-6 the canopic gods symbolism of the four genii of the hall of the neophyte g.h. fratre sub spe (supplement to z1) 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 the canopic gods g.h. fratre sub spe (supplement to z1) the symbolism of the four genii of the hall of the neophyte in a temple of the grade of neophyte, the four gods, ameshett, ahephi, tmo-oumathu, kabexnuv, are said to be vice-gerants of the elements, and answering to the rivers of eden as dr

eophyte, the four gods, ameshett, ahephi, tmo-oumathu, kabexnuv, are said to be vice-gerants of the elements, and answering to the rivers of eden as drawn in the warrant of the temple, are said to rule in the four corners of the hall between the stations of the kerubim. in egyptian mythology, these gods are also said to be the children of horus, and partake of his symbolism. if now, we regard the neophyte ceremony as representing the entrance into a new life, regeneration- mors janua vitae- the egyptian symbolism wherein that idea was so clearly and exactly worked out becomes important. bear in mind that a new life means a new plane or a higher world, a passing, say, from the rtk of hycu to the twklm of hryxy. now, as behind rtk depend the veils of negative existence: ya [ws ya and rwa [ws

ea was so clearly and exactly worked out becomes important. bear in mind that a new life means a new plane or a higher world, a passing, say, from the rtk of hycu to the twklm of hryxy. now, as behind rtk depend the veils of negative existence: ya [ws ya and rwa [ws ya, so through negative existence must pass the soul that goes from hycu to hryxy, or vice-versa. this process is illustrated by the neophyte ceremony as described in z-3, and as seen by the clairvoyant eye. in egyptian mythology, the dead, when the ceremonies are complete, the soul weighed and passed, the body mummied and preserved from corruption, then become one with osiris and are called osirian. hence, the hierophant, who represents osiris when the candidate is placed in the north, speaks to him in the character of his hig

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

gree of receptivity to the idea of communication with the dead. by the time the medium has entered the meditative state that induces the trance which summons the spirit guide, the sitters have been prepared by the medium s confidence and by their own beliefs and expectancy to accept the reality of an outside intelligence occupying the medium s physical body. mediums usually make it quite clear to neophyte sitters that the best manner in which to secure a demonstration of genuine spiritistic phenomena is to assure the medium of one s good will. the sitter should also let the medium know that he or she is assured of the medium s honesty and abilities. the sitter should not hurry the medium, but keep in mind that the greatest guarantee of a successful seance is the medium s serene state of mi

belonging to a place, such as originating, growing, or living in an area, environment, region, or country. left-hand path in occult tradition, a practitioner who practices black magick. 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 mystery religions and cults 321 l. ron hubbard (1911 1986, the founder of the church of scientology (ap/wide world photos) neophyte from the latin neophytus and greek neophutos or phuein, to plant or cause to grow literally meaning newly planted. a beginner or novice at a particular task or endeavor. somebody who is a recent convert to a belief. a newly ordained priest, or someone who is new to a religious order, but who has not yet taken their vows, so is not yet a part of the order. pan in greek mythology the god of

l body and hovering over it as though they were a bystander. neo-paganism someone who believes in a contemporary or modernized version of the religions which existed before chris- 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 glossary 329 g l o s s a r y tianity, especially those with a reverence for nature over the worship of a divine or supreme being. neophyte from the latin neophytus and greek neophutos or phuein, to plant or cause to grow literally meaning newly planted. a beginner or novice at a particular task or endeavor. somebody who is a recent convert to a belief. a newly ordained priest, or someone who is new to a religious order, but who has not yet taken their vows, so is not yet a part of the order. neuron the basic functional unit

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

l body and hovering over it as though they were a bystander. neo-paganism someone who believes in a contemporary or modernized version of the religions which existed before chris- 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 glossary 309 g l o s s a r y tianity, especially those with a reverence for nature over the worship of a divine or supreme being. neophyte from the latin neophytus and greek neophutos or phuein, to plant or cause to grow literally meaning newly planted. a beginner or novice at a particular task or endeavor. somebody who is a recent convert to a belief. a newly ordained priest, or someone who is new to a religious order, but who has not yet taken their vows, so is not yet a part of the order. neuron the basic functional unit

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

magi who actually achieved the transmutation of base metals into gold by means of the philosopher fs stone. in addition, some said that he was able to exert control over atmospheric conditions, once even transforming a cold winter day into a pleasant summer afternoon so he and his guests could dine comfortably outside. a prolific writer, albertus produced 21 volumes containing directions for the neophyte- practicing alchemist. certain witnesses to his laboratory credited him with the creation of an automaton that performed menial tasks and was capable of intelligent speech. the term gmagnus h (great) usually ascribed to him was not awarded to him as a result of his many accomplishments, but is simply the latin equivalent of his family name, de groot. born at larvingen on the danube in cir

r telling the future by examining the entrails of animals. horoscope from greek horoskopos, literally meaning gtime observer h and from hora meaning gtime, or hour, h referring to the time of birth. a diagram or astrological forecast based on the relative position in the heavens of the stars and planets in the signs of the zodiac, at any given moment, but especially at the moment of one fs birth. neophyte from the greek neophutos meaning gnewly planted. h a person who is a new convert to a religion or religious community. somebody who is a beginner at an endeavor or task. soothsayer from middle english, literally meaning gsomebody who speaks the truth. h someone who claims to have the ability to foretell future events. 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

l body and hovering over it as though they were a bystander. neo-paganism someone who believes in a contemporary or modernized version of the religions which existed before chris- 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 glossary 287 g l o s s a r y tianity, especially those with a reverence for nature over the worship of a divine or supreme being. neophyte from the latin neophytus and greek neophutos or phuein, gto plant h or gcause to grow h.literally meaning gnewly planted. h a beginner or novice at a particular task or endeavor. somebody who is a recent convert to a belief. a newly ordained priest, or someone who is new to a religious order, but who has not yet taken their vows, so is not yet a part of the order. neuron the basic functio

THE MAGICIAN S KABBALAH

erstanding becomes a mirror of the divine will and the mystic achieves chockmah by becoming a pure interface of god. finally, the way is completed (yod as symbolic of the way depicted on the hermit tarot card) by recognising the unity of all things, and hence the same letter covers both kether and chockmah. incidentally, the hermit tarot card to which yod is attributed is also associated with the neophyte ceremony of the golden dawn, and demonstrates that even from the first step on the path, the goal is always already there if we could but be aware of it. resh in binah resh refers to consciousness and light through the tarot card of "the sun, and in the context of binah affirms that the three supernal sephiroth reside in the "white head (resh means "head) of kether. the hemispheres of the

id to be the gates to our soul. the letters of yesod (ysvd) relate to the tarot cards of the hermit, temperance, the lovers and the empress. these cards express some of the key features of this sephirah: hermit: the individualness of the personal ego, but the light of the true self is but a spark in the lamp. this state of wandering in the darkness is enacted in the golden dawn initiation rite of neophyte, where the candidate is blindfolded and led about the temple by the "symbolic light of occult science, which in turn refers to their own enlightened awareness (tiphareth. temperance: the tarot key attributed to the path leading from yesod to tiphareth in the initiatory progression up the tree. as sallie nichols describes "the action of the angel temperance as she works with the waters of

THE MIDDLE PILLAR

y of evil, invoke evil spirits, and practice harmful (black) magic towards others. thus, satanism is not a life-affirming philosophy, and it should be soundly rejected by any true seeker who wishes to evolve spiritually. for as regardie stated in the tree of life, 241-242 "those who employ such methods [of black magic] should be severely shunned by the theurgist as he would a foul disease" in the neophyte ritual of the golden dawn, the candidate swears..i will not debase my mystical knowledge in the labour of evil magic at anytime tried or under any temptationj'(regardie, the golden dawn, 123. it should be clear that serious, ethical magicians do not engage in satanism or black magic. 5. the two pillars are a major part of the symbolism of the qabalah, an ancient hebrew mystical tradition

re information about the qabalah, see regardie's a garden of pomegranates (llewellyn, 1988) or our own book, the golden dawn journal, book ii, qabalah: theory and magic (llewellyn, 1994. 6. in a golden dawn temple, that is. temples of other magical or esoteric groups do not necessarily have these pillars as part of the temple furnishings (masonic temples, however, do have two pillars) 7. from the neophyte ritual. regardie, the golden dawn, 125. 8. a hindu esoteric text which emphasizes liberation from the lower, the cultivation of consciousness, and the awareness of the higher self. the two pillars of the temple 23 9. from the neophyte ritual. regardie, the golden dawn, 129. 10. see the secret of the golden flower, translated by richard wilhelrn with foreword and commentary by c. g. jung (

n in diagrams of the tree. these pillars are almost always described as they are seen in the diagram. that is, the lefthand pillar (binah, geburah, and hod) is known as the pillar of severity and the right-hand pillar (aokmah, chesed, and netzach) is known as the pillar of mercy. the two pillars retain these these traditional titles whether one is looking at or backing into the tree. 24. from the neophyte ritual. regardie, the golden dawn, 125. 25. from the neophyte ritual. regardie, the complete golden dawn system of magic, volume six, 13. 26. in psychology, repression refers to the unconscious exclusion of painful impulses, desires, or fears from the conscious mind. 27. the student of western magic must be especially vigrlant against inflation of the ego. chapter two the tree of life t h

powerfully charged by the manifestation of this spiritual force, the result was all the more effectual and definitely realized in consciousness.l2 a simple ceremony which invokes the divine and archangelic currents of elemental force, using invocations composed of ecstatic passages from various sacred scriptures, is almost ideal for the purpose. 13 not only does h s method succeed in providing a neophyte with an introduction to the light of his own hgher genius and to the realm of magic, but it is a supreme techmque of self-initiation.14 various changes may be rung on a simple theme. and according to the the middle pillar exercise 77 student's own ingenium and spiritual aspiration, so will he devise several methods of employing the techniques i have described above. there will be some who

ed kind with the least application, and with practically no spiritual effect upon themselves or their mental or moral nature, and certainly no progress in that path wluch leads to the knowledge of the higher self. silence with reference to symptoms and results is therefore most desirable. endnotes 1. ths is daath, which is not a sephirah, but rather a conjunction of chokmah and binah. 2. from the neophyte ritual. see regardie, the golden dawn, 129. 3. the symbol of the rosicrucians. rosicrucianism is a form of mystic or esoteric christianity whose teachings embrace the hermetic sciences. 4. the philosopher's stone is an alchemical symbol of true spiritual attainment. the search for the philosopher's stone is the search for truth and illumination. 5. along the same lines, each letter of the

nts of fire, water, air, and earth. when malkuth is considered as the primary sephirah of elemental earth, these divisions represent the sub-elements (fire of earth, water of earth, air of earth, earth of earth. 5. see part two, chapter ten for a complete ritual of this sort, titled "the tree of life exercise" also called "the rite of three pillars" 6. meaning "lord, god of knowledge" 7. from the neophyte ceremony. see regardie, the golden dawn, 125. 8. this name may have a greek etymological base. possible translation "near thy throne" 9. more often the divine name for chokrnah is given as yah. 10 "the herald of god" circulating the light and the formula of vibration 99 11. according to golden dawn tradition, the divine name for binah is yhvh elohim (transliterated as yhvh alhim. this nam

we suggest that students not mix hebrew and enochian here, particularly if they are unfamiliar with the enochian system. use the hebrew divine and archangelic names associated with binah as per golden dawn tradition. 26. this js verified by a passage in the manuscripts of the golden dawn, particularly a section of z.l: the enterer of the threshold, the symbolism of the opening of the 0=0 grade of neophyte (regardie, the golden dawn, 346 "this is the secret traditional mode of pronouncing the divine names by vibration. the method described is called "the vibratory formula of the middle pillar" 27. the technique of vibrating a divine name wlule visualizing it flaming in the air is known as the expanding whirl of vibration. 28. that is, the transliteration of these names. 29. the techmque of

peutic uses, this simple yet powerful cleansing ritual can be used as a protection against the impure magnetism of others. it is also a method for getting rid of negative thoughts or emotional distress. as a magician, you can make a mental image of a particular thought or disturbance and visualize it before you. one way of doing this is to project it out of your aura with the projection sign of a neophyte (also called the the attacking sign; see figure 14, p. 198. when the unwanted energy is away from you, you can prevent its return with the sign of silence (or the sign of protection. then imagine the negative form in the east and perform the lesser banishing ritual of the pentagram. see the form dissolving on the outside of your ring of flaming pentagrams. the lbrp can also be used to aid

moving toward the spirit point. the invoking earth pentagram is drawn starting from the spirit point and moving toward the earth point. 23. the invoking form would be the lesser invoking pentagram 24. used in this context, adonai or "lord is a term of sovereignty, not of gender. it should be thought of like the egyptian title of pharaoh, which applied to both male and female rulers. 25. from the neophyte ritual. see regardie, the golden dawn, 124. 26. based on the golden dawn's flying roll no. m, published by francis king in astral projection, ritual magic, and alchemy by s. l. macgregor mathers and others. 27. th hsa s been affirmed by an a. 0.v ersion of the same manuscript. 28. this invocation contains the names of egyptian gods rather than hebrew archangels (the greek and gaelic ritua

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

a sense sublime of something far more deeply interfused, whose dwelling is the light of setting suns, and the round ocean and the living air, and the blue sky, and in the mind of man; a motion and a spirit, that impels all thinking things, all objects of all thoughts, and rolls through all things *wordsworth. to the uninitiated this matter must for the present remain dark, and though at first the neophyte may think that the following solution, which i trust i shall be able in some little way to explain, is but one on a similar footing to that as set forward by those supernaturalists who dogmatize concerning credo quia absurdum, i must bid him now at the very outset remember, that hexcept he become as a little child, he can in no way enter into the kingdom of heaven h; and further, becoming

vol. i, p. 32. in gthe alchemist, h or in that beautiful poem gthe farewell of paracelsus to aprile. h gstruggling in vain to what one hopes the best. h* we find this larger hope is here the keynote, as it is in so many of crowley fs poems; to mention perhaps the most noted, we find this sacred flame flashing forth in gaceldama, h gparacelsus, h gthe ultimate voyage, h gthe nameless quest, h gthe neophyte, h and in gtannhauser. h many of the poems in gsongs of the spirit h and gthe holy of holies, h hold fast to this idea; and it is this ideal, the progression from the kingdom to the crown, from malkuth to kether, which constitutes one of the most beautiful doctrines of the older and simpler qabalah *songs of the spirit, vol. i, p. 40. the qabalah guides us to a divine theurgy. according t

d whose illumination is mere reflection; but what is it then these great beings imitate, pretend to, or reflect? here lies the dark question which no denial can disprove, no assertion comprehend, and which work alone through the alembic of our hearts can reveal and accomplish. the adepts it is this something, this light which every adept sets out to discover; for, whether in the dark night of the neophyte, or the noonday brilliancy of the supreme magus, reason deserts us, and we at length are forced to seek a diviner illumination beyond those dark realms of rational understanding. crowley writes on this point, in geleusis, h as follows: not while reason is, as at present, the best guide known to men, not until humanity has developed a mental power of an entirely different kind. for, to the

THE TAROT OF C C ZAIN

ty. and the head of the man indicates that both intuition and intelligence are necessary guides in unfolding the highest spiritual possibilities. these four emblems ranged around the zodiac typify the processes of evolution. they are the four forms of the egyptian sphinx, and also symbolize the passage of the sun through the four zodiacal quadrants. as applied to adeptship they point out that the neophyte must have energy and courage to sustain his efforts, must have knowledge to direct his energies properly, must labor ceaselessly for the realization of his aspirations, and must gradually tune his emotions to a higher, more spiritual vibratory level. those four attributes, wisdom, perseverance, courage, and love are usually rendered in occult circles as "to know, to do, to dare, to be sil

ng bags on his left shoulder. he leans on a black staff and walks toward a fallen obelisk behind which a crocodile with open mouth awaits to devour him. above is an eclipse of the sun. the eclipse signifies that the spiritual light from within has been obscured by material interests; or it signifies that dark forces from the inner plane try to shut away the spiritual illumination which guides the neophyte. the bags over the left shoulder of the blind man indicate the material things of life he has spent his efforts acquiring; or it represents his ability to minister in physical ways to those in need. the staff of experience with good and evil is black, indicating that prudence is subservient to the demands of the senses; or that the demands for uplifting and protecting others is so great t

THE WITCH CULT OF ZOS VEL THANATOS

n the austrian magickal scene, and for that matter even beyond it. his work with the publishing house edition ananael and past musical endeavors from zero kama and his art work today prove this. dewitt had a number of very powerful and dangerous rituals, for which i will only describe in parts here to present the luciferian aspects of this foundation of self-alchemy and evolution. dewitt became a neophyte in the iot in 1988, taking the title frater anon 359. he then began translating a number of peter carroll s works in german and pushed forward with his own temple pleasuredome. much of the workings of temple pleasuredome were focused on spare s zos kia cultus and an uncompromising focus of magick which led others to call him a gnostic extremist. many of the rituals implemented by anon 359

THE SECRET RITUALS OF THE OTO

rs, fawns, centaurs, dryads, a thousand gracious tribes, leap lightly and lustfully through their legends. again we have the loves of fairies for mankind, and the commerce of the beni elohim with the daughters of men; and yet again the marriage of orpheus with eurydice a nymph, and the fatal nets that laura, melusina, the sirens, lilith and many another cast for men. it is even said that to every neophyte of the order of a\a\ appeareth a demon in the form of a woman to pervert him; within our own knowledge have not less than nine brethren been utterly cast out thereby. there are also vain loves, as that of ixion for hera, of actaeon for artemis. consider of this. vii of certain greek rites among the peoples of the balkan peninsula and especially the greeks, beneath the bush of their false

TYSON DONALD NEW MILLENNIUM MAGIC

agus becomes, once the magic circle is truly formed around the self, the magus is vulnerable while outside it. indeed, the greater the power of the magus within the circle, the greater his or her degree of vulnerability without. the beginner may be tempted to test the dangers outside the circle by deliber- ately stepping through its boundary. most often nothing will happen. the very fact that the neophyte can casually break the circle indicates that it was never a living reality in his or her mind. any fool can draw a ring around himself, but it takes the will of a magus to empower it-to bring it alive. only when the magus sees the flaming ring with open eyes, feels the heat from it against naked skin, hears the flutter of its burning, and experiences pain on touching it, will he or she su

TYSON DONALD THE MAGICAL WORKBOOK

ing force and of projection of will power, and it should be employed in all cases where 102 standing exercises force of attack is required-especially in charging of talismans and the like. generally, it is best to have the thumbs and all the fingers extended-but if a particular effect is desired, you may extend only the fingers appropriate thereto, keeping the rest folded back in the hand. in the neophyte ktual of the golden dawn, students were taught to make the sign of the enterer by advancing their left foot. however, regardie's illustration shows the right foot advanced in the sign of the enterer, and symbolically this is more appropriate for a posture of projection. the right side of the body projects, the left side receives. when the left foot is advanced the sign implies a groping f

end of the entire ritual process, or they may be spoken at the beginning and end of the actual work that forms the heart of the ritual. i have chosen the latter course to illustrate that the opening and closing procedures of this exercise may be used for many different rituals, not solely for a ritual of cleansing. i have added to the circumambulations the sign of the enterer from the golden dawn neophyte grade, which was described in detail in exercise 26 in connection with charging objects with elemental force. this powerful projecting gesture can also be used to encourage the circular flow of occult potency around the circumference of the ritual circle, and was employed in this way in golden dawn rituals. its use is not strictly necessary in this exercise, but it helps to strengthen the

VOX SABBATUM

nd the circle, by dream or waking sabbat such is a reality which is very pertinent to the practitioner it is a vivifying and realistic experience, with results ending in the success of the desire. as an early latin tract indicates, the arras witches held numerous sexual relations with demons as described in the following from 1460- at the sabbats of the vaudois, the presiding devil took aside the neophyte and carried her off to one side of the grove, so that in his own fashion he might make love to her and have carnal knowledge of her; to whom he said maliciously that he would lay her down on the ground supporting herself on her two hands and feet, and that he could not have intercourse with her in any other position; and that was the way the presiding devil enjoyed her, because at the fir

her off to one side of the grove, so that in his own fashion he might make love to her and have carnal knowledge of her; to whom he said maliciously that he would lay her down on the ground supporting herself on her two hands and feet, and that he could not have intercourse with her in any other position; and 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 emi

t 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 partner and has intercourse. sometimes indeed indescribably outrages are perpetrated in exchanging women, by the order of the presiding devil, by passing on a women to the other women and a man to other men

WAITE ASPECTS OF MASONIC SYMBOLISM

that corner-stone- thus reversing the image. that of the corner- stone is like an externalization in dramatic form of an old rosicrucian maxim belonging to the year 1629 "be ye transmuted from dead stones into living, philosophical stones" from my point of view, it is the more important side of the symbolism; it is as if the great masonic edifice were to be raised on each candidate; and if every neophyte shaped his future course both in and out of masonry, as though this were the case actually, i feel that the royal art would be other than it now is and that our individual lives would differ. part iii recurring to the legend of the third degree, the pivot upon which it revolves is the existence of a building secret, represented as a master-word, which the builder died to preserve. owing t

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

of nature, where all of the cosmic laws are written. indeed, very few are the ones who can open the book and study it. the ordeal of the sanctuary is very terrible. very few are the human beings who have succeeded in passing such an ordeal. a precious jewel (with the seal of solomon) a ring filled with ineffable light is granted to the one who victoriously passes the ordeal of the sanctuary. the neophyte who touches the ring with the left hand inevitably loses it. another explanation of the seal of solomon is the following: above the father, the son and the holy spirit, below the power that governs (the intimus, the power that deliberates (the mind, and the power that executes (the personality. when the power of deliberation and the power of execution become rebellious, they are insubordi

out. many are those who begin, yet few are those who finish. in the arcanum 18, there are very subtle dangers that the student ignores, the tenebrous gather in their temples in order to count the number of vertebrae conquered by the student. each vertebra symbolizes a cup for them; on the altar they place the same number of cups as the number of vertebrae the student has conquered. they judge the neophyte on this basis and consider him a thief. the tenebrous ones thoughts may be formulated as follows: you have stolen many cups from us. you are stealing powers from us. you are a thief. the tenebrous never believe themselves to be bad, on the contrary they believe themselves to be wells of sanctity. therefore, when they attack the student, they do it with good faith because they believe that

WESTERN MANDALAS OF TRANSFORMATION SR AL

uperstitious, but what are you doing but having a relationship with your subconscious? you are trying to establish an archetypal encounter, and learn a common language. this is part of the western occult tradition: get an h. g. a. from god, trust it, and begin to work with it. an ancient magical treatise known as the sacred magic of abramalin, the mage (translated by s. l. m. mathers) advises the neophyte to live alone, concentrating on nothing but his or her h. g. a. for 6 months. some qabalists have actually attempted to do this; others have tried this meditation process on a smaller time scale, such as during an isolated retreat. concentrating on one's h. g. a. most certainly focuses and strengthens the will and one's intention for magical workings. if it is not possible to take any tim

ame (see th chart in figure 2-e) and compose a little personalized mantra of the magical name. it could be incorporated into one's magical workings, along with other prayers, affirmations, divine names, etc, or simply used whenever you want to call upon your h. g. a. you may also make an incense compound from the letter correspondences (also in e. this is a very powerful method for connecting the neophyte with the corresponding vibrations of the h. g. a, since it is literally infused into one's body cells through inhalation. there are many variations on these themes that can be utilized by figure 2-e note: the most important incenses, qabalistically, are in bold type. letter a-aleph b-beth g-gimel d-daleth e, h-heh v,w-vav z-zain ch-cheth t-teth i, j, y-yod k, c-kaph l-lamed m-mem n-nun s

ver some basic positive correspondences for the best times to make your particular talisman. the moon should also be on the increase (unless trying to diminish something. failing all else, it is nearly always permissible to create any talisman on a wednesday, because one of the things mercury rules is the making of seals and pentacles. prayers and intention following the qabalistic tradition, the neophyte should do some form of preparation, such as the qabalistic cross and banishing ritual given in much of the golden dawn literature (see bibliography, or one could simply pause and say a prayer for a blessing of the work. here are two ancient benedictions given in the of occult philosophy, book 4 (p. 62-3, attributed to agrippa, but probably written by one of his students: 1. after the cast

s mistakes to prevent any possible abuse. in today's world, magical information abounds, and if the student is foolish enough to practice magic for selfish and manipulative ends.not yet having integrated the law of threefold return.he or she can find books galore with spells, curses, and figure 4-t figure 4-u anything else imaginable. we no longer live in an age of censorship, and this forces the neophyte to take greater responsibility. because there are numerous books with drawings of sigils, the student can consult these if he wishes to simply copy them onto a talisman. i am not going to reproduce all the sigils of divine names, intelligences, spirits, or angels here. all the necessary information for making correct sigils is given in this and the following chapters, along with numerous

WICCA WITCHCRAFT TODAY

chumen, preparing to celebrate under the symbol of matrimony her communion with dionysus. it is she who is the protagonist of the entire liturgy '2. draped in the sindon the maiden reverently approaches a nude youth evidenced to be a priest by the high dionysiac boots he is wearing. this embades, under the tender guidance of a priestess, is reading a charge or ritual from a roll in order that the neophyte may be made cognisant of the rules, or maybe of the significance of the initiation '3. thus instructed and enabled now to share in the rite, the maiden, still draped in the sindon and now wearing a crown of myrtle, moves to the right bearing on a ritual dish food in slices to take part in a lustral repast. before a sacrificial table is seated a priestess assisted by two attendants; with h

; with her left hand she uncovers a dish brought by one attendant and in her right hand she holds a branch of myrtle on which the other attendant, who has thrust into her girdle a ritual roll, is pouring a libation by means of an oenochoe. this is the lustral agape which must be celebrated before the communion, as was the custom in primitive christianity '4. after the celebration of the agape the neophyte is worthy of a new birth, represented allegorically. a satyr and satyra are seated; a fawn is stretching out its muzzle towards the satyra who is offering it her breast; on the left old silenus gazes on the scene playing ecstatically on a lyre. in the myth the child dionysus was transformed into a kid to hide him from the wrath of hera. this kid which is being suckled symbolises the infan

satyra who is offering it her breast; on the left old silenus gazes on the scene playing ecstatically on a lyre. in the myth the child dionysus was transformed into a kid to hide him from the wrath of hera. this kid which is being suckled symbolises the infancy of dionysus, and silenus is present because he is to be the pedagogue of the god; the scene represents symbolically the new birth of the neophyte. she is seen again in zagreus under the form of a kid, which is why there is found on the golden tablets buried with the initiated at sybaris the soul of the dead appearing before persephone and saying "i am born again '5. the neophyte is born again in zagreus; she has begun to live the life of the god, but terrible tests await her. silenus seated on a double plinth shows her a hemispheri

iated at sybaris the soul of the dead appearing before persephone and saying "i am born again '5. the neophyte is born again in zagreus; she has begun to live the life of the god, but terrible tests await her. silenus seated on a double plinth shows her a hemispherical silver case on which a youth gazes in ecstasy while his companion holds on high behind him a dionysiac mask. silenus turns to the neophyte, identified by the sindon, and utters that to her which visibly fills her with terror. she shrinks back as though to flee and makes the gesture of one who would banish from her eyes a terrible vision. the hemispherical case at which the youth gazes ecstatically is a magical mirror; he is fascinated and falls victim to a hallucinatory monoideism and, as happens in crystallomancy, sees in t

s a magical mirror; he is fascinated and falls victim to a hallucinatory monoideism and, as happens in crystallomancy, sees in the mirror a series of visions which have their centre and starting point in the mask and life of dionysus. he sees unrolling itself in the mirror the life of the god, sees how he was rent to pieces and devoured by the titans, and, in short, sees the future destiny of the neophyte, who, if she would be born again as a new creature, must die together with zagreus. it is this dread dionysiac death which he announces to the maiden. it is a divination which is being wrought and it is silenus, first the pedagogue and then the mystagogue of dionysus, by whom it is wrought. besides including the annunciation of the future death of the neophyte, this scene includes further

us when a child beheld in a magic mirror, fashioned for him by hephaistos, his future destiny. another tradition is that the titans slew zagreus by showing him in a mirror his own misshapen face, so distracting his attention that they killed him. now as the sacramental drama consisted in the repetition of the actions of the god to obtain by this imitation communion with him, this explains why the neophyte, or the youth on her behalf, gazes on the mirror as dionysus did so as to become as dionysus and die with him '6. the neophyte after receiving the annunciation would now become the mystical bride of dionysus, and to signify symbolically this wedlock she is about to uncover a huge phallus which she has brought in a sacred basket. she places this on the ground and seems humbly to crave the

WILLIAM WESCOTT GOLDEN DAWN HISTORTY LECTURE

ephiroth, the ten emanations of deity as figured in the qabalah whose professors were illuminated by the higher magic of the ancient world. the grades of the first order will be found to be hebrew in design and tendency; and inasmuch as the influx of time brought on the revelation of the christos, the tiphareth, the beauty of microprosopos, christian design is reflected in the higher degrees. the neophyte grade and the 1st, 2nd, 3rd and 4th grades, which this present isis urania temple is authorized to confer after due examination and approval, posses rituals and secrets which have been received from the g.h. chief adepts and these are placed in our hands to use in the tuition of pupils in the ancient methods of this order. this temple (isis urania) was consecrated as a successor to herman

WORKING CEPHALOEDIUM VERSION 1

, 31-666-31, the scarlet woman lea m y concubine, in whom is all power given, sworn unto aiwaz, prostituted in every part of her body to pan and to the beast, mother of bastards, aborter, whore t o herself, to man, woman, child and brute, partaker of the eucharist of the exc rements in the mass of the devil, sorceress of the rite of esau and jacob, and also genesthai, 143, weh note: c.f.russell a neophyte of a'.a, a master ma gician of o.t.o. and a passed postulant to the secret chamber of the knights of the temple, high priest unto the beast before the altar of purple and gold. first then this brother genesthai made of invocation of tahuti lord of wisdom in the great magical circle of the abbey, that he might come upon us in power. thus was tahuti manifest in the mind of the beast, like l

e crimson cap for binah, that covereth him, with the white cross of john for kether. he shall wear his ring of a magus& his rosy cross. he shall bear the wand of obeah, with its janus-head of man& woman& its four snakes for his weapons. 3. iacchaion shall wear the black robe lined with gold, for he commeth forth from the darkness of the outer& the light but fringeth him. also black is proper to a neophyte. his head shall be bare, for shamelessness& as the symbol of his function in this working. he shall bear the style& the papyrus for thoth, to write the words of the work. also he shall bear "the book of the law" of the furniture of the temple. in the east the altar of fire& the throne of the beast, with incense etc. in the west the scarlet woman& the altar of sacrifice, the wine etc. in t

WORKING CEPHALOEDIUM VERSION 2

ael, 31-666-31, the scarlet woman lea my concubine, in whom is all power given, sworn unto aiwaz, prostituted in every part of her body to pan and to the beast, mother of bastards, aborter, whore to herself, to man, woman, child and brute, partaker of the eucharist of the excrements in the mass of the devil, sorceress of the rite of esau and jacob, and also genesthai, 143, weh note: c.f.russell a neophyte of a'.a, a master magician of o.t.o. and a passed postulant to the secret chamber of the knights of the temple, high priest unto the beast before the altar of purple and gold. first then this brother genesthai made of invocation of tahuti lord of wisdom in the great magical circle of the abbey, that he might come upon us in power. thus was tahuti manifest in the mind of the beast, like li

e crimson cap for binah, that covereth him, with the white cross of john for kether. he shall wear his ring of a magus& his rosy cross. he shall bear the wand of obeah, with its janus-head of man& woman& its four snakes for his weapons. 3. iacchaion shall wear the black robe lined with gold, for he commeth forth from the darkness of the outer& the light but fringeth him. also black is proper to a neophyte. his head shall be bare, for shamelessness& as the symbol of his function in this working. he shall bear the style& the papyrus for thoth, to write the words of the work. also he shall bear "the book of the law" of the furniture of the temple. in the east the altar of fire& the throne of the beast, with incense etc. in the west the scarlet woman& the altar of sacrifice, the wine etc. in t

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

ay: before me raphael behind me gabriel at my right hand michael at my left hand auriel before me flames the pentagram- behind me shines the six-rayed star and make the qabalistic cross as directed above, saying ateh, etc. for banishing, use the same ritual, but reverse the direction of the lines of the pentagram. 179 appendix e the grade signs the following signs are used in the golden dawn (the neophyte has two signs as shown: 180 t h e s i g n s o f t h e 5= 6 g r a d e commonly called the lvx formula or the divine white brilliance the signs of the 5=6 grade are broken down into three separate sections. the first is when the adept or aspiring magician calls out: inri this stands for the hebrew letters yod nun resh yod which was nailed to the cross of suffering above the head of christ

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

s, horus, nephthys, osiris, and christ. these can be fused together when needed to produce a very potent force, with the currents of the minor godforms working under these main ones. all other side potencies of energies take a back seat to these energies, because it is they who give the other powers a chance to operate during ritual. how this comes about can be best explained in a speech from the neophyte ritual: let the number of the officers in this degree and the nature of their offices be proclaimed once again, that the powers whose images they are may be reawakened in the spheres of those present, and in the sphere of this order; for by the names and images are all powers awakened and re-awakened. this speech by the hierophant gives the whole concept of golden dawn ritual work. the ma

he sphere of this order; for by the names and images are all powers awakened and re-awakened. this speech by the hierophant gives the whole concept of golden dawn ritual work. the main effort for the adept is to discern and record what energies govern what areas of what ceremonies. the published rituals of the golden dawn give only the barest hint as to what exactly happens in ceremonies like the neophyte. jack taylor revealed to us that before each grade ceremony, the hierophant had to go down to the temple, and with his sphere of sensation (aura, link directly into the astral shells of each of the godforms in the rituals. taking the 0=0 as an example, the hierophant would have to "bring through" the astral shells of (1) the invisible stations (2, the officers of the temple, and (3) the o

ade. it must be also considered that while the stella matutina had quite a few shortcomings, practical ritual (within the new zealand order at least) was not one of them. the golden dawn only had a functioning outer order for no more than 12 years (from 1888 to 1900, while the inner order lasted eight years (1892- 1900. it is also quite obvious that the z-1 and z-3 clairvoyant descriptions of the neophyte ceremony were done very early, possibly within about three years or so of the first neophyte ceremony, and left very little for further evaluations. within the stella matutina for example, they had another 70 years of life, and a number of those who were dairvoyant had the opportunity to test their theories and pass this information onto those they trained. what a lot of writers seem to f

hat their counterparts were doing. with taylor's influence however, we managed to gather this information collectively for operation in the thoth hermes temple. apparently, the snobbish structure of whare ra prevented this type of communication between temple members, and few had any real idea of their fellow members real potential, other than of their direct seniors in charge of ritual. take the neophyte ritual again as an example. after the hierophant activates the astral shells, they stay activated until the hierophant breaks the etheric link, for it is he that activates the current of osiris. when the officers take their places on the floor of the temple at the beginning of the ceremony, the activated shells of the godforms then link with their physical auras. because of the delicate n

lf as incense cast into the flame shall approach the sanctuary, but before entering therein, he must dedicate even his innermost spirit. the e the r i c l ink flying roll 39 one of the most little known but important facets of the order is the "etheric link" for without it there can be no order. the link itself is in three stages. the first is its development in the outer order. in the 00=00, the neophyte is first introduced to the link, which results in a type of power surge in the aura which expands the aura and heightens its density. it is seen by those who are clairvoyant as a shimmering green or blue light (depending on the degree of contact. in the four subsequent elemental grades that follow, the link established in the 00=00 is then opened up to receive an impetus of energy tailore

ration or quality to the life force which is poured through, so does the new password give it direction. herein lies its importance. after the new hierophant has been installed, he conveys his aspect of the new spiritual force through his hand to the lamen of the officers and consciously asserts its new direction by claiming their insignia with the new password. one brief word about making of the neophyte sign to the altar and the four quarters. here it is symbolic of receiving the new spirit and passing it on again, in this way laying emphasis on the fact that man is a channel for the higher forces, which must be freely given out just as at the equinox the cosmic spirit pours itself out for the healing of mankind. appendix two the following ritual of the portal is by waite, and is one of

erophant, the cup of water to the hiereus, the lamp to the hegemon and the vessel of salt to the kerux. the stolistes has the lustral water and aspergillus of his office and the dadouchos the thurible, from which incense rises. if the temple has not been opened previously in any grade of the outer order, the ceremonial clothing of officers takes place in the manner prescribed by the ritual of the neophyte grade, and the clearing follows as usual. it is done by the celebrant-in-chief, as representing the higher consecration of the second order. it should be noted that as technically and sometimes actually the officers of the outer order are not all of the 5=6 grade, so therefore in this ceremony, which cannot be witnessed by any one below the portal of the rosy cross, they are not all of ne

any one below the portal of the rosy cross, they are not all of necessity those appointed at the last equinox and holding positions therefrom. the prayer at the east having been recited, if necessary, the celebrant turns to the west, but remains in his place. the stolistes comes up, following the course of the sun, and hands him his vessel for consecration, according to the prescribed form of the neophyte grade unless so consecrated already. thereafter the celebrant turns to the east, having the stolistes on the left side of him. he takes the aspergillus and sprinkles water in the east. celebrant pure waters and holy waters; wells of the waters of life: in the name of the living waters. he passes to the south, carrying the aspergillus and followed by the stolistes with his vessel. he sprin

es from the stolistes, turns westward and says- celebrant behold i have purified with water. he gives back vessel and aspergillus. he remains in his place. the stolistes returns with the sun to his seat, while the dadouchos rises and, following the course of the sun, brings up his vessel of incense, which he elevates before the celebrant, who consecrates it according to the prescribed form of the neophyte grade unless so consecrated already. the celebrant turns to the east, having the dadouchos on his left, from whom he takes the thurible and offers incense in the east. celebrant fire which comes down from above; fire in the world supernal: in the name of the fire which enkindles. the dadouchos takes the thurible and follows the celebrant to the south, where the same ceremony is performed

0 0

phant "i invite you to inhale with me the perfume of this rose as a symbol of air (smells the rose; to feel the warmth of the sacred fire (spreads hands over lamp; to eat with me this bread and salt as types of earth (breaks bread, dips it in the salt, and eat; and to drink with me this wine, the consecrated symbol of water (makes a cross with the wine and drinks it (after the hierophant, the new neophytes do the same. all other members may partake of the eucharist after the ceremony is complete) kerux (comes last and finishes the wine, inverts the cup "it is finished (hierophant goes back to his throne after the eucharist) hierophant (knocks "tetelestai" hiereus (knocks) hegemon (knocks) 40 hierophant (knocks "khabs" hiereus (knocks "am" hegemon (knocks "pekht" hiereus (knocks "konx" hege

0 0 INITIATION CEREMONY

tion 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 shineth in the darkness. kerux (knock) hiereus (knock) heg (knock) hiero (knock) khabs. hiereus (knock) am. heg (knock) pekht. hiereus (knock) konx. heg (knock) om. hiero (knock) pax. heg (knock) light. hiero (knock) in. hiereus (knock) exte

the hierophant. hiero: thou wilt kneel on both knees, give me your right hand, which i place on this sacred and sublime symbol. places candidate's right hand on the center of the triangle. place your left hand in mine. bow your head, repeat your full name at length and say after me all rise. the obligation hiero: i (name of aspirant, in the presence of the lord of the universe and of this hall of neophytes of the order of the golden dawn in the outer, regularly assembled under warrant from the greatly honoured chiefs of the second order, do of my own free will and accord hereby and hereon most solemnly pledge myself to keep secret this order. its name, the name of its members, and the proceedings which take place at its meetings, from all and every person in the whole world who is outside

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

nitiates. al ii,40 "a feast for the supreme ritual, and a feast for the equinox of the gods" the new comment the supreme ritual is the invocation of horus, which brought about the opening of the new aeon. the date is march 20. the equinox of the gods is the term used to describe the beginning of a new aeon, or a new magical formula. it should be celebrated at every equinox, in the manner known to neophytes of the a'.a. al ii,41 "a feast for fire and a feast for water; a feast for life and a greater feast for death" the new comment the feasts of fire and water indicate rejoicings to be made at the puberty of boys and girls respectively. the feast for life is at a birth; and the feast for death at a death. it is of the utmost importance to make funerals merry, so as to train people to take t

ALEISTER CROWLEY THE SWORD OF SONG

far from christianity! now, other celebrations fit 5 the time, another song shall flit responsive to another tune. september s shadow falls on june, but dull november s darkest day is lighted by the sun of may. 10 here s now i got a better learning. it s a long lane that has no turning! mad as a woman-hunted urning, the lie-chased alethephilist* sorcery s maw gulps the beginner: 15 in pain s mill neophytes are grist: disciples ache upon the rack. five years i sought: i miss and lack; agony hounds lagoan twist; i peak and struggle and grow thinner, 20 and get to hate the sight of dinner. with sacred thirst, i, soul-hydroptic,1 read levi2 and the cryptic coptic ;3 with anet her-k uaa en ra,4 and atwuynxd arps 25 while good macgregor5 (who taught freely us) bade us investigate cornelius agrip

ALEISTER CROWLEY EQ I 1

! a sceptre of the holiness and loveliness of light and of glory" o children of the land of dreams! o ye who would cross the bar of sleep, and become as children of awakenment and light. woe unto you! for ye cleanse outside the cup and the platter; but within they are full of uncleanness. ye are soaked in the blood of corruption, and choked with 194 the vomit of angry words. close your eyes, o ye neophytes in the mysteries of god, lest ye be blinded, and cry out like a man whose sight has been smitten black by a burning torch of tar. o children of dreams! plough well the fields of night, and prepare them for the sower of dawn. heed lest the golden corn ripen and ye be not ready to pluck the swollen ears, and feast, and become as bezaleel, filled with a divine spirit of wisdom, and understa

ALEISTER CROWLEY EQ I 5

sed in the clothes of the period of louis xvi- and makes no remark! i don't think! s. holmes. the porch. vol. i. no. 5. john g. gichtel (extracts. outside 21 cecil court i don't suppose one could find a holier man than john g. gichtel. he writes likes a magister templi, does john g; and does indeed communicate a little that may be of use to an adeptus of any kind. but there is nothing for naughty neophytes, or for poor putrid probationers. why doesn't mr. watkins issue easy simple straightforward instructions, like the equinox? probationer. ib. no. 6. the seven valleys. by fariduddin attar. 3"d. a man of good repute who loved god saw majnun sifting earth in the middle of the road, and said to him "oh majnunj! what art thou seeking thus "i seek laylah "can a pearl so pure be found in that d

ALEISTER CROWLEY EQUINOX EQ I 2 2

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 name of the lord of the universe, i declare that the sun hath arisen, and that the light shineth in darkness" after which the three chief officers repeat the mystic words "khabs am pekht "knox om pax "light in extension "the opening" is then at an end, and the next ceremony is "the "admission."18 the candidate is in waiting with

ALEISTER CROWLEY EQUINOX EQ I 6

imitators, no words of pity suffice. the whole universe is for them but "the glass of their fool's face; only, unlike sir palamedes, they admire it. moral and spiritual narcissi, they perish in the waters of illusion. a friend of mine, a solicitor in naples, has told me strange tales of where such self-adoration ends. and the subtlety of the devil is shown particularly in the method by which such neophytes are caught by the black brothers. there is an exaggerated awe, a solemnity of diction, a vanity of archaic phrases, a false veil of holiness upon the unclean shrine. stilted affectation masquerades as dignity; a rag-bag of mediaevalism apes profundity; jargon passes for literature; phylacteries increase about the hem of the perfect prig, prude, and pharisee. corollary to this attitude is

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

speak, what is gained by speech, and what happens when he speaks, he is well on the way to achieving his goal. the person who regulates his speech rightly is the person who is going to make the most progress. this has ever been realised by all leaders of occult movements. that most occult order of pythagoras at crotona, and many other of the esoteric schools in europe and asia had a rule that all neophytes and probationers were not permitted to speak for two years after entering the school and when they had learned to keep silence for that period, they were given the right to speak, for they had learned a specific reticence. it might be of value here if students realised that every good speaker is doing a most occult work. a good lecturer (for instance) is one who is doing work that is ana

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

groups with which the group members are related and with which they may be associated. i refer to all groups which belong to the new age and are working along spiritual lines. the eventual effect will be along the line of healing the various ills of mankind physical, mental, psychological and emotional. there are certain simple but definite rules which should govern the interior spiritual life of neophytes in training for the various stages of discipleship. let me here outline to you my suggestions for this simple and immediate work. first of all, all disciples practise regular and daily meditation. these meditations are each individually suited to the disciple concerned and vary according to ray, point in evolution and the stage of discipleship which is the immediate objective. these cann

of the aspirant, the guiding disciple's recommendation, the karmic condition and the note which the master registers coincide in time, then the third stage is reached. i would here again remind you that all these stages are related to work in the ashram and to the life and vitality of the inner group. this group is composed, as you know, of old and experienced disciples and initiates and also of neophytes in various stages of development and also of disciples, passing through the many different stages of the path. it is these widely different types of active disciples which bring about the inter-relation between the outer and the inner ashrams, between the objective group upon the outer plane and the very much larger inner group. this brings me to a question which may quite normally arise

of registering essential unity and the cessation of separativeness. disciples in their consciousness have to learn to avoid differentiating between aspects of the ashram, inner and outer, and between the few ashram members whom they may know and recognise, and the vast number who remain unknown to them. an ashram is one group or band of disciples, initiates of various degrees, world disciples and neophytes at the very beginning of the way of discipleship. disciples must not think in terms of different ashrams but in terms of the ashram as a whole. the key to this realisation, little as you may think it, is intensity. intensity, or working from a point of tension, brings in the flood-tide of revelation, and it is then possible for a disciple to learn in one short day what might otherwise ta

have been few and have been inherent in the personal equipment and attitude of the critical. criticism is wholesome so long as it is not permitted to become destructive. paralleling these major activities, i have, since the year 1931, been training a group of men and women, scattered all over the world, in the techniques of accepted discipleship, academically understood. out of the many possible neophytes, i indicated a group of approximately 45 people some known personally to a.a.b. and some quite unknown who had demonstrated a willingness to be trained and who could be tried out for fitness for the group work of the new discipleship. these people received direct personal instructions from me and certain general instructions which embodied the newer approach to the hierarchy and to the s

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

or reaction; all aspirants in the early stages of their slow re-orientation work through the solar plexus centre, and thus only gradually focus the lower energies there, prior to their transmutation and elevation to the higher centre, the heart centre. there are certain disciples who work deliberately upon the astral plane, under instruction from the master of their ashram, in order to reach such neophytes and thus to impress them with the knowledge and the subtle information needed for their progress. no master works in this manner, and the masters have therefore to use certain of their disciples in this service. such disciples direct the desired impression to the solar plexus area of the magnetic aura. this magnetic aura has another point of entry in the region of the throat centre, util

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

d have been inherent in the personal equipment and attitude of the critical. criticism is wholesome as long as it is not permitted to become destructive. personal training parallelling these major activities, i have since the year 1931 been training a group of men and women, scattered all over the world, in the techniques of accepted discipleship, academically understood. out of the many possible neophytes, i indicated to a.a.b (in 1931 and later) a group of approximately 45 people some known to her personally and some quite unknown who had demonstrated a willingness to be trained and who could be tried out for fitness for the group work of the new discipleship. these people received direct personal instructions from me and certain general instructions which embodied the newer approach to

r, such as the inner schools of the many theosophical groups, the rosicrucian orders and the countless mystical and metaphysical organisations. they are definitely exoteric in nature but are useful in challenging public interest. they convey much useful information about the three worlds of human evolution the physical world, the world of the emotions and the mental world. they are definitely for neophytes upon the path of probation. they are concerned with the heart approach to god and with the deep human instinct, if haply man may find him. 2. esoteric schools of the present these schools, now forming, have more esoteric knowledge; this is being correlated and applied. much remains theoretical, but theory must ever precede practice. these schools will advance the teaching beyond the poin

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

they need to be brought together into one great healing science. this will be a- 153- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust science which will heal the whole man and bring into play all the resources physical, emotional, mental and spiritual of which humanity is capable. orthodox medicine is more open to cooperation with the newer cults than are the neophytes of the science of mental control of disease; they cannot, however, permit their patients to be turned into guinea pigs (is not that the term used in these cases, brother of mine) for the satisfaction of the pioneering cultist and the proving of his theories no matter how correct when applied in conjunction with what has already been proved. the middle way of compromise and of mutual coop

t proper pituitary activity? will this also adjust and balance the activity of the other important glands" you have here several questions; the whole matter is too vast for proper handling within the available time and limits. i would say, however, very briefly, that the stimulation of either lobe of the pituitary body, and equally the stimulation of any of the glands by meditation, undertaken by neophytes, is a most dangerous undertaking. it can be done, but it is not an advisable proceeding except under the expert supervision of some of those who know more than you know and who can see more than you can see. the glands are the result of the activity or the inactivity of the centres or chakras in the body, and parallel their development. this development is dependent upon the ray and the

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

pers which i am at this time sending out to you are perhaps the most important which you have ever received. this is so not from the teaching angle but from the angle of the ashram with which you are affiliated. i would like to start by emphasising the fact of your affiliation, because it is a subjective relation with which nothing can permanently interfere. there may come these interludes (where neophytes are concerned) when the relationship seems severed, and others wherein the disciple appears to be making no progress at all and has nothing to contribute to the life of the ashram. but in the turning of the wheel of life lessons are learnt, and usefulness returns. i would like to ask you to read this with care, with detachment, with undimmed aspiration, and with the realisation that this

, which will convey strength and positive assurance, and which will enable you to prepare for the next great step which immediately confronts you? disciples seldom realise the responsibility that a master shoulders as he seeks to prepare a group of people for world service; seldom do they understand the problem with which he is faced, even when dealing with the least advanced or dynamic among his neophytes. what are the factors which he has to consider and which are potent enough to negate much of his effort (as has been the case in this group, and which frequently condition a disciple to such an extent that he takes no definite steps to meet ashramic requirements, even when, technically and theoretically, he admits responsibility? let me tell you one or two of these for your guidance and

gled out for a peculiar and particular relation to the christ. such a one is the master k.h, who is slated (is that not the word i should use) to fill higher office when the christ moves on to other work than that of the world teacher. i myself hold a similar position to the master k.h. through k.h. and through myself and through two other masters, a number of disciples of high standing, and some neophytes or disciples of lesser rating, are upon the line of this contact or designated service. by the training given, these disciples of high or low degree (yet all accepted in the technical sense) are rendered singularly sensitive to the christ force. curiously enough, these particular disciples are selected to take this training because of their interest in esoteric values, and not because th

s wisdom. contact with the "ashrams of loving intent (as certain ashrams close to the aura or periphery of shamballa are called) suffices later to evoke the love aspect in greater fullness, enabling the disciples, therefore, to present a balanced instrument to the divine organiser of their future work. just what this work will be is not for me to say. it is connected with the training to be given neophytes and aspirants in the next race, where the average aspirant to discipleship will be expected to be as intuitive and motivated by pure reason as the aspirant today has to be mental. technically speaking, that means that the buddhic plane will be the focus or place of growth, and those who train disciples will work from the plane of atma or pure spiritual will, just as today they work from

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

of the intuition and its development, as it supersedes the mind in its two aspects: concrete and abstract, lower and higher. 3. the nature of life as the monad expresses it- 74- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust in these three approaches to truth the new revelation lies hid; it will take the place of the teaching upon the soul for the neophytes and disciples of the world, and the emphasis will be laid for them on the life aspect and not so much on the love aspect. the reason for this is that more and more people will be living as souls and therefore expressing love, and for them the nature of life and of monadic experience will constitute the normal next revelation one that is, however, possible only to those who do attempt to

mpending ideas must take shape and manifest have yet to be created, and that takes time, for they are built by the power of thought and due process of educating the public consciousness until that consciousness becomes confirmed conviction and demonstrates as an immovable public opinion. this sense of synthesis is one of the things which the new esoteric schools will develop in their students and neophytes, for it will be the people trained interiorly in these schools who will be the builders of the new world and the trainers of future public opinion. the labels and the names whereby these schools may call themselves mean but little. many will proclaim themselves as esoteric schools and will communicate nothing of a truly esoteric nature. they will but attract to themselves the gullible an

d on the basis of inspiration, coordination and practical application. the senior members of the group, and those with the most advanced status (whatever that may be, provide the incentive of the plan as they receive it from the master; the more experienced among the disciples then coordinate the plan within the group, relating it to the ashram and indicating its approach to the world of men; the neophytes pledged and dedicated though yet without experience carry out the plan upon the physical plane. this entails, as you can see, smooth and effective coordination, a proper attention to the general picture, and an application of the detail of work to the immediate necessity. it is a hard task for a group of intensely individualistic disciples (and all disciples are individual) to begin to t

self; they have created a massive organisation in every land but a living organism is non-existent. in the new world religion which is on its way, christianity will be expressed through the creative activity of the christ spirit through the medium of the world disciples and initiates; we shall then see the full expression of hierarchical truth of which the christ today is the symbol and exponent. neophytes and aspirants have "touched" that for which the christ stood, and have then attempted to impose their comprehension of that which they contacted upon the rest of the world. knowers, disciples and initiates express that which he represented (love-wisdom. this they do automatically and by force of habit, first in themselves and finally by a definitely planned creative activity in the outer

BLAVATSKY H P ANTHROPOGENESIS

ith all ancients. for it is represented as a sevenfold cross, whose branches are respectively, light, heat, electricity, terrestrial magnetism, astral radiation, motion, and intelligence, or what some call selfconsciousness. we have said it elsewhere. long before the cross or its sign were adopted as symbols of christianity, the sign of the cross was used as a sign of recognition among adepts and neophytes, the latter being called chrests (from chrestos, man of tribulation and sorrow. says e. levi "the sign of the cross adopted by the christians does not belong exclusively to them. it is kabalistic, and represents the opposition and quaternary equilibrium of the elements. we see by the occult verse of the paternoster that there were originally two ways of making it, or, at least two very d

having helped herself to what had never belonged to her, she took only that which the "profane" had, the kabalistic meaning of the male and female sephiroth. she never lost the inner and higher meaning since she never had it- e. levi's pandering to rome, notwithstanding. the sign of the cross adopted by the latin church was phallic from the beginning, while that of the greeks was the cross of the neophytes, the chrest[[vol. 2, page] 563 the seven thunders. xxiii. the upanishads in gnostic literature. we are reminded in king's "gnostics" that the greek language has but one word for vowel and voice; and this has led the uninitiated to many erroneous interpretations. on the simple knowledge, however, of that well-known fact a comparison may be attempted, and a flood of light thrown upon sever

BLUE EQUINOX

d the same remarks apply to the account of the proper method of invoking thyrs given in the 18th thyr. liber lxv. liber cordis cincti serpente. an account of the relations of the aspirant with his holy guardian angel. this book is given to probationers, as the attainment of the knowledge and conversation of the holy guardian angel is the crown of the outer college. similarly liber vii is given to neophytes, as the grade of master of the temple is the next resting-place, and liber ccxx to the zelator, since that carries him to the highest of all possible grades. liber xxvii is given to the practicus, as in this book is the ultimate foundation of the highest theoretical qabalah, and liber dcccxiii to the philosophus, as it is the foundation of the highest practical qabalah. liber vi. liber o

se me on that score. to-day, i received the equinox ordered last april. it had been sent to my brother.s club and had been lying there for a month, the equinox 150 and all the while i had been waiting and hoping for its arrival. then, when hope was about dead, i obtained a trace of it. it came as a drink of sweet nectar to a thirsty pilgrim, and it is wonderful how much better i feel. the note re neophytes and probationers has set me at rest about the silence of fra p.a; and confirms, what all the while i have suspected, that his delay in answering is a test. this confirmation is cheering, however hard the trial may have been, in so far as i had made up my mind to work on, whether he writes or not, and had got quite used to the idea of having to work out my own path, without outside aid or

DEMONIC BIBLE

ucifer thelema, xeper, detius or will to come into being as a god, gives those who recognize their own divinity the mandate to raise others with the potential to eventually become gods. the embassy of lucifer has no program, however, for initiating members since it is not an organization for followers but rather for leaders. other organizations already exist which serve the function of initiating neophytes and training adepts. those who become adepts will find their way to the embassy of lucifer. magus tsirk susej, antichrist chad ian miller was born on august 3, 1970 in british columbia, canada. at the age of seven, after his family spent two years living in a haunted house, he became interested in the supernatural. his romance with the occult grew and by the age of thirteen he had studie

DION FORTUNE CEREMONIAL MAGIC UNVEILED

r misled any one concerning matters that others had taken the responsibility of making public. i have never had a taste for priestcraft, whatever other sins as chela or guru may justly be ascribed to me. mr. regardie's revelation frees my hands considerably further, for it does not appear to me that there is very much he has left unsaid. i expect that the pontiffs of the mysteries will tell their neophytes that his books are inaccurate and incomplete; but i think they will find, after they have served ten years for leah and another ten for rachel, as i was made to do, that they are neither inaccurate nor incomplete, and a very great deal better put together than the official knowledge papers and side lectures. now concerning the nature of these mysterious mysteries; as i have already expla

DION FORTUNE PSYCHIC SELF DEFENSE

ome into touch with elemental beings by themselves venturing into the spheres of elemental life. such contacts need not necessarily be harmful to either kingdom provided those who enter into them know what they are about. in fact, such associations are frequently entered into by occultists in the course of their work and researches, but it is an undertaking for the advanced initiate only, not for neophytes. there are cases, however, where such an association may lead to harm. the human partner in the association may be ill-equipped or ill-adapted for the undertaking. he may have ventured out beyond his depth, having picked up a formula from some more experienced occultist and used it without proper preparation. or again, it is not uncommon to find people who have brought through from previ

he assistance of the circle if all is not going well. western occultism was thoroughly disorganised and broken up by centuries of persecution; its inner plane conditions, consequently, present many tangles and gaps even to this day. it is nothing like as well organised as the spiritualistic sphere. the great orders have their definite contacts and work strictly within them, keeping a firm hand on neophytes; outside the orders there is a good deal of chaos and banditry, and it is unwise to venture far save in the company of an experienced occultist who understands the technique of the methods employed. there are many people for whom the deva kingdom, as the sphere which the elementals share with the nature spirits is sometimes called, has a great fascination, and they try by meditation and

planation of certain types of spiritual healing. when etheric vitality is being transmitted, it is necessary that the persons concerned should be within the immediate magnetic field of each other; but when astral force is in question, this is not necessary. transmission is independent of space. we are not now considering the legitimate use of this force for healing, or for teaching and developing neophytes, so we will not, therefore, consider its modus operandi in detail. enough has been said to show in what way it works. let us now proceed to the consideration of the practical methods of breaking such a rapport if for any reason it is desired to discontinue its use. to astral vision the telepathic link appears as a ray of light, a shining cord, or some similar thought-form, because it is

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

not belong to them exclusively. it is also kabalistic, and represents the contrasts, and the quaternary equilibrium of the elements. we see by the occult stanza of the lord's prayer, which we have indicated in our dogma, 9 that there were primitively two modes of making it, or at least two very different formulas to distinguish it. one reserved for the priests and initiated; the other granted to neophytes and the profane. thus, for example, said "to thee" then he added "belong" and continued while carrying his hand to his breast "the kingdom; then to his left shoulder "justice" to the right shoulder "and mercy" next he joined the two hands adding "in the generating cycles" tibi sunt malchut et geburah et chesed per oeonas. 10 the sign of the cross which is absolutely and magnificently kab

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

upper table. cagliostro s grand objective, however, appeared to have been the spread of his egyptian masonic rite. the lodges he founded were androgynal.they admitted both men and women. the ladies were instructed by the master s wife, who figured as the grand mistress of the order, her husband adopting the title of grand copt. there is little doubt that a good deal of money was subscribed by the neophytes of the various lodges. each woman who joined sacrificed on the altar of mysticism no less than 100 louis, and cagliostro s immense wealth was established from the numerous gifts that were showered upon him by the powerful and wealthy for the purpose of furthering his masonic schemes. although he lived in considerable magnificence, cagliostro by no means led a life of abandoned luxury, fo

an in warsaw (3 vols, 1885, and lord vanecourt s daughter (3 vols, 1885. her later books, the idyll of the white lotus (1885, through the gates of gold (1887, and the blossom and the fruit: the true story of a black magician (1888, strongly manifested her growing interest in metaphysics and the occult. the blossom and the fruit was included by occultist aleister crowley as recommended reading for neophytes in working with magic, and it seems possible that the author had some inside knowledge of secret occult organizations. collins s husband, dr. keningale cook, was also a writer, author of the fathers of jesus: a study of the lineage of the christian doctrine and traditions (2 vols, 1886. collins became an active worker in the movement for women s suffrage in britain and collaborated with

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

, high officials and dignitaries, who worshipped in temples, mithraeums as they were called, built underground or in caves and grottoes in the depths of dark forests, symbolizing the birthplace of their god. the rites in which they participated were of magical significance and an oath of silence was taken by all. in order to bring their lives into closer communion with the divinity of mithra, the neophytes had to pass through seven degrees of initiation, successively assuming the names of raven, occult, soldier, lion, persian, runner of the sun, and father. each of these grades carried with it symbolic garments and masks, donned by the celebrants. the masks represented birds and animals and seem to indicate belief in the doctrine of metempsychosis, or perhaps they point to a remnant of tot

single bone remained, and this the ganga took charge of. the process varied from three months to as many years, and the ganga was supposed by art magic to bring every one of the dead back to life within that period. on a festival day of the ndembo, the members marched through the village in a grand procession amidst universal joy, carrying with them the persons who were supposed to have died. the neophytes who were supposed to have perished comported themselves as if in reality they had come from another world. they took new names, pretended that everything in the terrestrial sphere was new to them, turned a deaf ear to their parents and relatives, and even affected not to know how to eat. they further desired to have everything they set eyes on, and if it was not granted to them immediate

er desired to have everything they set eyes on, and if it was not granted to them immediately, they might fall upon the unhappy owner and beat and even kill him without any consequence to themselves. it was assumed that they were mere children in the affairs of the terrestrial sphere, and therefore knew no better. those who went through this rite were called nganga, or the knowing ones, while the neophytes were designated vanga. during their occupation of the vela they learned an esoteric language, which they constantly employed. perhaps the best record of the group was made by ethnologist adolf bastian (1826.1905, who stated: the great nkissi (who here replaces the fetish) lives in the interior of the woodlands where nobody can see him. when he dies the nganga carefully collect his bones

. c. to remain a magical order? privately printed, 1901. ordo stellae et serpente the ordo stellae et serpente (order of the star and the serpent) is a magical order in the thelemic tradition founded on june 21 (the summer solstice, 1999, in sacramento, california. it is headed by several advanced teachers, adepti of the inner continuum, who serve as personal mentors of the order s newer members. neophytes begin their work with basic studies in occult wisdom, including instruction in gemantria, numerology, astrology, and tarot. they are introduced to the understanding of the universe symbolized in the cabalistic tree of life diagram, the body s subtle energy system centered in the chakras and the kundalini energy, and the basics of ceremonial magic. neophytes are expected to develop a dail

he kabalistic literatures of the middle ages. as an archangel, raphael was identified with hod, one of the ten sephiroth iminated by the ein soph (god) who implements god s creative purposes, in this case healing. he then reappears in a variety of magical operations of ceremonial magic and is one of the four angels called upon in, for example, the basic ritual of the pentagram which was taught to neophytes in the hermetic order of the golden dawn. the name raphael was also adopted by pioneer british astrologer robert cross smith (1795.1832) whose career really marks the beginning of the modern astrological revival from the low point of astrological interest in the eighteenth century. smith founded a successful astrological publishing house and compiled raphael s astronomical ephemeris, the

sinnett s book esoteric buddhism was said to have derived from communications from the master k. h. on human evolution and cosmogony. by 1887, sinnett and his wife had formed associations with the hermetic order of the golden dawn, the pioneering ceremonial magic society. in 1896 the poet william butler yeats, a prominent member of the golden dawn, wrote that sinnett was in charge of the order s neophytes. sinnett was also friendly with the important occult and mystical writer arthur edward waite, and with mary a. atwood, who sent sinnett her library of alchemical texts. sinnett died june 26, 1921, at the age of 81. he had written a number of books, including many that grew out of his theosophical experience. sources: blavatsky, h. p. letters of h. p. blavatsky to a. p. sinnett. edited by

FAUST

n surge; although impending doom your fear compelled, you d have seen something. dolphins you d have seen cleaving the hushed ocean s emerald-green, have seen the moving clouds, sun, moon, and star. naught will you see in that vast void afar, nor hear your footstep when it s pressed, nor find firm ground where you can rest. faust you speak as of all mystagogues the chief, whoever brought trustful neophytes to grief; only reversed. into the void i m sent, that art and power i may there augment. you treat me like the cat s-paw you desire to snatch the chestnuts for you from the fire, come, let us fathom it, whatever may befall, in this your naught i hope to find my all. mephistopheles i praise you, truly, ere you part from me, since that you understand the devil i can see. here, take this ke

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

; m.dummett,thegame ofiarot (1980 [extremely hostile to all esoteric interpretations; perhaps because the author is (a) aromancatholic (b) a professional philosopher, and (c) a confirmed addictofcard games];and],shephard,the tarot 'irumps:cosmosinminiature(1985).3.pamelacolmansmith probablyjoinedtheorderon 2 november 1901,buther entry on the roll is undated (the previous signature is so dated and neophytes often entered together, and it may have been closer to the dateofthe schismof1903. by 16 april 1904 she was still in the grade of zelator. 4. this lecture,withotherswrittenand delivered at the same period, is printed inhermeticpapersof a.e. vuzite, edited by the presentwriter(1987. 5. this identification has been made bymrrogerparisious,whowill elaborate the evidence in supportofit in a

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

he entranceofthe candidatewhenhe is within the portal.hegemon:'inheritorofthe dying world, arise and enter.thedarkness!'stolistes:'themotherofthedarkness has blinded him withherhair.'dadouchos:'thefatherofthedarkness hashiddenhimunderhis wings.'hierophant:'hislimbs are still weary from the warthatwas in heaven.'kerux:'childofearth,unpurified and unconsecrated, youcan255notenterthesacred hallofthe neophytes.'thestolistes cross-marks the candidate on the forehead and sprinkles him three times.stolistes:'ipurifyyou with water.'thedadouchos makes a cross with thurible and censes three times.dadouchos:'i consecrate you withfire.'ifthereismorethan one candidate the consecrationofeach with fire andwatermustbe completed before proceeding to the next.thestolistesanddadouchos resume their placesbutr

gradeofthe first order.'theminutesofthe previous meeting are then read and signed.the closinghierophant:(knocks once)kerux(passing to n.w.ofhierophant'sthroneand raising wand 'hekas, hekas, este bebeloi.'hereturns to his place by e.5. and w, saluting as he passes thethroneofthe hierophant.hierophant:'fratresandsororesofthe isis urania temple of them. r..vel g:.d..assist me to close this hallofthe neophytes (knocks. all stand uphierophant:'praterkerux,see that the temple is properly guarded."thisis done as in opening, the kerux knocking at the temple door from within and the sentinel replying from without.122thegoldendawnkerux:'very honoured hierophant, the temple is properly guarded.'hierophant:'honoured hiereus, assure yourself that all present have witnessedthem.267.r.267.'hiereus 'fratr

GILBERT THE MAGICAL MASON

power of will, the efficacy of faith: for such power is not limited -butby the completeness of the faith and the intensityofthewill. let no one fear the powers ofevil-to you it is given to fight and to conquer, with purity and courage, and the high magical power of the pentagram, in which the order instructs you- where is the true student who has succumbed? he is not of us! take courage then, ye neophytes! be not daunted by the difficulties and the dangers of occult study- toil onwards to the pinnacles of wisdom- and taught by the elders of the order, who are always more ready to teach than you to learn, and armed by an active courage and an indomitable will, go on and prosper, for thereisa summun bonum- a quintessence74themagical masonof wisdom, and universal benevolence, and of mighty p

GILBERT THE SORCERER AND HIS APPRENTICE

he romans, and the old hittites. there was a close connection between the hittites and the early egyptians. at one time the egyptian kings were proud to intermarry with the daughters of the kings of the hittites: and phrygia was the centre of the hittite kingdom. there the wisdom of egypt took root, and there in the original mysteries was the great mystery of revelation gradually expounded to the neophytes as they were able to learn it. as with many another nation, these mysteries became absolutely corrupt in later times. arabia came into close contact with egypt, and learned of the wisdom of egypt. there again the hieroglyphics help us considerably; for we know that the queen ofpunt,in that linethehermetic system161of country, was an honoured guest in the courts of egypt at the time of th

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ut 75 to 90 cm (two and one-half to three feet).for reaching either the northern or southern sides of the east. the remainder of the space between the east and the shekinah forms the holy sanctum. the sanctum is kept holy, and reserved exclusively for certain points or parts of sacred ceremonies or convocations held in the lodge, and must not be used for other purposes. it is also the place where neophytes and members stand for the taking of sacred oaths and obligations, and where fratres and sorores are knighted or titled. trespassing between the east and the shekinah, or in other words "crossing the sanctum" is not only forbidden to all but the master or colombe, but is a "serious and grievous error" because of the traditional reverence associated with it. the foundation for such a solem

HELENA BLAVATSKY THE KEY TO THEOSOPHY

cs, and even in the teachings of christ? did he not speak to the multitudes in parables which had a two-fold meaning, and explain his reasons only to his disciples? he says: to you it is given to know the mysteries of the kingdom of heaven; but unto them that are without, all these things are done in parables the essenes of judea and carmel made similar distinctions, dividing their adherents into neophytes, brethren, and the perfect, or those initiated. examples might be brought from every country to this effect. q. can you attain the "secret wisdom" simply by study? encyclopedias define theosophy pretty much as webster's dictionary does, i.e, as supposed intercourse with god and superior spirits, and consequent attainment of superhuman knowledge by physical means and chemical processes. i

-hinnom (gehena) had never really the significance given to it in christian orthodoxy. hermas an ancient greek writer, of whose works only a few fragments now remain extant. hierogrammatists (gr) the title given to those egyptian priests who were entrusted with the writing and reading of the sacred and secret records. the "scribes of the secret records" literally. they were the instructors of the neophytes preparing for initiation. hierophant from the greek hierophantes, literally "he who explains sacred things" a title belonging to the highest adepts in the temples of antiquity, who were the teachers and expounders of the mysteries, and the initiators into the final great mysteries. the hierophant stood for the demiurge, and explained to the postulants for initiation the various phenomena

n, and the author of egyptian belief and modern thought informs us that our own word "chapel or capella is said to be the caph-el or college of el, the solar divinity" the well-known cabiri are associated with the mysteries. in short, the mysteries were in every country a series of dramatic performances, in which the mysteries of cosmogony and nature in general were personified by the priests and neophytes, who enacted the parts of various gods and goddesses, repeating supposed scenes (allegories) from their respective lives. these were explained in their hidden meaning to the candidates for initiation and incorporated into philosophical doctrines. mystery language the sacerdotal secret "jargon" used by the initiated priests, and employed only when discussing sacred things. every nation ha

ISIS UNVEILED

any; unless indeed he should chance to be an italian liberal, or king victor emmanuel himself; both of whom, thanks to pius ix, have become anathema-proof. it really seems too bad to strip bome of all her symbols at once; but justice must be done to the despoiled hierophants. long before the sign of the cross was adopted as a christian symbol, it was employed as a secret sign of recognition among neophytes and adepts. says l vi" the sign of the cross adopted by the christians does not belong exclusively to them. it is kabalistic, and represents the oppositions and quaternary equilibrium of the elements. we see by the occult verse of the pater, to which we have called attention in another work, that there were original- ly two ways of making it, or at least two very different fonnulae to ex

s does not belong exclusively to them. it is kabalistic, and represents the oppositions and quaternary equilibrium of the elements. we see by the occult verse of the pater, to which we have called attention in another work, that there were original- ly two ways of making it, or at least two very different fonnulae to ex- press its meaning one reserved for priests and initiates; the other given to neophytes and the profane. thus for example the iniiiaie, carrying his band to his forehead, said: to thee; then he added, belong; and continued while carrying his hand to the breast the kingdom; then, to the left shoulder justux; to the right shoulder and mercy. then he joined the two hands, adding: throughout the generaiing cydes' tibi sunt mauchuth, et gdrwah et 'besed per aeonas' a sign of the

eaching the multitudes of eager scholars standing outside, not orally, but through this patar. the latter receives the words of wisdom by applying his ear to a circular bole in a partition which conceals the teacher from the listeners, and then conveys them, with explanations and glosses, to the crowd. this with a slight change was the method used by lythagoras, who, as we know, never allowed his neophytes to see him during the years of probation, but instructed them from behind a curtain in his cave. but whether the 'illuminator' of the graeco-demotic manuscript is identical with jesus or not, the fact remains that we find the latter selecting a' mystery'-appellation for one who is made to appear later by the catholic church as the janitor of the kingdom of heaven and the interpreter of c

teric symbols, and that the mysteries uiemselves were com- posed of two parts, the lesser at agrae, and the higher ones at eleusinia, clemens alexandrinus, with a rancorous bigotry that one might expect from a renegade neo-flatonist but is astonished to find in this generally honest and learned father, stigmatized the mysteries as indecent and diabolical. whatever were the rites enacted among the neophytes before they passed to a higher form of instruction; however misunderstood were the trials of katharna or purification, during which they were submitted to every kind of probation; and however much the material or physical aspect might have led to calumny, it is but wicked prejudice which can induce anyone to say that under this external meaning there was not a far deeper and spiritual si

knows nothing, and who was not invented until after his death; and, 3, that this unlucky confession satisfactorily explains why the trea- tise, ati of the aposlua, together with john's revdation, which at one 283. acu, zxiv, 5. 284. ilnd, 14. digitizecoy google las isis unveils) period was utteriy rejected, woe kept out of the canon tjt the new tettanunt for such a length of time. at byblos, the neophytes as well as the hierophants were, after participating in the mysteries, obliged to fast and remain in solitude for some time. there was strict fasting and preparation before as well as after the bacchic, adonian, and eleuainian orgies; and herodo- tus hints, with fear and veneration, about the lake of bacchus, in which "they [the priests] made at night exhibitions of his life and sufferin

nd forgotten since the days of anothw* magician' who tau^t it pythagoras. thus the wonders of healing and the tkavma of jesus, which he imparted to his followers, show that they were learn- ing in their daily commumcatton with him the theory and practice of the new ethics, day by day, and in the familiar intercourse of intimate friendship. their fiuth was progressively developed, like that neophytes, simultaneously with the increase of knowledge. we must bear in mind that josephus, who certainly must have been well-informed on the subject, calls the art of expelling demons "a science" itiis growth of faith is conspicuously shown in the case of -peter who, from having lacked enough faith to support him while he oould walk on the water from the boat to his master, at last became so ex

twe theogony* the only halfk>riginal document that has reached us from the primitive apostolic days, is the logia of matthew. the real, genuine doctrine has remained in the hands of the nazarenes, in this goapd f^ matthew containing the 'secret doctrine' the "sayings of jesus" mentioned by papias. these sayings were, no doubt, of the same nature as the small manuscripts placed in the hands of the neophytes who were candidates for the initiations into the mysteries, and which contained the aporrheta, the revelations of some important rites and symbob. for why should matthew take such precautions to make them 'aecret' were it otherwise? primitive christianity had its grip, pass-words, and degrees of initia- tion. the innumerable gnostic gems and amulets are weighty proofs ot it. it is a whol

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

d, the com-pleted festoon of seven loops is meant to suggest one chain-period, and the full group of seven festoons equals one planetary scheme. the two pillars taken together correspond exactly to the table of evolution and the diagram which i give in the sixth section of the inner life, and almost the whole of the information contained in that section was taught by the egyptian priests to their neophytes, and illustrated by means of this elaborate system of chapiter decoration. it would be out of place to repeat here the whole of the explanation included in that book, but i would refer to it those students who wish to pursue further this most interesting subject. as there are several editions of the book i am unfortunately unable to give an exact page reference, but the diagram will easi

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

od example of the fate which his words portrayed, in some cases, it is stated, enabling the sufferer to speak and explain the condition in which he found himself as the outcome of his neglect while on earth of the eternal laws under which the worlds are governed. sometimes, instead of this, a vivid image of the state of some victim of his own folly would be materialized for the instruction of the neophytes. 353. in the days of the decadence, just as in egypt, there remained no hierophant who possessed the power to produce these occult illustrations, and consequently their place was taken by actors dressed to represent the sufferers, and in some cases by ghostly images projected by means of concave mirrors- or even by cleverly executed statuary or mechanical figures. of course it was perfec

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

the woman s egg is fertilized. through this process of reincarnation the spark evolves until it no longer needs a physical body. everyone will complete this evolution, and the purpose of the fraternity is to help people to speed this process, through a set of lessons and involvement in ritual practice. among the teachings of the fraternity is a course of philosophy in two levels, after which the neophytes can be accepted into either the order of the holy grail, which offers courses in a celtic approach to magic, or the coven of diana, which explores witchcraft, mysticism, and moon magic. after completing one of these courses, the initiate may apply for full membership through the order of the golden sword. at the beginning members, who must abstain from the use of illegal drugs, are suppo

rred to as astral planes. these planes are inhabited by entities other than human beings who were called secret chiefs. mathers himself claimed to have contacted the secret chiefs in 1892. the hermetic order of the golden dawn adopted a cabalistic initiation system wherein each grade was given a numerical symbol related to the tree of life. it is divided into the first order, with four levels for neophytes and beginners; the second order, with three advanced levels for humans; and the third order, the order of the secret chiefs. each of these levels had its own rituals. to attain each degree, the candidate had to prove he had acquired competence in magical works, such as invocation, evocation, crystal-reading, making symbolic talismans, and astrology. fraulein sprengel conferred all of the

LIBER CLXV A MASTER OF THE TEMPLE

se me on that score. to-day, i received the equinox ordered last april. it had been sent to my brother s club and had been lying there for a month, the equinox 150 and all the while i had been waiting and hoping for its arrival. then, when hope was about dead, i obtained a trace of it. it came as a drink of sweet nectar to a thirsty pilgrim, and it is wonderful how much better i feel. the note re neophytes and probationers has set me at rest about the silence of fra p.a; and confirms, what all the while i have suspected, that his delay in answering is a test. this confirmation is cheering, however hard the trial may have been, in so far as i had made up my mind to work on, whether he writes or not, and had got quite used to the idea of having to work out my own path, without outside aid or

LIBER COLLEGII SANCTI

nd not otherwise may he attain the great reward, yea, may he attain the great reward! the oath of a zelator i (motto, being of sound mind and body, and prepared, on this_ day of [an! in_ of] do hereby resolve: in the presence of, a practicus of the a a: to prosecute the great work: which is, to obtain control of the foundations of my own being. further, i promise to observe zeal in service to the neophytes under me, and to deny myself utterly on their behalf. may the a a crown the work, lend me of its wisdom in the work, enable me to understand the work! reverence, duty, sympathy, devotion, assiduity do i bring to the a a and right soon may i be admitted to the knowledge and conversation of the a a! witness my hand [motto_ this paper is to be returned to the chancellor of the a a through t

LIBER LLL PARADIGMAT PIRATE

lll is broken down into five subsections, each one covering an aspect of magical practice begun in liber mmm. rather than presenting the neophyte with a broad set of categories to develop into separate magical systems, liber lll provides a metaparadigmal outline of techniques that can be applied to any existing magical paradigm. though liber lux and nox have stood for years as a viable method for neophytes to work with, it is my estimation that the responsibility of every iot adept is to ensure that the magicians who follow her will progress beyond the levels of proficiency that she herself has achieved. each subsequent generation of chaos magicians should be better magicians than their predecessors; pushing new envelopes, breaking new barriers, achieving better results, doing greater magi

magical excellence. as we discover and incorporate new techniques and practices into chaos magic we should thus translate them into vehicles to teach and strengthen the magicians who follow us. a revolution in our methodology should occur every ten years or so until what we know as chaos magic today becomes a history lesson for the chaos magicians of tomorrow. with this in mind, i set before the neophytes of the iot this work of magic that is the culmination of my insights into the essentials that create a highly skilled practitioner of chaos magic theory. my ultimate goal is to provide the necessary training to ensure that the iot remains the best and most cutting-edge magical organization in the world. this aim can only be achieved through a concerted effort to progressively raise the b

sis is well known and is usually the first type of singlepointed consciousness that most people encounter. the experience (often described as gseeing red h, upon closer examination, readily identifies itself as a state of gnosis. the individual gseeing red h has all the classic symptoms of someone in a state of gnosis: tunnel vision, time distortions, gaps in memory and feeling drained afterward. neophytes should master this state, as it is an ideal excitatory state of gnosis. rage can be triggered in a number of ways but, generally speaking, these are entirely individualistic. the best way to do so is to repeatedly remember past slights that were sufficient at the time to put you into such a state. some people have to go as far back as childhood, but there are usually enough instances of

LIBER LXVII THE SWORD OF SONG

o be so far from christianity! now, other celebrations fit the time, another song shall flit responsive to another tune. september.s shadow falls on june, but dull november.s darkest day is lighted by the sun of may. here.s now i got a better learning. it.s a long lane that has no turning! mad as a woman-hunted urning, the lie-chased alethephilist* sorcery.s maw gulps the beginner: in pain.s mill neophytes are grist: disciples ache upon the rack. five years i sought: i miss and lack; agony hounds lagoan twist; i peak and struggle and grow thinner, and get to hate the sight of dinner. with sacred thirst, i, soul-hydroptic,1 read levi2 and the cryptic coptic ;3 with anet. her-k uaa en ra,4 and atwoynxd arps while good macgregor5 (who taught freely us) bade us investigate cornelius agrippa an

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

to them was assigned the labor of memorizing, at least in part, the twenty thousand verses of druidic sacred poetry. they were often pictured with the primitive british or irish harp--an instrument strung with human hair, and having as many strings as there were ribs on one side of the human body. these bards were often chosen as teachers of candidates seeking entrance into the druidic mysteries. neophytes wore striped robes of blue, green, and white, these being the three sacred colors of the druidic order. the third division was that of druid (derwyddon. its particular labor was to minister to the religious needs of the people. to reach this dignity, the candidate must first become a bard braint. the druids always dressed in white--symbolic of their purity, and the color used by them to

in which the initiations were given. under the temple of serapis destroyed by theodosius were found strange mechanical contrivances constructed by the priests in the subterranean crypts and caverns where the nocturnal initiatory rites were celebrated. these machines indicate the severe tests of moral and physical courage undergone by the candidates. after passing through these tortuous ways, the neophytes who survived the ordeals were ushered into the presence of serapis, a noble and awe-inspiring figure illumined by unseen lights. labyrinths were also a striking feature in connection with the rice of serapis, and e. a. wallis budge, in his gods of the egyptians, depicts serapis(minotaur-like) with the body of a man and the head of a bull. labyrinths were symbolic of the involvements and

reveal their inner secrets to the profane. at the beginning of the ceremony of initiation, the candidate stood upon the skins of animals sacrificed for the purpose, and vowed that death should seal his lips before he would divulge the sacred truths which were about to be communicated to him. through indirect channels, however, some of their secrets have been preserved. the teachings given to the neophytes were substantially as follows: the soul of man--often called psyche, and in the eleusinian mysteries symbolized by persephone--is essentially a spiritual thing. its true home is in the higher worlds, where, free from the bondage of material form and material concepts, it is said to be truly alive and self-expressive. the human, or physical, nature of man, according to this doctrine, is a

decorations, and utensils was all of symbolic significance, as shown by the hieroglyphics that covered them. beside the altar, which usually was in the center of each room, was the cistern of nile water which flowed in and out through unseen pipes. here also were images of the gods in concatenated series, accompanied by magical inscriptions. in these temples, by use of symbols and hieroglyphics, neophytes were instructed in the secrets of the sacerdotal caste. the tablet of isis was originally a table or altar, and its emblems were part of the mysteries explained by priests. tables were dedicated to the various gods and goddesses; in this case isis was so honored. the substances from which the tables were made differed according to the relative dignities of the deities. the tables consecr

the greater universe was termed the macrocosm--the great world or body--and the divine life or spiritual entity controlling its functions was called the macroprosophus. man's body, or the individual human universe, was termed the microcosm, and the divine life or spiritual entity controlling its functions was called the microprosophus. the pagan mysteries were primarily concerned with instructing neophytes in the true relationship existing between the macrocosm and the microcosm- in other words, between god and man. accordingly, the key to these analogies between the organs and functions of the microcosmic man and those of the macrocosmic man constituted the most prized possession of the early initiates. in isis unveiled, h. p. blavatsky summarizes the pagan concept of man as follows "man

of the eternal house. modern utilitarianism, however, sacrifices the beautiful for the practical, in the same breath declaring the obvious lie that selfishness, hatred, and discord are practical. dr. orville ward owen found a considerable part of the first click to enlarge the emblematic hand of the mysteries. from montfaucon's antiquities. a hand covered with numerous symbols was extended to the neophytes when they entered into the temple of wisdom. an understanding of the embossed upon the surface of the hand brought with it divine power and regeneration therefore, by means of these symbolic hands the candidate was said to be raised from the dead. p. 79 thirty-two degrees of freemasonic ritualism hidden in the text of the first shakespeare folio. masonic emblems are to be observed also u

ions of bunglers and their mistaken views. the systematically arranged part shows with wonderful clearness the color development of the alchemical processes from blue-gold over black to white and rose. throughout it treats of the change in human beings and not of the making of gold. ever upon the grade of black (the return into chaos from which new creations are possible) follows the grade of the neophytes, the new birth, which is often repeated with impressive lucidity. the black stage occurs as usual through fire. this unopened and unpublished manuscript belongs to the order of the most important precepts and documents of the rosicrucians, and freemasons. a search through the museums and library collections of germany has failed to reveal any item of even a similar character" in addition

dant evidence that the later civilizations of central and south america were hopelessly dominated by the black arts of their priestcrafts. in the convexities of their magnetized mirrors the indian sorcerers captured the intelligences of elemental beings and, gazing into the depths of these abominable devices, eventually made the scepter subservient to the wand. robed in garments of sable hue, the neophytes in their search for truth were led by their sinister guides through the confused passageways of necromancy. by the left-hand path they descended into the somber depths of the infernal world, where they learned to endow stones with the power of speech and to subtly ensnare the minds of men with their chants and fetishes. as typical of the perversion which prevailed, none could achieve to

y creatures, crawling into the gardens of the temple, brought back the blossoms so that by morning the vases were filled. when hunahpu and xbalanque presented the flowers to the twelve princes, the latter, in amazement, recognized the blossoms as having been filched from their own private gardens. in consternation, the princes of xibalba then counseled together how they could destroy the intrepid neophytes and forthwith prepared for them the next ordeal. for their fourth test, the two brothers were made to enter the house of cold, where they remained for an entire night. the princes of xibalba considered the chill of the icy cavern to be unbearable and it is described as "the abode of the frozen winds of the north" hunahpu and xbalanque, however, protected themselves from the deadening inf

MEANING OF MASONRY

ubstitutions for the genuine secrets of reality. for long before it is worthy of actual initiation upon the path that leads to god it must be permitted to indulge in preliminary unintelligent rehearsals of the processes therein involved. the app roaches to the ancient temples of the mysteries were lined with statues of the gods, having no value of themselves but intended to habituate the minds of neophytes to the spiritual concepts and divine attributes to which those statues were meant to give objective form and semblance. but within the temple itself all graven images, all formal figures, symbols and ceremonial types, ceased; for the mind had then finally to learn to dispense with their help, and, in the strength of its own purity and understanding alone, to rise into unclouded perceptio

MICHAEL FORD WITCHMOON

o. box 926344 houston, tx 77292 usa nachttoter@aol.com my special thanks to- the illustrators of this edition, being nathaniel harris, shemyaza of immortal coil designs and elda isela ford, without whose knowledge, patience and companionship, this work would not be. 4 4 introduction 'darkside magic from an off-white perspective' by peter j. carroll, past grandmaster iot pact. we always advise our neophytes and initiates not to wake the elder gods, knowing full well that the best of them will rise to the bait and do so. the darkside glamour exerts a powerful charisma which every magician should explore and understand. since the dawn of history the training of sorcerers and shamans has included a 'harrowing of hell, a knowledge and power quest into the subconscious underworld of unspeakable

MOTTA MARCELO THE COMMENTARIES OF AL

acter suited only to initiates. 40. a feast for the supreme ritual, and a feast for the equinox of the gods. the supreme ritual is the invocation of horus, which brought about the opening of the new aeon. the date is march 20. the equinox of the gods is the term used to describe the beginning of a new aeon, or a new magical formula. it should be celebrated at every equinox, in the manner known to neophytes of the a:.a. 41. a feast for fire and a feast for water; a feast for life and a greater feast for death! the feasts of fire and water indicate rejoicings to be made at the puberty of boys and girls respectively. the feast for life is at a birth; and the feast for death at a death. it is of the utmost importance to make funerals merry, so as to train people to take the proper view of deat

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

s an oral continuation of teaching from isolated initiates here, there and everywhere, until more recent times when religious and political conditions did not militate against the advisability of formulating a group. with the institution of a definite body, the original system of grades was re-established, and the systems of alchemy, the qabalah andmagic once more were taught to zealous, aspiring neophytes. as a cloak to their activities, they likewise continued in the early agreement of the order which was "first, that none of them should profess any other thing than to cure the sick, and that gratis. second, none of the posterity should be constrained to wear one certain kind of habit, but therein to follow the custom of the country. third, that every year, upon the day c. they should me

y 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 a single word the entire teaching and ideal of those rituals. if one idea more than any other is persistently stressed from the beginning that idea is in the word light. from the candidate's first reception in the hall of the neophytes when the hierophant adjures him with these words "child of earth, long hast thou dwelt in darkness. quit the night and seek the day" to the <36> transfiguration in the vault ceremony, the whole system has as its objective the bringing down of the light. for it is by that light that the golden banner of the inner life may be exalted; it is in light where lies healing and the power of grow

en dawn: volume 11 book two hiero (one knock) kerux on hearing the hierophant's knock, goes to the north east, to hierophant's right, faces west, raising his lamp and wand and says: kerux hekas! i-iekas! este bebeloi, kerux returns to his place. hierophant rises with one knock. hiero (knocks) fratres and sorores of the. temple of the order of the stella matutina, assist me to open the hall of the neophytes. frater kerux, see that the hall is properly guarded. kerux goes to the door and gives one knock. sentinel replies with one knock. kenrx very honoured hierophant, the hall is properly guarded. he salutes the hierophant's throne. remains by door. hiero honoured hierus, guard the hither side of the portal and assure yourself that all present have witnessed the stella matutina. hiereus goes

ed, performed, perfected and left behind; the potential for insight is endless, with levels upon levels of meaning and symbol never exhausted, always new. initiation into the elemental grades is a starting point from which 136 the golden dawn: volume i1 book two students may begin to comprehend the wholeness of the outer order. by the synthesis of the four elements, in relation to the hall of the neophytes and as a preparation for inner order initiation and work, continuous integration will dynamically balance the forces in the entire being. the openings and closings of each grade follow a similar format which is relatively easy to follow and brief to carry out. there are a few points of etiquette appropriate to anyone involved whether in a group or alone, as an officer or observer, which

not in enmity, have i barred your venturing, 0 philosophus. now may it be revealed unto you how that in my lamen of office is hidden the key which you seek. for the triangle in the circle is the high symbol of the holy trinity, and the first three sephiroth and of binah wherein is the sphere of saturn, ruler of the path tau. therefore do i wear it, and therefore, when you entered the hall of the neophytes in the= m, when first the the golden dawn: volume i1 book three hood-wink was raised, you beheld before you the sword that barred and the symbol which overcometh the barrier. the lamen in its more special attributions to the hiereus, has the following meanings. in the circle are the four sephiroth, tiphareth, netzach, hod and <185> yesod. the first three mark the angles of the triangle i

kether. thma-aesh- this more fiery as regards her influence with respect to the pillar of severity. thrnaa-ett- this more fluidic with regard to her influence with respect to the pillar of mercy. she is the wielder of the sceptre of dual wisdom from chokmah and therefore is the mitre head split in two and not closed, to indicate the dual manifestation of wisdom and truth: even as the hall of the neophytes is called "the hall of the dual manifestation of the goddess of truth" the three inferior officers do not wear mantles, but only lamens suspended from black collars. the designs are in white on a black field to show that they are administrators of the forces of light acting through the dark340 the golden dawn: volume 111 book five ness, under the presidency of the superior officers <97>

that his body was laid in the tomb entire (the body of osiris was first laid in the chest or pastos whole. the division into 14 parts was subsequent. n. b. 1 plus 4= 5, the five wounds) for even as yod heh vav heh must be known before yod heh shin vav heh can be comprehended, and as moses must precede christ, so must the mysteries of osiris first be known. now the guardian of the hall and of the neophytes against the qlip poth (whose kether is thaumiel, the dual or two-headed one, the demons of corruption and disintegration) is the hiereus or horns, and to the children of horns, who partake of his symbology, are the viscera committed, to guard them against the demons of disintegration and corruption. as the elements and the forces of the elements are to the world, so are the vital organs

let their symbols then be represented in all operations and formulae drawn from the symbolism of the hall of the two truths, for they are of the utmost importance, but as their stations are invisible, so shall their symbols be astral and not material. thus shall perfect health of body be preserved, which is of utmost importance in all magical working and thus shall the lessons of the hall of the neophytes be duly carried out in our daily life <131> z. 3 the symbolism of the admission of the candidate the admission of the candidate the candidate is waiting without the portal under the care of the sentinel "the watcher without- that is, under the care of the form of anubis of the west symbolically that he may keep off the "dog-faced demons" the opposers of anubis, who rise from the confines

ing everything that is, has been, or is to be, beyond the reach of the senses, yet generally he becomes indifferent to such knowledge, forgetting himself, as he does, in his eternal presence before the light which breathes beauty into all we see in the world. we shall therefore represent him here revealing if not all his knowledge of futurity, only on questions being put to him by others. but our neophytes may as well put the questions themselves, and then answer them according to the laws here laid down. when a man comes and says to the yogi that he has a question to ask, let him: 522 the golden dawn: volume n book smen (a) see which of the tattwas is in course. if the tattwa be prithivi, the question is about some root, something belonging to the vegetable <108> kingdom, or something in

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

belong to them exclusively. this also is kabalistic and represents the oppositions and tetradic equilibrium of the elements. we see by the occult versicle of the lord's prayer, which we have cited in our gdoctrine h, that it was originally made after two manners, or at least that it was characterized by two entirely different formulae, one reserved for priests and initiates, the other imparted to neophytes and the profane. for example, the initiate said raising his hand to his forehead, gfor thine, h then added gis, h and continuing as he brought down his hand to his breast, gthe kingdom, h then to the left shoulder, gthe justice, h afterwards to the right shoulder, gand the mercy h. then clasping his hands, he added, gin the generating ages. h tibi sunt malkuth et geburah et chesed per ae

RUBY TABLET OF SET

itual (a small army of hippies descended on mexico after this work was published, to wasson's regret) before that, he had studied use of the fly agaric mushroom by siberian shamans. on the basis of various clues, he suggested that this mushroom was the real-world source of the divine "soma" elixir mentioned in a few of the hymns of the rg veda. later, he made the controversial suggestion that the neophytes at the rites of eleusis in ancient greece were given a weak infusion prepared from ergot-infected barley; not enough to poison, but enough to lend a mild hallucinatory effect to the theatrical experience. unlike john allegro1 who is regarded as a crank, wasson's work is for the most part treated respectfully by the academic community. a few of his books are listed in the bibliography at

s within the temple of set. between the degrees of adept and master of the temple shall be designated a third degree- that of priest of horus. until and unless activation of this sacred office is recognized by the high priest of set to have been ordained by horus, the degree of adept ii shall be the highest attainable in the aa. until the restoration of the priesthood of horus iii, recognition of neophytes i to adept ii shall be reserved to masters of the temple of set iv. upon the restoration of the priesthood of horus, ii aa recognition shall become their prerogative. recognition of masters of the temple iv aa shall initially be by the high priest of set, and then, upon the restoration of the priesthood of horus, by the high priest of horus (who will necessarily hold the iv+ aa. as with

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

rsonality, wherein the individual is no longer protected by his or her personality as symbolised by his or her clothing and is instead bared to all devoid of any societal position or power that he or she may have. adding to this feeling of nakedness, which is enhanced by the unfamiliarity of the temple and its members, the neophyte may also be subjected to a ritual scourging representative of the neophytes worthlessness, uncleanliness and weakness. the necessary prequisite to undergo such a satanic initiation begins simply with the feeling 'that there is more to life than the normal round of work and pleasure'(4) it is from this perspective that the individual may seek and join a satanic temple or tradition, yet this will usually only occur if the individual is to some extent free from the

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

me, as a disease which the leech must extirpate with pharmacy and drugs, and know not even that it is from this condition of their being, in its most imperfect and infant form, that poetry, music, art all that belong to an idea of beauty to which neither sleeping nor waking can furnish archetype and actual semblance take their immortal birth. when we, o mejnour in the far time, were ourselves the neophytes and aspirants, we were of a class to which the actual world was shut and barred. our forefathers had no object in life but knowledge. from the cradle we were predestined and reared to wisdom as to a priesthood. we commenced research where modern conjecture closes its faithless wings. and with us, those were common elements of science which the sages of to-day disdain as wild chimeras, or

THE CANOPIC GODS SYMBOLISM

a higher grade. let none therefore object that his body was laid in the tomb entire (the body of osiris was first laid in the chest or pastos whole. the division was into 14 parts, 1 plus 4= 5, the five wounds) for even as hwhy must be known before hwchy can be comprehended, and as moses must precede christ, so must the mysteries of osiris first be known. now, the guardian of the hall and of the neophytes against the twpylq (whose rtk is laymwat, the dual or two-headed one, the demons of corruption and 3 disintegration) is the hiereus or horus, and to the children of horus, who partake of his symbolism are the viscera committed, to guard them against the demons of disintegration and corruption. as the elements and the forces of the elements are to the world, so are the vital organs and th

their symbols then be represented in all operations and formulae drawn from the symbolism of the hall of the two truths, for they are of the utmost importance, but as their stations are invisible, so shall their symbols be astral and not material. thus shall perfect health of the body be preserved, which is of utmost importance in all magical working, and thus shall the lessons of the hall of the neophytes be duly carried out in our daily livusrc a f eh t t g k r c i i m g o a ir m e c o i f t c e e cl copyright beltain 2000 by parker torrence, version 1.2 all rights reserved, all wrongs returned three fold. grimoire of eclectic magick in 1996, the craft was released in theaters and a new standard for movies about witchcraft was established. this was in part due to the technical advice of

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

mystery comes from the greek word myein, to close, referring to the need of the mystes, the initiate, to close his or her eyes and the lips and to keep secret the rites of the cult. in ancient greece, postulants of the mystery religions had to undergo a rigorous initiation that disciplined both their mind and body. in order to attain the self-mastery demanded by the priests of the mysteries, the neophytes understood that they must restructure their physical, moral, and spiritual being to gain access to the hidden forces in the universe. only through complete mastery of oneself could one see beyond death and perceive the pathways of the after-life. many times these mysteries were taught in the form of a play and were celebrated in sacred groves or in secret temples away from the cities. in

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

mystery comes from the greek word myein, to close, referring to the need of the mystes, the initiate, to close his or her eyes and the lips and to keep secret the rites of the cult. in ancient greece, postulants of the mystery religions had to undergo a rigorous initiation that disciplined both their mind and body. in order to attain the self-mastery demanded by the priests of the mysteries, the neophytes understood that they must restructure their physical, moral, and spiritual being to gain access to the hidden forces in the universe. only through complete mastery of oneself could one see beyond death and perceive the pathways of the after-life. many times these mysteries were taught in the form of a play and were celebrated in sacred groves or in secret temples away from the cities. in

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ery h comes from the greek word myein, gto close, h referring to the need of the mystes, the initiate, to close his or her eyes and the lips and to keep secret the rites of the cult. in ancient greece, postulants of the mystery religions had to undergo a rigorous initiation that disciplined both their mind and body. in order to attain the self-mastery demanded by the priests of the mysteries, the neophytes understood that they must restructure their physical, moral, and spiritual being to gain access to the hidden forces in the universe. only through complete mastery of oneself could one see beyond death and perceive the pathways of the after-life. many times these mysteries were taught in the form of a play and were celebrated in sacred groves or in secret temples away from the cities. in

the object by the subconscious mind of the scryers. if beginners are unable to see anything in the crystal or the liquid, the experienced practitioners remind them that they can attempt to train their latent ability. they suggest various exercises, such as strengthening their visual memory by first looking at a certain object in the room and then trying to project it, mentally, into the crystal. neophytes might also close their eyes for a few minutes, thinking intensely of someone well known to them, and then trying with their eyes open to visualize a picture of that person in the crystal. m delving deeper gibson, walter b, and litzka r. gibson. the complete illustrated book of the psychic sciences. garden city, n.y: doubleday and co, 1966. petrie, jodra. tell fortunes and predict the fut

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

ist. our motto is thelema: that is willpower. the entrance into the old, archaic temples was commonly a hidden hole in some mysterious spot in the dense jungle. we departed from eden through the door of sex, and only through that door can we return to eden. eden is sex. it is the narrow, straight and difficult door that leads us into the light. in the solitude of these mysterious sanctuaries, the neophytes were submitted to the four initiatic ordeals. the ordeals of fire, air, water and earth always defined the diverse purifications of the neophytes. la cruz tiene cuatro puntas: la cruz de la iniciaci n es f lica: la inserci n del phalo vertical en el oteis formal forma cruz. es la cruz de la iniciaci n, que nosotros debemos echar sobre nuestros hombros. los cuatro animales sagrados de la

WESTERN MANDALAS OF TRANSFORMATION SR AL

ioned above.which seem to occupy so much of humanity's attempts to find meaning in life.there is a fourth very necessary leg of the table which constitutes life's banquet: spiritual and emotional integration. this is why most golden dawn magicians do some form of therapy in conjunction with their magical work. israel regardie once advised no less than 100 hours of any kind of therapeutic work for neophytes. one of the dangers of using magic, and perhaps talismans in particular, is that in actualizing more mundane desires, psychic energy is robbed from another place in the system. one's spiritual path. this is one of the negative aspects of the new age movement, which has a very materialistic side. it is vital for a qabalist to remember this. if you are sure to devote as much time in your t

WICCA WITCHCRAFT TODAY

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

mplating with divine indifference all that man may suffer for him. thus the mystery is wrought 'the orphic basilica, the great hall, was the hall of initiation or stibade and was entered through the small doorway after preparatory sacrifices had been performed in the little rooms adjoining, as proved by fragments of sacrifices found there. after entering the stibadium and receiving initiation the neophytes went out through the large door on to the terrace, where one may suppose a banquet took place in festive celebration of the event. this arrangement corresponds to the orphic baccheion discovered at athens. to form this private basilica its makers took advantage of the triclinium and the two adjacent cubicula, rearranging and adorning them with paintings suited to their new purpose, and i

Return to Occult Library Index



Related Matches
abyss adept adepts adeptus adonai age air alchemical altar ancient angel aspirant aspirants astral aura banishing binah birth black blue brother buddha ceremonial ceremony ceremonies chaos child christ christian circle cold consciousness consecration cross crowley crown crowned darkness dead death degree degrees deity devil dionysus disciple discipleship divine doctrine earth east ego egyptian elements elemental energy equinox esoteric eternal evil existence eye fire five force forces form forms masonic god gods gold golden greek guardian healing heart heaven hebrew hermetic hexagram hierarchy hiereus hierophant hiero holy horus human incense initiate initiated initiates initiation initiations invoke invoking invocation isis qabalah karma kether key king kingdom knowledge lamen lamp living lodge lord lucis magic magick magical magician magicians magus malkuth manifestation material matter meditation medium mental mercy mind modern months moon mother mysteries mystery mystic mystical nature neophyte neophytes north oath occult order orders osiris paths pentagram people physical pillar pillars plane planes power powers priest profane psychic re red regardie religion religions religious revelation rite rites ritual rituals rose rosicrucian sabbat sacred salt scarlet schools secret secrets sephiroth set seven soul south sphere spirit spirits spiritual star state sun supreme sword symbol symbols symbolic symbolism tarot teaching teachings temple temples three throne tomb tradition tree triangle truth universe veil wand water waters west white wisdom women world worlds yod yoga zelator


http://www.hollywoodinsiders.net
MWLibCreator Ver.2 By:Michael Wynn