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NUIT,NUITH,NUT

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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

nquant, et omnino nee obstruant neque claudant eis noctibus, quibus ad domos suas eas credunt adventuras, ea de causa videlicet, ut cibos et potus quasi paratos inveniant et eos absque difficultate apparitionis pro beneplacito sumant. the eoman de la rose (meon 18622 seq) informs us: qui les cine sens ainsinc deceit par les fantosmes, quil regoit, dont maintes gens par lor folie cuident estre par nuit estries errans auecques dame hahonde, et dient, que par tout le monde li tiers enfant de nacion sunt de ceste condicion. qu'il vont trois fois en la semaine, si cum destinee les maine, et par tons ces ostex se boutent, ne cles ne barres ne redoutent, ains sen entrent par les fendaces, par chatieres et par crevaces, et so partent des cors les ames et vont avec les bonnes dames par leus forains

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

e in their turn constitute a demiurge in order to crate matter; and this demiurge is jehovah. not far different are the ideas both of the classical greeks and the neo-platonists. the differences in the terminology, when examined, appear as not much more than the differences of local convenience in thinking. but all these go back to the still older cosmogony of the ancient egyptians, where we have nuit, space, hadit, the point of view; these experience congress, and so produce heru-ra-ha, who combines the ideas of ra-hoor-khuit and hoorpaar- kraat. these are the same twin vau and he' final which we know. here is evidently the origin of the system of the tree of life. 18. we have arrived at this system by purely intellectual examination, and it is open to criticism; but the point i wish to b

ALEISTER CROWLEY ACROSS THE GULF

er arms myself, laughing in the midst of all that ruin. yet not one living creature took the slightest hurt! but the astrologers rent their robes and beat their faces on the ground; for the dread moment, the unknown terror, had gone by; and with it i had come to light. in their terror, indeed, as i learnt long after, they sent messengers to the oldest and wisest of the priests; the high-priest of nuit, who lived at the bottom of a very deep well, so that his eyes, even by day, should remain fixed upon the stars. but he answered them that since they had done all that they could, and fate had reversed their design, it was evident that the matter saw in the hands of fate, and that the less they meddled the better it would be for them. for he was a brusque old man- how afterwards i met him sha

ssed; the solitary ibis of thoth that meditated on the shore; the crimson flights of birds- but nothing that we saw upon the journey was like unto the end thereof. for in a desolate place was the well, with but a small temple beside it, where the servants- they too most holy! of that holy ancient man might dwell. and my father brought me to the mouth of the well and called thrice upon the name of nuit. then came a voice climbing and coiling up the walls like a serpent "let this child become priestess of the veiled one" now my father was wise enough to know that the old man never made a mistake; it was only a question of a right interpretation of the oracle. yet he was sorely puzzled and distressed, for that i was a boy child. so at the risk of his life- for the old man was brusque- he call

ns fanned by young boys with broad leaves of palm. also he sent me the dancing girl of sleep. it was the art of this girl to weave such subtle movements that the sense, watching her, swooned; and as she swayed she sang, ever lower and lower as she moved slower and slower, until the looker-listener was dissolved in bliss of sleep and delicate dream. then as he slept she would bend over him even as nuit the lady of the stars that bendeth over the black earth, and in his ears she would whisper strange rhythms, secret utterances, whereby his spirit would be rapt into the realms page 24 gulf.txt of hathor or some other golden goddess, there in one night to reap an harvest of refreshment such as the fields of mortal sleep yield never. so then i woke at dawn, to find her still watching, still loo

my madness i took all the treasure of that old magus which he had laid up for many years- and none gainsaid me. great and splendid was it of gold more than twelve bullocks could draw, of balassius rubies, and sardonyx, and beryl, and chrysoprase; of diamond and starry page 27 gulf.txt sapphire, of emerald much, very much, of topaz and of amethyst great and wonderful gems. also he had a figure of nuit greater than a woman, which was made of lapis lazuli specked with gold, carved with marvellous excellence. and he had the secret gem of hadit that is not found on earth, for that it is invisible save when all else is no more seen. then went i into the market and bought slaves. i bought me in particular a giant, a nubian blacker than polished granite seen by starlight, tall as a young palm and

mpossible, but quietly and patiently living in the enjoyment of my dignities and wealth, even as a man. yet one thing i saw also, that as isis is the lady of all nature, the living; and as osiris is the lord of the dead, so should horus come, the hawkheaded lord, as a young child, the image of all nature and all man raised above life and death, under the supreme rule of hadit that is force and of nuit that is matter- though they are a matter an a force that transcend all our human conceptions of these things. but of this more anon, in its due place. chapter viii behold me then returned to thebai! so scarred and altered was i, though not yet thirty years of age, that they knew me not. so i offered myself as a serving-man in the temple of osiris, and i pleased the priests mightily, for by my

n the dignity of our high offices; and we departed one from the other, and purified ourselves. then i went unto the ceremony of osiris, and for the last time the shameful farce was played. but in my heart i vowed secretly to cleanse the temple of its chicanery and folly. therefore at the end of the ceremony did i perform a mighty banishing, a banishing of all things mortal and immortal, even from nuit that circleth infinite space unto hadit the core of things; from amoun that ruleth before all the gods unto python the terrible serpent that abideth at the end of things, from ptah the god of the pure soul of aethyr unto besz the brute force of that which is grosser than earth, which hath no name, which is denser than lead and more rigid than steel; which is blacker than the thick darkness of

40 gulf.txt born, but now one initiates and the other guards, and now one heralds and the other sanctifies) its purpose and meaning in the whole scheme of things. so i, in this year v of the equinox of the gods (1908) wherein horus took the place of osiris, will by the light of this my magical memory seek to understand fully the formula of horus- ra hoor khuit- my god, that ruleth the world under nuit and hadit. then as ankh-f-na-khonsu left unto me the stel 666 with the keys to that knowledge, so also may i write down in hieroglyph the formula of the lady of the forked wand and of the feather, that shall assume his throne and place when the strength of horus is exhausted. so now the service of the gods was to be secret and their magic concealed from men. they were to fall before the eyes

ALEISTER CROWLEY BOOK OF LIES

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

sane, the law of cause and effect is an illusion, or so it appears in the abyss, which is thus identified with consciousness, the many, and both; but within this is a secret unity which rejoices; this unit being far beyond any conception. book of lies get any book for free on: www.abika.com 30 [31] 11 kappa-epsilon-phi-alpha-lambda-eta iota-alpha the glow-worm concerning the holy three-in-naught. nuit, hadit, ra-hoor-khuit, are only to be understood by the master of the temple. they are above the abyss, and contain all contradiction in themselves. below them is a seeming duality of chaos and babalon; these are called father and mother, but it is not so. they are called brother and sister, but it is not so. they are called husband and wife, but it is not so. the reflection of all is pan: th

hierophant; the 5th card of the tarot, the pentagram. it is thus practically identical with iao. the rest of the chapter is clear, for the note. notes (12) o= character "the devil of the sabbath. u= 8, the hierophant or redeemer. t= strength, the lion (13) t, manhood, the sign of the cross or phallus. ut, the holy guardian angel; ut, the first syllable of udgita, see the upanishads. o, nothing or nuit. book of lies get any book for free on: www.abika.com 55 [57] 24 kappa-epsilon-phi-alpha-lambda-eta kappa-delta the hawk and the blindworm this book would translate beyond-reason into the words of reason. explain thou snow to them of andaman. the slaves of reason call this book abuse-of- language: they are right. language was made for men to eat and drink, make love, do barter, die. the wealt

for seven years; or at least let him do pranayama all the way home-home? nay! but to the house of the harlot whom he loveth not. for it is laylah that he loveth. and yet who knoweth which is crowley, and which is frater perdurabo? book of lies get any book for free on: www.abika.com 118 [122] commentary( nu-digamma) the number of the chapter refers to liber legis i, 24, for paragraph 1 refers to nuit. the "twins" in the title are those mentioned in paragraph 5. 555 is hadit, had spelt in full. 156 is babalon. in paragraph 4 is the gist of the chapter, laylah being again introduced, as in chapters 28, 29, 49 and 55. the exoteric blasphemy, it is hinted i the last paragraph, may be an esoteric arcanum, for the master of the temple is interested in malkuth, as malkuth is in binah; also "malk

n full. 156 is babalon. in paragraph 4 is the gist of the chapter, laylah being again introduced, as in chapters 28, 29, 49 and 55. the exoteric blasphemy, it is hinted i the last paragraph, may be an esoteric arcanum, for the master of the temple is interested in malkuth, as malkuth is in binah; also "malkuth is in kether, and kether in malkuth; and, to the ipsissimus, dissolution in the body of nuit and a visit to a brothel may be identical. book of lies get any book for free on: www.abika.com 119 [123] 57 kappa-epsilon-phi-alpha-lambda-eta nu-zeta the duck-billed platypus dirt is matter in the wrong place. thought is mind in the wrong place. matter is mind; so thought is dirt. thus argued he, the wise one, not mindful that all place is wrong. for not until the place is perfected by a t

xi-beta) this chapter is itself a comment on chapter 44. note (33) twig= dost thou understand? also the phoenix takes twigs to kindle the fire in which it burns itself. book of lies get any book for free on: www.abika.com 132 [135] 63 kappa-epsilon-phi-alpha-lambda-eta xi-gamma margery daw i love laylah. i lack laylah "where is the mystic grace" sayest thou? who told thee, man, that laylah is not nuit, nd i hadit? i destroyed all things; they are reborn in other shapes. i gave up all for one; this one hath given up its unity for all? i wrenched dog backwards to find god; now god barks. think me not fallen because i love laylah, and lack laylah. i am the master of the universe; then give me a heap of straw in a hut, and laylah naked! amen. book of lies get any book for free on: www.abika.co

r 0) eye= phallicism (cf. chapters 61 and 70; i= fichteanism; hi= transcendentalism; y= scepticism, and the method of science. no denies all these and closes the argument. but all this is a glamour cast by maya; the real meaning of the prose of this chapter is as follows: no, some negative conception beyond the it spoken of in chapters 31, 49 and elsewhere. yes, it. perhaps, the flux of these. o, nuit, hadit, ra-hoor-khuit. eye, the phallus in kether. i, the ego in chokmah. hi, binah, the feminine principle fertilised (he by yod) y, the abyss. no, the refusal to be content with any of this. but all this is again only a glamour of maya, as previously observed in the text (chapter 31. all this is true and false, and it is true and false to say that it is true and false. the prose of this cha

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

ALEISTER CROWLEY BOOK OF THE LAW

wn risk and peril. these are most dire. those who discuss the contents of this book are to be shunned by all, as centres of pestilence. all questions of the law are to be decided only by appeal to my writings, each for himself. there is no law beyond do what thou wilt. love is the law, love under will. the priest of the princes, ankh-f-n-khonsu the comment chapter i i,1: had! the manifestation of nuit. i,2: the unveiling of the company of heaven. i,3: every man and every woman is a star. i,4: every number is infinite; there is no difference. i,5: help me, o warrior lord of thebes, in my unveiling before the children of men! i,6: be thou hadit, my secret centre, my heart& my tongue! i,7: behold! it is revealed by aiwass the minister of hoor-paar-kraat. i,8: the khabs is in the khu, not the

abs, and behold my light shed over you! 10: let my servants be few& secret: they shall rule the many& the known. i,11: these are fools that men adore; both their gods& their men are fools. i,12: come forth, o children, under the stars& take your fill of love! i,13: i am above you and in you. my ecstasy is in yours. my joy is to see your joy. i,14: above, the gemm d azure is the naked splendour of nuit; she bends in ecstasy to kiss the secret ardours of hadit. the winged globe,the starry blue, are mine, o ankh-af-na-khonsu! i,15: now ye shall know that the chosen priest& apostle of infinite space is the prince-priest the beast; and in his woman called the scarlet woman is all power given. they shall gather my children into their fold: they shall bring the glory of the stars into the hearts

not so chosen. i,18: burn upon their brows, o splendrous serpent! i,19: o azure-lidded woman, bend upon them! i,20: the key of the rituals is in the secret word which i have given unto him. i,21: with the god& the adorer i am nothing: they do not see me. they are as upon the earth; i am heaven, and there is no other god than me, and my lord hadit. i,22: now, therefore, i am known to ye by my name nuit, and to him by a secret name which i will give him when at last he knoweth me. since i am infinite space, and the infinite stars thereof, do ye also thus. bind nothing! let there be no difference made among you between any one thing& any other thing; for thereby there cometh hurt. i,23: but whoso availeth in this, let him be the chief of all! i,24: i am nuit, and my word is six and fifty. i,2

e black earth& her lithe body arched for love, and her soft feet not hurting the little flowers: thou knowest! and the sign shall be my ecstasy, the consciousness of the continuity of existence, the omnipresence of my body. i,27: then the priest answered& said unto the queen of space, kissing her lovely brows, and the dew of her light bathing his whole body in a sweet-smelling perfume of sweat: o nuit, continuous one of heaven, let it be ever thus; that men speak not of thee as one but as none; and let them speak not of thee at all, since thou art continuous! i,28: none, breathed the light, faint& faery, of the stars, and two. i,29: for i am divided for love s sake, for the chance of union. i,30: this is the creation of the world, that the pain of division is as nothing, and the joy of dis

he stands bare and rejoicing in my secret temple-to me! to me! calling forth the flame of the hearts of all in her lovechant. i,63: sing the rapturous love-song unto me! burn to me perfumes! wear to me jewels! drink to me, for i love you! i love you! i,64: i am the blue-lidded daughter of sunset; i am the naked brilliance of the voluptuous night-sky. i,65: to me! to me! i,66: the manifestation of nuit is at an end. chapter ii ii,1: nu! the hiding of hadit. ii,2: come! all ye, and learn the secret that hath not yet been revealed. i, hadit, am the complement of nu, my bride. i am not extended, and khabs is the name of my house. ii,3: in the sphere i am everywhere the centre, as she, the circumference, is nowhere found. ii,4: yet she shall be known& i never. ii,5: behold! the rituals of the o

t and the unfit: let them die in their misery. for they feel not. compassion is the vice of kings: stamp down the wretched& the weak: this is the law of the strong: this is our law and the joy of the world. think not, o king, upon that lie: that thou must die: verily thou shalt not die, but live. now let it be understood: if the body of the king dissolve, he shall remain in pure ecstasy for ever. nuit! hadit! ra-hoor-khuit! the sun, strength& sight, light; these are for the servants of the star& the snake. ii,22: i am the snake that giveth knowledge& delight and bright glory, and stir the hearts of men with drunkenness. to worship me take wine and strange drugs whereof i will tell my prophet& be drunk thereof! they shall not harm ye at all. it is a lie, this folly against self. the exposur

and there shall be in them a joy a million times greater than this. beware lest any force another, king against king! love one another with burning hearts; on the low men trample in the fierce lust of your pride, in the day of your wrath. ii,25: ye are against the people, o my chosen! ii,26: i am the secret serpent coiled about to spring: in my coiling there is joy. if i lift up my head, i and my nuit are one. if i droop down mine head, and shoot forth venom, then is rapture of the earth, and i and the earth are one. ii,27: there is great danger in me; for who doth not understand these runes shall make a great miss. he shall fall down into the pit called because, and there he shall perish with the dogs of reason. ii,28: now a curse upon because and his kin! ii,29: may because be accursed f

r that i shall make to establish thy way in all the quarters (these are the adorations, as thou hast written, as it is said: the light is mine; its rays consume me: i have made a secret door into the house of ra and tum, of khephra and of ahathoor. i am thy theban, o mentu, the prophet ankh-af-na-khonsu! by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. show thy star-splendour, o nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me, ra-hoor-khuit! iii,39: all this and a book to say how thou didst come hither and a reproduction of this ink and paper for ever- for in it is the word secret& not only in the english- and thy comment upon this the book of the law shall be printed beautifully in red ink and black upon beautiful paper made by han

ALEISTER CROWLEY CONCERNING DEATH

al, shining like the moon. concerning death that she and her sisters may bring comfort to all them that are nigh death, and unto such as love them. beloved daughter and sister, do what thou wilt shall be the whole of the law. it is written in the book of the law; every man and every woman is a star. it is our lady of the stars that speaketh to thee, o thou that art a star, a member of the body of nuit. listen, for thine ears are become dulled to the mean noises of the earth; the infinite silence of the stars woos thee with subtle musick. behold her bending down above thee, a flame of blue, all- touching, all penetrant, her lovely hands upon the black earth and her lithe body arched for love, and her soft feet not hurting the little floweres, and think that all thy grossness shall presently

ick. behold her bending down above thee, a flame of blue, all- touching, all penetrant, her lovely hands upon the black earth and her lithe body arched for love, and her soft feet not hurting the little floweres, and think that all thy grossness shall presently fall from thee as thou leapest to her embrace, caught up into her love as a dewdrop into the kisses of the sunrise. is not the ecstacy of nuit the consiousness of of the continuity of existence, the omnipresence of her body? all that hath hurt thee was that thou knewest it not, as that fadeth from thee thou shalt know as never yet how all is one. again she saith: i give unimaginable joys on earth, certainty, not faith, while in life, upon death. this thou hast known. time that eateth his children hath not power on them that would no

thee was that thou knewest it not, as that fadeth from thee thou shalt know as never yet how all is one. again she saith: i give unimaginable joys on earth, certainty, not faith, while in life, upon death. this thou hast known. time that eateth his children hath not power on them that would not be children of time. to them that know themselves immortal, that dwell always in eternity, conscious of nuit, throned upon the chariot of the sun, there is no death that men call death. in all the universe. darkness is only found in the shadow of a gross and opaque planet. as it were for a moment; the universe itself is a flood of light eternal. so also death is but through accident; thou hast hidden thyself in the shadow of thy gross body, and taking it for reality, thou hast trembled. but the orb

y heart of man, and in the core of every star? is not he life, and the giver of life? and is not therefore the knowledge of him the knowledge of death? for it hath been shown unto thee in many other places how death and love be twins. now art thou the hunter, and death rideth beside thee with his horse and spear as thou chasest thy will through the forests of eternity, whose trees are the hair of nuit thy mistress! thrill with the joy of life and death! know, hunter mighty and swift, the quarry turns to bay! thou has but to make one sharp thrust, and thou hast won. the virgin of eternity lies supine at thy mercy, and thou art pan! thy death shall be the seal of the promise of our age-long love. hast thou not striven to the inmost in thee? death is the crown of all. harden! hold up thyself!

ALEISTER CROWLEY DUTY

er all ye that existence is pure joy; that all the sorrows are but shadows; they pass& are done; but there is that which remains "but ye, o my people, rise up and awake! let the rituals be rightly performed with joy and beauty. a feast for fire and a feast for water; a feast for life and a greater feast for death! a feast every day in your hearts in the joy of my rapture. a feast every night unto nuit, and the pleasure of uttermost delight. aye! feast! rejoice! there is no dread hereafter. there is no dissolution and eternal ecstacy in the kisses of nu "now rejoice! now come in our splendour and rapture! come in our passionate peace& write sweet words for the kings "thrill with the joy of life& death! ah! thy death shall be lovely: whose seeth it shall be glad. thy death shall be the seal

and the unfit: let them die in their misery: for they feel not. compassion is the vice of kings: stamp down the wretched and the weak: this is the law of the strong: this is our law and the joy of the world. think not, o king, upon that lie: that thou must die: verily thou shalt not die, but live! now let it be understood if the body of the king dissolve, he shall remain in pure ecstacy for ever. nuit hadit ra-hoor-khuit. the sun, strength and sight, light these are for the servants of the star& the snake" duty get any book for free on: www.abika.com 6 each being is, exactly as you are, the sole centre of a universe in no wise identical with, or even assimilable to, your own. the impersonal universe of "nature" is only an abstraction, approximately tru, of the factors which it is convenien

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

nihilism. it is impossible to enter into a discussion of their relative merits in a popular manual of this sort. they may be studied in erdmann's "history of philosophy" and similar treatises. all are reconciled and unified in the theory which we shall now set forth. the basis of this harmony is given in crowley's "berashith- to which reference should be made. infinite space is called the goddess nuit, while the infinitely small and atomic yet omnipresent point is called hadit<form. i cannot even explain (for instance) that an idea may not refer to being at all, but to going. the book of the law demands special study and initiated apprehension> these are unmanifest. one conjunction of these infinites is called ra-hoorkhuit< more correctly, heru-ra-ha

ed view of the functions of the four weapons than we have hitherto done. the formation of the "yod" is the formulation of the first creative force, of that father who is called "self-begotten, and unto whom it is said "thou has formulated thy father, and made fertile thy mother. the adding of the "he" to the "yod" is the marriage of that father to the great co-equal mother, who is a reflection of nuit as he is of hadit. their union brings forth the son "vau" who is the heir. finally the daughter "he" is produced. she is both the twin sister and the daughter of "vau<mystery herein, far deeper, for initiates> his mission is to redeem her by making her his bride; the result of this is to set her upon the throne of her mother, and it is only she whose youthful embrace can r

s in one person throughout, so that each individual is self-procreative sexually, whereas isis knew only one sex, and osiris thought the two sexes opposed. also the formula is now love in all cases; and the end is the beginning, on 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

like a weaver's beam< again, the arrangement of the weapons of the altar must be such that they "look" balanced. nor should the magician have any unbalanced ornament. if he have the wand in his right hand, let him have the ring<symbol of nuit, the totality of the possible ways in which he may represent himself and fulfill himself> on his left, or let him take the ankh, or the bell, or the cup. and however little he move to the right, let him balance it by an equivalent movement to the left; or if forwards, backwards; and let him correct each idea by implying the contradictory contained therein. if he invoke severity, let him recou

ake one's own will include the will to upset somebody else's will<magician to indwell its instrument> moreover, it is extremely difficult thus to expatriate another magical being; for though, unless it is a complete microcosm like a human being, it cannot be called a star, it is a little bit of a star, and part of the body of nuit. but there is no call for all this frightfulness. there is no need to knock the girl down, unless she refuses to do what you want, and she will always comply if you say a few nice things to her<wand or the disk> you can always use the body inhabited by an elemental, such as an eagle, hare, wolf, or any convenient animal, by making a very simple compact. you t

na, pranayama and dharana, and advises the application of tests to the physical body, in order that the student may thoroughly understand his own limitations. equinox i, p. 25& appendix vi of this book "liber x "liber porta lucis" an account of the sending forth of the master therion by the a. a. and an explanation of his mission. equinox vi, p. 3 "liber xi. liber nv" an instruction for attaining nuit. equinox vii, p. 11 "liber xiii. graduum montis abiegni" an account of the task of the aspirant from probationer to adept. equinox iii, p. 3 "liber xv. ecclesiae gnosticae catholicae cannon missae" represents the original and true pre-christian christianity. equinox xi (vol. iii, part 1) and appendix vi of this book. 216 "liber xvi. liber turris vel domus dei" an instruction for attainment by

yet withal be no more than an interpretation of the individual to himself, the formula not of abraham but of onan. these plastic "portraits of the artist as a young man" are well enough for those who have heard "know thyself. they are necessary, even, to assist that analysis of one's nature which the probationer of a. a. is sworn to accomplish. but "love is the law, love under will" and our lady nuit is. divided for love's sake, for the chance of union" these mirror-mirages are therefore not works of magick, according to the law of thelema: the true magick of horus requires the passionate union of opposites. now the proof that one is in contact with an independent entity depends on a sensation which ought to be unmistakeable if one is in good health. one ought not to be liable to mistake

eye! satan, my lord! the lust of the goat" ff "mine angel! mine initiator! thou one with me- the sixfold star" 271 ad-on-a-i<hebrew, adni, 65. the gnostic initiates transliterated it to imply their own secret formulae; we follow so excellent an example. on is an arcanum of arcana; its significance is taught, gradually, in the o.t.o. also ad is the paternal formula, hadit; on is its complement nuit; the final yod signifies "mine" etymologically and essentially the mercurial (transmitted) hermaphroditic virginal seed- the hermit of the taro- the use of the name is therefore to invoke one's own inmost secrecy, considered as the result of the conjunction of nuit and hadit. if the second a is included, its import is to affirm the operation of the holy ghost and the formulation of the babe i

s eucharist which createth, sustaineth and redeemeth all things "line 3" he now asserts that he is himself the "angel" or messenger of his angel; that is, that he is a mind and body whose office is to receive and transmit the word of his angel. he hails his angel not only as "un-nefer" the perfection of "asar" himself as a man, but as ptah-apophrasz-ra, the identity (hadit) wrapped in the dragon (nuit) and thereby manifested as a sun (ra-hoor-khuit. the "egg (or heart "girt with a serpent" is a cognate symbol; the idea is thus expressed later in the ritual (see liber lxv. which expands this to the uttermost) section b the adept passes from contemplation to action in the sections now following b to gg. he is to travel astrally around the circle, making the appropriate pentagrams, sigils, an

ALEISTER CROWLEY MAGICK WITHOUT TEARS

en the wreck of empires "christ" is reported as having said "if i be lifted up from the earth, i will draw all men unto me" interpret this in the light of the cross as a phallic emblem, and- how lurid a flash! magic without tears get any book for free on: www.abika.com 173 compare al ii, 26 "i am the secret serpent coiled about to spring: in my coiling there is joy. if i lift up my head, i and my nuit are one. if i droop down mine head, and shoot forth venom, then is rapture of the earth, and i and the earth are one" this versicle is deep, devilish deep; and it is chock-ablock with the mysteries of fascination. dig into this, dear sister! dig with your qabalistic trowel; don't blame me if you don't get a mandrake with the very first thrust! but most certainly i shall say nothing here. yes

ions; but this kind of limitation is not necessarily harmful, provided that we view the situation in its proper perspective, that we understand that membership of the of-all-truth class does not (as one is apt to think at first sight) deepen the gulfs which separate mind from mind, but on the contrary put us in a position to ignore them. our acts of "love under will" which express our devotion to nuit, which multiply the fulfillments of our possibilities, become continually more efficacious, and more closely bound up with our formula of initiation; and we progressively become aware of deeper and vaster images of the ofall- truth class, which reconcile, by including within themselves, all apparent antinomies. it is certain without error that i ought to go to bed. love is the law, love under

ALEISTER CROWLEY MEDITATION

urface of the water in the magick cup is infinite; there is no point different from any other point<marks, saying: they are one; or saying, they are many. then expect the direful judgments of ra hoor khuit. sic: error of capitalization, should be "if ye confound the space-marks> this shall regenerate the world, the little world my sister" these are the words of nuit, our lady of the stars, of whom binah is but the troubled reflection. thus, ultimately, as the wand is a binding and a limitation, so is the cup an expansion- into the infinite. and this is the danger of the cup; it must necessarily be open to all, and yet if anything is put into it which is out of proportion, unbalanced, or impure, it takes hurt. and here again we find difficulty with our th

more, with the divine love of which it is now spoken. for human love is an excitement, and not a stilling, of the mind; and as it is bound to the individual, only leads to greater trouble in the end. this divine love, on the contrary, is attached to no symbol. it abhors limitation, either in its intensity or its scope. and this is the dew of the stars of which it is spoken in the holy books, for nuit the lady of the stars is called "the continuous one of heaven" and it is that dew which bathes the body of the adept "in a sweet-smelling perfume of sweat<equinox vii. sic to the quote, correctly. bathing his whole body in a sweet-smelling perfume of sweat: o nuit, continuous one of heaven, let> in this cup, therefore, though all things are placed, by virtue of thi

tary treatise on magick. the serpent which is coiled about the crown means many things, or, rather, one thing in many ways. it is the symbol of royalty and of initiation, for the magician is anointed king and priest. 108 it also represents hadit, of which one can here only quote these words "i am the secret serpent coiled about to spring; in my coiling there is joy. if i lift up my head, i and my nuit are one; if i droop down mine head and shoot forth venom, there is rapture of the earth, and i and the earth are one" the serpent is also the kundalini serpent, the magical force itself, the manifesting side of the godhead of the magician, whose unmanifested side is peace and silence, of which there is no symbol. in the hindu system the great work is represented by saying that this serpent, w

ALEISTER CROWLEY SEPHER SEPHIROTH

ret nature h (see s.d. 1:38-39: thickness, cloud; aub b( revolving; transmigration lwglg 73 chokmah: wisdom hmkx gimel: a camel lmg to trust in, shelter in hsx a day of feast bw+ mwy a title of chokmah hmxk 74 lamed: an ox-goad dml a leader, chief, judge nyyd worn-out; beggars mykd a circuit; roundabout bybs all the way, duration; eternity; booty; witness, proof; ruler d( knowledge (cf. 474 (d 75 nuit, the star goddess (cf. 466 +ywn hues, colours, complexions ynwwg brightness; lucifer, the herald star llyh a lamenting, wailing hlly the pleiades hmyk night; by night hlyl priest nhk unto them mhl 76 secret, put away; a hiding-place nwybx rest, peace xxyn slave, servant db( goddess hlyl) 77 prayed h(b overflowing (ps. 124:5) nwdyz towers, citadels ldgm the influence through the paths (cf. 78;

nty) 462 the supernal earth [is binah] hnwyl( cr) a path btyn the abyss of height mwr qmw( 463 the pillar of mildness: the paths gimel, samekh and tau (cf. 26& 48) t s g crystal; glass tykwkz a rod of almond dq#h h+m the special intelligence (i.z.q. 264, et seq) hnwbt caps, crowns, diadems nygt prayer hnxt 464 constant, perpetual ydymt 465 a kiss; a little (or, sweet) mouth hqy#n 466 the goddess nuit (cf. 75) tywn the world of yetzirah (formation; referred to the ruach) hrycyh mlw( skull tlglg kidneys twylk autumn wts 467 path hbytn 469 fillets (i.e. bindings [of the pillars] mhyqw#x 470 eternity (lit. ga cycle of cycles h) myrwd rwd pure wool yqn rm( time; period of time, season t( floor, ground, bottom (qrq 471 the hekaloth: palaces twlkyh 472 was terrified t(b and god made myhl#(yw 473

ALEISTER CROWLEY TAO TEH KING

made in the ts) liber lxxxi the tao teh king a new translation by ko yuen. chapter i the nature of the tao. 1. the tao-path is not the all-tao. the name is not the thing named((tao parallels pleroma, shiva, jod, etc. teh parallels logos, sakti, he, etc. but the conception of laotze unites all these at their highest. the best parallel is given in liber ccxx, caps. i. and ii, where hadit is tao and nuit, teh (yet these are in certain aspects interchanged) the point of this paragraph is to make discrimination or definition, not to assert the superiority of either conception. the illusion of any such preference would depend on the grade of initiation of a student. a magus 9 degree= 2 square of a. a. would doubtless esteem the path of 'becoming' as his absolute, for the law of his grade is chan

st art thou, the abyss of abysses, thou holy and secret father of all fatherhoods of things! 2. let us make our sharpness blunt((for sharpness implies a concentration) let us loosen our complexes((for these are the ganglia of thought, which must be destroyed) let us((on the same principles. cf. the doctrine in ccxx as to the 'space-marks. the stars are blemishes, so to speak, on the continuity of nuit) tone down our brightness to the general obscurity. oh tao, how still art thou, how pure, continuous one beyond heaven! 3. this tao hath no father; it is beyond all other conceptions, higher than the highest. 5 chapter v the formula of the vacuum. 1. heaven and earth proceed without motive, but casually in their order of nature, dealing with all things carelessly, like used talismans. so also

) exhausteth; guard thyself, therefore, maintaining the perfect freedom of thy nature. 6 chapter vi the perfecting of form. 1. the teh is the immortal enemy of the tao, its feminine aspect. heaven and earth issued from her gate; this gate is the root of their world- sycamore. its operation is of pure joy and love, and faileth never((cf. in the book of wisdom or folly, the doctrine of 'the play of nuit) 7 chapter vii the concealment of the light. 1. heaven and earth are mighty in continuance, because their work is delivered from the lust of result. 2. thus also the sage, seeking not any goal, attaineth all things; he doth not interfere in the affairs of his body, and so that body acteth without friction. it is because he meddleth not with personal aims that these come to pass with simplicit

ctrine of the fourth dimension. matter is like the lines bounding a plane. the plane is the real thing, the lines infinitely small in comparison, and serving only to define it. so also the 'self' is an imaginary limit marking off the divisions of the body of god. the errors of ahamkara (the ego-making faculty) is to take the illusory surface for the sphere. cf. liber ccxx concerning the nature of nuit) 12 chapter xii the withdrawal from the external. 1. the five colors film over sight; the five sounds make hearing dull; the five flavours conceal taste; occupation with motion and action bedevil mind; even so the esteem of rare things begetteth covetousness and disorder((this is the regular yogi doctrine, and may be tested by experience of various bhavanas and other proper concentrations. bu

et him govern it who loveth it as another man loveth himself((this does not mean with extreme devotion, but rather with passionless indifference) 14 chapter xiv the shewing-forth of the mystery. 1. we look at it, and see it not; though it is omnipresent; and we name it the root-balance((hadit, the root of yod) we listen for it, and hear it not, though it is omniscient; and we name it the silence((nuit, the root of he) we feel for it, and touch it not, though it is omnipotent; and we name it the concealed((ra-hoor-khuit, kether, the root of vau. weh note: this appears questionable, as the root of vau and the sun god both pertain to tipheret) these three virtues hath it, yet we cannot describe it as consisting of them; but, mingling them aright, we apprehend the one. 2. above, it shineth not

doweth stupidity((this repeats the doctrine of the danger of binah. the attack on tipereth is to be regarded as a reference to the 'fall, death of hiram at high noon, etc. etc) 7. so then the tao-man holdeth to mass, and avoideth motion; he is attached to the root, not to the flower. he leaveth the one, and cleaveth to the other((that is, if his road be towards the tao. in our language, he adores nuit; but the perfect man, when he needs to manifest, is on the opposite curve. cf. the 'book of lies 'the brothers of the a. a. are women; the aspirants to a. a. are men) 44 chapter xxxix the law of the beginning. 1. these things have possessed the tao from the beginning: heaven, clear and shining; earth, steady and easy; spirits, mighty in magick; vehicles('spirits' and 'vehicles' refer to the l

ALEISTER CROWLEY THE GREATER RITUAL OF THE PENTAGRAM

is mine; its rays consume me: i have made a secret door into the house of ra (enterer towards east) and tum (enterer towards west, of khephra (enterer towards north) and of ahathoor (enterer towards south (in centre, facing west, in sign of silence) i am thy theban, o mentu, the prophet ankh-af-na-khonsu! bell. turning 60 degrees to your left, make the inverted invoking pentagram of fire and cry nuit. turning 60 degrees to your original right (i.e. to the north of west) make the same pentagram and cry hadit. turn to the east, make the same pentagram and cry ra-hoor-khuit. then turn 60 degrees north of east, make the erect invoking pentagram of fire and cry bes-na-maut. then turn 60 degrees south of east, make the same pentagram and cry ta-nech. then to the west, make the same pentagram an

ys the fivefold sword-stars beat and blaze; while in the column shines and slays the star that hath eleven rays. abrahadabra! bell. rise and give the threefold sign, remaining in the sign of apophis- typhon to invoke whatever force thou wishest to invoke. bell repeat all of part i, and then forcibly say: by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. show thy star-splendour, o nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me ra-hoor-khuit! ntes this pentagram ritual is combined openly with the hexagram, for the secret formulation of abrahadabra. the hexagram is arranged differently on the tree, to correspond with kether (highest top point, chokmah (top-right, binah (top-left, chesed (bottom-right, geburah (bottom-left) and tipharet

rmulation of abrahadabra. the hexagram is arranged differently on the tree, to correspond with kether (highest top point, chokmah (top-right, binah (top-left, chesed (bottom-right, geburah (bottom-left) and tiphareth (lowest bottom point. keep in mind that this ritual is done on the path of gimel. when making pentagrams and vibrating names in this rite you are also formulating the hexagram. thus: nuit= binah hadit= chokmah ra-hoor-khuit= tiphareth bes-na-maut= chesed ta-nech= geburah ankh-af-na-khonsu= kether note that bes-na-maut and ta-nech are the parents of ankh-af-na-khonsu. these are lesser forms of nuit and hadit. ankh-af-na-khonsu of course has a direct relationship to ra-hoor-khuit; he is the physical incarnation of that god. crowley remarked that this ritual is not satisfactory u

ALEISTER CROWLEY THE LAW OF LIBERTY

w here, now there, scattered throughout the book as the stars are scattered through the field of night. rejoice with me, all ye people! at the very head of the book stands the great charter of our godhead "every man and every woman is a star" we are all free, all independent, all shining gloriously, each one a radiant world. is not that good tidings? then comes the first call of the great goddess nuit, lady of the starry heaven, who is also matter in its deepest metaphysical sense, who is the infinite in whom all we live and move and have our being. hear her first summons to us men and women "come forth, o children, under the stars, and take your fill of love! i am above you and in you. my ecstasy is in yours. my joy is to see your joy" later she explains the mystery of sorrow "for i am di

delight, you are not being "immoral" you are not "risking your immortal soul; you are fulfilling the precepts of our holy religion- provided only that you remember to regard your actions in this light. do not lower yourself and destroy and cheapen your pleasure by leaving out the supreme joy, the consciousness of the peace that passeth understanding. do not embrace mere marian or melusine; she is nuit herself, specially concentrated and incarnated in a human form to give you infinite love, to bid you taste even on earth the elixir of immortality "but ecstasy be mine and joy on earth; ever to me! to me" again she speaks "love is the law, love under will" keep pure your highest ideal; strive ever toward it without allowing aught to stop you or turn you aside, even as a star sweeps upon its i

the innermost sense, desire you. put on the wings, and arouse the coiled splendour within you; come unto me" and thus she ends "sing the rapturous love-song unto me! burn to me perfumes! wear to me jewels! drink to me, for i love you! i love you! i am the blue-lidded daughter of sunset; i am the naked brilliance of the voluptuous night-sky. to me! to me" and with these words "the manifestation of nuit is at an end" iii. in the next chapter of our book is given the word of hadit, who is the complement of nuit. he is eternal energy, the infinite motion of things, the central core of all being. the manifested universe comes from the marriage of nuit and hadit; without this could no thing be. this eternal, this perpetual marriage-feast is then the nature of things themselves; and therefore eve

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

tter of this book. in that appendix will be found an account of the character of this cipher, called "qabalah, and the mysteries thus indicated; because of the impracticability of communicating them in verbal form, and of the necessity of proving to the student that the author of the book is possessed of knowledge beyond any yet acquired by man. the first chapter al i,1 "had! the manifestation of nuit" the old comment 1. compare ii.1, the complement of this verse. in nu is had concealed; by had is nu manifested. nu being 56 and had 9, their conjunction results in 65, adonai, the holy guardian angel. also hoor, who combines the force of the sun with that of mars. adonai is primarily solar, but 65 is a number sacred to mars. see the "sepher sephiroth ,and "the wake world" in "know om pax" fo

of mars. adonai is primarily solar, but 65 is a number sacred to mars. see the "sepher sephiroth ,and "the wake world" in "know om pax" for further details on 65. note moreover, the sixty-five pages of the ms. of liber legis. or, counting nv 56, had 10, we get 66, which is (1-11. had is further the centre of the key-word abrahadabra. the new comment the theogony of our law is entirely scientific, nuit is matter, hadit is motion, in their full physical sense<metaphysical sense, suggest close analogies> they are the tao and teh of chinese philosophy; or, to put it very simply, the noun and verb in grammar. our central truth- beyond other philosophies- is that these two infinities cannot exist apart. this extensive subject must be studied in our other writin

o put it very simply, the noun and verb in grammar. our central truth- beyond other philosophies- is that these two infinities cannot exist apart. this extensive subject must be studied in our other writings, notably "berashith, my own magical diaries, especially those of 1919, 1920 and 1921, and "the book of wisdom or folly. see also "the soldier and the hunchback. further information concerning nuit and hadit is given in the course of this book; but i must here mention that the brother mentioned in connexion with the "wizard amalantrah" etc (samuel bar aiwaz) identifies them with anu and adad the supreme mother and father deities of the sumerians. taken in connexion with the aiwaz identification, this is very striking indeed. it is also to be considered that nu is connected with north, w

ns the general theme of this revelation: gives the dramatis personae, so to speak. it is cosmographically, the conception of the two ultimate ideas; space, and that which occupies space. it will however appear later that these two ideas may be resolved into one, that of matter; with space, its 'condition' or 'form, included therein. this leaves the idea of 'motion' for hadit, whose interplay with nuit makes the universe. time should perhaps be considered as a particular kind or dimension of space< further, this verse is to be taken with the next. the 'company of heaven' is mankind, and its 'unveiling' is the assertion of the independent godhead of every ma

been done in the history of the planet. al i,5 "help me, o warrior lord of thebes, in my unveiling before the children of men" the old comment 5. nu, to unveil herself, needs a mortal intermediary, in the first instance. it is to be supposed that ankh-f-n-khonsu, the warrior lord of thebes, priest of men tu, is in some subtle manner identical with either aiwass or the beast. the new comment here nuit appeals, simply and directly, recognizing the separate function of each star of her body. though all is one, each part of that one has its own special work, each star its particular orbit. in addressing me as warrior lord of thebes, it appears as if she perceived a certain continuity or identity of myself with ankh-f-n-khonsu, whose stele is the link with antiquity of this revelation. see equ

for ice-cream and 'good' for coffee. the indivisible essence of things, their 'souls, are indifferent to all conditions soever, for none can in any way affect them. al i,6 "be thou hadit, my secret centre, my heart& my tongue" the old comment 6. the recipient of this knowledge is to identify himself with hadit, and thus fully express the thoughts of her heart in her very language. the new comment nuit formulates me as hadit, especially in the three centres of consciousness of her being. in this way, for this purpose, i became the complement of her. these centres are those of love, life and language. duality is the condition of all three. it will appear later how it is that none and two are identical; they are distinct in our minds only because those minds are conscious, and therefore think

u is the egyptian god of the firmament. there is a great difficulty here, etymologically. zeus is connected with iao, abrasax, and the dental sibilant gods of the great mysteries, with the south and hadit, ada, set, saturn, adonai, attis, adonis; he is even the "jesus, slain with the lance, whose blood is collected in a cup. yet he is also to be identified with the opposite party of the north and nuit, with the "john" slain with the sword, whose flesh is placed upon a disk, in the lesser mysteries, baptizing with water as "jesus" with fire, with on, oannes, noah, and the like. it seems as if this great division, which has wrought such appalling havoc upon the earth, were originally no more than a distinction adopted for convenience. it is indeed the task of this book to reduce theology to

in the centre, the light also fills the circumference, so that all is light. the new comment we are to pay attention to this inmost light; then comes the answering light of infinite space. note that the light of space is what men call darkness; its nature is utterly incomprehensible to our uninitiated minds. it is the 'veils' mentioned previously in this comment that obstruct the relation between nuit and hadit. we are not to worship the khu, to fall in love with our magical image. to do this- we have all done it- is to forget our truth. if we adore form, it becomes opaque to being, and may soon prove false to itself. the khu in each of us includes the cosmos as he knows it. to me, even another khabs is only part of my khu. our own khabs is our one sole truth. al i,10 "let my servants be f

ave furnished him with a plausible explanation which explains nothing("book 4, part iii, must be read in this connexion "my servants; not those of the lord of the aeon "the law is for all; there can be no secrecy about that. the verse refers to specially chosen 'servants; perhaps those who, worshipping the khabs, have beheld her light shed over them. such persons indeed consummate the marriage of nuit and hadit in themselves; in that case they are aware of certain ways to power. there is also a mystical sense in this verse. we are to organize our minds thoroughly, appointing few and secret chiefs, serving nuit, to discipline the varied departments of the conscious thought. al i,11 "these are fools that men adore; both their gods& their men are fools" the old comment 11 "the many and the kn

ALEISTER CROWLEY THE OTO GNOSTIC MASS

, before whom time is ashamed, the mind bewildered, and the understanding dark, not unto thee may we attain, unless thine image be love. therefore by seed and root and stem and bud and leaf and flower and fruit do we invoke thee. then the priest answered& said unto the queen of space, kissing her lovely brows, and the dew of her light bathing his whole body in a sweet-smelling perfume of sweat; o nuit, continuous one of heaven, let it be ever thus; that men speak not of thee as one but as none; and let them speak not of thee at all, since thou art continuous. during this speech the priestess must have divested herself completely of her robe. see ccxx i:62. the priestess: but to love me is better than all things; if under the night-stars in the desert thou presently burnest mine incense bef

ALEISTER CROWLEY THE SWORD OF SONG

hey dare live out their lives, and little care worries their souls worse fools they seem 140 than even christians. do i dream? probing philosophy to marrow, what thought darts in its poisoned arrow but this (my wisdom, even to me, seems folly) may their folly be 145 true wisdom? o esteemed tahuti !25 you are, you are, you are a beauty! if after all these years of worship you hail ra26 his bark or nuit27 her ship* a flat cake of unleavened bread. as a matter of fact they do not enjoy and indeed will not eat them, preferring dok, a past of course flour and water, wrapped round a hot stone. it cooks gradually, and remains warm all day. pentecost 29 slowness of divine justice. poet pockets piety stakes. national anthem of natal. but this talk is all indigestion. now for health. reasons for und

other hebrai-christian deities. this note is hardly intelligible without the review referred to. i therefore reprint the* sacred books. portion thereof which is germane to my matter from the daily news, june 18, 1901: to the side of a mind concerned with idle merriment (sic) there is certainly something a little funny in mr. crowley s passionate devotion to deities who bear such names as mout and nuit, and ra and shu, and hormakhou. they do no seem to the english mind to lend themselves to pious exhilaration. mr crowley says in the same poem: the burden is too hard to bear, i took too adamant a cross; this sackcloth rends my soul to wear, my self-denial is as dross. o, shu, that holdest up the sky, holy up thy servant, lest he die! we have all possible respect for mr. crowley s religious s

1815) was won on its playing-fields. 128-30. i ve seen them.23 sir j. maundevill, voiage and travill, ch. xvi, recounts a similar incident, and, christian as he is, puts a similar poser. 135. a what?34 i beg your pardon. it was a slip. 146. tahuti.25 in coptic, thoth* title of a (forthcoming) collection of papers on mountain exploration, etc [unpublished t.s] notes 67 149. ra.26 the sun-god. 149. nuit.27 the star-goddess. 152. campbell.28 the waters wild went o er his child, and he was left lamenting. 152. the ibis head.29 characteristic of tahuti. 157. roland s crest.30 see two poets of croisic, xci. 159. a jest.31 see above: ascension day. 162. a mysterious way.32 god moves in a mysterious way his wonders to perform; he plants his foodsteps in the sea, and rides upon the storm. intention

ALEISTER CROWLEY EQ I 1

u shalt sit throned on the invisible, thine eyes fixed upon that which we call nothing, because it is beyond everything attainable by thought, or trance, thy right hand gripping the azure rod of light, thy left hand clasped upon the scarlet scourge of death; thy body girdled with a snake more brilliant than the sun, its name eternity; thy mouth curved moonlike in a smile, in the invisible kiss of nuit, our lady of the starry abodes; thy body's electric flesh stilled by sheer might to a movement closed upon itself in the controlled fury of her love- nay, beyond all these images art thou (little brother) who art passed from i and thou, and he unto that which hath no name, no image. little brother, give me thy hand; for the first step is hard. aleister crowley. 135 the hermit an attack on bar

ALEISTER CROWLEY EQ I 5

ght of thyself in the base of the spine, and move it gradually up a little at a time. by this means thou wilt become conscious of the spine, feeling each vertebra as a separate entity. this must be achieved most fully and perfectly before the further practice is begun. 4. next, adore the brain as before, but figure to thyself its content as infinite. deem it to be the womb of isis, or the body of nuit. 5. next, identify thyself with the base of the spine as before, but figure to thyself its energy as infinite. deem it to be the phallus of osiris or the being of hadit. 6. these two concentrations 4 and 5 may be pushed to the point of samadhi. yet lose not control of the will; let not samadhi be thy master herein. 7. now then, being conscious both of the brain and the spine, and unconscious

ALEISTER CROWLEY EQ I 5

t is a woman of some thirty years old, and she has the moon for a crest, and the moon is blazoned on her heart, and her sandals are curved silver, like the moon. and she cries: lonely am i and cold in the wilderness of the stars. for i am the queen of all them that dwell in heaven, and the queen of all them that are pure upon earth, and the queen of all the sorcerers of hell. i am the daughter of nuit, the lady of the stars. and i am the bride of them that are vowed unto loneliness. and i am the mother of the dog cerberus. one person am i, and three gods. and thou who hast blasphemed me shalt suffer knowing me. for i am cold as thou art cold, and burn with thy fire. oh, when shall the war of the aires and the elements be accomplished? radiant are these falchions of my brothers, invisibly a

s. the meaning is, not as they have understood. the blood is thicker and darker now, and it is becoming clotted and black, so that everything is blotted out; because it coagulates, coagulates. and then at the top there steals a dawn of pure night-blue- oh, the stars, the stars in it deeply set- and drives the blood down; so that all round the top of the oval gradually dawns the figure of our lady nuit, and beneath her is the flaming winged disk, and below the altar of ra-hoor-khuit, even as it is upon the stele of revealing. but below is the supine figure of seb, into whom is concentrated all that clotted blood. and there comes a voice: it is the dawn of the aeon. the aeons of cursing are passed away. force and fire, strength and sight, these are for the servants of the star and the snake

lution of the worlds. but my silence is mightier than they. close up the worlds like unto a weary house; close up the book of the recorder, and let the veil swallow up the shrine, for i am arisen, o my fair one, and there is no more need of all these things. if once i put thee apart from me, it was the joy of play. is not the ebb and flowing of the tide a music of the sea? come, let us mount unto nuit our mother and be lost! let being be emptied in the infinite abyss! for by me only shalt thou mount; thou hast none other wings than mine. all this while the rose has been shooting out blue flames, coruscating like snakes through the whole aire. and the snakes have taken shapes of sentences. one of them is "sub umbra alarum tuarum adonai quies et felicitas" and another "summum bonum, vera sap

hrust into thy mouth for derision. all my unity is dissolved; i live in the tips of my feathers. that which i think to be myself is but infinite number. glory unto the rose and the cross, for the cross is extended unto the uttermost end beyond space and time and being and knowledge and delight! glory unto the rose that is the minute point of its center! even as we say; glory unto the rose that is nuit the circumference of all, and glory unto the cross that is the heart of the rose! 31 therefore do i cry aloud, and my scream is the treble as the bellowing of the bull is the bass. peace in the highest and peace in the lowest and peace in the midst thereof! peace in the eight quarters, peace in the ten points of the pentagram! peace in the twelve rays of the seal of solomon, and peace in the

o thrice and four times blessed who hast gazed upon the horror of the loneliness of the first. no man shall look upon his face and live. and thou hast seen his eyes, and understood his heart, for the voice of the ape is the pulse of his heart and the labouring of his breast. go, therefore, and rejoice, for thou art the prophet of the aeon arising, wherein he is not. give thou praise unto thy lady nuit, and unto her lord hadit, that are for thee and thy bride, and the winners of the ordeal x. and with that we are come to the wall of the aethyr, and there is a little narrow gate, and he pushes me through it, and i am suddenly in the desert. the desert, near bou saada.4 "november" 29, 1909. 1.30- 2.50 p.m. the cry of the 20th aethyr, which is called khr the dew that was upon the face of the s

g about us, like the sighs of love unsatisfied- or satisfied. his lips move. i cannot say the words at first. and afterwords "shalt thou not bring the children of men to the sight of my glory 'only thy silence and thy speech that worship me avail 'for as i am the last, so am i the next, and as the next shalt thou reveal me to the multitude' fear not for aught; turn not aside for aught, eremite of nuit, apostle of hadit, warrior of ra hoor khu! the leaven taketh, and the bread shall be sweet; the ferment worketh, and the wine shall be sweet. my sacraments are vigorous food and divine madness. come unto me, o ye children of men; come unto me, in whom i am, in whom ye are, were ye only alive with the life that abideth in light" all this time i have been fading away. i sink. the veil of night

the rainbow became righteousness in her that sitteth in the hall of double truth, so at last is she exalted unto the throne of the high priestess, the priestess of the silver star, wherein also is thine angel made manifest. and this is the mystery of the camel that is ten days in the desert, and is not athirst, because he hath within him that water which is the dew distilled from the the night of nuit. triple is the cord of silver, that it may be not loosed; and three score and half a score and three is the number of the name of my name, for that the ineffable wisdom, that also is of the sphere of the stars, informeth me. thus am i crowned with the triangle that is about the eye, and therefore is my number three. and in me there is no 59 imperfection, because through me descendeth the infl

shattered into many pieces. and dimly dawning in this unutterable gloom, far, far above, is the face that is the face of a man and of a woman, and upon the brow is a circle, and upon the breast is a circle, and in the palm of the right hand is a circle. gigantic is his stature, and he hath the uraeus crown, and the leopard's skin, and the flaming orange apron of a god. and invisibly about him is nuit, and in his heart is hadit, and between his feet is the great god ra hoor khuit. and in his right hand is a flaming wand, and in his left a book. yet is he silent; and that which is understood between him and me shall not be revealed in this place. and the mystery shall be revealed to whosoever shall say, with ecstasy of worship in his heart, with a clear mind, and a passionate body: it is th

he dancer, and the dancer is a mighty god. the vision is overpowering. 65 as the dancer whirls, she chants in a strange, slow voice, quickening as she goes: lo! i gather up every spirit that is pure, and weave him into my vesture of flame. i lick up the lives of men, and their souls sparkle from mine eyes. i am the mighty sorceress, the lust of the spirit. and by my dancing i gather for my mother nuit the heads of all them that are baptized in the waters of life. i am the lust of the spirit that eateth up the soul of man. i have prepared a feast for the adepts, and they that partake thereof shall see god. now it is clear what she has woven in her dance; it is the crimson rose of 49 petals, and the pillars are the cross with which it is conjoined. and between the pillars shoot out rays of p

ALEISTER CROWLEY EQUINOX EQ I 1 2

to do i hope a more straightforward type of meditation. so mote it be. naked, maryt looks like corregio's antiope. her eyes are a strange grey, and her hair a very wonderful reddish gold a colour i have never seen before and cannot properly describe. she has jewish blood in her, i fancy; this, and her method of illustrating the axiom "post coitum animal triste" made me think of baudelaire's "une nuit que j'etais pr s d'une affreuse juive" and the last line obscurcir la splendeur des tres froides prunelles. and barbey d'aurevilly's "rideau cramoisi" suggested to me the following poem.[we omit this poem. ed. 11.30. done! i' th' rough! i' th' rought! now let me go back to my room, and work!(11.47. home undressed robed attended to toilet cut cross of blood once more to affirm mastery of b

? i couldn't get giddy, because my semicircular canals would be at rest. i must really try the experiment.[scin-laeca. see lord lytton's "strange story. ed. 1.58. i will now devote myself to sleep, willing adonai. lord adonai, give me deep rest like death, so that in very few hours i may be awake and active, full of lion-strength of purpose toward thee! 7.35. my heroic conduct was nearly worth a "nuit blanche. for, being so thoroughly awake, i had all my prana irritated, a feeling like the onset of a malarial attack, twelve hours before the temperature rises. i dare say it was after 3 o'clock when i slept; i woke too, several times, and ought to have risen and done prana yama: but i did not. o worm! the sleepiest bird can easily catch "thee! i am not nicely awake, though it is to 64 my cre

ALEISTER CROWLEY EQUINOX EQ I 2

ld. seated on high in the aeons of doom, sucked as a seed into the infinite womb, sealed is my soul in the sheath of its tomb. boy, as you love me, i charge you to mould pipe after pipe, till the heavens are rolled back and are lost as a tale that is told! iii silence and darkness are weaving a web broidered with nothing at uttermost ebb- cover, oh cover the shaming of seb! fling the wide veil, o nuit, on the shame- shame from the knowledge and unto the name- hide it, o hide it, in flowers of flame! now in the balance of infinite things stirs not a feather; the universe swings poised on the stealth of ineffable wings. surely the sable osirian bird sole in the aether shall utter the word now that its crying can never be heard! 192 iv see how the star of the universe blazes! millions of mete

ALEISTER CROWLEY EQUINOX EQ I 3 2

g! dark before thee is the golden brightness; in whom are all the hues of the rainbow. may i walk as thou walkest, o holiness, who hast no master, thou the great space-wanderer to whom millions and hundreds of thousands of years are but as one moment! let me enter with thee into thy bark! let me pass with thee as thou enterest the gate of the west! as thou gleamest in the gloaming when thy mother nuit enfoldeth thee[ now kneel at the altar with thy right hand on the white triangle, and thy left in the left hand of thine astral double, he standing in the place of the hierophant, and holding the astral presentment of a lotus wand by the white band in his right hand, then say, as if with the projected astral consciousness] adoration unto ye, ye lords of truth in the hall of thmaist, cycle of

ALEISTER CROWLEY EQUINOX EQ I 3

with fiery force like god's. now hear the apocalypse new-fledged on these reluctant lips! olympas. i tremble like an aspen, quiver like light upon a rainy river! marsyas. do what thou wilt! is the sole word of law that my attainment heard. arise, and lay thine hand on god! arise, and set a period unto restriction! that is sin: to hold thine holy spirit in! o thou that chafest at thy bars, invoke nuit beneath her stars with a pure heart (her incense burned 47 of gums and woods, in gold inurned, and let the serpent flame therein a little, and thy soul shall win to lie within her bosom. lo! thou wouldst give all_ and she cries: no! take all, and take me! gather spice and virgins and great pearls of price! worship me in a single robe, crowned richly! girdle of the globe, i love thee! pale and

ALEISTER CROWLEY EQUINOX EQ I 4

t under wrist area. the second shows the backs of the forearms, right above left, the elbows and a bit of the upper arms with some rolled up sleeves. there are many scratches visible in the second photo. liber iii vel jvgorvm. 0 0. behold the yoke upon the neck of the oxen! is it not thereby that the field shall be ploughed? the yoke is heavy, but joineth together them that are separate- glory to nuit and to hadit, and to him that hath given us the symbol of the rosy cross! glory unto the lord of the word abrahadabra, and glory unto him that hath given us the symbol of the ankh, and of the cross within the circle! 1. three are the beasts wherewith thou must plough the field; the unicorn, the horse, and the ox. and these shalt thou yoke in a triple yoke that is governed by one whip. 2. now

verally and collectively, who yet apparently hold irreconcilable views as to what buddhism is. what better proof is needed of the fact that all intellectual study ultimates in mental chaos] the writings of truth234 the seeker after wisdom, whose bliss is non-existence, the devotee of the most excellent bh vani,235 the wanderer in the sams ra c kkra, the insect that crawls on earth, on seb beneath nuit, the purusha beyond ishwara: he taketh up the pen of the ready writer, to record those mysterious happenings which came unto him in his search for himself. and the beginning is of spells, and of conjurations and of evocations of the evil ones: things unlawful to write of, dangerous even to think of; wherefore they are not here written. but he beginneth with his sojourning in the isle of lanka

ALEISTER CROWLEY EQUINOX EQ I 6

evitably at the end thereof. 20. this path is beyond life and death; it is also beyond love; but that ye know not, for ye know not love. 21. and the end thereof is known not even unto our lady or to the beast whereon she rideth; nor unto the virgin her daughter nor unto chaos her lawful lord; but unto the crowned child is it known? it is not known if it be known. 22. therefore unto hadit and unto nuit be the glory in the end and the beginning; yea, in the end and the beginning. 27 liber resh vel helios svb figvra cc 29 a. a. publication in class d. imprimatur: n. fra a. a. liber resh vel helios. svb figvra cc 0. these are the adorations to be performed by all aspirants to the a. a. 1. let him greet the sun at dawn, facing east, giving the sign of his grade. and let him say in a loud voice:

e and every triangle alike! 37. but the progress is progress, and progress is rapture, constant, dazzling, showers of light, waves of dew, flames of the hair of the great goddess, flowers of the roses that are about her neck, amen! 38. therefore lift up thyself as i am lifted up. hold thyself in as i am master to accomplish. at the end, be the end far distant as the stars that lie in the navel of nuit, do thou slay thyself as i at the end am slain, in the death that is life, in the peace that is mother of war, in the darkness that holds light in his hand as a harlot that plucks a jewel from her nostrils. 39. so therefore the beginning is delight, and the end is delight, and delight is in the midst, even as the indus is 38 water in the cavern of the glacier, and water among the greater hill

BLUE EQUINOX

he foundation of the new on, and thus of the whole of our work. liber xcv. the wake world (in konx om pax. a poetic allegory of the relations of the soul and the holy guardian angel. liber dccclx. john st john. a model of what a magical record should be, so far as accurate analysis and fullness of description are concerned. liber viii. see cdxviii. liber xi. liber nv. an instruction for attaining nuit. liber dlv. liber had. an instruction for attaining hadit. liber dcccxxxi. liber iod, formerly called vesta. an instruction giving three methods of reducing the manifold consciousness to the unity. this course is specially adapted to facilitate the task proper to the grade of adeptus minor, the attainment of raja yoga and of the knowledge and conversation of the holy guardian angel. course vi

w here, now there, scattered throughout the book as the stars are scattered through the field of night. rejoice with me, all ye people! at the very head of the book stands the great charter of our godhead .every man and every woman is a star. we are all free, all independent, all shining gloriously, each one a radiant world. is not that good tidings? then comes the first call of the great goddess nuit, lady of the starry heaven who is also matter in its deepest metaphysical sense, who is the infinite in whom all we live and move and have our being. hear her first summons to us the equinox 48 men and women .come forth, o children, under the stars& take your fill of love! i am above you and in you. my ecstasy is in yours. my joy is to see your joy. later she explains the mystery of sorrow .f

being .immoral. you are not .risking your immortal soul; you are fulfilling the precepts of our holy religion. provided only that you remember to regard your actions in this light. do not lower yourself and destroy and cheapen your pleasure by leaving out the supreme joy, the consciousness of the peace that passeth understanding. do not embrace liber dcccxxxvii 49 mere marian or melusine; she is nuit herself, specially concentrated and incarnated in human form to give you infinite love, to bid you taste even on earth the elixir of immortality .but ecstasy be thine and joy of earth: ever to me! to me. again she speaks .love is the law, love under will. keep pure your highest ideal; strive ever toward it without allowing aught to stop you or turn you aside, even as a star sweeps upon its in

sense, desire you. put on the wings, and arouse the coiled splendour within you: come unto me. and thus she ends .sing the rapturous love-song unto me! burn to me perfumes! wear to me jewels! drink to me, for i love you! i love you! i am the blue-lidded daughter of sunset; i am the naked brilliance of the voluptuous night-sky. to me! the equinox 50 to me. and with these words .the manifestion of nuit is at an end. iii in the next chapter of our book is given the word of hadit, who is the complement of nuit. he is eternal energy, the infinite motion of thing, the central core of all being. the manifested universe comes from the marriange of nuit and hadit; without this could no thing be. this eternal, this perpetual marriage-feast is then the nature of things themselves; and therefore ever

me away into the milky ocean of the stars! liber lxv 81 52. o thou son of a light-transcending mother, blessed be thy name, and the name of thy name, throughout the ages! 53. behold! i am a butterfly at the source of creation; let me die before the hour, falling dead into thine infinite stream! 54. also the stream of the stars floweth ever majestical unto the abode; bear me away upon the bosom of nuit! 55. this is the world of the waters of maim; this is the bitter water that becometh sweet. thou art beautiful and bitter, o golden one, o my lord adonai, o thou abyss of sapphire! 56. i follow thee, and the waters of death fight strenuously against me. i pass into the waters beyond death and beyond life. 57. how shall i answer the foolish man? in no way shall he come to the identity of thee!

eon. let the pleasure and pain be mingled in one supreme offering unto the lord adonai! 48. also i heard the voice of adonai the lord the desirable one concerning that which is beyond. 49. let not the dwellers in thebai and the temples thereof prate ever of the pillars of hercules and the ocean of the west. is not the nile a beautiful water? 50. let not the priest of isis uncover the nakedness of nuit, for every step is a death and a birth. the priest of isis lifted the veil of isis, and was slain by the kisses of her the equinox 96 mouth. then he was the priest of nuit, and drank of the milk of the stars. 51. let not the failure and the pain turn aside the worshippers. the foundations of the pyramid were hewn in the living rock ere sunset; did the king weep at dawn that the crown of the p

is restriction. it should also be noted that in the book of the thirty thyrs evil appears as choronzon whose number is 333, which in greek importeth impotence and idleness: and the nature of choronzon is dispersion and incoherence. then in the way of love evil appears as .all that which tends to prevent the union of any two things. thus the book of the law sayeth, under the figure of the voice of nuit .take your fill and will of love as ye will, when, where, and with whom ye will! but always unto me. for every act of love must be .under will. that is, in accordance with the true will, which is not to rest content with things partial and transitory, but to proceed firmly to the end. so also, in the book of the thirty thyrs, the black brothers are those who shut themselves up, unwilling to d

h also personality itself. for the third time, then, in even subtler sense .the word of sin is restriction. lastly, in the way of light this same versicle is the key to the conception of evil. but here restriction is in the failure to solve the great equation, and, later, to prefer one expression or phase of the universe to another. against this we are warned in the book of the law by the word of nuit, saying .none. and two. for i am divided for love.s sake, for the chance of union, and therefore .if this be not aright: if ye confound the space marks, saying, they are many. then expect the direful judgements. now therefore by the favour of thoth am i come to the end of this my book: and do you arm yourselves accordingly with the four weapons: the wand for liberty, the cup for love, the swo

so peculiar that it is worth mentioning. it had the appearance of being three distinct things at once. dead black, a beautiful night-sky-blue, but at the same time the very essence of it was brilliant light. quite indescribable in words [seems very good..o.m [it may be remarked that fra. v.i.o. had occupied himself with the contemplation of the st l of revealing, completed therefrom a pantacle of nuit, and had obtained a sigil for same, during this day. this peculiar light is stigmatically characteristic of the st l..o.m] june 18th, 10:34 to 10:53 p.m.=19 mins. 14 mins pranayama 10, 20, 20. regular and easy. 5 mins. meditation. mind cleared and became calm. it perhaps appears that little progress is made, and some slackness exists as regards exercises. the truth is, i more and more use the

BUDGE E

autre monde, et vous m'avez convoy pour me permettre de leur apporter mon aide, si bien que je conduis la rame ton me au ciel, osiris, ton me la terre, khontaougrit, avec tes dieux derri re toi, tes m nes devant toi, ton tre et tes formes [sur toi, et alors ton m ne est enchant, osiris, vos m nes sont enchant s, vous qui suivez osiris. je monte en terre et le jour est derri re moi; je traverse la nuit, et mon me se r unit vos formes pendant le jour, j'accomplis de nuit les rites qui vous sont n cessaires, j'ai cr vos mes pour moi, afin qu'elles soient derri re moi, et ce que j'ai fait pour elles vous emp che de tomber au lieu d'an antissement" next: chapter iv: the fourth division of the tuat, which is called ankhet-kheperu sacred texts egypt ehh index index previous next p. 62 chapter iv

DEITUS

re, and unconcerned with human suffering. michael aquino goes a step further in defining satan (or set) as an isolate intelligence within the universe which bestowed upon mankind the gift of consciousness. aleister crowley says the khabs is in the khu, not the khu in the khabs, and again i, hadit, am the complement of nu, my bride. i am not extended, and khabs is the name of my house. the goddess nuit, described in the first part of the book of the law, represents the universal subconscious. the god hadit, described in the second part of the book of the law, represents the dynamic consciousness in a non-active state (horus) and the god ra-hoor-kuit, described in the third part of the book of the law, represents the dynamic consciousness in an active state (set) during a cycle of expansion

DEMONIC BIBLE

enial and sacrifice of the flesh and body as the ideal. christianity rose as the dominant religion in the west during the aeon of osiris. crowley, who came to believe that he was the beast described in the book of the revelation of jesus to st. john the apostle, wrote the book of the law, which he claimed was revealed to him by the spirit aiwass and was a true revelation from the egyptian deities nuit, hadit, and ra hoor khut. in the book of the law we read dowhat thou will shall be the whole of the law and love is the law, love under will. the word of the aeon of horus was thelema, the greek word for will. the will in this context was a magical will, the true will of the magician s higher self or his holy guardian angel. crowley s magick, as embraced by the order of oriental templars (oto

DIABOLUS

e north celestial pole otherwise known as the great bear or little dipper. the mummified hawk that is called the lord of the south is connected with set in this aspect. this is the seker god who early on was considered close to set before his transformation in accordance with osiris. the home of set is khepesh, the constellation. set was considered the eighth child of the gods of annu, and was of nuit. as the god of darkness and storms he was alone the one who could withstand the stare of the serpent apep, thus controlling the storm demon and later it becoming a part of sethan himself. set as being not only the lord of the south, he later was associated with the north, becoming the lord of the northern sky in the egyptian book of the dead. his primary associations were hostility, war and s

DONALDTYSON CORONZON

above, must occur through daath. on a lower, shadow level, the blindragon, coronzon, is required to sexually unite samael, the slant serpent, with lilith, the tortuous serpent. the union of the watchers with the beautiful daughters of man was a work of daath. gareth knight is correct in a strict sense that daath is unnumbered, but it is worth noting that eleven is the number linked to the goddess nuit and to all thelemites in crowley's book of the law. nuit is quoted as saying "my number is 11, as all their numbers who are of us" since daath is one sephirah more than the recognized ten, it is natural to assign it the number eleven. this essay is somewhat more complex and difficult than others on this web site, but the importance of coronzon in the more subtle aspects of western occultism

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

non had been published at paris, while at a later date a german historian of chemistry named gruelin referred to lully as a scientist of exceptional skill and mentioned him as the first man to distill rosemary oil. sources: waite, arthur e. raymond lully, illuminated doctor, alchemist, and christian mystic. london, 1922. reprint, london, 1939. reprint, new york: david mckay, 1940. lumieres dan la nuit french-language publication concerned with unidentified flying objects, published annually. last known address: r. veillith, ed, les pins, 43400 le chambon-sur-lignon, france. luminous bodies dead bodies were frequently supposed to glow in the dark with a sort of phosphorescent light. possibly the belief arose from the idea that the soul was like a fire dwelling in the body. luk, charles (lu

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

and then the united states. in 1951 germer granted a charter to kenneth grant, a young magician who had known crowley during the last years of his life. originally grant was limited to performing only the first three of the order s eleven degrees, but he had access to copies of all of the secret material. in 1955, grant formally organized the new isis lodge of the oto. the new was a pun on nu, or nuit, a term borrowed from egyptian mythology that symbolized absolute consciousness. it was associated with the crowley concept of the scarlet woman, whose formula was love under will. new-isis or nu-isis therefore symbolized the heavenly and earthly goddess. grant also began to work all eleven degrees of the order. accompanying the organization of the lodge, grant issued a manifesto announcing t

FRATER ELIJAH ANGELS OF CHAOS

door that i shall make to establish thy way in all the quarters (these are the adoration's, as thou has written, as it is said: the light is mine; it's rays consume me: i have made a secret door into the house of ra and tum, oh khephra and ahathoor. i am thy theban, o mentu, the prophet ankh-af-na-khonsu! by bes-na-maut my breast i beat; by wise ta-nech i weave my spell show thy star-splendor, o nuit! bid me within thine house to dwell, o winged snake of light, hadit abide with me, ra-hoor-khuit! 19: that stele they shall call the abomination of desolation; count well it's name, and it shall be to you as 718 note: i once lived in a house at 718 in brooklyn- note also: there are only 75 verses to chapter iii 75- 76= 1 there are only 79 verse to chapter ii 79- 76= 3 there are 66 versus to c

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

z= 77= 0 warrior, another androgynous reference. the letter 0 used as a word has an occult meaning that, when used to refer to a male being, renders the phrase androgynous. the cross references are complex. for example, koot hoomi= 109= androgynous, but also lord hadit now (from a qabalistic standpoint, identical with lord hadit won (compare the 1970s new age control seth. seth= 58= hadit. hadit, nuit and ra hoor khuit are the trinity of the book of the law) although the names are of ancient egyptian deities, in the book of the law they are transformed into the forces basic to the present aeon. the androgynous lam= 24= god but also now (or won. lam, as we note elsewhere in this book, is the prototype of the modern gray alien. both beings carry the implication of divine victory of the andro

he keeper of the prophet s flame; in this case aleister crowley, the prophet of the new aeon of thelema, or true will. we also see the same magical new aeon mythos unfolded in the west virginia case. indrid cold= 112= word of the law and also words and signs as well as the aforementioned we are one. connected to the mark of mark iii (112) we get ra hoor. cold s wife, kimi= night, another name for nuit. both are from lanulus= hadit. they are accompanied by set( carl ardo) as the snake. they sometime travel with clinnel, the 93 current all such terms, to new aeon magicians, are of extreme importance. at this juncture we need to say a word or two about the lexicon computer program. once the 1974 cipher solution was discovered, working with it was painstaking and abominably slow. a few years l

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

universe" a well-known axiom of occultism is that the aura of man is a magical mirror of the universe. in enochian magick, your aura is your personal replica of the magical universe. 18 man is like a circle whose center is nowhere (microscopic) and whose circumference is everywhere (infinite. enochian magick represents this center by the god hadit. the circumference is represented by the goddess nuit. 19 the five elements "the earth is an element, and whatever is produced from it. so is the water and all produced there from. so then that is an element which produces. andan element is a mother, and there are four of them, air, eire, water, earth. from there four matrices everything in the whole world is produced" paracelsus figure 1 shows that the cosmic elements of earth, water, air, fire

ad is consciousness. because a monad is defined as a single indivisible unit, consciousness can never actually be separated from the universe. imagine consciousness as a geometric point whose extension is zero. imagine the universe as a circle whose circumference is infinite.together the point within the circle symbolizes man within the magical universe. crowley called the infinitely large circle nuit. the egyptian goddess of the night sky nuit (or nut) personified infinite space as well as the concept of objectivity. he called the infinitely small point hadil. the chaldean god 22 hadit (or had) personified pure consciousness as well as the concept of subjectivity. the egyptians used the symbol of the winged globe to represent a center of consciousness. whatever the symbol used, as a magic

(asi "the goddess of the throne "1 have come here to pprotectyou. will fly with you through the air and 1 will initiate you with the north wind. the breath of your flesh has returned to the god tem (le, the setting sun) but will return again to you should you hunger for flesh. you shall be like a god and your enemies shall be cast down under your feet. may you be found truthful before the goddess nuit and strong enough to receive the flesh of the gods" speech of nephthys (nephthys "the lady of the house "1 accompany the adept, my divine brother, osiris. 1 have come here to protect you. you must be an adept to overcome the forces of the two lands. meditation will assist you. indeed, truth-speaking will also help. you can be raised up by trae words and deeds and then the god ptah will castdo

ther. the father is chockmah, wisdom and pure consciousness. the mother is binah, understanding, the sea, the matrix, field, or space, in which creation finds itself. the self is masculine. the n o t self is feminine. subjectivity is masculine. objectivity is feminine. every being is a geometric point of consciousness (the masculine hadit) iooking out at a world of things and events (the feminine nuit. the sexual force thus lies at the very roots of our essential nature and it is the same creative force that originally split non-duality into the dualistic universe of fire, air, water and earth. 155 the sexual currents for lam divided for love's sake, for the chance of union. this is the creation of the world, thatthe pain of division is as nothing, and the joy of dissolution all. aliester

the three governors of oxo are: tahamdo tah-hah-meh doh noklabi noh-kee-ah-bee tastoxo tah-seh-toh-tzoh you are advised to study the formula of ivitdt before attempting to enter oxo. when you first enter here you will be caught up in the jjoyous atmosphere. the angels will dance and sing and will all appear extremely happy. crowley saw the dance of salome where salome was a reflex of the goddess nuit. whatever you actually see, the happiness and gaiety of the aethyr will flood your being as it does all who enter here. as you enter deeper into the aethyr you will see that it contains an important initiation that you must undergo. it is the mystery of the rose and the cross. the rosy cross is a symbol for the union of the masculine and feminine currents. these currents rhythmically swirl th

with understanding. part 10. compassion. hold the talisman of ztztzt before you. focus your mind on the 7th aethyr and say, by the power of ztztzt (zod teh-zod-teh-zod-teh) i enter the aire of deo (deh-oh. i embrace the body of babalon (bahbah- loh-en) and pass on with compassion. part 11. the goddess. hold the tal isman of babalon before you. focus your mind on the goddess babalon as a reflex of nuit and say, babalon (bah-bah-loh-en) 317 daughter of infinite space, adan-odo-baha-noq (ah-dah-neh oh-doh-bah-hah-noh-qeh) i give obeisance to your receptive nature and call upon you as your faithful servant. ananael-lonsa-mi (ahnah- nah el-lohen-sah-mee) you are the secret wisdom, the power inherent in all beings. odo-emna-noq-if lad (oh-doh-em-nah-noh-qeh-el-ee-ahdeh) i am opened up unto you

; that i may become invisible, so that seeing me, men see not, nor understand the thing that they behold. visualize the dualistic forces of chaos to be surrounding your body and coalescing into a dark cloud. then say, lady of darkness, who dwells in the night which no man may approach wherein is mystery and depth unthinkable and awful silence: i charge you, in the name of infinite space, the lady nuit (nu-ee-teh, to grant my request. clothe me with yyourveil woven from that silent darkness that surrounds your abode of eternal rest, o goddess of the night sky; our lady nuit (nu-ee-teh. feel the dark cloud surrounding you intensify as you vibrate the name of the goddess, nuit (nu-ee-teh. step 4. the governors of paz. rise in your body of light to the furth aethyr, paz,and address the three g

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

s make a din. a la maiiana, quando los gallos cantaran, cid 317. f li coc cantoient, pres fu del esclairier. taube est percie, sesclere la jornee, cil oisellon chantent en la ramee. biz des morgens vruo, daz diu nahtigal rief/ en. 12545 (see suppl. night is represented as swift, overtaking, taking unawares, 6or) vv, ii. 10, 394, for does not she drive a chariot? she falls or sinks from heaven, la nuit owfce,nuit tombante, a la iombee de la nuit; she bricht ein (breaks or bursts in, down, whereas day bricht an (on, forth; she gathers all at once, she surprises. in 1 jungmann 1, g70. 724. hanusch pp. 369-70. nightfall. 751 matth. 14, 15, where the vulg. has f hora jam praeteriit/ luther germanizes it into die nacht fdllt daher (on, apace; and o. germ, already used the verbs ana gdn,fallan in

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

naitraient-ils dans le p ch originel, et auraient-ils rachet s par le seigneur christ? la gr ce leur serait-elle confer e, et par quels sacrements, sous quelle loi vivraient-ils, et seraient-ils capables de b atitude et de damnation? dans un monast re de saintes religieuses vivait comme pensionnaire une jeune vierge de noble famille, laquelle tait tent e par un incube qui lui apparaissait jour et nuit, et, avec les plus instantes pri res, avec les allures de 1'amant le plus passionne, la sollicitait sans cesse au p ch. elle cependant, soutenue par la grdce de dieu et la frequentation des sacrements, demeurait ferme dans sa resistance. mais malgr toutes ses d votions, ses jeunes, ses voeux; malgr les exorcismes, les b n dictions, les injonctions faites par les exorcistes 1'incube de renonce

ements, demeurait ferme dans sa resistance. mais malgr toutes ses d votions, ses jeunes, ses voeux; malgr les exorcismes, les b n dictions, les injonctions faites par les exorcistes 1'incube de renoncer ses persecutions; en d pit de la multitude de reliques et autres objets sacres accumules dans la chambre de la jeune fille, des 356 the rosicrucians. flambeaux ardents qu on y entretenait toute la nuit,l incube n en persistait pas moins lui appara tre comme de coutume sous la forme d un tr s-beau jeune homme. enfin, parmi les doctes personnages consult s ce propos, se trouva un th ologien d une grande rudition: lequel, observant que la jeune fille tent e tait d un temperament tout fait flegmatique, conjectura que cet incube devait tre un demon aqueux (il y a en effet, comme en temoigne guac

KETAB E SIYAH

of my ways, who desireth me must forsake the world. and i can also speak the true saying. and the garden on high is for those who do my pleasure. i sought the truth, and became a confirming truth; and by the like truth they shall possess the highest place like me. 413 liber al vel legis the book of the law sub figura ccxx as delivered by xciii= 418 to dclxvi chapter i 1. had! the manifestation of nuit. 2. the unveiling of the company of heaven. 3. every man and every woman is a star. 4. every number is infinite; there is no difference. 5. help me, o warrior lord of thebes, in my unveiling before the children of men! 6. be thou hadit, my secret centre, my heart& my tongue! 414 7. behold! it is revealed by aiwass the minister of hoor-paar-kraat. 8. the khabs is in the khu, not the khu in the

n the khabs, and behold my light shed over you! 10. let my servants be few& secret: they shall rule the many& the known. 11. these are fools that men adore; both their gods& their men are fools. 12. come forth, o children, under the stars& take your fill of love! 13. i am above you and in you. my ecstasy is in yours. my joy is to see your joy. 14. above, the gemmed azure is the naked splendour of nuit; she bends in ecstasy to kiss the secret ardours of hadit. the winged globe, the starry blue, are mine, o ankh-af-na-khonsu! 15. now ye shall know that the chosen priest& apostle of infinite space is the prince-priest the beast; and in his woman called the scarlet woman is all power given. they shall gather my children into their fold: they shall bring the glory of the stars into the hearts o

e are not so chosen. 18. burn upon their brows, o splendrous serpent! 19. o azure-lidded woman, bend upon them! 20. the key of the rituals is in the secret word which i have given unto him. 415 21. with the god& the adorer i am nothing: they do not see me. they are as upon the earth; i am heaven, and there is no other god than me, and my lord hadit. 22. now, therefore, i am known to ye by my name nuit, and to him by a secret name which i will give him when at last he knoweth me. since i am infinite space, and the infinite stars thereof, do ye also thus. bind nothing! let there be no difference made among you between any one thing& any other thing; for thereby there cometh hurt. 23. but whoso availeth in this, let him be the chief of all! 24. i am nuit, and my word is six and fifty. 25. div

the black earth& her lithe body arched for love, and her soft feet not hurting the little flowers: thou knowest! and the sign shall be my ecstasy, the consciousness of the continuity of existence, the omnipresence of my body. 27. then the priest answered& said unto the queen of space, kissing her lovely brows, and the dew of her light bathing his whole body in a sweet-smelling perfume of sweat: o nuit, continuous one of heaven, let it be ever thus; that men speak not of thee as one but as none; and let them speak not of thee at all, since thou art continuous! 28. none, breathed the light, faint& faery, of the stars, and two. 29. for i am divided for love's sake, for the chance of union. 30. this is the creation of the world, that the pain of division is as nothing, and the joy of dissoluti

e as she stands bare and rejoicing in my secret temple- to me! to me! calling forth the flame of the hearts of all in her love-chant. 63. sing the rapturous love-song unto me! burn to me perfumes! wear to me jewels! drink to me, for i love you! i love you! 64. i am the blue-lidded daughter of sunset; i am the naked brilliance of the voluptuous night-sky. 65. to me! to me! 66. the manifestation of nuit is at an end. chapter ii 1. nu! the hiding of hadit. 2. come! all ye, and learn the secret that hath not yet been revealed. i, hadit, am the complement of nu, my bride. i am not extended, and khabs is the name of my house. 3. in the sphere i am everywhere the centre, as she, the circumference, is nowhere found. 4. yet she shall be known& i never. 5. behold! the rituals of the old time are bla

t and the unfit: let them die in their misery. for they feel not. compassion is the vice of kings: stamp down the wretched& the weak: this is the law of the strong: this is our law and the joy of the world. think not, o king, upon that lie: that thou must die: verily thou shalt not die, but live. now let it be understood: if the body of the king dissolve, he shall remain in pure ecstasy for ever. nuit! hadit! ra-hoor-khuit! the sun, strength& sight, light; these are for the servants of the star& the snake. 22. i am the snake that giveth knowledge& delight and bright glory, and stir the hearts of men with drunkenness. to worship me take wine and strange drugs whereof i will tell my prophet& be drunk thereof! they shall not harm ye at all. it is a lie, this folly against self. the exposure o

joy; and there shall be in them a joy a million times greater than this. beware lest any force another, king against king! love one another with burning hearts; on the low men trample in the fierce lust of your pride, in the day of your wrath. 25. ye are against the people, o my chosen! 26. i am the secret serpent coiled about to spring: in my coiling there is joy. if i lift up my head, i and my nuit are one. if i droop down mine head, and shoot forth venom, then is rapture of the earth, and i and the earth are one. 422 27. there is great danger in me; for who doth not understand these runes shall make a great miss. he shall fall down into the pit called because, and there he shall perish with the dogs of reason. 28. now a curse upon because and his kin! 29. may because be accursed for ev

r that i shall make to establish thy way in all the quarters (these are the adorations, as thou hast written, as it is said: the light is mine; its rays consume me: i have made a secret door into the house of ra and tum, of khephra and of ahathoor. i am thy theban, o mentu, the prophet ankh-af-na-khonsu! by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. show thy star-splendour, o nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me, ra-hoor-khuit! 430 39. all this and a book to say how thou didst come hither and a reproduction of this ink and paper for ever- for in it is the word secret& not only in the english- and thy comment upon this the book of the law shall be printed beautifully in red ink and black upon beautiful paper made by han

L 003

this file. with these provisos, anyone may copy this file for personal use or research. copies may be made for others at reasonable cost of copying and mailing only, no additional charges may be added* liber iii vel jugorum. 0. 0. behold the yoke upon the neck of the oxen! is it not thereby that the field shall be ploughed? the yoke is heavy, but joineth together them that are separate- glory to nuit and to hadit, and to him that hath given us the symbol of the rosy cross! glory unto the lord of the word abrahadabra, and glory unto him that hath given us the symbol of the ankh, and of the cross within the circle! 1. three are the beasts wherewith thou must plough the field; the unicorn, the horse, and the ox. and these shalt thou yoke in a triple yoke that is governed by one whip. 2. now

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

out all the other claims. a key piece of evidence in this legal battle was the fact that the original manuscript of crowley s book of the law had turned up in a box in a basement in berkeley. by the time he died in 1985, grady had turned the oto into a dynamic organization with an active membership of several hundred individuals, about half of them in california. one manifestation of this was the nuit-urania coven of the new, reformed, orthodox order of the golden dawn, which practiced thelemic wicca under the leadership of (among others) the lady chandria, who succumbed to cancer in 1988. in 1988 the oto reported a membership of 700 in the usa and 1,400 worldwide. at several points, the oto has developed internal organizations that are to some extent secret and claim to carry on the tradi

LIBER HAD

sciousness. berkeley: university of california press, 1976, pp. 180 202. baddeley, gavin. lucifer rising: sin, devil worship and rock n rolci liber h a d svb figvra dlv a. a. publication in class d (for winners of the ordeal x) imprimatur: three flags/axes meaning "neteru. v.v.v.v.v. n. fra a. a. o.m. 7 degree= 4square. 000. this is the book of the cult of the infinite within. 00. the aspirant is nuit. nuit is the infinite expansion of the rose; hadit the infinite concentration of the rood("instruction of v.v.v.v.v) 0. first let the aspirant learn in his heart the second chapter of the book of the law("instruction of v.v.v.v.v) 1. worship "i.e" identify thyself with, nuit, as a lambent flame of blue, all-touching, all-penetrant, her lovely hands upon the black earth, and her lithe body arc

of v.v.v.v.v) 1. worship "i.e" identify thyself with, nuit, as a lambent flame of blue, all-touching, all-penetrant, her lovely hands upon the black earth, and her lithe body arched for love, and her soft feet not hurting the little flowers, even as she is imaged in the stele of revealing "this is the first practice of meditation("ccxx. i" 26. 2. let him further identify himself with the heart of nuit, whose ecstasy is in that of her children, and her joy to see their joy, who sayeth: i love you! i yearn to you. pale or purple, veiled or voluptuous, i who am all pleasure and purple, and drunkenness of the innermost sense, desire you. put on the wings, and arose the coiled splendour within you: come unto me. sing the rapturous love-song unto me! burn to me perfumes! wear to me jewels! drink

ion of his will; the inspiration will be associated with the thought of intense excitement and pleasure, even to exhaustion; and the expiration very rapid and forceful, as if this excitement were suddenly released "this is the first and last indication of the sign of the beginning of this result("ccxx. ii" 63. 20. a light will appear to the aspirant, unexpectedly. hadit will arise within him, and nuit concentrate herself upon him from without. he will be overcome, and the conjunction of the infinite without with the infinite within will take place in his soul, and the one be resolved into the none "this is the first indication of the nature of the result("ccxx. ii" 61, 62, 64. 21. let the aspirant strengthen his body by all means in his power, and let him with equal pace refine all that is

t aspire to the practice of liber xi. and preach to mankind "this is the fourth practice of ethics("ccxx. ii" 76. 24. let the adept worship the name, foursquare, mystic, wonderful, of the beast, and the name of his house; and give blessing and worship to the prophet of the lovely star "this is the fifth practice of ethics("ccxx. ii" 78, 79. 25. let the aspirant expand his consciousness to that of nuit, and bring it rushing inward. it may be practised by imagining that the heavens are falling, and then transferring the consciousness to them "this is the fifth practice of meditation (instruction of v.v.v.v.v" 26. summary. preliminaries. these are the necessary possessions. 1. wine and strange drugs. 27. summary continued. preliminaries. these are the necessary comprehensions. 1. the nature o

it rushing inward. it may be practised by imagining that the heavens are falling, and then transferring the consciousness to them "this is the fifth practice of meditation (instruction of v.v.v.v.v" 26. summary. preliminaries. these are the necessary possessions. 1. wine and strange drugs. 27. summary continued. preliminaries. these are the necessary comprehensions. 1. the nature of hadit (and of nuit, and the relations between them) 28. summary continued. preliminaries. these are the meditations necessary to be accomplished. 1. identification with nuit, body and spirit. 2. identification with hadit as the snake. 3. identification with hadit as the rood cross. 4. destruction of reason. 5. the falling of the heavens. 29. summary continued. preliminaries. these are the ethical practices to b

d. 1. the destruction of all unworthiness in one's self and one's surroundings. 2. fulness, almost violence, of life. 30. summary continued. preliminaries. these are the magick arts to be practised. 1. during the preparation, perform the invocations of the elements. 2. observe the feasts appointed by the a. a. 31. summary continued. the actual practice. 1. procure the suitable intoxication. 2. as nuit, contract thyself with infinite force upon hadit. 32. summary continued. the results. 1. peculiar automatic breathing begins. 2. a light appears. 3. samadhi of the two infinites within aspirant. 4. intensification of 3 on repetition. 5. prolongation of life. 6. death becomes the climax of the practice. 33. summary concluded. these are the practices to be performed in token of thanksgiving for

LIBER 141

of circumstances (to ensure leisure for these operations, and to enlarge the field of choice of second parties) v. establishment of a protective bodyguard of invisible warriors (to secure freedom from interruption in the course of these operations. this may include preservation of the health) vi. the knowledge and conversation of the holy guardian angel vii. spiritual attainment: e.g. devotion to nuit-babalon-baphomet viii. further insight into nature and her laws ix. the foundation of an abbey of o.t.o. x. the establishment of the kingdom of ra-hoor-khuit upon the earth. also divers matters, as the rejuvenation of one's own body, if desired, the power of healing, and the like. it will be seen that these few operations appear to fill every lotus of the universe with their buddhas. but it m

in sagittarius 28'6" valley of london* addenda (the following occurs on a loose page in the japanese vellum bound note-book in which de arte magica was written) man is god therefore can create spirits by ceremonial masturbation on talismans as god first did. to be done peri ton broton tais abrotais erotos "o thou who hast formulated thy father and made fertile thy mother" 1. great adepts babalon- nuit. 2. isis- venus- aphrodite- astarte. 3. artemis- vesta- maria. 4. nymphs. in all cases death to be entrance into copulation, begetting yourself on them for new incarnation. woman adepts use corresponding male goou: liber 777 vel p rolegomena s y m b o l i c a ad s y s t e m am sceptico-mystic vi explicand fundamentum hieroglyphicum sanctissimorum scient summ v a\a\ publication in class b i 77

LIBER 777

-pa-kraath nu the hair 1 ptah, asar un nefer, hadith[[heru-ra-ha] ptah 2 amoun, thoth, nuith [zodiac] isis [as wisdom] 3 maut, isis, nephthys nephthys disk (of ra) the face [in daath, asi the neck] 4 amoun, isis[[hathoor] amoun 5 horus, nephthys horus neith the arms 6 asar, ra[[on, hrumachis] ra the mighty and terrible one the breast 7 hathoor hathoor 8 anubis thoth the lords of kereba the reins. nuit the hips and legs. 9 shu[[hermanubis, all exclusively phallic gods] shu asar and asi the phallus and vulva. sati the spine 1010 seb. lower (i.e. unwedded) isis and nephthys[[sphinx as synthesis of elements] osiris the eye of hoor the buttocks and anus 11 nu[[hoor-pa-kraat as atu 0] mout as 6 12 thoth and cynocephalus thoth anpu the lips 13 chomse chomse hathor the left eye 14 hathor hathoor k

het, mau horus as 6. 20 isis [as virgin] heru-pa-kraath. 21 amoun-ra amoun-ra apu-t the left ear 22 ma maat. 23 tum, ptah, auramoth (as c, asar (as hanged man, hekar, isis[[hathor] i#qhourey as 24 24 merti goddesses, typhon, apep, khephra hammemit sekhet the belly and back 25 nephthys arwueri. 26 khem (set) set as 10, for u means eye 27 horus menqu khenti-khas the right nostril 28 ahepi, aroueris nuit the lords of kereba the reins 29 khephra (as scarab in tarot trump) anubi 30 ra and many others ra hathor the right eye 31 thoum-aesh-neith, mau, kabeshunt, horus, tarpesheth. mau [serqet the teeth] as 6. 32 sebek, mako see note* apu-t the right ear 32 bis satem, ahapshi, nephthys, ameshet \yyj \yla the bones. as 16 31 bis asar. table of correspondences 8 xxii. small selection of hindu deitie

LIBER AASH

e and every triangle alike! 37. but the progress is progress, and progress is rapture, constant, dazzling, showers of light, waves of dew, flames of the hair of the great goddess, flowers of the roses that are about her neck, amen! 38. therefore lift up thyself as i am lifted up. hold thyself in as i am master to accomplish. at the end, be the end far distant as the stars that lie in the navel of nuit, do thou slay thyself as i at the end am slain, in the death that is life, in the peace that is the mother of war, in the darkness that holds light in his hand as a harlot that plucks a jewel from her nostrils. 39. so therefore the beginning is delight, and the end is delight, and delight is in the midst, even as the indus is water in the cavern of the glacier, and water among the greater hil

LIBER ALEPH

se no resistance to the operations of time. such are called happy, and in their way of vegetable life it is so; for they are free of any poison. m liber aleph vel cxi 20 s de motu vit (of the motion of life) earn then, o my son, that all phenomena are the effect of conflict, even as the universe itself is a nothing expressed as the difference of two equalities, or, an thou wilt, as the divorce of nuit and hadit. so therefore every marriage dissolveth a more material, and createth a less material complex; and this is our way of life, rising ever from ecstasy to ecstasy. so then all high violence, that is to say, all consciousness, is the spiritual orgasm of a passion between two lower and grosser opposites. thus light and heat result from the marriage of hydrogen and oxygen; love from that

erplexities; for so was it fore-ordained that i should do, by me, from the beginning. a liber aleph vel cxi 58 b# de comedia universa, qu dicitur (of the universal comedy, which is called pan) o, therefore, o my son, count thyself happy when thou understandest all these things, being one of those beings (or by-comings) whom we call philosophers. all is a never ending play of love wherein our lady nuit and her lord hadit rejoice; and every part of the play is play. all pain is but sharp sauce to the dish of pleasure; for it is the nature of the universe that hath devised this everlasting banquet of joy. and he that knoweth not this is necessary as an ingredient even as thou art; wouldst thou change all and spoil the dish? art thou the master-cook? yea, for thy palate is become fine with thy

efore understand thou the formula of horus, the lion god, the child crowned and conquering that cometh forth in force and fire! for thy changes are not phases of thee, but of the phantoms which thou mistakest for thy self. c liber aleph vel cxi 100 gu de sirenis (of syrens) oncerning the love of women, o my son, it is written in the book of the law that all is freedom, if it be done unto our lady nuit. yet also there is this consideration, that for every parsifal there is a kundry. thou mayst eat a thousand fruits of the garden; but there is one tree whose name for thee is poison. in every great initiation is an ordeal, wherein appeareth a siren or vampire appointed to destroy the candidate. i have myself witnessed the blasting of not less than ten of my own flowers, that i tended when i w

te by artifice a conflict in thyself, that thou mayst take thy pleasure in its resolution. of this play is thy sweet step-mother, my concubine, the holy and adulterous olun, sublimely mistress; for she invoketh in her fancy a thousand obstacles to love, so that she shuddereth at a touch, swooneth at a kiss, and suffereth death and hell in the ekstacy of her body. and this is her art, and it is of nuit our lady, for it is the drama of commemoration of the whole mystery of by-coming. r the book of wisdom or folly 123 dr de periculo iocorum amoris (of the peril of the sports of love) et be thou heedful, o my son, for this art is set upon a razor.s edge. in our blood is this great pox of sin, whose word is restriction, as inheritance of our sires that served he slave-gods. thou must be free in

LIBER ARCANORUM

niis compare abgdhwzjfyklmnsopxqrs t with. xgbojkdhcmwssczpqapzfb 2 (this book is true up to the grade of adeptus exemptus. v.v.v.v.v. 8, 38) 0. a, the heart of iao, dwelleth in ecstasy in the secret place of the thunders. between asar and asi he abideth in joy. 1. the lightnings increased and the lord tahuti stood forth. the voice came from the silence. then the one ran and returned. 2. now hath nuit veiled herself, that she may open the gate of her sister. 3. the virgin of god is enthroned upon an oyster-shell; she is like a pearl, and seeketh seventy to her four. in her heart is hadit the invisible glory. 4. now riseth ra-hoor-khuit, and dominion is established in the star of the flame. 5. also is the star of the flame exalted, bringing benediction to the universe. 6. here then beneath

LIBER ASTARTE

greater if he choose a deity most remote from his own nature. this method is harder and higher than that of .liber e. for a simple object as there suggested is of the same nature as the commonest things of life, while even the meanest deity is beyond uninitiated human understanding. on the same plane, too, venus is nearer to man than aphrodite, aphrodite than isis, isis than babalon, babalon than nuit. let him decide therefore according to his discretion on the one hand and his aspiration on the other: and let not one outrun his fellow. 42. further concerning the value of this method. certain objections arise. firstly, in the nature of all human love is illusion, and a certain blindness. nor is there any true love below the veil of the abyss. for this reason we give this method to the phil

LIBER BATRACHOPHNEROBOOCOSMOMACHIA

ss the apparent size approximate to the real, his practice is wasted. let him then add a comet to the picture; he may find, perhaps that the path of this comet may assist him to expand the sphere of his mental vision until it include a star. and thus, gathering one star after another, let his contemplation become vast as the heaven, in space and time ever aspiring to the perception of the body of nuit; yea, the body of nuit oliber ccc khabs am pekht an epistle of therion 9 =28, a magus of a a, to his son, being an instruction in a matter of all importance, to wit, the means to be taken to extend the dominion of the law of thelema throughout the whole world. v a a publication in class e 93 10 =18 666 9 =28 pro coll. summ. 777 8 =38 d. d. s. 7 =48 o. m. 7 =48 o. s. v. 6 =58 parzival 5 =68 pr

LIBER CCC KHABS AM PEKHT

ntu, the prophet ankh-f-na-khonsu! 1 [al iii. 4-9] 2 [stripped of rhetoric, probably refers to some high-ranking officer of the british military who once took the oath of a probationer. ac may be referring to j.c.f. fuller, or possibly commander marston (frater a.f.k, i am not sure. t.s] khabs am pekht 5 by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. show thy star-splendour, o nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me, ra-hoor-khuit. in the comment in equinox i (7) this passage is virtually ignored. it is possible that this .secret door. refers to the four men and four women spoken of later in the paris working, or it may mean the child elsewhere predicted, or some secret preparation of the hearts of men. it is difficult to

LIBER CCXLII AHA

ery force like god.s. now hear the apocalypse new-fledged on these reluctant lips! olympas. i tremble like an aspen, quiver like light upon a rainy river! marsyas. do what thou wilt! is the sole word of law that my attainment heard. arise, and lay thine hand on god! arise, and set a period aha! 31 unto restriction! that is sin: to hold thine holy spirit in! o thou that chafest at thy bars, invoke nuit beneath her stars with a pure heart (her incense burned of gums and woods, in gold inurned, and let the serpent flame therein a little, and thy soul shall win to lie within her bosom. lo! thou wouldst give all.and she cries: no! take all, and take me! gather spice and virgins and great pearls of price! worship me in a single robe, crowned richly! girdle of the globe, i love thee! pale and pur

LIBER CLXV A MASTER OF THE TEMPLE

so peculiar that it is worth mentioning. it had the appearance of being three distinct things at once. dead black, a beautiful night-sky-blue, but at the same time the very essence of it was brilliant light. quite indescribable in words [seems very good. o.m [it may be remarked that fra. v.i.o. had occupied himself with the contemplation of the st l of revealing, completed therefrom a pantacle of nuit, and had obtained a sigil for same, during this day. this peculiar light is stigmatically characteristic of the st l. o.m] june 18th, 10:34 to 10:53 p.m.=19 mins. 14 mins pranayama 10, 20, 20. regular and easy. 5 mins. meditation. mind cleared and became calm. it perhaps appears that little progress is made, and some slackness exists as regards exercises. the truth is, i more and more use the

LIBER CORDIS CINCTI SERPENTE

ight, ravish me away into the milky ocean of the stars! 52. o thou son of a light-transcending mother, blessed be thy name, and the name of thy name, throughout the ages! 53. behold! i am a butterfly at the source of creation; let me die before the hour, falling dead into thine infinite stream! 54. also the stream of the stars floweth ever majestical unto the abode; bear me away upon the bosom of nuit! 55. this is the world of the waters of maim; this is the bitter water that becometh sweet. thou art beautiful and bitter, o golden one, o my lord adonai, o thou abyss of sapphire! 56. i follow thee, and the waters of death fight strenu-ously against me. i pass into the waters beyond death and beyond life. 57. how shall i answer the foolish man? in no way shall he come to the identity of thee

supreme offering unto the lord adonai! 48. also i heard the voice of adonai the lord the desirable one concerning that which is beyond. 49. let not the dwellers in thebai and the temples thereof prate ever of the pillars of hercules and the ocean of the west. is not the nile a beautiful water? liber cordis cincti serpente svb figvra ynda 27 50. let not the priest of isis uncover the nakedness of nuit, for every step is a death and a birth. the priest of isis lifted the veil of isis, and was slain by the kisses of her mouth. then he was the priest of nuit, and drank of the milk of the stars. 51. let not the failure and the pain turn aside the worshippers. the foundations of the pyramid were hewn in the living rock ere sunset; did the king weep at dawn that the crown of the pyramid was as y

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

u shalt sit throned on the invisible, thine eyes fixed upon that which we call nothing, because it is beyond everything attainable by thought, or trance, thy right hand gripping the azure rod of light, thy left hand clasped upon the scarlet scourge of death; thy body girdled with a snake more brilliant than the sun, its name eternity; thy mouth curved moonlike in a smile, in the invisible kiss of nuit, our lady of the starry abodes; the body fs electric flesh stilled by 1 [hebrews, xii, 6] the soldier and the hunchback 19 sheer might to a movement closed upon itself in the controlled fury of her love.nay, beyond all these images art thou (little brother) who art passed from i and thou, and he unto that which hath no name, no image. little brother, give me thy hand; for the first step is ha

LIBER CXX

ways of the khu! lighten the ways of the ka! the ways of the khabs run through to stir me or still me! aum! let it fill me! the light is mine; its rays consume me: i have made a secret door into the house of ra and tum, of khephra and of ahathoor. i am thy theban, o mentu, the prophet ankh-af-na-khonsu! by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. show thy star-splendour, o nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me, ra-hoor-khuit (followeth the mystical dance as taught in secret: or let the magus trace 11 circles around the room, traveling against the course of the sun, for that is in effect he that is still, the earth revolving (let the hymn be sung, or the mantra recited. but ere he end, let him sing "above, the gemmed

to dwell, o winged snake of light, hadit! abide with me, ra-hoor-khuit (followeth the mystical dance as taught in secret: or let the magus trace 11 circles around the room, traveling against the course of the sun, for that is in effect he that is still, the earth revolving (let the hymn be sung, or the mantra recited. but ere he end, let him sing "above, the gemmed azure is the naked splendour of nuit; she bends in ecstasy to kiss the secret ardours of hadit. the winged globe, the starry blue, are mine, o ankh-af-na-khonsu (then he cometh to the east of the throne of ra and crieth "unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i- i adore thee (prostrating himself to the w. then he resumes his throne

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 him. the officer is also tem, to open, ra to close; kephra, to admit, and ahathoor, to seal the grade. he is thus the pentagram in himself. the hierophant. his dress is that of the magus described by abra

hy khus, so that every man might know his fellow. the sektet boat is glad, and the matet boat rejoiceth, and they greet thee with exaltation as thou journeyest along. the god nu is content and thy mariners are satisfied. the uraeus hath overthrown thine enemies& thou hast carried off the legs of apep (the officer unbinds the legs of the candidate "thou art beautiful o ra, each day; and thy mother nuit embraceth thee; thou settest in beauty and thy heart is glad when thou in the horizon of manu the mountain of the west; and the holy ones thereof rejoice. the hearts of the lords of the tuat are glad when thou sendest forth thy light in amentet; their two eyes are directed towards thee (the officer removes the eye-bandage, makes a flash of light, and gazes deeply into the eyes of the candidat

them that are in the funeral chest; thou dost away with their helplessness and drivest away the evils that are about them (the officer unbinds& presses the hands of the candidate "i am thy father that lifteth thee up (he raises the candidate "thou givest breath to their nostrils, and they take hold of the bows of thy bark in the horizon of manu. thou art beautiful every day, o ra! may thy mother nuit embrace- victorious (the officer looses and lets fall the shroud, and embraces the candidate. the officer leaves the candidate, and circumambulates the temple 11 times widdershins, chanting the song even as the traitors breath. etc (he then approaches the candidate and says "repeat after me: i who am nothing deny all that i was; i who am nothing affirm all that i shall be. i swear that as nui

lders of ba-neb-tahtu! my arms are the arms of neith! my spine is the spine of sati! my phallus is the phallus of asar (or) my kteis is the kteis of asi! my sinews are the sinews of the lords of keraba! my chest is the chest of the mighty and terrible one! my belly and back are the belly and back of sekhet. my buttocks are the buttocks of the eye of hoor. my hips and legs are the hips and legs of nuit! my feet are the feet of ptah! my bones are the bones of the living gods! there is no member of my body that is not the member of some god [the officer, who has touched each part of the candidate (as he has named it) with his wand now raises him from the boat, and embraces him, kissing his brow. then cries he with a loud voice "abrahadabra! i receive thee into the order of thelema (he knocks

LIBER DCCCLX JOHN ST

o do i hope a more straightforward type of meditation. so mote it be. naked, maryt looks like corregio fs antiope. her eyes are a strange grey, and her hair a very wonderful reddish gold.a colour i have never seen before and cannot properly describe. she has jewish blood in her, i fancy; this, and her method of illustrating the axiom .post coitum animal triste. made me think of baudelaire fs .une nuit que j.etais pres d fune affreuse juive: and the last line obscurcir la splendeur des tres froides prunelles. and barbey d.aurevilly fs .rideau cramoisi. suggested to me the following poem [we omit this poem..ed.]1 11.30. done! i. th. rough! i. th. rough! now let me go back to my room, and work (11.47) home.undressed.robed.attended to toilet.cut cross of blood once more to affirm mastery of bo

et giddy, because my semicircular canals would be at rest. i must really try the experiment [scin-laca. see lord lytton.s strange story .ed] liber dccclx 54 1.58. i will now devote myself to sleep, willing adonai. lord adonai, give me deep rest like death, so that in very few hours i may be awake and active, full of lion-strength of purpose toward thee! 7.35. my heroic conduct was nearly worth a .nuit blanche. for, being so thoroughly awake, i had all my pr.n. irritated, a feeling like the onset of a malarial attack, twelve hours before the temperature rises. i dare say it was after 3 o fclock when i slept; i woke too, several times, and ought to have risen and done pr.n.y.ma: but i did not. o worm! the sleepiest bird can easily catch thee. i am not nicely awake, though it is to my credit

LIBER DCLXXI VEL PYRAMIDOS

a cross with the dagger upon his breast and tightens the chain of the bell about his forehead, saying: the lustral water! smite thy flood (etc) anointing the wounds, say: the fire informing! let the oil (etc) the invoking spiral dance: so life takes fire from death, and runs whirling amid the suns. banishing spiral dance: vel pyramidos 13 now let mine hands unloose the sweet and shining girdle of nuit! the adorations and the word. sign of the enterer. homage to thee, lord of the word! sign of silence. lord of the silence, homage to thee! repeat both signs. lord, we adore thee, still and stirred, beyond infinity. the secret word. m. m then, at the altar: behold! the perfect one hath said these are my body.s elements tried and found pure, a golden spoil incense and wine and fire and bread th

LIBER DXXXVI

s the apparent size approximate to the real, his practice is wasted. let him then add a comet to the picture; he may find, perhaps, that the path of this comet may assist him to expand the sphere of his mental vision until it include a star. and thus, gathering one star after another, let his contemplation become vast as the heaven, in space and time ever aspiring to the perception of the body of nuit; yea, of the body of nuit. 3 [this was written prior to the discovery of pluto. t.s (c) ordo templi orientis. key-entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 29.06.20. liber e vel exercitiorvm svb figvra ix v a a publication in class b issued by order: d.d.s. 7= 4 pramonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius 1 i 1. it is absolutely necessary th

LIBER HAD

des h in equinox iv (1, including the two paragraphs previous to gand thus shall he do. h and the two paragraphs following g. into the city of the pyramids. h and with paragraph numbers addheliber had svb figvra dlv v a a publication in class d (for winners of the ordeal x) imprimatur. v.v.v.v.v. n. fra. a a o.m. 7 =4 1 000. this is the book of the cult of the infinite within. 00. the aspirant is nuit. nuit is the infinite expansion of the rose; hadit the infinite contraction of the rood (instruction of v.v.v.v.v) 0. first let the aspirant learn in his heart the second chapter of the book of the law (instruction of v.v.v.v.v) 1. worship, i.e, identify thyself with, nuit, as a lambent flame of blue, all-touching, all-penetrant, her lovely hands upon the black earth, and her lithe body arche

of v.v.v.v.v) 1. worship, i.e, identify thyself with, nuit, as a lambent flame of blue, all-touching, all-penetrant, her lovely hands upon the black earth, and her lithe body arched for love, and her soft feet not hurting the little flowers, even as she is imaged in the stele of revealing. this is the first practice of meditation (ccxx. i. 26. 2. let him further identify himself with the heart of nuit, whose ecstasy is that of her children, and her joy to see their joy, who sayeth i love you! i yearn to you! pale or purple, veiled or voluptuous, i who am all pleasure and purple, and drunkenness of the innermost sense, desire you. put on the wings, and arouse the coiled splendour within you: come unto me. sing the rapturous love-song unto me! burn to me perfumes! wear to me jewels! drink to

ion of his will; the inspiration will be associated with the thought of intense excitement and pleasure, even to exhaustion; and the expiration very rapid and forceful, as if this excitement were suddenly released. this is the first and last indication of the sign of the beginning of this result (ccxx. ii. 63. 20. a light will appear to the aspirant, unexpectedly. hadit will arise within him, and nuit concentrate herself upon him from without. he will be overcome, and the conjunction of the infinite without with the infinite within will take place in his soul, and the one be resolved into the none. this is the first indication of the nature of the result (ccxx. ii. 61, 62, 64. 21. let the aspirant strengthen his body by all means in his power, and let him with equal pace refine all that is

ept aspire to the practice of liber xi, and preach to mankind. this is the fourth practice of ethics (ccxx ii. 76. 24. let the adept worship the name, foursquare, mystic, wonderful, of the beast, and the name of his house; and give blessing and worship to the prophet of the lovely star. this is the fifth practice of ethics (ccxx ii. 78, 79. 25. let the aspirant expand his consciousness to that of nuit, and bring it rushing inward. it may be practised by imagining that the heavens are falling, and then transferring the consciousness to them. this is the fifth practice of meditation (instruction of v.v.v.v.v) 26. summary. preliminaries. these are the necessary possessions. 1. wine and strange drugs. 27. summary continued. preliminaries. these are the necessary comprehensions. 1. the nature o

it rushing inward. it may be practised by imagining that the heavens are falling, and then transferring the consciousness to them. this is the fifth practice of meditation (instruction of v.v.v.v.v) 26. summary. preliminaries. these are the necessary possessions. 1. wine and strange drugs. 27. summary continued. preliminaries. these are the necessary comprehensions. 1. the nature of hadit (and of nuit, and the relations between them) 28. summary continued. preliminaries. these are the meditations necessary to be accomplished. 1. identification with nuit, body and spirit. 2. identification with hadit as the snake. 3. identification with hadit as the rood cross. 4. destruction of reason. 5. the falling of the heavens. 29. summary continued. preliminaries. these are the ethical practices to b

d 6 1. the destruction of all unworthiness in one.s self and one.s surroundings. 2. fulness, almost violence, of life. 30. summary continued. preliminaries. these are the magick arts to be practised. 1. during the preparation, perform the invocation of the elements. 2. observe the feasts appointed by the a a. 31. summary continued. the actual practice. 1. procure the suitable intoxication. 2. as nuit, contract thyself with infinite force upon hadit. 32. summary continued. the results. 1. peculiar automatic breathing begins. 2. a light appears. 3. samadhi of the two infinites within aspirant. 4. intensification of 3 on repetition. 5. prolongation of life. 6. death becomes the climax of the practice. 33. summary concluded. these are the practices to be performed in token of thanksgiving for

LIBER HHH

ght of thyself in the base of the spine, and move it up gradually a little at a time. by this means thou wilt become conscious of the spine, feeling each vertebra as a separate entity. this must be achieved most fully and perfectly before the further practice is begun. 4. next, adore the brain as before, but figure to thyself its content as infinite. deem it to be the womb of isis, or the body of nuit. svb figvra cccxli 7 5. next, identify thyself with the base of the spine as before, but figure to thyself its energy as infinite. deem it to be the phallus of osiris, or the being of hadit. 6. these two concentrations 4 and 5 may be pushed to the point of sam.dhi. yet lose not control of the will; let not sam.dhi be thy master herein. 7. now then, being conscious both of the brain and the sp

LIBER III VEL JUGORUM

he .methods of sabhapaty swami. referred to in .liber o. being derived from a r.jayoga practice described in a book by said author; a summary by crowley survives in his diariicliber iii vel jvgorvm v a a publication in class d 1 o 0. behold the yoke upon the neck of the oxen! is it not thereby that the field shall be ploughed? the yoke is heavy but joineth together them that are separate.glory to nuit and to hadit, and to him that hath given us the symbol of the rosy cross! glory unto the lord of the word abrahadabra, and glory unto him that hath given us the symbol of the ankh, and of the cross within the circle! 1. these are the beasts wherewith thou must plough the field; the unicorn, the horse, and the ox. and these shalt thou yoke in a triple yoke that is governed by one whip. 2. now

LIBER LXVII THE SWORD OF SONG

least they dare live out their lives, and little care worries their souls.worse fools they seem than even christians. do i dream? probing philosophy to marrow, what thought darts in its poisoned arrow but this (my wisdom, even to me, seems folly) may their folly be true wisdom? o esteemed tahuti !25 you are, you are, you are a beauty! if after all these years of worship you hail ra26 his bark or nuit27 her ship* a flat cake of unleavened bread. as a matter of fact they do not enjoy and indeed will not eat them, preferring .dok. a paste of coarse flour and water, wrapped round a hot stone. it cooks gradually, and remains warm all day. 115 120 125 130 135 140 145 live out thy life! character of balti. his religious sincerity. relations of poet and the egyptian god of wisdom. crowley dismiss

other hebrai-christian deities. this note is hardly intelligible without the review referred to. i therefore reprint the* sacred books. portion thereof which is germane to my matter from the daily news, june 18, 1901. to the side of a mind concerned with idle merriment (sic) there is certainly something a little funny in mr. crowley.s passionate devotion to deities who bear such names as mout and nuit, and ra and shu, and hormakhou. they do no seem to the english mind to lend themselves to pious exhilara-tion. mr crowley says in the same poem: the burden is too hard to bear, i took too adamant a cross; this sackcloth rends my soul to wear, my self-denial is as dross. o, shu, that holdest up the sky, holy up thy servant, lest he die! we have all possible respect for mr. crowley.s religious

on its playing-fields. 128-30. i ve seen them.23.sir j. maundevill .voiage and travill. ch. xvi, recounts a similar incident, and, christian as he is, puts a similar poser. 135. a what?34.i beg your pardon. it was a slip. 146. tahuti.25.in coptic, thoth* title of a (forthcoming) collection of papers on mountain exploration, etc [unpublished. t.s] 64 the sword of song 149. ra.26.the sun-god. 149. nuit.27.the star-goddess. 152. campbell.28..the waters wild went o.er his child, and he was left lamenting. 152. the ibis head.29.characteristic of tahuti. 157. roland s crest.30.see .two poets of croisic. xci. 159. a jest.31.see above: ascension day. 162. a mysterious way.32. god moves in a mysterious way his wonders to perform; he plants his foodsteps in the sea, and rides upon the storm. intent

LIBER NU

useful, please purchase the official copy: liber null& psychonaut. isbn: 0-87728-639-6 available at most online occult book stores, or by mail order (i presume) from mandrake and otheakliber nv svb figvra xi v a a publication in class d (for winners of the ordeal x) imprimatur. v.v.v.v.v. n. fra. a a o.m. 7 =4 1 000. this is the book of the cult of the infinite without. 00. the aspirant is hadit. nuit is the infinite expansion of the rose; hadit the infinite contraction of the rood (instruction of v.v.v.v.v) 0. first let the aspirant learn in his heart the first chapter of the book of the law (instruction of v.v.v.v.v) 1. worship, i.e, identify thyself with, the khabs, the secret light within the heart. within this, again, unextended is hadit. this is the first practice of meditation (ccxx

t the aspirant learn in his heart the first chapter of the book of the law (instruction of v.v.v.v.v) 1. worship, i.e, identify thyself with, the khabs, the secret light within the heart. within this, again, unextended is hadit. this is the first practice of meditation (ccxx. i. 6 and 21. 2. adore and understand the rim of the stele of revealing. gabove, the gemmed azure is the naked splendour of nuit; she bends in ecstasy to kiss the secret ardours of hadit. h this is the first practice of intelligence (ccxx. i. 14. 3. avoid any act of choice or discrimination. this is the first practice of ethics (ccxx. i. 22. 4. consider of six and fifty that 50 6= 0.12. 0 the circumference, nuit. the centre, hadit. 1 the unity proceeding, ra-hoor-khuit. 2 the world of illusion. nuit thus comprehends al

usion. nuit thus comprehends all in none. also 50+ 6= 56= 5+ 6= 11, the key of all rituals. and 50 6= 300, the spirit of the child within (note n#i= 72, the shemhamphorash and the quinaries of the zodiac, etc) this is the second practice of intelligence (ccxx. i. 25, 26. 2 liber n v 5. the result of this practice is the consciousness of the continuity of existence, the omnipresence of the body of nuit. in other words, the aspirant is conscious only of the infinite universe as a single being (note for this the importance of paragraph 3. ed) this is the first indication of the nature of the result (ccxx. i. 26. 6. meditate upon nuit as the continuous one resolved into none and two as the phases of her being [for the universe being self-contained must be capable of expression by the formula (

27) 7. meditate upon the facts of samadhi on all planes, the liberation of heat in chemistry, joy in natural history, ananda in religion, when two things join to lose themselves in a third. this is the third practice of meditation (ccxx. i. 28, 29, 30. 8. let the aspirant pay utmost reverence to the authority of the a a and follow its instructions, and let him swear a great oath of devotion unto nuit. this is the second practice of ethics (ccxx. i. 32. 9. let the aspirant beware of the slightest exercise of his will against another being. thus, lying is a better posture than sitting or standing, as it opposes less resistance to gravitation. yet his first duty is to the force nearest and most potent; e.g. he may rise to greet a friend. this is the third practice of ethics (ccxx. i. 41. 10

practice has been perfected. this is the fourth practice of ethics (ccxx. i. 42, 43, 44. svb figvra xi 3 11. let the aspirant comprehend that these two practices are identical. this is the third practice of intelligence (ccxx i. 45. 12. let the aspirant live the life beautiful and pleasant. for this freedom hath he won. but let each act, especially of love, be devoted wholly to his true mistress, nuit. this is the fifth practice of ethics (ccxx i. 51, 52, 61, 63. 13. let the aspirant yearn toward nuit under the stars of night, with a love directed by his magical will, not merely proceeding from the heart. this is the first practice of magick art (ccxx. i. 57. 14. the result of this practice in the subsequent life of the aspirant is to fill him with unimaginable joys: to give him certainty

practice of magick art (ccxx. i. 59. 16. let the aspirant prepare a pantacle, as follows. inscribe a circle within a pentagram, upon a ground square or of such other convenient shape as he may choose. let the circle be scarlet, the pentagram black, the ground royal blue studded with golden stars. within the circle, at its centre, shall be painted a sigil that shall be revealed to the aspirant by nuit herself. and this pantacle shall serve for a telesmatic image, or as an eidolon, or as a focus for the mind. this is the third practice of magick art (ccxx. i. 60. 17. let the aspirant find a lonely place, if possible a place in the desert of sand, or if not, a place unfrequented, and without objects to disturb the view. such are moorlands, fens, the open 4 liber n v sea, broad rivers, and op

with it, or he from it; and considering the infinity of space, let him excite the fear within him to the point of ecstasy, so that the most dreadful dream of falling he hath ever suffered be as nothing in comparison. this is the fourth practice of meditation (instruction of v.v.v.v.v) 20. thus having understood the nature of this third indication, let him in his magick rite fall from himself into nuit, or expand into her, as his imagination may compel him. and at that moment, desiring earnestly the kiss of nuit, let him give one particle of dust, i.e. let hadit give himself up utterly to her. this is the fifth practice of magick art (ccxx. i. 61. 21. then shall he lose all in that hour. this is the fourth indication of the nature of the result (ccxx. i. 61. 22. let the aspirant prepare a l

carpet. this is the eleventh practice of magick art (instruction of v.v.v.v.v) 28. summary. preliminaries. these are the necessary possession. 1. the crown or head-dress. 2. the jewels. 3. the pantacle. 4. the robe. 5. the song or incantation. 6. the place of invocation. 7. the perfume. 8. the elixir. 29. summary continued. preliminaries. these are the necessary comprehensions. 1. the natures of nuit and hadit, and their relation. 2. the mystery of the individual will. 6 liber n v 30. summary continued. preliminaries. these are the meditations necessary to beaccomplished. 1. the discovery of hadit in the aspirant, and identification with him. 2. the continuous one. 3. the value of the equation n(.n. 4. cremnophobia. 31. summary continued. preliminaries. these are the ethical practices to

necessary to beaccomplished. 1. the discovery of hadit in the aspirant, and identification with him. 2. the continuous one. 3. the value of the equation n(.n. 4. cremnophobia. 31. summary continued. preliminaries. these are the ethical practices to be accomplished. 1. assertion of kether-point-of-view. 2. reverence to the order. 3. abolition of human will. 4. exercise of true will. 5. devotion to nuit through a beautified life. 32. summary continued. the actual rite. 1. retire to desert with crown and other insignia and implements. 2. burn perfume. 3. chant incantation. 4. drink unto nuit of the elixir. 5. lying supine, with eyes fixed on the stars, practice the sensation of falling into nothingness. 6. being actually within the bosom of nuit, let hadit surrender himself. 33. summary concl

LIBER SAMEKH

t, and utter thy word! h lai g i also am naught! i will thee! i behold thee! my nothingness! h gaia g leap up, thou earth! h* in hebrew, adni, 65. the gnostic initiates transliterated it to imply their own secret formula; we follow so excellent an example. on is an arcanum of arcana; its significance is taught, gradually, in the o.t.o. also ad is the paternal formula, hadit; on is its complement, nuit; the final yod signifies gmine h etymologically, and essentially the mercurial (transmitted) hermaphroditic virginal seed. gthe hermit h of the tarot. the use of the name is therefore to invoke one fs own imost secrecy, considered as the result of the conjunction of nuit and hadit. if the second a is included, its import is to affirm the operation of the holy ghost, and the formulation of the

mula of banishing and consecration, etc. he recites section a as a rehearsal before his holy guardian angel of the attributes of that angel. each phrase must be realized with full concentration of force, so as to make samadhi as perfectly as possible on the truth proclaimed. line 1 he identifies his angel with the ain soph, and the kether thereof; one formulation of hadit in the boundless body of nuit. line 2, 3, 4 he asserts that his angel has created (for the purpose 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;

his eucharist which createth, sustaineth and redeemeth all things. line 3 he now asserts that he is himself the gangel h or messenger of his angel; that is, he is a mind and body whose office is to receive and transmit the word of his angel. he hails his angel not only as gun-nefer, h the perfection of gasar h himself as a man, but as ptah-apophrasz-ra, the identity (hadit) wrapped in the dragon (nuit) and thereby manifested as a sun (ra-hoor-khuit. the gegg h (or heart) ggirt with a serpent h is a cognate symbol; the idea is thus expressed later in the ritual (see liber lxv, which expands this to the utmost) section b the adept passes from contemplation to action in the sections now following, b to gg. he is to travel astrally around the circle, making the appropriate pentagrams, sigils a

gil called the mark of the beast,23 and the signs of l.v.x (see plate as before) he then vibrates the names extending his will in the same way as before, but vertically upward. at the same time he expands the source of that will.the secret symbol of self.both about him and below, as if to affirm that self, duplex as is its form, reluctant to acquiesce in its failure to coincide with the sphere of nuit. let him now imagine, at the last word, that the head of his will, where his consciousness is fixed, opens its fissure (the brahmarandhra cakkra, at the juncture of the cranial sutres) and exudes a drop of clear crystalline dew, and liber samekh svb figvra dccc 20 that this pearl is his soul, a virgin offering to his angel, pressed forth from his being by the intensity of his aspiration. sect

f mysteries; who knoweth it, he is adept of adepts, and mighty among magicians! now this word sabaf, being by number threescore and ten* is a name of ayin, the eye, and gthe devil h our lord, and the goat of mendes. he is the lord of the sabbath of the adepts, and is satan, therefore also the sun, whose number of magick is 666, the seal of his servant the beast.29 but sa is 61, ain, the naught of nuit; ba means ggo, h for hadit, and f is their son the sun, who is ra- hoor-khuit. so then let the adept set this30 sigil upon all the words he hath writ in the book of the works of his will. and let him then end all, saying: such are the words! for by this he maketh proclamation before all them that be about his circle that these words are true and puissant, binding what he would bind, and loosi

of cedar, or of sandal. and this is enough. and he shall also keep ready in a flask of crystal within the altar, holy anointing oil made of myrrh and cinnamon and galangal.39 and even if he be of higher rank than a probationer, he shall yet wear the robe of the probationer, for the star of flame showeth forth ra-hoor-khuit openly upon the breast, and secretly the blue triangle that descendeth is nuit, and the red triangle that ascendeth is hadit. and i am the golden tau in the midst of their marriage.40 also, if he choose, he may insread wear a closeliber viii 42 fitting robe of shot silk, purple and green, and upon it a cloak without sleeves, of bright blue, covered with golden sequins, and scarlet within. and he shall make himself a wand of almond wood or of hazel, cut by his own hands

LIBER V

boleskine, that is the house of the beast 666. note 1: boleskine house is on loch ness, 17 miles from inverness, latitude 57.14 n. longitude 4.28 w. 2. let him strike the battery 1-3-3-3-1. 3. let him put the thumb of his right hand between its index an medius, and make the gestures hereafter following. the vertical component of the enchantment. 1. let him describe a circle about his head, crying nuit! 2. let him draw the thumb vertically downward and touch the muladhara cakkra, crying, hadit! 3. let him, retracing the line, touch the centre of his breast an cry ra-hoor-khuit! the horizontal components of the enchantment. 1. let him touch the centre of his forehead, his mouth, and his larynx, crying aiwaz! 2. let him draw his thumb from right to left across his face at the level of the nos

ereof. 3. let him give the sign of horus (or the enterer) as he passeth, so to project the force that radiateth from boleskine before him. 4. let him pace his path until he comes to the north; there let him halt, and turn his face to the north. 5. let him trace with his wand the averse pentagram proper to invoke air (aquarius. 6. let him bring the wand to the centre of the pentagram and call upon nuit! 7. let him make the sign called puella, standing with his feet together, head bowed, his left hand shielding the muladhara cakkra, and his right hand shielding his breast (attitude of the venus de medici. 8. let him turn again to the left, and pursue his path as before, projecting the force from boleskine as he passeth; let him halt when he next cometh to the south and face outward. 9. let h

LIBER V VEL REGULI

towards the aon. 1. let the magician, robed and armed as he may deem to be fit, turn to face towards boleskine, that is the house of the beast 666* 2. let him strike the battery 1.3.3.3.1. 3. let him put the thumb of his right hand between its index and medius, and make the gestures hereafter following. the vertical component of the enchantment. 1. let him describe a circle about his head, crying nuit! 2. let him draw the thumb vertically downward, and touch the muladhara cakra, crying hadit* boleskine house is on loch ness, 17 miles from inverness, latitude 57.14 n, longitude 4.28 w. 4 liber v vel reguli 3. let him, retracing the line, touch the centre of his breast, and cry ra-hoor-khuit! the horizontal component of the enchantment. 1. let him touch the centre of his forehead, his mouth

ereof. 3. let him give the sign of horus (or the enterer) as he passeth, so to project the force that radiateth from boleskine before him. 4. let him pace his path until he comes to the north; there let him halt, and turn his face to the north. 5. let him trace with his wand the averse pentagram proper to invoke air (aquarius. 6. let him bring the wand to the centre of the pentagram and call upon nuit! e 7. let him make the sign called puella, standing with his feet together, head bowed, his left hand shielding the muladhara cakra, and his right hand shielding his breast (attitude of the venus de medici. 8. let him turn again to the left, and pursue his path as before, projecting the force from boleskine as he passeth; let him halt when he next cometh to the south, and face outward. 9. let

ught. al.two. l is .justice. the kteis fulfilled by the phallus .naught and two. because the plus and the minus have united in .love under will. a is .the fool. naught in thought (parzival, word (harpocrates, and action (bacchus. he is the boundless air, and the wandering ghost, but with .possibilities. he is the naught that the two have made by .love under will. la thus represents the ecstasy of nuit and hadit conjoined, lost in love, and making themselves naught thereby. their child is begotten and conceived, but is in the phase of naught also, as yet. la is thus the universe in that phase, with its potentialities of manifestation. al, on the contrary, though it is essentially identical with la, shows .the fool. manifested through the equilibrium of contraries. the weight is still nothin

universe as a simplicity of light and life, manners to compose atoms, themselves capable of deeper self-realization through fresh complexities and organizations, each with its own peculiar powers and pleasures, each pursuing its path through the world where all things are possible. it revealed the omnipresence of hadit, identical with himself, yet fulfilling himself by dividing his interplay with nuit into episodes, each form of his energy isolated with each aspect of her receptivity, delight developing delight continuous from complex to complex. it was the voice of nature awakening at the dawn of the aon, as aiwaz uttered the word of the law of thelema. so also shall he who invoketh often behold the formless fire,14 with trembling and bewilderment; but if he prolong his meditation, he sha

LIBER VII

or of cedar, or of sandal. and this is enough. and he shall also keep ready in a flask of crystal within the altar, holy anointing oil made of myrrh and cinnamon and galangal. and even if he be of higher rank than a probationer, he shall yet wear the robe of the probationer, for the star of flame showeth forth ra hoor khuit openly upon the breast, and secretly the blue triangle that descendeth is nuit, and the red triangle that ascendeth is hadit. and i am the golden tau in the midst of their marriage. also, if he choose, he may instead wear a close-fitting robe of shot silk, purple and green, and upon it a cloak without sleeves, of bright blue, covered with golden sequins, and scarlet within. and he shall make himself a wand of almond wood or of hazel cut by his own hands at dawn at the e

LIBER XXV THE STAR RUBY

e in first edition of the book of lies (grk, go phallus h= 1366. see also stirling, the canon, p. 219 n] 4 [grk, gmighty. h] 5 [grk, ggrateful. h] 6 [chaos. the sign of horus is the sign of the enterer described in gliber o. h the version of the star ruby in magick has groar h (grk, gbeast h. 7 [the sign of silence, see gliber o. h magick has g c of hoor-paar-kraat. h] 8 [babalon. magick has gsay nuit. h] 9 [eros. magick has gwhisper babalon. h] liber xxv, the star ruby 2 go round to the south and repeat; but bellow .10 completing the circle widdershins, retire to the centre, and raise thy voice in the paian, with these words with the signs of n.o.x.11 extend the arms in the form of a tau, and say low but clear .12 repeat the cross qabalistic, as above, and end as thou didst begin* 25 is t

LUCIFERIAN SORCERY

aterial and spiritual union, the announcement of the path to nature itself should be observed. the initiate should go forth into the woods in the dawn, remove all clothes the cover his or herself in the mud and green of the earth and meditate. the green man and goddess themselves shall make their awakening to the witch, with whom has communed with nature. by being robed in the sky of the goddess, nuit, shall great beauty be revealed. it is by this simple yet important act which will lead one to the initiation of belial, or mastery of the earth. belial is itself, the fallen angel who masters the beasts of the world, the mountains and the forests along with azazel. it is though this exercise of invoking the green man or green woman, that one may proceed later to darker areas of bestial explo

MICHAEL FORD WITCHMOON

there is a great mystery, a chalice of veiled ecstasy awaiting those who taste of the death- dream- sex gnosis by which we awake through dream into waking flesh. the inherent dream is aligned with thelema, based on the combination of sexual focus and will towards a desired effect. crowleys "book of the law" states the following in connection to babalon (made to manifest in the scarlet woman) and nuit (whom spare sought to embody in the zos kia cultus "but to love me is better than all things: if under the night-stars in the desert thou presently burnest mine incense before me, invoking me with a pure heart, and the serpent flame therein, thou shalt come a little to lie in my bosom. for one kiss wilt thou then be willing to give all; but whoso gives one particle of dust shall lose all in t

er paterson demands individual interpretation or fictional inspiration to create belief, and later manifestation, within the individual. the zos kia cultus must be an individual development, created as his or her own system based around the alphabet of desire. the finer applications of such a system operate according to individual knowledge and interest. 103 103 nu- moon rite atavistic resurgence nuit, goddess of space and the night sky, proves to be a significant key to attainment of hidden knowledge and magickal development. the hidden knowledge i speak of is the of the vast, and often unexplored, subconscious symbolised by the night sky or space. the adventure of exploration is the secret of the development of the individual sorcerer. animal atavisms which inhabit the human brain can be

MOTTA MARCELO THE COMMENTARIES OF AL

ably be al "el, as the 'l' was heard of the voice of aiwaz, not seen. al is the true name of the book, for these letters, and their number 31, form the master key to its mysteries. with regard to the above note by a.c, serious students should consult liber v vel reguli, the ritual of the mark of the beast, for a more thorough analysis of the word al. the first chapter 1. had! the manifestation of nuit. the theogony of our law is entirely scientific: nuit is matter, hadit is motion, in their full physical sense. they are the tao and teh of chinese philosophy; or, to put it very simply, the noun and verb in grammar. our central truth beyond other philosophies is that these two infinities cannot exist apart. this extensive subject must be studied in our other writings, notably berashith, my o

very simply, the noun and verb in grammar. our central truth beyond other philosophies is that these two infinities cannot exist apart. this extensive subject must be studied in our other writings, notably berashith, my own magical diaries, especially those of 1919, 1920 and 1921, and liber aleph, the book of wisdom or folly. see also "the soldier and the hunchback. further information concerning nuit and hadit is given in the course of this book; but i must here mention that the brother quoted in connection with the "wizard amalantrah, etc (samuel bar aiwaz) identifies them with anu and adad, the supreme mother and father deities of the sumerians. taken in connection with the aiwaz identifications, this is very striking indeed (this last sentence was added because a.c. was convinced that

of god, but the ultimate god "the centre is everywhere and the circumference nowhere" the old definition of god takes new meaning for us. each one of us is the one god. this can only be understood by the initiate; one must acquire certain high states of consciousness to appreciate it. each 'star' is connected directly with every other star, and the space being without limit (ain soph, the body of nuit, any one star is as much the centre as any other. each man instinctively feels that he is the centre of the cosmos, and philosophers have jeered at his presumption. but it is right. each simple elemental self is supreme,very god of very god. aye, in this book is truth almost insufferably splendid, for man has veiled himself too long from his own glory: he fears the abyss, the ageless absolute

ecutions, throughout history, were always the result of a man reaching the threshold of the abyss through the discipline of a particular faith, and then fearing to jump. his disease would then affect, telepathically and magically, those of his faith, with results such as holy inquisitions, crusades, and others. 5. help me, o warrior lord of thebes, in my unveiling before the children of men! here nuit appeals, simply and directly, recognizing the separate function of each star of her body. in addressing me as warrior lord of thebes, it appears as if she perceived a certain continuity or identity of myself with ankh-f-n-khonsu, whose stele is the link with antiquity of this revelation. the unveiling is the proclamation of the truth previously explained, that the body of nuit occupies infini

plane of the intellect. aleister crowley was a master of the english language;yet, in trying to express something that transcends reason, he committed an error of syntax that any modern secretary would avoid! the problem was that he was caught in the quandary that the "indivisible essence" is simultaneously one and many! hence the 'error' lay readers should understand that when a.c. writes "here nuit appeals "what he actually means is "here aiwass, speaking as nuit, appeals" etc. aiwass, being an lpsissimus, can of course speak in name of infinite space. the fact that children is with c capital indicates a hidden technical meaning in the verse. those children are rather big children! they are giants, titans, gargantuas or pantagruels of legend in short, they are babes of the abyss. this i

infinite space. the fact that children is with c capital indicates a hidden technical meaning in the verse. those children are rather big children! they are giants, titans, gargantuas or pantagruels of legend in short, they are babes of the abyss. this is the "grade, or rather, the "going" in which the veil is rent and the mind receives the first impact of the infinite. in this sense, therefore, nuit is appealing to 666 to become the hierophant of the greater mysteries that is to say, the magus of the aeon, the initiator of the masters of the temple. obviously, he must be in chokhmah. 6. be thou hadit, my secret centre, my heart& my tongue! aleister crowley is being 'chosen and the choice is specifically declared: he is to be hadit, that is, simultaneously kether (the centre, chokhmah (th

le. obviously, he must be in chokhmah. 6. be thou hadit, my secret centre, my heart& my tongue! aleister crowley is being 'chosen and the choice is specifically declared: he is to be hadit, that is, simultaneously kether (the centre, chokhmah (the tongue) and binah (the ancient egyptians believed that the heart was the seat of intelligence. in short, in order to do the job for which he was chosen nuit's helpmeet he must reach the highest initiations possible to man. which, of course, he did. 7. behold! it is revealed by aiwass the minister of hoor-paar kraat. aiwass is the name given by ouarda the seer as that of the intelligence communicating. see note to title. why is aiwass spelt thus, when aiwaz is the natural transliteration of? perhaps because he was not content with identifying hims

rinciple, the first cause, and the free breath of life, the sound of the vowel a being made with the open throat and mouth. as zero, he represents the female principle, the fertile mother (an old name for the card is mat, from the italian 'matto, fool, but earlier also from maut, the egyptian vulture-mother-goddess) fertile because the 'egg of blue' is the uterus, and in the macrocosm the body of nuit, and it contains the unborn babe, helpless, yet protected and nourished against the crocodiles and tigers shown on the card, just as the womb is sealed during gestation. he sits on a lotus, the yoni, which floats on the 'nile, the amniotic fluid. in his absolute innocence and ignorance he is "the fool; he is the 'saviour, being the son who shall trample on the crocodiles and tigers, and aveng

is the egyptian god of the firmament. there is a great difficulty here, etymologically. zeus is connected with iao, abrasax, and the dental sibilant gods of the great mysteries, with the south and hadit, adad, set, saturn, adonai, attis, adonis; he is even the "jesus, slain with the lance, whose blood is collected in a cup. yet he is also to be identified with the opposite party of the north and nuit, with the "john" slain with the sword, whose flesh is placed upon a disk, in the lesser mysteries, baptizing with water as "jesus" with fire, with on, qannes, noah, and the like. it seems as if this great division, which has wrought such appalling havoc upon earth, was originally no more than a distinction adopted for convenience. it is indeed the task of this book to reduce theology to the i

ONYX TABLET OF SET

he iii emulates set, particularly in his coming into being. we understand that such events are not something that happened in some far-off historical time. we know that such events happen in a dimension of mind and can be said to be happening all the time. these events are synchronistic with our xeper. there are two stories of the birth of set. one that he tore himself form the womb of his mother nuit, the other that he began as bata, a human being, and through a series of remanifestations became a god. we each must seek to emulate these things. the first which is that sudden realization of being separate form the cosmos- we can only have once, but we can participate in others coming to that realization- just as set participated in our own coming to that realization. the second is the path

RUBY TABLET OF SET

temple. liber al vel legis: the book of the law analysis and commentary introduction: on march 18, 1904 ce aleister crowley and his wife rose visited the old boulak museum in cairo. she drew his attention to the xxvi dynasty funerary stele of the theban priest ankhf- n-khonsu. represented on this stele are two egyptian god-figures and a winged solar disc, which crowley identified respectively as nuit, ra-hoor-khuit, and hadit. he thought ra- hoor-khuit to be a form of horus the younger (the egyptological term for the son of osiris and isis in the osirian mythos) and thus the symbol of an "aeon of the son" to follow those of the mother-goddess (isis) and the father-god (osiris. he also believed hadit to be "heru-pakraath (harpokrates, the infant form of horus the younger. he identified nui

9 original comment to the book of the law forbade all discussion or criticism of that text, not unjustifiably on the presumption that initiates below the grade of magus could not evaluate it with aonic perspective. as an ipsissimus i assert a trans-aeonic perspective, hence the right. and responsibility. to comment accordingly on the book of the law. the first chapter 1. had! the manifestation of nuit. this chapter is a verbalization of the nuit-form as perceived by crowley [throughout this comment the term "form" is used in the pythagorean/platonic sense as a first and/or comprehensive universal principle] as the egyptian sky-goddess, nuit was portrayed as the mother of set, horus the elder, ra, and xepera. 2. the unveiling of the company of heaven. the book of the law constitutes an expl

ortant key to #ii-76 by the book of coming forth by night. crowley's extensive essay on the subject in both 777 and his 1920 comment is excellent and deserves a thoughtful reading. according to pythagoras and his egyptian initiatory sources, numbers are the "building-blocks" of existence: they are not forms per se, but are rather the "alphabet" through which many forms are made comprehensible. if nuit is considered to be the expanse of the natural, material universe, then the inclusion of this statement in this first chapter assumes additional significance. numbers are infinite. for example, there can be countless manifestations of things which are viewed as quarters of wholes or as quartets of complete wholes. at the same time the "4-principle" is rigid in itself and is thus a fixed compo

the law with irrelevant myth-material from buddhism, hinduism, and cabalism. if the results were so often confusing and inconclusive, the beast had no one to blame but himself. 12. come forth, o children, under the stars& take your fill of love! crowley interprets this straightforwardly as a statement that sexual or artistic love should be indulged openly and innocently, and that an empathy with nuit will be one of the consequences. it may also be that one's vision, magical abilities, and emotional sensitivity will be heightened at night, when solar light and radiation are at least partially shielded. 13. i am above you and in you. my ecstasy is in yours. my joy is to see your joy. a straightforward sexual statement concealing a more subtle truth: the essence of the black flame, emitted f

e, emitted from the stars, is captured and sustained in the persons of the elect. the intelligence of the flame, both chaotic (harwer) and composed (set, takes pleasure in the generation and preservation of similar qualities in the elect. for their part, the elect experience a unique exhilaration at night, especially when exposed to starlight. 14. above, the gemmed azure is the naked splendour of nuit she bends in ecstasy to kiss the secret ardours of hadit. the winged globe, the starry blue, are mine, o ankh-f-n-khonsu. crowley's poetic rendering of the juxtaposition of nuit and "hadit" on the stele of revealing. his misidentification of behdety is again apparent, as the lover of nuit was a god of the earth, not [either] horus. the name "ankh-f-n-khonsu" translates to"[he whose] life is i

ra as amon-ra, which explains the solar disc and ra-harakte on the stele of a theban priest. 15. now ye shall know that the chosen priest& apostle of infinite space is the princepriest the beast; and in his woman called the scarlet woman is all power given. they shall gather my children into their fold: they shall bring the glory of the stars into the hearts of men "infinite space" characterizes nuit. the initiatory role and authority of crowley and his scarlet woman are herein defined. they are charged to bring the a:.a. into existence and to promulgate its doctrines to society in general. both of these tasks they indeed undertook, and their successful accomplishment was a necessary precondition of the age of satan and aon of set. 16. for he is ever a sun, and she a moon. but to him is t

doctrines to society in general. both of these tasks they indeed undertook, and their successful accomplishment was a necessary precondition of the age of satan and aon of set. 16. for he is ever a sun, and she a moon. but to him is the winged secret flame, and to her the stooping starlight. crowley interpreted this verse as a simple identification of the beast and scarlet woman with "hadit" and nuit respectively. he further hypothesized an analogy to the yang/yin interrelationship of chinese cosmology. to me this latter interpretation seems more substantive, implying as it does that complementary magical influences would be required for the aon of horus to exert its full influence. 17. but ye are not so chosen. crowley excuses this particular comment as being directed to "the other worsh

ctively. he further hypothesized an analogy to the yang/yin interrelationship of chinese cosmology. to me this latter interpretation seems more substantive, implying as it does that complementary magical influences would be required for the aon of horus to exert its full influence. 17. but ye are not so chosen. crowley excuses this particular comment as being directed to "the other worshippers of nuit" besides the scarlet woman and himself. i read it as establishing to all readers of the book of the law that there would be but one "prince-priest the beast" the pathetic posturing of the many self-proclaimed "reincarnations" of aleister crowley speaks for itself. 18. burn upon their brows, o splendrous serpent! the uraeus cobra, worn on the forehead, was the symbol of egyptian kingship. more

"prince-priest the beast" the pathetic posturing of the many self-proclaimed "reincarnations" of aleister crowley speaks for itself. 18. burn upon their brows, o splendrous serpent! the uraeus cobra, worn on the forehead, was the symbol of egyptian kingship. more precisely, the pharaoh's role was that of a priest-king: a divinely inspired and sanctioned guardian of the initiatory elect of egypt. nuit announces crowley's ascent to his station as magus of the aon. once again the authenticity of the book of the law is subtly evidenced, as the exclusive symbolism of the uraeus is unmistakable "this is the uraeus which came forth from set. utterance #683, pyramid texts. 19. o azure-lidded woman, bend upon them! nuit is the "azure-lidded woman" considered together with verse #i-18, this implies

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

uns and systems blaze around us from the grave. i go where the souls of those for whom i resign the clay shall be my co-mates through eternal youth. at last i recognise the true ordeal and the real victory. mejnour, cast down thy elixir; lay by thy load of years! wherever the soul can wander, the eternal soul of all things protects it still" chapter 7.xv. il ne veulent plus perdre un moment d'une nuit si precieuse. lacretelle, tom. xii (they would not lose another moment of so precious a night) it was late that night, and rene-francois dumas, president of the revolutionary tribunal, had re-entered his cabinet, on his return from the jacobin club. with him were two men who might be said to represent, the one the moral, the other the physical force of the reign of terror: fouquier-tinville

THE BLACK LODGE

s is the self-preservation instinct carried to the extreme of "absolute virginity- that is, complete alienation from one s environment- as the condition of purity or sanctity; and therefore is she the queen (that is, this demoniac entity influences of controls of all those wicked devils that walk upon the earth, those that thou sawest even as little black specks that stained the heaven of urania (nuit as seen by the greeks. and all these are the excrement of choronzon" what we must understand about these religions is that they are "skew-wise: that is, they are arguments in circles, not expanding helixes. they do not lead to transmutation, that is, to initiation, but to permutation, in the mathematical sense of this word# any system of therugy that a magus creates begins immediately to suff

THE MAGICIAN S KABBALAH

" card. however, it should be seen that the fool is not a "zero" in the same way that the ain is "negative" rather than "nothing. the negative in this case is that of the finite glyph of kether, the point (having position but not magnitude) as created from the infinite ain (having infinite magnitude and no position. kether can be represented as the god hadit and the ain represented by the goddess nuit in the thelemic system developed by aleister crowley. in magick, chapter 0 (hence, the ain) he states "infinite space is called the goddess nuit, while the infinitely small and atomic yet omnipresent point is called hadit. this is the basis of all cosmology, which refers to the known, the unknown, and ultimately, their interaction. yod in chockmah the "first swirlings" of chockmah can be seen

therefore appropriate that the letter attributed to this path is that of qoph, meaning "back of the head, where the more primitive parts of the brain reside, regulating these energies. netzach is spelt in hebrew, ntzch, nun-tzaddi-cheth. the tarot attributions of these cards is that of death, the star, and the chariot. the egyptian deities of this sequence are revealing of netzach, being typhon, nuit and hormakhu; typhon (or seth) is the serpent deity connected with storms, a natural phenomena appropriate to netzach, and was the pilot of the solar boat (tiphareth) who speared apophis, symbolic of the death atu connecting netzach to tiphareth. nuit resided in the "lower mansion of heliopolis, which is the house of the sun, and again refers to netzach's relationship to tiphareth, to which t

THE SECRET RITUALS OF THE OTO

amp. the three companions form the triangle about the candidate. g.c. goes to c.b. and kneels, offering cup. c.b. drinks, lifts her kirtle from which he takes the phial of oil) g.c (within triangle. anoints crown of c. s head) file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c8.html (5 of 13 [12/28/2001 2:05:02 pm] the secret rituals of the o.t.o. in the name of nuit and of babalon and of isis (anoints centre of forehead) in the name of hadit and of chaos and of apophis (anoints ball of thumb) in the name of ra-hoor-khuit and of the beast and of on and by the authority of the g(rand) m(aster) b(aphomet) and by virtue of the powers vested in my person, i create thee, now and for ever, a knight templar of the order of kadosch and a companion of the holy gra

s all retain station. k.s. at mirrors by w. s.b. to left of g.c) g.c: sir knight, you will lead the procession. let us travel in the path of the serpent (knight leads deosil. at each outward curve, new knight and all sweep down and out with thumb. they go round 7 times) g.c: unveil the graal (all sheathe swords. c.b. takes cup, drinks and offers to g.c. each, as he drinks says: 1. to the glory of nuit who is babalon who is isis. 2. to the glory of hadit who is chaos who is apophis. 3. to the glory of hoor khuit who is the beast who is on. 4. to the glory of our first master three in one sol-om-on! file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c8.html (9 of 13 [12/28/2001 2:05:02 pm] the secret rituals of the o.t.o. 5. to the glory of our master jacobus

the eagle; and many other winged creatures; also wings attached to the symbols. this represents the flight of life from one resting-place to another, and is therefore a proper attribute of the phallus. the tree; is but the flowering phallus. the stars; these being the concourse of the brethren of the sun are venerable for the wise even as he. and the star-universe is as it were his mother, whence nuit is the highest and holiest of all that may be. and her mate is hadit, the secret and essential energy of life whose raiment is the phallus, wherefore is hadit equal with her, the highest and holiest of all that may be. and their child ra-hoor-khuit is the visible sol-phallus upon earth. but this is a mystery of the adepts of thelema and the vulgar may not attain to it. file//c /documents%20an

THOUGHTS ON SETH

ll add unto him the plagues that are written in this book: 22:19 and if any man shall take away from the words of the book of this prophecy, god shall take away his part out of the book of life, and out of the holy city, and [from] the things which are written in this book. 22:20 he which testifieth these things saith, surely i come quickly. amen. even so, come, lord jesy thoughts on seth (in het-nuit temple work) by fra. ananael od caosgo[ from: www.osogd.org] since we've placed seth on the throne of the west, i'd like to do more research on him since it's (obviously) lacking in the original gd materials. seth only gets mentioned as horus' evil uncle, and implies simply that horus kicked seth's butt and that makes him the baddest god of all and the avenger of evil, etc. etc. the mythology

TRUE HISTORY OF WITCHCRAFT

c canon. this is not the "ancient religion of the wise" but the modern sayings of" the beast 666" as crowley was wont to style himself. but, does any of this invalidate wicca as an expression of human spirituality? it depends on where one is coming from. certainly, the foundations of feminist wicca and the modern cult of the goddess are challenged with the fact that the goddess in question may be nuit, her manifestation the sworn whore, our lady babalon, the scarlet woman. transform what you will shall be the whole of history, but this makes what marx did to hegel look like slavish devotion. what crowley himself said of this kind of witchcraft is not merely instructive, but an afront to the conceits of an era "the belief in witchcraft" he observed" was not all superstition; its psychologic

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

, mais si soudainement qu elle n en a jamais pu decouvrir la fa on. en voycy une plus s avante. jeannette d abadie, habitante de siboro, aag e de seize ans, d pose qu elle fut men e la premi re fois au sabbat par une nomm e gratianne: qu il y a environ neuf mois qu elle veille et faict tout ce qu elle peut pour se rem dier: que puis les trois premiers mois desdicts neuf, parce qu elle veilloit la nuit chez elle, le diable la menoit toujours au sabbat de plain jour: et les six mois restans jusque au 16 septembre 1609, elle n y est all e que deux fois, parce qu elle a veill et veille encore dans l glise: et la derni re fois qu elle y a est, ce fut le 13 de septembre 1609, ce qu elle conte d une bizarre et bien terrible fa on. car elle dict qu ayant veill dans l glise de siboro, la nuict du s

TYSON DONALD THE POWER OF THE WORD

nd other qabalistic writings [i9091 [york beach, maine: weiser, 1977, p. 30) the formation of the yod is the formulation of the first creative force, of that father who is called "self-begotten" and unto whom it is said "thou hast formulated thy father, and made fertile thy mother" the adding of the he' to the yod is the marriage of that father to the great co-equal mother, who is a reflection of nuit as he is of hadit. their union brings forth the son vau who is the heir. finally the daughter he' is produced. she is both the twin sister and the daughter of vau. his mission is to redeem her by making her his bride; the result of this is to set her upon the throne of her mother, and 250 tetragrammaton it is only she whose youthful embrace can reawaken the eld of the all-father. in this comp

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

ntram del gran arcano es i.a.o. i (ignis, fuego: a (aqua) agua; o (origo, principio, esp ritu. 18 mars descends into the flaming forge of vulcan in order to retemper his sword and to conquer the heart of venus; hercules descends in order to clean the stables of augias2 with the sacred fire and perseus descends in order to cut off medusa's head. remember beloved disciples that our divine mother is nuit [pronounced noot] and her word is (56) fiftysix. this number is kabbalistically added as follows: 5+ 6= 11, then 1+ 1= 2. one is the father; two is she, nuit, the divine mother kundalini. practice: 1. lay down on your bed, facing up and with your body relaxed. 2. achieve the state of slumber by meditating upon the sacred serpent that dwells in the coccygeal chakra. 3. thereafter, pray with al

chakra. 3. thereafter, pray with all of your heart, meditating on the following sacred ritualistic prayer: invocation be thou, oh hadit, my secret, the gnostic mystery of my being, the central point of my connection, my heart itself, and bloom on my fertile lips, made verb! up above, in the infinite heavens, in the profound height of the unknown, the incessant glow of light is the naked beauty of nuit. she reclines, she bends in delectable ecstasy, to receive the kiss of secret fervor of hadit. the winged sphere and the blue of the sky are yours. o.a.o. kakof na. khonsa o.a.o. kakof na. khonsa o.a.o. kakof na. khonsa 2 [pronounced owe-gee-us] a la fragua encendida de vulcano, bajan, marte para retemplar su espada y conquistar el coraz n de venus; hermes para limpiar los establos de augias

e blue of the sky are yours. o.a.o. kakof na. khonsa o.a.o. kakof na. khonsa o.a.o. kakof na. khonsa 2 [pronounced owe-gee-us] a la fragua encendida de vulcano, bajan, marte para retemplar su espada y conquistar el coraz n de venus; hermes para limpiar los establos de augias con el fuego sagrado; y perseo para cortar la cabeza de la medusa. recordad, amados disc pulos, que nuestra divina madre es nuit y que su palabra es (56) cincuenta y seis. este n mero se descompone kabal sticamente as: 5 m s 6 igual 11. 1 m s 1 es igual a 2. uno es el padre, dos, ella, nuit, la divina madre kundalini. practica: 1 acostaos en vuestro lecho, boca arriba, con el cuerpo todo relajado. 2 adormeceos, meditando en la serpiente sagrada que est en el chacra cox geo. 3 orad con todo vuestro coraz n, meditando en

geo. 3 orad con todo vuestro coraz n, meditando en la siguiente plegaria del sagrado ritual: invocaci n "sed t, oh hadit, mi secreto, el misterio gn stico de mi ser, el punto c ntrico de mi conexi n, mi coraz n mismo, y florece en mis labios fecundos, hecho verbo. all arriba, en los cielos infinitos, en la altura profunda de lo desconocido, el resplandor incesante de luz es la desnuda belleza de nuit. ella se inclina, se curva en xtasis deleitoso, para recibir el sculo secreto de hadit. la alada esfera y el azul del cielo son tuyos. o ao kakof na khonsa o ao kakof na khonsa o ao kakof na khonsa 19 these mantras have the power of transmuting our sexual energy into light and fire within the alchemical laboratory of the human body. this prayer with its mantras can be utilized in sexual magic

kundalini, cuya venerable sacerdotisa es vuestra mujer. orad y meditad as: invocaci n "oh, isis, madre del cosmos, ra z del amor, tronco, capullo, hoja, flor y semilla de todo cuanto existe. a ti, fuerza naturalizante, te conjuramos, llamamos a la reina del espacio y de la noche, y besando tus ojos amorosos, bebiendo el roc o de tus labios, respirando el dulce aroma de tu cuerpo, exclamamos "oh, nuit, t, eterna seidad del cielo, que eres el alma primordial, que eres lo que fue y lo que ser, a quien ning n mortal ha levantado el velo, cuando t est s bajo las estrellas irradiantes del nocturno y profundo cielo del desierto, con pureza de coraz n y en la flama de la serpiente te llamamos. orad y meditad intensamente. la divina madre ense a a sus hijos. esta oraci n se debe hacer combinando l

WORKING CEPHALOEDIUM VERSION 1

e book of the law. secondly: it is a working of mercury and sol, combined even as they are in t he beast; so that the word of the working is aleph-lamed-dalet-yod weh note: s ic, probably should be aleph-lamed-hay, 36, the square of 6 and the sum of the first eight numbers, etc, etc. now aleph is the letter of hadith as hay of nu ith, and lamed is their balanced union. thirdly: alostrael resumeth nuit and the beast hadith; their copulation is t herefore by this word 36 well signified. fourthly: it is written `liber lapidis lazuli, cap. iii, vv. 16-18 that al l is vain unless there be``a man's life spilt for thy love upon mine altars' thus then let his high priest do sacrifice to the beast, thereby to consecrate him to the rite. fifthly: that `the paris working, the first model for our pres

book of the law" she shall wear a girdle of white or of mixed colours. in her hair she shall wreathe her serpent. 2. the beast shall wear an orange slip& sash as proper to (a) hod (b) the sun (c) gemini: for he is prophet of the gods& he is the beast 666, of the sun& he is innocent, a child, even, as horus-harpocrates, with the double function in love. over this shall he wear the robe of blue for nuit lined with scarlet for hadith& the sun is gold on his breast. he shall wear the 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 fro

WORKING CEPHALOEDIUM VERSION 2

"the book of the law. secondly: it is a working of mercury and sol, combined even as they are in the beast; so that the word of the working is aleph-lamed-dalet-yod weh note: sic, probably should be aleph-lamed-hay, 36, the square of 6 and the sum of the first eight numbers, etc, etc. now aleph is the letter of hadith as hay of nuith, and lamed is their balanced union. thirdly: alostrael resumeth nuit and the beast hadith; their copulation is therefore by this word 36 well signified. fourthly: it is written `liber lapidis lazuli, cap. iii, vv. 16-18 that all is vain unless there be``a man's life spilt for thy love upon mine altars' thus then let his high priest do sacrifice to the beast, thereby to consecrate him to the rite. fifthly: that `the paris working, the first model for our presen

book of the law" she shall wear a girdle of white or of mixed colours. in her hair she shall wreathe her serpent. 2. the beast shall wear an orange slip& sash as proper to (a) hod (b) the sun (c) gemini: for he is prophet of the gods& he is the beast 666, of the sun& he is innocent, a child, even, as horus-harpocrates, with the double function in love. over this shall he wear the robe of blue for nuit lined with scarlet for hadith& the sun is gold on his breast. he shall wear the 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 fro

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

outlined, yod is the mercurial "virgin word, the spermatozoon concealing its light under a cloke; and mem is the amniotic fluid, the flood wherein is the life-bearing ark. see a. crowley "the ship, equinox i, x> and then, in the centre of all, broods spirit, which combines the mildness of the lamb with the horns of the ram, and is the letter of bacchus or "christ<nuith, which makes possible the process described in the previous notes. but it is not permissible here to explain fully the exact matter or manner of this adjustment. i have preferred the exoteric attributions, which are sufficiently informative for the beginner> after the magician has created his instrument, and balanced it truly, and filled it with the lightnings of his will, then is the weapon

d words which enshrine formulae of great efficacity in particular operations. for example, v.i.t.r.i.o.l. gives a certain regimen of the planets useful in alchemical work. ararita is a formula of the macrocosm potent in certain very lofty operations of the magick of the inmost light (see liber 813) the formula of thelema may be summarized thus: theta "babalon and the beast conjoined- epsilon unto nuith (ccxx, i, 51- lambda the work accomplished in justice- eta the holy graal- mu the water therein- alpha the babe in the egg (harpocrates on the lotus) that of "agape" is as follows: dionysus (capital alpha- the virgin earth gamma- the babe in the egg (small alpha- the image of the father- the massacre of the innocents, pi (winepress- the draught of ecstasy, eta. the student will find it well

tions which mean nothing whatever. with such people we have nothing to do. but to those who seek reality the key of magick is offered, and they are hereby warned that the key to the treasure-house is no good without the combination; and the combination is the magical record. from one point of view, magical progress actually consists in deciphering one's own record<star in the body of nuith, every successive incarnation is a veil, and the acquisition of the magical memory a gradual unveiling of that star, of that god> for this reason it is the most important thing to do, on strictly magical grounds. but apart from this, it is absolutely essential that the record should be clear, full and concise, because it is only by such a record that your teacher can judge how it is best to

"one" is the meaning of his motto achad. finally, he did in fact "discover the key of it all<[weh note: see the citation in an earlier note of mine. this time crowley missed the "style of the letter" again> after the beast himself had failed to do so in 14 years of study (d) his power to conceive and express in concise terms true solutions of the main problems of the universe. e.g. the formula of nuith and hadith explain existence in the terms of mathematical-logical philosophy, so as to satisfy the difficulties of reconciling dualism, monism and nihilism; all 261 antinomies in all spheres; and the original perfection with the manifest imperfection of things. again "do that thou wilt, the most sublimely austere ethical precept ever uttered, despite its apparent licence, is seen on analysis

rd that goeth from (a) free breath (u) through willed breath (m) and stopped breath (gn) to continuous breath. thus symbolizing the whole course of spiritual life. a is the formless hero; u is the six-fold solar sound of physical life, the triangle of soul being entwined with that of body; m is the silence of "death; gn is the nasal sound of generation& knowledge. isak "identical point" sa-ba-ft "nuith! hadith! ra-hoor-khuit "hail, great wild beast "hail, iao" 270 section ff. 1. this is the lord of the gods: 2. this is the lord of the universe: 3. this is he whom the winds fear. 4. this is he, who having made voice by his commandment is lord of all things; king, ruler and helper. hear me, and make all spirits subject unto me: so that every spirit of the firmament and of the ether: upon the

e of banishing and consecration, etc. he recites section a as a rehearsal before his holy guardian angel of the attributes of that angel. each phrase must be realized with full concentration of force, so as to make samadhi as perfectly as possible upon the truth proclaimed "line 1" he identifies his angel with the ain soph, and the kether thereof; one formulation of hadit in the boundless body of nuith "line 2,3,4" he asserts that his angel has created (for the purpose 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 "himself made perfect;

gil called the mark of the beast, and the signs of l.v.x (see plate as before. he then vibrates the names extending his will in the same way as before, but vertically upward. at the same time he expands the source of that will- the secret symbol of self- both about him and below, as if to affirm that self, duplex as is its form, reluctant to acquiesce in its failure to coincide with the sphere of nuith. let him now imagine, at the last word, that the head of his will, where his consciousness is fixed, opens its fissure (the brahmarandra-cakkra, at the junction of the cranial sutures) and exudes a drop of clear crystalline dew, and that this pearl is his soul, a virgin offering to his angel, pressed forth from his being by the intensity of his aspiration- section ff. with these words the ad

ce to the symbols 93 and 6; that he is a warrior in the army of will and of the sun. 93 is also the number of aiwaz and 6 of the beast> is a name of ayin, the eye, and the devil our lord, and the goat of mendes. he is the lord of the sabbath of the adepts, and is satan, therefore also the sun, whose number of magick is 666, the seal of his servant the beast. but again sa is 61, ain, the naught of nuith; ba means go, for hadit; and f is their son the sun who is ra-hoor-khuit. so then let the adept set his sigil upon all the words he hath writ in the book of the works of his will. 290 and let him then end all, saying, such are the words<logos "word, add (hebrew values) to 93. and gr:epsilon-pi-eta "words (whence "epic) has also that value: gr:epsilon-iota-delta-epsilon gr:

iverse :indigo :32 "bis :empresses (coins :citrine, olive, russet: and black(1 :31 "bis :all 22 trumps :white merging into grey (1) the pure earth known to the ancient egyptians, during that: equinox of the gods over which isis presided (i.e. the pagan era) was: taken as green: 309 table i: xix: xxii :key scale: selection of egyptian gods: small selection of: hindu deities: 0 :harpocrates, amoun, nuith :aum: 1 :ptah, asar un nefer, hadith :parabrahm (or any other whom: one wishes to please: 2 :amoun, thoth, nuith (zodiac.:shiva, vishnu (as buddha ava: tara).akasa(as matter).lingam: 3 :maut, isis, nephthys :bhavani (all forms of sakti: prana (as force, yoni: 4 :amoun, isis :indra, brahma: 5 :horus, nephthys :vishnu, varruna-avatar: 6 :asar, ra :vishnu-hari-krishna-rama: 7 :hathoor :bhavani

ALEISTER CROWLEY TAO TEH KING

e may know her offspring. he that knoweth his mother, and abideth in her nature, remaineth in surety all his days. 3. with the mouth closed, and the gates of breath controlled, he remaineth at ease all his days. with the mouth open, and the breath directed to outward affairs, he hath no surety all his days. 4. to perceive that minute point((hadith) is true vision; to maintain the soft and gentle((nuith) is true strength. 5. employing harmoniously the light within((ra-hoor-khuith. paragraphs 3-5 refer to certain technical practices which may be studied in 'book 4 'the equinox' and 'liber al vel. ccxx) so that it returneth to its origin, one guardeth even one's body from evil, and keepeth silence before all men. 58 chapter liii the witness of greed. 1. were i discovered by men, and charged w

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

t in the trance called by me the "star-sponge- see note to v. 59- this apprehension of the universe is seen as an astral vision. it began as "nothingness with sparkles" in 1916 e.v. by lake pasquaney in new hampshire, u.s.a. and developed into fullness on various subsequent occasions. each 'star' is connected directly with every other star, and the space being without limit (ain soph) the body of nuith, any one star is as much the centre as any other. each man instinctively feels that he is the centre of the cosmos, and philosophers have jeered at his presumption. but it was he that was precisely right. the yokel is no more 'petty' than the king, nor the earth than the sun. each simple elemental self is supreme, very god of very god. ay, in this book is truth almost insufferably splendid

own special work, each star its particular orbit. in addressing me as warrior lord of thebes, it appears as if she perceived a certain continuity or identity of myself with ankh-f-n-khonsu, whose stele is the link with antiquity of this revelation. see equinox i, vii, pp. 363-400a, for the account of this event. the unveiling is the proclamation of the truth previously explained, that the body of nuith occupies infinite space, so that every star thereof is whole in itself, an independent and absolute unit. they differ as carbon and calcium differ, but each is a simple "immortal" substance, or at least a form of some simpler substance. each soul is thus absolute, and 'good' or 'evil' are merely terms descriptive of relations between destructible combinations. thus quinine is 'good' for a ma

s purpose, i became the complement of her. these centres are those of love, life and language. duality is the condition of all three. it will appear later how it is that none and two are identical; they are distinct in our minds only because those minds are conscious, and therefore think of "two" as their own state. but the unconscious mind thinks nothing, and is nothing. yet it is the same mind. nuith selects three centres of her body to become "two" with hadit; for she asks me to declare her in these three. infinite freedom, all-embracing, for physical love; boundless continuity for life; and the silent rhythm of the stars for language. these three conceptions are her gift to us. al i,7 "behold! it is revealed by aiwass the minister of hoor-paar-kraat" the old comment 7. aiwass- see intr

le principle, the first cause, and the free breath of life, the sound of the vowel a being made with the open throat and mouth. as zero he represents the female principle, the fertile mother (an old name for the card is mat, from the italian 'matto, fool, but earlier also from maut, the egyptian vulture-mother-goddess. fertile, for the 'egg of blue' is the uterus, and in the macrocosm the body of nuith, and it contains the unborn babe, helpless yet protected and nourished against the crocodiles and tigers shown on the card, just as the womb is sealed during gestation. he sits on a lotus, the yoni, which floats on the 'nile, the amniotic fluid. in his absolute innocence and ignorance he is "the fool; he is the 'saviour, being the son who shall trample on the crocodiles and tigers, and aveng

n with the sword, whose flesh is placed upon a disk, in the lesser mysteries, baptizing with water as "jesus" with fire, with on, oannes, noah, and the like. it seems as if this great division, which has wrought such appalling havoc upon the earth, were originally no more than a distinction adopted for convenience. it is indeed the task of this book to reduce theology to the interplay of the dyad nuith and hadith, these being themselves conceived as complementary, as two equivalent to naught "divided for lvoe's sake, for the chance of union- had enjoyed them in the form of a beast, bird, or what not; while later mary attributed her condition to the agency of a spirit- spiritus, breath, or air- in the shape of a dove. but the "small person" of hindu mysticism, the dwarf insane yet crafty of

ting the equation 1(-1= 0<initiates of the ixth degree of o.t.o. it could be expressed: phi k- t= 0, where phi- k= 0, and phi and k are both positive integers, which is the general magical formula in our cosmos "come forth- from what are you hiding "under the stars, that is, openly. also, let love be 'under' or 'unto' the body of nuith. but above all, be open! what is this shame? is love hideous, that men should cover him with lies? is love so sacred that others must not intrude? nay 'under the stars, at night, what eye but theirs may see? or, if one see, should not your worship wake the cloisters of his soul to echo sanctity for that so lovely a deed and gracious you have done? al i,13 "i am above you and in you. my ecsta

mplies some mystic bond which i imagine is only to be understood by experience; this human ecstasy and that divine ecstasy interact. a similar doctrine is found in the bhagavad gita. the new comment note that space is omnipresent<illusion of duality. but when nuith says "i am infinite space and the infinite stars thereof (verse 22) there must be some other meaning. may i define it as "totality of the possibilities of giving form to being, and thus equivalent to "matter, which manifests "motion? this at least suits the verse under present discussion; for the feminine idea is to take delight in enabling the masculine idea to express itself by its means

s a fact. in the cosmos almost any aggregation can think and act as an ego. for instance, the cells of our bodies are each units, diverse in composition and character, living each a life of its own. yet we think and act for them, and say "i. the stars are the cells of her body. each one of us is such a cell; not less itself but more because of its secret function in her. it should be evident that nuith obtains the satisfaction of her nature when the parts of her body fulfil their own nature. the sacrament of live is not only so from the point of view of the celebrants, but from that of the divinity invoked. it is said that for every step one takes towards one's holy guardian angel, he takes two towards his client. what do i mean by "beings divided by illusion from nuith, in the first parag

ego, apparently; it forgets that duality was its cause, and must be equally real with itself, in one sense or another. but subsequent samadhi teaches the adept that his universal instantaneous unity exists as "none and two; and he learns that his samadhi is peculiar to himself as well as common to all. he becomes able to experience the truth of the statements in the book of the law, the nature of nuith and hadith, and of himself as a star, unique, individual, and eternal, but yet a part of the body of nuith, and therefore identical with all other stars in that respect. he realizes himself as the "bed in working" of nuith and hadit, as a particular form assumed by the latter for the sake of variety in his "play" with the former; and he partakes in this play by his self-realization, which he

BLUE EQUINOX

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 divide, add, multiply, and understand. by division cometh forth 0.12, as if it were written nuith! hadith! ra-hoor- khuith! before the dyad. by addition ariseth eleven, the number of true magick: and by multiplication three hundred, the number of the holy spirit or fire, the letter shin, wherein all things are consumed utterly. with these considerations, and a full understanding of the mysteries of the number 666 and 418, you will be armed mightily in this way of far flight. but you shou

the voice s daughter o f reconcilers child of powers of waters j lord of gates of matter u the pantacle of frater v.i.o. this pantacle is a symbolic map of the universe, as understood by frater v.i.o. when a neophyte of a.a, and offered by him for the examination of that grade. liber clxv 169 dec. 31, 11:30 to 11:46 p.m. l.b.r. dragon. meditation on love.8 afterwards i imagined the dim figure of nuith overshadowed the universe. amen. and now i will go out and wish r. and baby a happy new year. a summary comment. by fra o.m. 7 =48 i think you are the real man, and will attain. you work hard and regularly, and keep the record well. and you have the root of the matter in you. these are your-dangers (1) you are emotional. this is very bad, and must be got rid of. it.s a form of egoism, and le

unless the flesh is passive, head cool, the soul as firm and pure as flaming diamond, the radiance will not reach the chamber, its sunlight will not warm the heart, nor will the mystic sounds of akashic heights reach the ear, however eager, at the initial stage. the uniting of the disciple with his angel depends upon the former. the latter is always at hand .akashic heights..the dwelling-place of nuith. 73. unless thou hearest, thou canst not see. unless thou seest, thou canst not hear. to hear and see this is the second stage. this is an obscure verse. it implies that the qualities of fire and spirit commingle to reach the second stage. there is evidently a verse missing, or rather omitted, as may be the voice of the silence 31 understood by the row of dots; this presumably refers to the

LIBER ALEPH

then the sun, mercury, and venus, whose sacred letters are r (r, b (b, and d (d. but the last of the diverse letters is h (h, which in the tarot is the star whose eidolon is d (d; and herein is that arcanum concerning the tao of which i have already written. of this will i not write more plainly. but mark this, that our trinity is our path inwards in the solar system, and that h being of our lady nuith starry, is an anchor to this magick which else were apt to deny our wholeness of relation to the outer as to the inner. my son, ponder these words, and profit by them; for i have wrought cunningly to conceal or to reveal, according to thine intelligence, o my son! b liber aleph vel cxi 88 gi de quibusdam artibus magicis (of certain magick arts) ow of those operations of magick by which thou

for after many questions i obtained from the wizard amalantrah that name olun, that is one hundred and fifty and six even as that of our lady babalon; and then, being inspired, i wrote down her earth-name in greek, marie, which is also that this name (as i have learned) is in the ph.nician tongue, wh lon; which by interpretation is that which is infinite, and space; so that all is consonant with nuith our lady of the stars. thus, o my son, is the word of truth echoed through-out all worlds; and thus have the wise mighty assurance in their way. see, o my son, that thou work not without this guard inflexible, lest thou err in thy perceptions. f the book of wisdom or folly 111 dz de viris magnanimis, amore pr clarissimis (of great men, most distinguished in love) now that in the mind of man

with that which is written in the book of the law: to make no distinction between any one thing and any other thing. learn well to apprehend this mystery, for it is the great gate of the college of understanding, whereby each and all of thy senses become constant and perpetual witnesses of the one eucharist, whereunto also they are ministers. so then to thee every phenomenon soever is the body of nuith in her passion; for it is an event; that is, the marriage of some one point of view with some one possibility. and this state of mind is notably an appurtenance of thy grade of master of the temple, and the unveiling of the arcanum of sorrow, which is thy work, as it is written in liber magi. moreover, this state, assimilated in the very marrow of thy mind, is the first stop toward the compr

at the mystery of the laws whereby the universe is upheld. this is that which is written: true wisdom and perfect happiness. o my son, it is in this contemplation that one hath the reward of the oath; it is by this that the tribulations are rolled away as a stone from thy tomb; it is with this that thou art wholly freed from the illusions of distinctions, being absorbed into the body of our lady nuith. may she grant thee this beatitude; yea, not to thee only, but to all that are. n the book of wisdom or folly 139 eq de inferno servorum (of the hell of the slaves) ow, o my son, having understood the heaven that is within thee, according to thy will, learn this concerning the hell of the slaves of the slave- gods, that it is a true place of torment. for they, restricting themselves, and bei

and equilibrated by entire fulfilment and exchange, constancy is a point of thy concentration and adultery a division in thy will. but when thou hast the summit and perfection of any work, of what worth is it to continue herein? hast thou two stomachs, as has a cow, to chew the cud of a digested love? yet, o my son, this constancy is not of necessity a stagnation. nay, behold the body of our lady nuith, therein are found twin suns, that revolve constantly about each other. so also it may be in love, that two souls, meeting, discover each in the other such wealth and richness of light and love, and in one phase of life (or incarnation) or even in many, they exhaust not that treasure. or will i say that such are not in their degree and quality thrice fortunate. but to persist in dulness, in

or noxious to thee, unless thou canst (in our mode) win them by love, by withdrawing thine attention from them; but thou shalt not destroy them, for that they are without doubt the desire of another. m liber aleph vel cxi 146 eo de virtute toleranti (of the power of tolerance) nderstand then heartily, o my son, that in the light of this my wisdom all things are one, being of the body or our lady nuith, proper, necessary and perfect. there is then none superfluous or harmful, and there is none honourable or dishonourable more than another. lo! in thine own body, the vile intestine is of more worth to thee than the noble hand or the proud eye, for thou canst lose these and live, but not that. esteem therefore a thing in relation to thine own will, preferring the ear if thou love musick, and

thing in relation to thine own will, preferring the ear if thou love musick, and the palate if thou love wine, but the essential organs of life above these. have respect also to the will of thy fellow, not hindering him in his way save as he may overly jostle thee in thine. for by the practice of this tolerance thou shalt come sooner to the understanding of this equality of all things in our lady nuith, and so the high attainment of universal love. yet in thy partial and particular action, as thou art a creature of illusion, do thou maintain the right relation of one thing to another; fighting if thou be a soldier, or building if thou be a mason. for if thou hold not fast this discipline and proportion, which alloweth its true will to every part of thy being, the error of one shall draw al

o the throne of horus, the lord of the lion, and by him enheartened against fear. moreover, in minutum mundum, the map of the universe, it is the path of the lion that bindeth he two highest faculties of thy mind. again, it is mau, the sun at brightness of high noon, that is called the lion, very lordly, in our holy invocation. sekhet our lady is figured as a lioness, for that she is that lust of nuith toward hadith which is the fierceness of the night of the stars, and their necessity; whence also is she true symbol of thine own hunger of attainment, the passion of thy light to dare all for its fulfilling. it is then the possession of this quality which determineth thy manhood; for without it thou art not impelled to magick, and thy will is but the slave s endurance and patience under the

.conomy shall be destroyed by that small disobedience. b liber aleph vel cxi 160 #d de pyramide (of the pyramid) ow then at last art thou made ready to confront the pyramid, if thou art established as a sphinx. for it also hath the foursquare base of law, and the four triangles of light, life, love and liberty for its sides, that meet in a point of perfection that is hadith, poised to the kiss of nuith. but in this pyramid there is no difference of form between the sides, as it is in thy sphinx, for these are wholly one, save in direction. thou art then an harmony of the four by right of thy attainment of adeptship, the crown of thy manhood, but not an identity, as in godhead. therefore may it be said from one point of sight that thine achievement is but a preparation, an adornment of the

LIBER CLXV A MASTER OF THE TEMPLE

en of the voice s daughter of reconcilers child of powers ofwaters j lord of gates matter u the pantacle of frater v.i.o. this pantacle is a symbolic map of the universe, as understood by frater v.i.o. when a neophyte of a\a, and offered by him for the examination of that grade. liber clxv 169 dec. 31, 11:30 to 11:46 p.m. l.b.r. dragon. meditation on love.8 afterwards i imagined the dim figure of nuith overshadowed the universe. amen. and now i will go out and wish r. and baby a happy new year. a summary comment. by fra o.m. 7 =48 i think you are the real man, and will attain. you work hard and regularly, and keep the record well. and you have the root of the matter in you. these are your-dangers (1) you are emotional. this is very bad, and must be got rid of. it s a form of egoism, and le

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

lebreast and the burial chambers actually look like such from outside. the implication isthat the dead are placed again inside the womb, the breast, the symbols of renewedlife. the egyptians used to place their dead within sarcophagi that were symbols of thefemale body. in fact, the interior of the lid of the sarcophagus had the image of thenight sky as the over-arching body of the mother goddess nuith.clearly, the monarchies of any age have been responsible for atrocious crimes. and yet, themonarchs themselves claim rulership by divine right. james vi of scotland becamejames i of england and was the main proponent of this. the origins of the sanctity of kingsgoes back to pre-diluvian times, however.the state of monarchy is the most supreme thing upon earth, for kings are not only god'slie

RUBY TABLET OF SET

e sought. on her own the priestess is not the last word; it is her wisdom those first stages of life will eventually find themselves search for rather than the feminine for itself. the book of thoth hints at this when speaking of the veil of light surrounding the priestess "she is the truth behind the veil of light" crowley goes further yet and identifies the card's shrouded figure as the goddess nuith, the "possibility of form. it is that last which gives the card a more setian appeal. it is also that which catches the eye: that possibility of form, or as we might say today, the potential to xeper by making use of the material available to fashion a whole which is more than the sum of its parts. the presence of the camel can be found in the book of lies and again in the book of thoth. the

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

lion pound dot. the man who in his turn marries a woman for her wealth is as foul a male prostitute as ever shrieked his lewd obscenities in the street of sodom, and down the by-ways of gibeah. tannhauser expresses the whole celebration of this union in two pregnant lines: that is true marriage, in my estimate. aspire together to one deity? yes *tannhauser, vol. i, p. 259. or again in the song of nuith: we are lulled by the whirr of the stars; we are fanned by the whisper, the wind; we are locked in unbreakable bars, the love of the spirit and mind. the infinite powers of rapture are ours; we are one, and our kisses are kind *orpheus, vol. iii, p. 218. a true wife, that is a woman whose very soul palpitates in harmony with that of her husband or lover, is the greatest joy of life. burns sa

WORKING CEPHALOEDIUM VERSION 1

en``all is ever as it was' in "the book of the law, and in aiwaz are f ound the three star-clusters of earth-nature, the goat under the god set or sat urn for hadith, the begetter, and mars exalted therein for force and fire, the virgin under thoth or mercury, his word creating in her the eidolon of his natu re, and the bull under isis or venus, the mighty redemption and nourish ment of love, for nuith the womb of space wherein her lord worketh his work. by this cometh forth the sign of the child, the star-cluster of the twins, un der hermes the word, airy, elastic, bisexual, eternally young, the lovers born of one womb, made two that by love they may make themselves one. so then in this name aiwaz is every rite of the magick of the aeon of horus d eclared in detail, and in his number 93 i

ereby& herein most solemnly promise& swear: to devote my whole working time exclusively to the completion of my comment on "the book of the law" 2. i, etc, as before etc. swear: that as soon as the comment is ready, i will take the book& cause it to be printed, bound& issued in the manner ordained in the book itself, though i leave myself without money to buy my next meal to these oaths, i called nuith! hadith! ra hoor khuit! as witnesses thereof. i then invoked aiwaz to aid me to keep them& in all other ways soever to forward the work. 2.20 a.m- i therefore open my ms. of the comment. dec. 15. we seem to have been harassed by minor illnesses, so much as to be actually crippled; in fact i have been practically obliged to keep to my bed& alostrael will take the divination concerning the wor

WORKING CEPHALOEDIUM VERSION 2

itten``all is ever as it was' in "the book of the law, and in aiwaz are found the three star-clusters of earth-nature, the goat under the god set or saturn for hadith, the begetter, and mars exalted therein for force and fire, the virgin under thoth or mercury, his word creating in her the eidolon of his nature, and the bull under isis or venus, the mighty redemption and nourish ment of love, for nuith the womb of space wherein her lord worketh his work. by this cometh forth the sign of the child, the star-cluster of the twins, under hermes the word, airy, elastic, bisexual, eternally young, the lovers born of one womb, made two that by love they may make themselves one. so then in this name aiwaz is every rite of the magick of the aeon of horus declared in detail, and in his number 93 is

ereby& herein most solemnly promise& swear: to devote my whole working time exclusively to the completion of my comment on "the book of the law" 2. i, etc, as before etc. swear: that as soon as the comment is ready, i will take the book& cause it to be printed, bound& issued in the manner ordained in the book itself, though i leave myself without money to buy my next meal to these oaths, i called nuith! hadith! ra hoor khuit! as witnesses thereof. i then invoked aiwaz to aid me to keep them& in all other ways soever to forward the work. 2.20 a.m- i therefore open my ms. of the comment. dec. 15. we seem to have been harassed by minor illnesses, so much as to be actually crippled; in fact i have been practically obliged to keep to my bed& alostrael will take the divination concerning the wor

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

isphere) ritual: justice, promotion, recognition and financial gain edrinios, the time of arbitration native american name: harvest moon, dark butterfly moon full moon date: august/september (february/march in the southern hemisphere) ritual: reaping what has been sown, abundance, assessing life and resources with a view to shedding what cannot be used cantios, the song moon native american name: nut moon, moon when the birds fly south full moon date: september/october (march/april in the southern hemisphere) ritual: final burst of energy for tasks undone, salvaging relationships and missed opportunities a full moon ritual for energy use this ritual to bring specific lunar energies into your life. it should be carried out on the evening of the full moon or as close as you can. i choose can

d place it to the west of the leaves and the circle of the harvest fruits* take a leaf to symbolise an ending, an unfulfilled hope or plan and another for one that was achieved or a problem now resolved; name first the sorrow and then the gain and drop the leaves into the bowl of water, saying: what is lost and what is gained are balanced and one and the same, as the waters of life flow on* eat a nut or seed or a sliver of fruit, saying: i take with thanks the abundance of the harvest and i bid farewell to the summer with joy and not with sadness* continue to name and float leaves and eat nuts and seeds until your repository of regrets is empty* move the candles closer to the container of water and look into the water and see, either in your mind's vision, or on the surface images in the l

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

he right degree of force, as when a wrestler has his hold broken. there may be failure to apply the force in the right manner, as when one presents a cheque at the wrong window of the bank. there may be failure to employ the correct medium, as when leonardo da vinci found his masterpiece fade away. the force may be applied to an unsuitable object, as when one tries to crack a stone, thinking it a nut (4) the first requisite for causing any change is through qualitative and quantitative understanding of the conditions (illustration: the most common cause of failure in life is ignorance of one's own true will, or of the means by which to fulfil that will. a man may fancy himself a painter, and waste his life trying to become one; or he may be really a painter, and yet fail to understand and

ALEISTER CROWLEY MAGICK WITHOUT TEARS

n. there may be failure to apply the force in the magic without tears get any book for free on: www.abika.com 39 right manner, as when one presents a cheque at the wrong window of the bank. there may be failure to employ the correct medium, as when leonardo da vinci found his masterpiece fade away. the force may be applied to an unsuitable object, as when one tries to crack a stone, thinking it a nut) 4. the first requisite for causing any change is thorough qualitative and quantitative understanding of the condition (illustration: the most common cause of failure in life is ignorance of one's own true will, or of the means by which to fulfill that will. a man may fancy himself a painter, and waste his life trying to become one; or he may be really a painter, and yet fail to understand and

ALEISTER CROWLEY EQ I 5

161 and there is a string instrument, somewhat like a zither. and there is a human voice. and the voice comes: this is the song of the sphinx, which she singeth ever in the ears of men. and it is the song of the syrens. and whoever heareth it is lost. i iii mu pa telai, o chi balae tu wa melai wa pa malae- a, a, a ut! ut! ut! tu fu tulu! ge; fu latrai, tu fu tulu le fu malai pa, sa, ga. kut- hut- nut. ii iv qwi mu telai ai oai ya pa melai; rel moai u, u, u. ti- ti- ti 'se gu melai; wa la pelai pe fu telai, tu fu latai fu tu lu. wi, ni, bi "translation of song" i silence! the moon ceaseth (her motion, that also was sweet in the air, in the air, in the air! who will shall attain! who will shall attain by the moon, and by myself, and by the angel of the lord! ii now silence ceaseth and the mo

ALEISTER CROWLEY EQUINOX EQ I 1 2

e. all this, observe, is very meaningless, very vague at the best. what is the astral plane? is there such a thing? how do its phantoms differ from those of absinthe, reverie, and love, and so on? we may admit their unsubstantiality without denying their power; the phantoms of absinthe and love are potent enough to drive a man to death or marriage; while reverie may end in anti- vivisectionism or nut-food-madness. on the whole, i prefer to explain the many terrible catastrophes i have seen caused by magic misunderstood by supposing that in magic one is working with some very subtle and essential function of the brain, whose disease may mean for one man paralysis, for another mania, for a third melancholia, for a fourth death. it is not priori" absurd to suggest that there may be some one

ALEISTER CROWLEY EQUINOX EQ I 2 3

f all men. as the surroundings play an important part in our life, my first duty is to describe them. the island is a large one. when i have gone round it myself i shall perhaps be able to give a rough estimate of its area. for the present i can but say "it is a large island" we have trees by thousands: water trees, from which, after the stems have been cut and slashed, the water pours down; kola-nut trees, papaw tress, with their flowers, male and female; dragon trees, fig trees, cocoa-nut palms, bread-fruit trees, and the rest. beautiful birds are dwelling in the branches. all that is needed for life is abundant and easy to gather. the climate permits us 367 to spend night and day in the open, and when i retire to sleep on the box whose cover i have turned out to be, my companions sleep

ALEISTER CROWLEY EQUINOX EQ I 3

and individual phenomena, magnified, it is true, both in quantity and quality, but always faithful to their origin. man cannot escape the fatality of his mortal and physical temperament. hashish will be, indeed, for the impressions and familiar thoughts of the man, a mirror which magnifies, yet no more than a mirror. here is the drug before your eyes: a little green sweet-meat, about as big as a nut, with a strange smell; so strange that it arouses a certain revulsion, and inclinations to nausea_ as, indeed, any fine and even agreeable scent, exalted to its maximum strength and (so to say) density, would do. allow me to remark in passing that this proposition can be inverted, and that the most disgusting and revolting perfume would become perhaps a pleasure to inhale if it were reduced to

ALEISTER CROWLEY EQUINOX EQ I 4 2

unk above. some were rotten with age, some dying, some again but feeders of useless shoots, but more sympathetically, more scientifically, they were all of one kind, the roots of one actual 188 living tree,dissimilar in shape but similar in substance, and all working for one definite end. thus did frater p. by two years close and unabandoned experiment show, to his own satisfaction, that yoga was nut the art of uniting the mind to a single idea; and that gnana-yoga, raja-yoga, bhakta-yoga and hatha-yoga283 were but one class of methods leading to the same result as attained to by the holy qabalah, the sacred magic, the acts of worship and the ordeals of western ceremonial magic; which again are but subsections of that one art, the art of uniting the mind to a single idea. and, that all the

he word "health" do not worry about this code and that law, about the jibber of this crank or the jabber of that faddist. to hell with ethical pigs and prigs alike "do what you like; but in the name of your own higher self wilfully "do no injury to your own body or mind" by over indulgence or under indulgence. discover your normal appetite; satisfy it. do not become a glutton, and do not become a nut-cracking skindlewig. soon after his arrival in ceylon, and at the time that he was working with frater i. a. the greatness of the buddha, as we have already see, attracted him, and he turned his attention to the dogmatic literature of buddhism only to find that behind its unsworded cromwellian colossus,291 with all his rigid virtues, his stern reasoning, his uncharitableness, judicialism and i

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

he etheric forms. at this stage his inability to do so is largely due to a lack of pranic vitality. this is mainly the result of wrong conditions of living, and the misuse of food. the present general trend towards juster and purer conditions of life, the return of man to simpler and saner ways, the widespread feeling for bathing, fresh air, and sunlight, and the greater desire for vegetable, and nut foods, will result inevitably in a more ready assimilation of the pranic fluids. this will produce certain changes, and improvements, in the physical organs, and in the vitality of the etheric body. therefore, those of us who see somewhat of the plan are urged to spread the knowledge of the wisdom religion, and above all to break loose from the preconceived dogmas of pre-war days. it should be

BLUE EQUINOX

ronisms. but any difficulties are fairly easy to explain away. when it comes to mark twain, the reviews 301 case is altogether different. anybody can sign checks, and the only question is as to whether the bank has money on deposit against that signature. but if i sign j. p. morgan, i get a very peculiar laugh from the cashier. in all human probability they do not even trouble to arrest the .poor nut. the action of mark twain.s heirs in trying to suppress a book whose origin was most honestly stated makes them entirely ridiculous. but this reacts terribly on poor old patience. it makes her look like a ballon d.essai. i do not think that there is any question of fraud, but i do see all kinds of openings for delusion, especially in the case of people who are hardly aware that there is such a

BUDGE E

ng at the head of the tuat. stand ye up, in urnes, and stablish ye yourselves on the secret banks thereof, and work ye for the gods of tuat in the court which ye guard, possess ye your plans in your seats, in your domains and in your fields" the gods of this court say unto ra "o great god [the doors] are opened to thee, and the portals of the secret ament are thrown open before thee, the doors of nut the great are thrown wide open, illumine thou the darkness of night (or, thick darkness, provide for that which is in the place of destruction, and approach thou in thy name of ra the place where is osiris khenti amenti. there is a shout of joy to ra at the entrance to the doors of the earth. praise be to thee and make thou perfect the light, and enter thou [in through the habitations] of the

ds who are on their sand, and there are heard the voices of [those who are] shut in this circle which are like [the hum] of many bees of honey when their souls cry out to ra, the name of this circle is sesheta" 2. this circle, which is called tuat, is entered through a door with the name of tes-aha-tathenen, and in it are seated: p. 172 1. the image of tefnet. 2. the image of seb. 3. the image of nut. each of these is seated upon an instrument for weaving. the text reads: click to view the circle tuat "those who are in this picture are [seated] upon their instruments for weaving, which are set firmly on their sand, according to the mystery which horus made. this god crieth out to their souls in whatsoever regions they are, and there are p. 173 heard the voices of [those who are] shut in th

e upon their sand, and when this god crieth out to them in the two aterti there is heard the sound of those who are p. 179 shut in this circle, which is like unto the voices of male cats when they cry out and their souls cry out to ra. the name of this circle is hetepet-neb-s" 2. this circle, which is called hetemet-khemiu, is entered through a door having the name tes-ra-kheftiu-f, in it are- 1. nut, bearded and man-headed. click to view the circle hetemet-khemiu. 2. ta, bearded and man-headed. 3. sebeq-hra, crocodile-headed. the text reads: p. 180 [paragraph continues "those who are in this picture are [seated] upon their instruments for weaving, which are set firmly on their sand, according to the mystery which horus made. this god crieth out to their souls, in whatsoever regions they a

amentet, and make ye your word maat against his enemies every day. these beings are the tchatcha (i.e, divine sovereign chiefs) of this god, and they avenge by their words osiris each day; and the work which they do in the tuat is to overthrow the enemies of osiris" 2. twelve goddesses, whose names are- 1. perit. 2. shemat-khu. 3. nebt-shat. 4. nebt-shefsheft. 5. aat-aatet. 6. nebt-setau. 7. hent-nut-s. 8. nebt-mat. 9. tesert-ant. p. 198 10. aat-khu 11. sekhet-metu. 12. netert-en-khentet-ra. the text which refers to these reads "those who are in this picture with their bodies of the tuat are they who are in the forms which horus made. this great god crieth out to them after he hath arrived at the place where they are, and they come to life and they hear [his] voice. their work in the tuat

[his] voice. their work in the tuat is to raise the praises of osiris, and to embrace the hidden soul by means of their words and to bring life and strength to the risings of the god of the tuat [in whatsoever regions they are, and they utter words on [his behalf] in the chamber each day" p. 199 click to view perit. shemat-khu. nebt-shat. nebt-shefsheft. click to view aat-aatet. nebt-setau. hent-nut-s. nebt-mat. click to view tesert-ant. aat-khu. sekhet-metu. netert-en-khentet-ra. p. 200 in the lower register are- 1. twelve uraei, which are mounted each on its instrument for weaving, and each pours forth fire from its mouth; their names are- 1. 2. tekait. 3. 4. khut-tuat. 5. tertneshen. 6. ap-shet. 7. ankhet, 8. shen-ten-amm. 9. 10. aat-aru. 11. nebt-uauau. 12. nebt-rekeh. above the uraei

of the tuat, which is called then-neteru. the twelfth division 1 of the tuat, which is passed through by the sun-god during the twelfth hour of the night, is introduced by three lines of text, which read- p. 257 "the majesty of this great god taketh up his position in this circle, which is the uttermost limit of thick darkness, and this great god is born in his form of khepera in this circle, and nut and nu are in this circle for the birth of this great god when he cometh forth from the tuat and taketh up his position in the matet boat, and when he riseth up from the thighs of nut. the name of the gate of this city is then-neteru. the name of this city is kheper-kekiu-khau-mestu. the name of the hour of the night wherein this god cometh into being is maa-nefert-ra" above the whole scene is

of the gate of this city is then-neteru. the name of this city is kheper-kekiu-khau-mestu. the name of the hour of the night wherein this god cometh into being is maa-nefert-ra" above the whole scene is a line of hieroglyphics, which describes it as- p. 258 "the hidden circle in the tuat wherein this great god is born; he cometh forth into the pool of nu, and he taketh up his place in the body of nut. whosoever shall make a copy thereof according to the copies which exist in writing upon the east [wall click to view the boat of the sun in the last hour of the night. of] the palace, and shall know it upon earth, it shall act as a magical protector for him both in heaven and upon earth" in the middle register are- 1. the boat of the sun, in which stands the god under a canopy formed by the b

aise this great god, and they stand in this city and they count up (or, verify) the gods of the country of mafket (i.e, sinai. they descend) to earth [before] ra after he hath taken up his position in the sky and doth rise upon the eyes of mankind in their circles" in the lower register are- 1. the god nu, holding the sceptre and ankh in his left and right hand respectively. p. 271 2. the goddess nut, holding the sceptre and ankh. 3. the god hehu, holding the sceptre and ankh. 4. the goddess hehut, holding the sceptre and ankh. 5. the god tebai, man-headed, and holding an oar, or paddle. click to view (left) the gods who receive ra (right) a god of a paddle. 6. the god qashefshef, man-headed and holding a paddle. 7. the god nehui, crocodile-headed, and holding a paddle. 8. the god ni, with

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

misphere) ritual: justice, promotion, recognition and financial gain edrinios,the time of arbitration native american name: harvest moon, dark butterfly moon full moon date: august/september (february/march in the southern hemisphere) ritual: reaping what has been sown, abundance, assessing life and resources with a view to shedding what cannot be used cantios, the song moon native american name: nut moon, moon when the birds fly south full moon date: september/october (march/april in the southern hemisphere) ritual: final burst of energy for tasks undone, salvaging relationships and missed seite 131 wicca01.txt opportunities a full moon ritual for energy use this ritual to bring specific lunar energies into your life. it should be carried out on the evening of the full moon or as close as

d place it to the west of the leaves and the circle of the harvest fruits* take a leaf to symbolise an ending, an unfulfilled hope or plan and another for one that was achieved or a problem now resolved; name first the sorrow and then the gain and drop the leaves into the bowl of water, saying: what is lost and what is gained are balanced and one and the same, as the waters of life flow on* eat a nut or seed or a sliver of fruit, saying: i take with thanks the abundance of the harvest and i bid farewell to the summer with joy and not with sadness* continue to name and float leaves and eat nuts and seeds until your repository of seite 164 wicca01.txt regrets is empty* move the candles closer to the container of water and look into the water and see, either in your mind's vision, or on the s

COSIMANO CHARLES ELEMENTARY PSIONICS

m (calibrated circle) on a photocopier three times and cut out the hole in the center of each copy. cut out the holes in the center of each and glue them over the places you selected for the dials with the holes matching up. after the glue dries, turn the lid over and push the potentiometers through the holes in their locations, so that the screw part is through the opposite side. using the small nut that comes with each, bolt it into place. turn the lid over. take the can and put the screws through the holes, placing the nuts on loosely inside the lid. now put the wires from the stick pad through their holes and glue the stick pad into place. use cellophane tape to hole the stick pad down until the glue hardens. take a length of wire from the stick pad and attach it to the screw on can th

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

d in the months leading up to the kennedy assassination? maybe the fact that wdsu was owned by the stern family, very close friends of clay shaw, and major contributers to israel and the anti-defamation league, would answer that question. after the assassination, the wdsu interviews with oswald were immediately broadcast nationally by nbc, so providing support for the idea that oswald was a "lone nut" who killed kennedy in support of castro (johann rush, the young camerman who took the film of oswald handing out the leaflets, the hidden hand 269 emerged 30 years later as the "expert" whose "enhancement" of the zapruder film was supposed to have "proved" that oswald was the lone assassin!)42 the sting it appears from the excellent research in final judgement that dallas and dealey plaza was

DAVID ICKE THE BIGGEST SECRET

ad holocaust denial, lipstacht cites a handful of crank publications. her piece de resistance comes from arthur butz, a non entity who teaches electrical engineering" on david irving "irving, notorious as an admirer of hitler and sympathetic to german national socialism, has nevertheless made an indispensable contribution to our knowledge of world war iid 516crazy?there are many who will dub me a nut for whati have written in this book. my reply is this:today s mighty oak is justyesterday s nut that held its ground.a free world?am i a spaceman? do i belong to a new race on earth, bred by men from outerspace in embraces with earth women? are my children offspring of the firstinterplanetary race? has the melting-pot of interplanetary society already beencreated on our planet, as the melting

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

s the question of the ownership of the coffin, for we know by the hieroglyphic inscription upon it that it was made to hold the mummified body of the king. this inscription, which is arranged in two perpendicular lines down the front of the coffin reads-[3] ausar suten net[4] men-kau-ra anx t'etta mes en pet aur king of the north and south men-kau-ra, living for ever, born of heaven, conceived of nut a a en seb[5] mer-f peses-s mut-k nut her-k nut, heir of seb, his beloved. spreadeth she thy mother nut over thee [1. as a considerable misapprehension about the finding of these remains has existed, the account of the circumstances under which they were discovered will be of interest "sir, by your request, i send you the particulars of the finding of the bones, mummy-cloth, and parts of the c

, aeg. zeitschrift, bd. xxxi, p. 12 5; for the sake of uniformity the old name is here retained] p. xxi em ren-s en seta pet ertat-nes un-k em neter in her name of "mystery of heaven" she granteth that thou mayest exist as a god an xeft-k suten net men-kau-ra anx t'etta without thy foes, o king of the north and south, men-kau-ra, living for ever! now it is to be noted that the passage "thy mother nut spreadeth herself over thee in her name of 'mystery of heaven' she granteth that thou mayest be without enemies" occurs in the texts which are inscribed upon the pyramids built by the kings of the vith dynasty,[1] and thus we have evidence of the use of the same version of one religious text both in the ivth and in the vith dynasties.[2] even if we were to admit that the coffin is a forgery of

e reigns of these kings, we have the passage "hail thou who [at thy will] makest to pass over to the field of aaru the soul that is right and true, or dost make shipwreck of it. ra-meri (i.e, pepi i) is right and true in respect of heaven and in respect of earth, pepi is right and true in respect of the island of the earth whither he swimmeth and where he arriveth. he who is between the thighs of nut (i.e, pepi) is the pigmy who danceth [like] the the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (13 of 36 [8/10/2001 11:22:55 am] god, and who pleaseth the heart [1. the full text from this tomb and a discussion on its contents are given by schiaparelli, una tomba egiziana inedita della via dinastia con inscrizioni storiche e geografiche, in atti della r. a

s, o ra. the mother of unas is annu, the father of unas is annu; unas himself is annu, and was born in annu"[2] elsewhere we are told that unas "cometh to the great bull which cometh forth from annu,[3] and that he uttereth words of magical import in annu"[4] in annu the god tmu produced the gods shu and tefnut,[5] and in annu dwelt the great and oldest company of the gods, tmu, shu, tefnut, seb, nut, osiris, isis, set and nephthys.[6] the abode of the blessed in heaven was called[7] annu, and it was asserted that the souls of [1 annu, the metropolis of the thirteenth nome of lower egypt; see brugsch, dict. g og, p. 41; de roug, g ographie ancienne de la basse- gypte, p. 81; and am lineau, la g ographie de gypte a l' poque copte, p. 287. annu is, genesis xli, 45, genesis xli, 50# ezekiel x

and this his pyramid shall flourish, and this his work shall endure to all eternity. if the name of tefnut, the lady of the terrestrial shrine in annu endureth, the name of pepi shall endure, and this pyramid shall endure to all eternity. if the name of seb. flourisheth the name of pepi shall flourish, and this pyramid shall flourish, and this his work shall endure to all eternity. if the name of nut flourisheth in the temple of shenth in annu, the name of pepi shall flourish, and this pyramid shall flourish, and this his work shall endure to all eternity. if the name of osiris flourisheth in this, the name of pepi shall flourish, and this pyramid shall flourish, and this his work shall endure to all eternity. if the name of osiris khent-amenta flourisheth, the name of pepi shall flourish

o see his house. vignette: a man standing before a house or tomb. chapter cxxxiii. the chapter of making perfect the khu in the under world in the presence of the great company of the gods. vignette: the deceased adoring ra, seated in a boat. chapter cxxxiv. the chapter of entering into the boat of ra, and of being among those who are in his train. vignette: the deceased adoring shu, tefnut, seb, nut, osiris, isis, horus, hathor. p. xlii theban version: list of chapters. chapter cxxxv* another chapter, which is to be recited at the waxing of the moon [each] month. this chapter has no vignette. chapter cxxxvia. the chapter of sailing in the boat of ra. vignette: the deceased standing with hands raised in adoration. chapter cxxxvib. the chapter of sailing in the great boat of ra, to pass rou

any are the shouts of joy that rise to thee at the uak] festival, and cries of delight ascend to thee from the (9) whole world with one voice. thou art the chief and prince of thy brethren, thou art the prince of the company of the gods, thou stablishest right and truth everywhere, thou placest thy son upon thy throne, thou art the object of praise of thy father seb, and of the love of thy mother nut. thou art exceeding mighty, thou overthrowest those who oppose thee, thou art mighty of hand, and thou slaughterest thine (10) enemy. thou settest thy fear in thy foe, thou removest his boundaries, thy heart is fixed, and thy feet are watchful. thou art the heir of seb and the sovereign of all the earth* this festival took place on the 17th and 18th days of the month thoth; see brugsch, kalend

ote page liii seb hath seen thy glorious power, and hath commanded thee to direct the (11) universe for ever and ever by thy hand "thou hast made this earth by thy hand, and the waters thereof, and the wind thereof, the herb thereof, all the cattle thereof, all the winged fowl thereof, all the fish thereof, all the creeping things thereof, and all the four-footed beasts thereof (12) o thou son of nut, the whole world is gratified when thou ascendest thy father's throne like ra. thou shinest the legend of osiris. http//www.sacred-texts.com/egy/ebod/ebod04.htm (4 of 6 [8/10/2001 11:23:04 am] in the horizon, thou sendest forth thy light into the darkness, thou makest the darkness light with thy double plume, and thou floodest the world with light like the (13) disk at break of day. thy diadem

me'nou tekei n h?li'to'mhnon kai` a?s enh toi s ka'tw en gui'ois to`n a?rpokra'thn. the remainder of the hymn refers to horus] p. liii osiris invested with the attributes of ra. later in the xviiith, or early in the xixth dynasty, we find osiris called "the king of eternity, the lord of everlastingness, who traverseth millions of years in the duration of his life, the firstborn son of the womb of nut, begotten of seb, the prince of gods and men, the god of gods, the king of kings, the lord of lords, the prince of princes, the governor of the world, from the womb of nut, whose existence is for everlasting,[1] unnefer of many forms and of many attributes, tmu in annu, the lord of akert,[2] the only one, the lord of the land on each side of the celestial nile"[3] in the xxvith dynasty and lat

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

medium or the witch. the art is undoubtedly of great antiquity. it was employed in ancient egypt side by side with astrology, and divination by dreams was constantly resorted to, a class of priests being kept apart, whose office it was to interpret dreams and visions. instances of dreams are recorded in the ancient egyptian texts; for example those of thothmes iv, king of egypt in 1450 b.c.e, and nut-amen, king of the eastern soudan and egypt about displacement encyclopedia of occultism& parapsychology. 5th ed. 426 670 b.c.e. the egyptian magician usually set himself to procure dreams for his clients by such devices as the drawing of magic pictures and the reciting of magic words, and some of these are still extant. in egypt, however, divination was usually effected by astrological methods

d de quincey, also from somersetshire, told of singular cases of jousers as he called them. today this means of finding water is used by farmers and owners of large estates. dowsers are not geologists who might have a scientific knowledge of the locality.they may be from all walks of life. among amateur dowsers were lord farrer and andrew lang. the rods are mostly cut from hazel, but all kinds of nut and fruit trees have been used; white and black thorn and privet are also favorites. pieces of watch spring and copper wire are also used, and in some cases the forked rod is dispensed with, the peculiar sensation felt in the arms, hands, and body being enough to indicate the water. dowsers wander over the ground with the ends of the fork grasped in the palms of the hands and the rod downward

f early celtic religion with other cultural traditions. imbas may be contacted at p.o. box 1215, montague, nj 07827-0215. it publishes a quarterly journal, an tribhis mhor: the imbas journal of celtic reconstructionism. it has an extensive website at http//www.imbas.org, which includes much of the group s research findings. imhotep (also spelled imhetep) an ancient egyptian deity, son of ptah and nut, to whom great powers of exorcism were attributed. imhotep was often appealed to in cases of demonic possession. sources: doumato, lamia. imhotep. monticello, ill: vance bibliographies, 1981. shorter, alan w. the egyptian gods. london: routledge& kegan paul, 1937. reprint. 1981. immaculate heart servants of mary the immaculate heart servants of mary is a suborder within the gnostic order of ch

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

uch as sowing, reaping, irrigation works, and the clearing of jungle for planting, in fishing at sea, in prospecting for minerals, and in cases of sickness, his assistance is invoked. he is entitled by custom to certain small fees; thus, after a good harvest he is allowed in some villages five gantangs of padi, one gantang of rice (beras, and two chupaks of emping (a preparation of rice and cocoa-nut made into a sort of sweetmeat) from each householder. the pawang used to regulate taboos, and employ a familiar spirit known as hantu pusaka.a hereditary demon. he also acted as a medium and divined through trance. to become a magician, you must meet the ghost of a murdered man. take the midrib of a leaf of the ivory cocoa-nut palm (pelepah niyor gading, which is to be laid on the grave, and t

iar custom prevails of wearing, as charms, various parts of the body of a deceased relative. on her breast, suspended by a piece of string round her neck, a widow wears her late husband s lower jaw, the full set of teeth looking ghastly and grim. the small bones of the arms and legs are taken out soon after death, and formed into spoons, which are used to put lime into the mouth when eating betel-nut. only this week a chief died in a village three miles from us, and a leg and an arm, for the above purpose, were brought to our village by some relatives as their portion of their dead friend. some of the unusual magic traditions of polynesia were also noticed by the ethnologists working in the area. in new guinea and fiji the custom prevailed of cutting off a finger joint in mourning a dead r

the neck. the british antiquary elias ashmole stated in his memoirs (1717: i took early in the morning a good dose of elixir, and hung three spiders around my neck, and they drove my ague away. deo gratias! robert burton (1577.1640) stated: being in the country in the vacation time, not many years since, at lindly in leicestershire, my father s house, i first observed this amulet of a spider in a nut-shell, wrapped in silk, so applied for an ague by my mother. this i thought most spider encyclopedia of occultism& parapsychology. 5th ed. 1456 absurd and ridiculous, and i could see no warrant in it. till at length, rambling amongst authors, i found this very medicine in dioscorides, approved by matthiolus, repeated by aldrovandus. i began to have a better opinion of it, and to give more cred

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

allegedly unearthly beings, dreams, visions, or voices in the head, or they are perceived as if physical entities (i use this last phrase deliberately; on close questioning, the individuals involved usually turn out to have a fairly elastic definition of the infinitive to see in all its permutations) few of the contactees assembled in laramie matched the stereotype of the flamboyant charlatan or nut case. a few such as a young japanese woman whom space friends had guided to the united states in pursuit of her mission for them had traveled some distance. except for the small detail of their associations with extraterrestrials, most were decent, ordinary local folk. the majority were from the small towns, ranches, and farms of the great plains, the sort of people to whom the phrase salt of

FULLER J F C SECRET WISDOM OF THE QABALAH

most of the ancient, and to this day, of many of the modern religions of the world is, the idea of a perfect invisible universe above, which is the real and true paradigm or ideal model, of the visible universe below, the latter being the reflection, a simulacrum or shadow, of the invisible perfect ideal above. this idea was fully understood by the ancient egyptians, as was shown in their deities nut or neith, the upper world, shu or ma, the intermediary, and seb, the earth.14 in india, the same idea is fully set forth in the esoteric books of the vedas, called the upanishads. it is the supreme ideal brahm which is the only true. it manifests itself first in brama, vishnu and siva, past, present and future time, and through these in the visible, the last being maya, or illusion. the temple

GILBERT THE SORCERER AND HIS APPRENTICE

al abstraction which the buddhist calls his higher self istheonly thing which he can recognise above himself. buddhi, the christ soul, is undeveloped. now the hermetist, the western, on the other hand, has developed that principle, and by means of the vehicle he can comprehend.'iam the way, the path, and the light' thisidearuns through the whole of the bible, and referstothechristsoul,there, in a nut-shell, is the difference between the two. it is only a difference of one step, and the buddhist does not require tobedeprived of one single iota of his faith, so far as it is pure that is to say; but, on the same lines, he can be led on by the hermetic philosophy to take another step. and seeing that the buddhist is more highly developed in both the higher and lower manas than we in the west

GILBERT R A THE MASONIC CAREER OF A

k, written in critical and dispassionate style by a non-mason, the end of which is that mr. waite pronounces the charges to be "lying myths. thus pleased with waite, yarker was soon to have further and more significant contact with him. non-masonic reviews of devil-worship in france were generally favourable34[34" although they tended to suggest that the author had taken a sledgehammer to crack a nut, and popular interest in masonic satanists waned rapidly so that waite's sequel, diana vaughan and the question of modern palladism35[35, was never published. it is, nonetheless, worth quoting its conclusion for it shows a significant change in waite's attitude to freemasonry 'it is a satisfaction to be able to add that the reception of my book among masons has not at all justified the common

GNOSTIC CATECHISM

k, written in critical and dispassionate style by a non-mason, the end of which is that mr. waite pronounces the charges to be "lying myths. thus pleased with waite, yarker was soon to have further and more significant contact with him. non-masonic reviews of devil-worship in france were generally favourable34[34" although they tended to suggest that the author had taken a sledgehammer to crack a nut, and popular interest in masonic satanists waned rapidly so that waite's sequel, diana vaughan and the question of modern palladism35[35, was never published. it is, nonetheless, worth quoting its conclusion for it shows a significant change in waite's attitude to freemasonry 'it is a satisfaction to be able to add that the reception of my book among masons has not at all justified the common

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

erprints of the gods 251 computing the great return the precessional numbers highlighted by sellers in the osiris myth are 360, 72, 30 and 12. most of them are found in a section of the myth which provides us with biographical details of the various characters. these have been conveniently summarized by e. a. wallis budge, formerly keeper of egyptian antiquities at the british museum: the goddess nut, wife of the sun god ra, was beloved by the god geb. when ra discovered the intrigue he cursed his wife and declared that she should not be delivered of a child in any month of any year. then the god thoth, who also loved nut, played at tables with the moon and won from her five whole days. these he joined to the 360 days of which the year then consisted [emphasis added. on the first of these

phallus into my closed hand. i made my seed to enter my hand. i poured it into my own mouth. i evacuated under the form of shu, i passed water under the form of tefnut. 7 despite such apparently inauspicious beginnings, shu and tefnut (who were always described as twins and frequently depicted as lions) grew to maturity, copulated and produced offspring of their own: geb the god of the earth and nut, the goddess of the sky. these two also mated, creating osiris and isis, set and nepthys, and so completed the ennead, the full company of the nine gods of heliopolis. of the nine, ra, shu, geb and osiris were said to have ruled in egypt as kings, followed by horus, and lastly for 3226 years by the ibis-headed wisdom god thoth.8 who were these people or creatures, or beings, or gods? were they

onger interested in pursuing the destruction, and peace descended upon the devastated world.25 meanwhile ra had resolved to draw away from what was left of his creation: as i live my heart is weary of staying with mankind. i have gone on killing them [almost] to the very last one, so the [insignificant] remnant is not my affair. 26 the sun god then rose into the sky on the back of the sky-goddess nut who (for the purposes of the precessional metaphor about to be delivered) had transformed herself into a cow. before very long in a close analogy to the shaft-tree that shivered on amlodhi s wildly gyrating mill the cow grew dizzy and began to shake and to tremble because she was so high above the earth. 27 when she complained to ra about this precarious state of affairs he commanded, let my s

ses of the precessional metaphor about to be delivered) had transformed herself into a cow. before very long in a close analogy to the shaft-tree that shivered on amlodhi s wildly gyrating mill the cow grew dizzy and began to shake and to tremble because she was so high above the earth. 27 when she complained to ra about this precarious state of affairs he commanded, let my son shu be put beneath nut to keep guard for me over the heavenly supports which exist in the twilight. put her above your head and keep her there. 28 as soon as shu had taken his place beneath the cow and had stabilized her body, the heavens above and the earth beneath came into being. at the same moment, the four legs of the cow, as egyptologist wallis budge commented in his classic study the gods of the egyptians, be

he deeper we penetrate into the myths and memories of egypt s long past, and the closer we approach to the fabled first time, the stranger the landscapes that surround us become. as we shall see. graham hancock fingerprints of the gods 375 chapter 44 gods of the first time according to heliopolitan theology, the nine original gods who appeared in egypt in the first time were ra, shu, tefnut, geb, nut, osiris, isis, nepthys and set. the offspring of these deities included well-known figures such as horus and anubis. in addition, other companies of gods were recognized, notably at memphis and hermopolis, where there were important and very ancient cults dedicated to ptah and to thoth.1 these first time deities were all in one sense or another gods of creation who had given shape to chaos thr

tacts that we were now here. on my right was paul sifki, a ninety-sixyear- old hopi elder of the spider clan, and a leading spokesman of the traditions of his people. beside him was his grand-daughter melza sifki, a handsome middle-aged woman who had offered to translate. i have heard, i said, that the hopi believe the end of the world is coming. is this true? paul sifki was a small, wizened man, nut-brown in colour, dressed in jeans and a cambric shirt. throughout our conversation he never once looked at me, but gazed intently ahead, as though he were searching for a familiar face in a distant crowd. melza put my question to him and a moment later translated her grandfather s reply: he says, why do you want to know? i explained that there were many reasons. the most important was that i f

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

etched membrane in which a newborn foal has lain, or through a horse-collar, swed. sela. sup. k, 167. again, one is not to stride over another person (sup. i, 45, nor slip through under the jpole of a vehicle 618; nor should women in a certain condition mount across the pole or shafts 729. 925; they should also avoid having anything havgiug or tangled above them 688. 933. this resembles the rule, nut to turn wood in the christmas week (sup. k, 134, nor beat cattle with turned deawing a furrow. dream interpreting. 1145 wood 58, lest it cause similar twistings and convulsions in man or beast. i close with a few words on interpretation of dreams. to the a. saxons dream meant jubilum, ecstasy (p. 901; so is the os' drohtines dram= heaven, hel. 54, 11. 63, 14. 85, 21 to be taken as 'dei jubilum

auty contains a reference to the myth. we also use the simple kiienz (schm. 2, 314, which can hardly be kunz the ditnin. of konrad, but is rather conn, with kilenzel, kiienzen (gathering under the chin. when placed under a sleeper's pillow, he cannot wake till it be removed (see suppl. this' sleep-apple' is supposed to be produced by a wasp stinging the thorn; equally rootless, the prophetic gall-nut on oaks 1 stinga svefnporn occurs in fornald. scig. 1, 18-9. 3, 303-6. in trist.an sleep is caused by a mere kiisselm (cushion, ulr. 1672-93' der zouberan-e iciisselin' heiur. 4911. in a fairy-tale (am. bl. 1, 145) by icrltinfj and letters (i.e. runes, or hy feathers off the wild shaggy folk (pp. 433. 486, whom fancy must have pictured as having wings or feathers. sleep-thorn. mistletoe. 1205

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

s alone, and must not be extended to the light ones, about whose origin we are left in the dark. and other mythologies are equally silent. it. is important and interesting to get a clear view of the grada tion and sequence of the several creations. that in the edda giants come first, gods next, and then, after an intervening deluge, garly spoken of as one whose father got drowned on the apple (or nut) tree_ also, not to have sprung from an oak-stem, etner s unw. doct. 585. min gof 1st au niid abbem nossbom aba choh, and my dad didn t come off the nut-tree, tobler 337b, who wrongly refers it to the christmas-tree. 1 homer s phrase is: chat from oak or rock, as youth and maiden do. trans " as deucalion and pyrrha create the race of men, so (ace. to a myth in the eeinhartssage, whose sou

y leapt, and nine couples sprang up, founders of the nine tribes of lithuania. this incident reminds us of the origin of men from the stones cast by deucalion and pyrrha; and the rainbow, of the bible account, except that here it is intro duced as a person, instructing the couple what to do, as hermes (the divine messenger) did deucalion. it were overbold perhaps to connect the nutshell with that nut-tree (p. 572-3, by which one vaguely expresses an unknown extraction. not all, even of the stories quoted, describe a universal deluge desolating the whole earth: that in which deucalion was rescued affected greece alone, and of such accounts of partial floods there are plenty. philemon and baucis in phrygia (where noah s ark rested, p. 577, had given shelter to the wayfaring gods, and being w

f the cluck-hen seems to me intergrown with our antiquity. nursery tales bring in a peculiar feature, viz. that three nuts or eggs having been given as a pre sent, out of them come a golden dress, a silver dress, and a cluckie with seven (or twelve) chickies, the three gifts representing sun, moon and seven-stars. kinderm. no. 88 (2, 13. so in the introd. to the pentamerone, out of the miraculous nut comes a voccola co dudece polecine. now the hungarian tale in gaal p. 381 has golden hen and six chickens/ meaning the pleiades; and the maiden, seeking her lost lover, has to obtain access to him by the valuables contained in three nuts; these were three dresses, on which severally were worked the sun, the moon, and the sevenstars (conf. wigal. 812, being gifts of sun, moon, and seven- 1 the

transformed, s mem. des antiq. 4, 376. 6, 121-9. pleiades. 729 stars, bestowed upon her in her wanderings. the third dress tradition at last converted into the cluckie herself. treasurehunters dig for the costly cluckie with her chicks; conf. the sunken hoard, chap. xxxii. a f hen and twelve hiinkeln was also an earthly fine, weisth. 1, 465. 499. i am not sure that we are entitled to connect the nut with iduns huot; but what is sun, moon and cluckie with us, is with the finns far more plainly( paiwa, kuu, otawa, i.e. sun, moon, bear. the span, name is mas siete cabrillas seven kids.1 pol. baby old wives, russ. baba old wife [and nasedka sitting hen, linde 1, 38a; serv. vlashitsi (vuk 78, vlashnitsi (bosn. bible 3, 154, 223, sloven. vlastovtse swallows? but jarnik 229b explains it ramstabe

money, in the norw. tales 1,45; an ass in pentam. 1,1. the machandelbom (juniper) in our fairy-tale is a wishing-tree, so is that from which cinderella shakes down all her splendid dresses; the indians call it kalpa vriksha (tree of wishes) or manor-atha-day&lt;aka (wish- giving, somadeva 2, 84. beside the dresses of sun and moon, the gold-hen and seven chickens (p. 728) are contained in the nut. fortuna carries a horn ofplenty (p. 870. the goat amaltheia s horn supplied the nymphs who had nursed zeus with all they wished for; another legend makes the nymph amaltheia possess a bull s horn, which gave in abundance all manner of meat and drink that one could wish. a scottish tradition has it, that if any one can approach a banquet of the fairies, take away their drinking-bowl or horn, a

HANDBOOK OF EGYPTIAN MYTHOLOGY

rent deities. around 200 deities are mentioned in the pyramid texts. some are the major deities already known from cult temples, such the fertility god min and the creator goddess neith. others are entities such as snake deities and celestial ferrymen who inhabit a complex and intensely imagined realm of the gods. the most frequently mentioned deities are anubis, atum, geb, horus, isis, nephthys, nut, osiris, ra, seth, shu, and thoth (see deities, themes, and concepts. these include most of the deities who make up the ennead of heliopolis, and it is often argued that the pyramid texts largely represent the theology of the solar temple at heliopolis. a stellar element was also important in the pyramid texts. the king was destined to join the imperishable stars, and the god osiris was identi

t he was celebrated as a dead god in a remarkable building known as the osireion (see figure 6).52 this was built in the style of an ancient royal tomb. a long passage leads down to an underground hall where a sarcophagus once stood on an artificial island surrounded by water, providing a symbolic tomb for the king. an adjoining chamber is inscribed with the images and texts that form the book of nut, a major source for reconstructing egyptian cosmology. a hymn inscribed on a new kingdom private stela from abydos provides the most detailed account in egyptian of the osiris myth.53 after the usual lists introduction 23 of divine epithets, there is a section of narrative verse that begins with osiris appearing on his father s throne and ends with horus being acclaimed as his rightful success

fiths, from his plutarch s de iside et osiride (swansea, wales, 1970, 223. 99. for these two books, see m. smith, the liturgy of the opening of the mouth for breathing (oxford, 1993; and f. t. herbin, le livre de parcourir l ternit (leuven, belgium, 1994. 100. other examples of continuing knowledge of ancient religious texts in the roman period are provided in a version of the new kingdom book of nut in papyrus carlsberg i and the use of part of the book of the heavenly cow in a compilation known as the book of the fayum. for translations, see bofn and bhc in appendix: primary sources. 101. this tale is part of a series of stories (the petubastis cycle) set in the third intermediate period. some commentators believe that homer s iliad was an influence on this cycle. by the roman period the

lers, and those who helped them to govern, were supposed to establish the state of maat on earth, as it was in the first time. a series of cosmic events was part of the first time. shu and tefnut separated from their father and came together in the first sexual union of male and female. tefnut then gave birth to another pair of deities, a son geb, who was associated with the earth, and a daughter nut, who was associated with the sky. geb and nut embraced each other so ardently that there was no room between them for anything to exist. nut conceived children but could not or would not give birth to them. geb and nut seemed to want to become one, reversing the movement toward diversity. if creation was to continue, another separation was necessary. in his new manifestation of giver of life

y. geb and nut embraced each other so ardently that there was no room between them for anything to exist. nut conceived children but could not or would not give birth to them. geb and nut seemed to want to become one, reversing the movement toward diversity. if creation was to continue, another separation was necessary. in his new manifestation of giver of life, shu separated his children geb and nut. according to coffin texts spell 76, shu lifted up his daughter nut and set his son geb under his feet. this image was first portrayed in detail on coffins and funerary papyri at the end of the new kingdom. geb is shown sprawling at the bottom of the picture, sometimes still in a state of sexual arousal. shu stands with his arms raised supporting the arched body of nut (see figure 42. this arm

sky in which creatures could breathe the air that gives life. in this space, the sun could rise for the first time and drive away the primeval darkness. this first sunrise is the perfect moment celebrated in numerous egyptian texts and images. from this moment the creator was chiefly manifest in the world as the sun god ra. the boundaries of the physical world became fixed, though the upper sky (nut, the atmosphere (shu, and the earth (geb) were still encircled by the dark primeval waters. as part of establishing the divine order, shu and tefnut also become two different types of time. shu is eternal recurrence and tefnut is eternal sameness. 15 this began a great cycle in which everything had to change to survive and yet everything remained fundamentally the same. the separation of nut a

e two-eyed and the goddesses isis and nephthys. some sources leave out horus. a tradition as old as the pyramid texts had seth break violently out of his mother s womb. seth was mythical time lines 65 a god whose nature linked him with chaos, so the birthday of seth was said to be the day on which disorder and strife first entered the world. osiris, seth, isis, and nephthys, together with geb and nut, shu and tefnut, and ra-atum, made up the four-generational group of deities known as the ennead of heliopolis or the great ennead. horus, the sky falcon whose two eyes were the sun and the moon, was probably left out of the nine because he was usually thought of as a manifestation of the creator sun god. the number nine was sometimes used by the egyptians to indicate many, so the establishmen

destruction of humanity. after ra had become the ruler of both gods and men, humanity plotted against him, while his majesty, may he live, may he prosper, may he be healthy, had grown old. his bones became silver, his flesh became gold, his hair true lapis-lazuli. when his majesty saw how humanity was plotting against him, his majesty said to his followers summon for me, my eye, shu, tefnut, geb, nut and the father and mothers who were with me when i was in the primeval waters, as well as the god nun.26 let him bring his followers with him, but bring them secretly in case the humans see and their hearts escape. the gods and goddesses all came and asked ra to speak. he told them, humanity, which came into being from my eye, is plotting against me. advise me what you would do about it. nun a

his might seem to be a direct borrowing from the book of the heavenly cow, but it should probably be seen as an example of a repeating pattern of events. in the book of the heavenly cow, even though the rebels have been defeated, the world can never be the same again. ra announces that he is sick and weary, and he cannot bear to remain on earth. nun, the god of the primeval waters, orders shu and nut to help ra. nut is transformed into a cow, and ra rides away on her back. as the earth darkens, some of humanity beg ra to stay, and they shoot at his enemies. this, says the text, was how death came into being. from this point on, humanity has to fight and die to maintain the divine order. nut carries ra up into the heavens, and the single creator god transforms himself into many heavenly bod

HEAVEN HELL

on of osiris's kingdom of sekhet-hetepet, and a constant and abundant supply of wheat (for bread, barley (for beer, incense, unguents &c, and the power to assume any form he pleases at will. in the latter he calls upon certain gods to make his soul rejoin its body, and, addressing the gods who tow the boat of millions of years, he asks them to cause him to be born from the womb of the sky-goddess nut in the eastern horizon of heaven [daily] for ever. it has already been said that a complete illustrated copy of the book of gates was also inscribed on the sarcophagus of seti i, and it is not easy to explain this fact until we remember the important position which it makes osiris to hold in the other world. that the book is formed of very ancient materials is evident from the last sections, w

water, and ruled over by a god called qa-ha-hetep. a variant gives the name of this aat as ha-sert, and that of its god as fa-pet. click to view aat vi. click to view aat vii. click to view aat viii. p. 40 click to view aat ix. click to view aat x. aat ix. akesi, a region which is unknown even to the gods; its god was maa-thetef, and its only inhabitant is the "god who dwelleth in his egg" aat x. nut-ent-qahu, i.e, the city of qahu. it was also known by the name apt-ent-qahu. the gods of this region appear to have been nau, kapet, and neheb-kau. aat xi. atu, the god of which was sept (sothis. aat xii. unt, the god of which was hetemet-baiu; also called astchetet-em-ament. click to view aat xi. click to view aat xii. p. 41 aat xiii. uart-ent-mu: its deity was the hippopotamus-god called heb

there, may i receive it, and may my equipment be from the god hetep. may i gain dominion over the great and mighty word which is in my body in this my place, and by it i shall have memory and not forget" the pools and places in sekhet-hetepet which the deceased mentions as having a desire to visit are unen-em-hetep, the first large division of the region; nebt-taui, a pool in the second division; nut-urt, a pool in the first division; uakh, a pool in the second division, where the kau, or "doubles" dwell; tchefet, a portion of the third division, wherein the deceased arrays himself in the apparel of ra; unen-em-hetep, the birthplace of the great god; qenqentet, a pool in the first division, where he sees his father, and p. 49 looks upon his mother, and has intercourse with his wife, and wh

tion concerning the reunion and recognition of relatives and friends in sekhet-hetep, and m. lacau's excellent edition of the text is a useful contribution to the literature which specially concerns sekhet-hetep. the words which stand at the head of the chapter read "the gathering together of the ancestors of a man to him in neter kher" 3 and the text begins "hail, ra! hail, tem! hail, seb! hail, nut! grant ye unto sepa that he may traverse the heavens (or sky, that he may traverse the earth, that he may traverse the waters, that he may meet his ancestors, may meet his father, may meet his mother, may meet his grown up sons and daughters, and his brethren, and his sisters, may meet his friends, both male and female, may meet those who have been as parents to him, 4 and his kinsfolk (cousin

and his ancestors shall be given unto him. and the great ones of the ancestors of sepa shall come [to meet him] with joy, and their hearts shall be glad when they meet him; and they shall bear in their hands their staves, and their mattocks, and their tools for ploughing, and their metal weapons of the earth, and shall deliver him from the things which the goddess. doeth, and from the actions) of nut, and from the mighty things which the two-lion 1 god doeth to every soul, and to every god. the ancestors of sepa shall make him to be delivered [rubric. may be rejoined ancestors, and father, and mother, and foster-parents, and kinsfolk, and young children, and wives, and concubines, and beloved ones (i.e, friends) male and female, and servants (i.e, slaves, and the property of every kind whi

seb to supply him with all he needs, and the guardian of the staff [of life] promises that he shall be supplied with food and air in the great field, because the ancestors of the deceased who are already living there have given orders to this effect. these same ancestors, it is declared, shall come out to meet him, and as it is possible that some attempt may be made to stop or injure him by seb, nut, shu and tefnut, they shall bring their sticks, and staves, and clubs, and other weapons in their hands, so that they may be ready to defend their relative, and lead him to their abode. here we have a good description of the manner in which egyptian peasants have always turned out to defend a friend, and how they have always armed themselves with clubs, and sticks, and handles of ploughs, or

s enclosed within it declare that it is the tuat. with the identification of osiris with the tuat we need not deal here, but it is important for our purpose to note that in the time of seti i. the egyptians assigned a circular form to the tuat. the view put forward by signor lanzone to the effect that the tuat was the place comprised between the arms of the god shu and the body of the sky-goddess nut, whom, according to the old legend, he raised up from the embrace of her husband the earth-god seb, so forming the earth and the sky, thus appears to be untenable. 1 now as the tuat was situated on the other side of the mountains which separated it from egypt, and from the sun, moon, and stars which lighted the skies of that country, it follows that it must have been a region which was shroude

tradition, obtained the knowledge of them from thoth, the divine intelligence. now if osiris and ra had need of such magical assistance in their passage through the tuat, how much greater must have been the need of man! the tuat was, according to the authors of the funeral works of the xviiith and xixth dynasties, divided into twelve portions, some of which are called "sekhet" i.e "field" others "nut" i.e "city" others "arrit" i.e "hall" and others "qerret" i.e "circle" the first indicates that the region to which it was applied was believed to consist of cultivated lands, the second suggests a place where there were many buildings and houses, the third a territory which was vast and spacious, and which, in some respects, represented p. 94 an empty courtyard, or hall, or compound of a hous

tibule of the tuat, or the antechamber of the world of light according to the book am-tuat. the twelfth division, or hour, or city, is called kheper-kekiu-khau-mestu, the name of its gate is then-neteru, and the hour-goddess is maa-nefert-ra; it is the "uttermost limit of thick darkness" i.e, it is not a part of the tuat proper, and it contains the great celestial watery abyss nu, and the goddess nut. who is here the personification of the "womb of the morning" so soon as the sun-god passes from the thighs of nut he will enter the matet boat, and begin his course in the world of light. we see afu-ra in his boat as before, and in the front of it is the beetle of khepera, under whose form the god is to be re-born. the space in front of the boat is filled by the body of a huge serpent called

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

practising witchcraft is liable to put you in the position of being goaded, bugged and kidded by friends who do not believe, then why put yourself in line for this kind of bothersome torment at a time when you're beginning something new? i wouldn't advise you to go out and say you're practising witchcraft, because most people, with all the old false conceptions of witchcraft, will think you are a nut. once it's working for you, then go out and tell the world what you've done if you want to. but at the start, if a friend says "what's come over you lately, you're a completely different person" your reply should just be a noncommittal "oh, am i" friends all interject their reactions into something unusual, and most of the time the reactions are not really their own, but something handed down

INITIATION INTO HERMETICS

el. now you can prepare the eye lotion. pour a half-pint of distilled water into a clean container, boil it, then add two teaspoons of chamomile flowers and one teaspoon of eyebright. let them boil for only a few seconds, then take it off the fire and cover the pot with a lid. after 10 minutes, filter it into another clean container. when the tea has cooled down take a bunch of the osier or hazel nut twigs, set one end aflame, and let them burn. now dip the blazing ends into the tea. by doing so the material fire element has been transferred into the tea, which one can already regard as a fluid condenser. i will write about this detail in a further chapter. now filter this fluid condenser into another clean container. the filtering is important to remove any chips or ashes produced by dipp

d, ix them together, add gold tincture and guard it. one operates in the same way with the other four special fluid condensers destined to influence by the elements. the necessary plants are: for the fire element: onion, garlic, pepper, mustard seed or powder. this fluid condenser must not come in contact with the body, especially the eyes, because of their sensitivity. for the air element: hazel nut, leaves or bark, juniper berries, rose blossoms or leaves, cherry bark or leaves. for the water element: oats or straw, rapeseed, eventually turnip, sugar beet, peony blossoms or leaves, cherry leaves or bark. for the earth element: parsley roots, leaves or seed, caraway seed, plantago leaves, carnation flower, or balm-mint. from the point of view of a layman the recipes quoted here will appea

JASMUHEEN THE FOOD OF GODS

f the world. mother mary. the creator goddess known as stella maris and associated with heaven and sea. mary reminds us to be gentle and compassionate to our selves and to all others. divine nutrition: the madonna frequency& the food of gods with jasmuheen 81. pachamama. earth goddess of peru known for inspiring healing and wholeness and holiness when we open to mother earth and commune with her. nut. egyptian goddess of the night sky who reminds us to open up to the mystery of life and to the unknowable, to let it flow and to trust a higher flow to bring us what we need. nu kua. dragon goddess and restorer of universal order of the hopei, shansi people of northern china. she assists us in creating order from chaos. valkyrie. ancient bird goddess, giving life, death, regeneration. represen

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

between life and death to the point that we are not affected by it whatsoever. 70 q ua n t u m t h e o r y the following is dr. jeffrey satinover s lecture at an international kabbalah congress, israel, april, 2005 this lecture will focus on a field that is considered to be advanced science, but which, compared with kabbalah, is actually quite primitive. think of a person who doesn t know what a nut looks like, and suddenly finds a nutshell. he spends a long time studying it and for many years assumes that it is a completely lifeless object. finally, after long, arduous years of research, he examines the complex symbols on the inner part of the shell and concludes that this has to be a shell of a living object, probably containing within it a living, evolving organism that is not the shel

order to complete the building of the house, the creature is considered to have brought itself back to ein sof. its efforts to seek counsel and strength to understand the creator s design and realize it bring the creature to ever-deepening familiarity with the plan, and to subsequent inclusion in the completed house. yet, this process unfolds precisely when the creature is seemingly adding every nut, bolt, board, and brick to the building. this addition constitutes one s desire to be incorporated in the house, not the actual construction of it. the raw materials, the metal, the wood, and the bricks are all desires. one need only want to place each desire in its proper place, according to the creator s plan. by building the house made of desires, one acquires the creator s thought. this is

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

aughter, karla maritza, in 1952. a few years earlier lavey had explored the writings of aleister crowley, and in 1951 met some of the berkeley thelemites. he was unimpressed, as they were more spiritual and less wicked than he supposed they should be for disciples of crowley s libertine creed. during the 1950s, lavey supplemented his income as an early psychic investigator, helping to investigate nut calls referred to him by friends in the police department. these experiences demonstrated to him that many people were inclined to seek a supernatural explanation for phenomena that had more prosaic causes. his rational explanations often disappointed the complainants, so lavey invented more exotic explanations to make them feel better, giving him insight into how religion often functions in p

LIBER DCCCLX JOHN ST

ne. all this, observe, is very meaningless, very vague at the best. what is the astral plane? is there such a thing? how do its phantoms differ from those of absinthe, reverie, and love, and so on? we may admit their unsubstantiality without denying their power; the phantoms of absinthe and love are potent enough to drive a man to death or marriage; while reverie may end in anti-vivisectionism or nut-food-madness. on the whole, i prefer to explain the many terrible catastrophes i have seen caused by magic misunderstood by supposing that in magic one is working with some very subtle and essential function of the brain, whose disease may mean for one man paralysis, for another mania, for a third melancholia, for a fourth death. it is not a priori absurd to suggest that there may be some one

LIBER DCCCXI ENERGIZED ENTHUSIASM

sters in league as once were pilate and herod; honour is replaced by expediency, holiness by hypocrisy. even where we found thoroughly good seed sprouting in favourable ground, too often is there a frittering away of the forces. facile encouragement of a poet or painter is far worse for him than any amount of opposition. here again the sex question (s.q. so-called by tolstoyans, chastity-mongers, nut-fooders, and such who talk and think of nothing else) intrudes its horrid head. i believe that every boy is originally conscious of sex as sacred. but he does not know what it is. with infinite diffidence he asks. the master replies with holy horror; the boy with a low leer, a furtive laugh, perhaps worse. i am inclined to agree with the head master of eton that paderastic passions among schoo

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

inst things, loki agrees to the eagle fs demand: that he bring him idun and her apples. this he does by luring idun into the forest, where the eagle, who is actually the giant thjazi, arrives and carries her off. without their apples, the gods grow old and gray, and they force loki to agree to get idun back. 198 norse mythology in freyja fs falcon coat he flies to jotunheimar, changes idun into a nut, and flies off with her. thjazi pursues in the form of an eagle. the gods kindle a fire just as loki flies into asgard, and thjazi fs feathers are singed and he falls to the earth and is killed by the gods. this is one of the most dangerous moments for the gods in the mythological present, for giants are not supposed to be able to mate with goddesses. the fact that the gods grow old and gray.t

vel by odin, loki, and hoenir, the disruption of their food supply by thjazi, the capture of loki when the staff he uses to strike deities, themes, and concepts 241 thjazi in eagle form sticks to the giant, and the subsequent removal of idun and her golden apples to thjazi. loki is forced to undertake the rescue of idun and does so in bird form. according to skaldskaparmal, he changes idun into a nut and flies off with her in his claws, and thjazi, again in the form of an eagle, flies in pursuit. after loki fs arrival with idun, the gods light a fire that singes thjazi fs feathers and causes him to crash inside the gate of valholl, where the gods kill him. here the much shortened account in haustlong ends. skaldskaparmal continues with the aftermath. thjazi fs daughter skadi puts on armor

s at him with a staff. the staff sticks to the eagle and to loki fs hand, and the eagle flies off with loki in tow. as he bangs against things, loki agrees to the eagle fs demand: that he bring him idun and her apples. this he does, and without their apples, the gods grow old and gray. they force loki to agree to get idun back. in freyja fs falcon coat he flies to jotunheimar, changes idun into a nut, and flies off with her. thjazi pursues in the form of an eagle. the gods kindle a fire just as loki flies into asgard, and thjazi fs feathers are singed and he falls to the earth and is killed by the gods. this is one of the most dangerous moments for the gods in the mythological present, for giants are not supposed to be able to mate with goddesses. the fact that the gods grow old and gray.t

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

rie or storehouse click to enlarge a baconian signature. from alciati emblemata. the curious volume from which this figure is taken was published in paris in r618. the attention of the baconian student is immediately attracted by the form of the hog in the foreground. bacon often used this animal as a play upon his own name, especially because the name bacon was derived from he word beech and the nut of this tree was used to fatten hogs. the two pillars in the background have considerable masonic interest. the two a's nearly in the center of the picture--one light and one shaded--are alone almost conclusive proof of baconian influence. the most convincing evidence, however, is the fact that 17 is the numerical equivalent of the letters of the latin farm of bacon's name (f. baco) and there

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

les of white boxwood cut at a single stroke from the tree, at the rising of the sun, with a new knife, or with any other convenient instrument. the characters shown should be traced thereoxn thou shalt perfume them according to the rules of art; and wrap them in silk cloth like the others. the staff (see figure 68) should be of elderwood, or cane, or rosewood; and the wand (figure 69) of hazel or nut tree, in all cases the wood being virgin, that is of one year s growth only. they should each be cut from the tree at a single stroke, on the day of mercury, at sunrise. the characters shown should be written or engraved thereon in the day and hour of mercury. this being done, thou shalt say: adonai, most holy, deign to bless and to consecrate this wand, and this staff, that they mav obtain th

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ghter of zeus and hera, and though of such distinguished rank, is nevertheless represented as cup-bearer to the gods; a forcible exemplification of the old patriarchal custom, in accordance with which the daughters of the house, even when of the highest lineage, personally assisted in serving the guests. hebe is represented as a comely, modest maiden, small, of a beautifully rounded contour, with nut-brown tresses and sparkling eyes. she is often depicted pouring out nectar from an upraised vessel, or bearing in her hand a shallow dish, supposed to contain ambrosia, the ever youth-renewing food of the immortals. in consequence of an act of awkwardness, which caused her to slip while serving the gods, hebe was deprived of her office, which was henceforth delegated to ganymedes, son of tros

PHILIP NEIL MYTHS LEGENDS EXPLAINED

d as the protector of the world, and because of his compassion for humankind, descends to earth in various avatar forms, such as prince rama, to fight evil. whenever vishnu is incarnated, so is lakshmi, to be his bride. here, garuda is taking the loving couple to their own heaven, vaikuntha. introduction 9 female. the egyptians, for example, worshiped geb as god of the earth, and his sister-bride nut as the goddess of the sky. nowhere has worship of the eternal female been so strong as in india, where various goddesses are worshiped under the enveloping spell of mahadevi, the great goddess. devi is the consort of the god shiva (see pp. 112 13, and is worshiped as benign parvati or uma or as ferocious and vengeful durga or kali. sankara wrote of her in the 9th century, your hands hold delig

restored in beauty. when jasper blowsnake revealed the sacred winnebago medicine rite to anthropologist paul radin (published under the title neolithic mother goddess the venus of willendorf, a stone figurine of a fertility goddess found at willendorf in austria, dates from the neolithic period. the breasts and belly are deliberately exaggerated in this representation of the great mother goddess. nut, the egyptian all-mother the egyptian sky goddess nut arches over the earth in this ancient tomb painting. she is about to swallow the evening sun, which is shown again on her upper arm as it starts its night journey. nut became regarded as the mother of all, for even the sun god re entered her mouth each night to travel through her body and be reborn next morning. a figure of nut inside egypt

the air, and with his spittle he created tefnut, moisture, and sent them out across the water. he caused the waters of nun to recede so that he had an island on which to stand. then he looked into his heart to see how things should be, and called forth from nun all the plants, birds, and animals. he spoke their names, and they came into being. shu and tefnut had two children: geb, the earth, and nut, the sky. nut lay on top of geb and the sky mated with the earth. but shu was jealous and wrenched the sky away, holding her aloft, and pinning the earth down with his feet. the children of nut and geb were the stars. shu, the air shu, father of the goddess nut, can be identified by his ostrich plume. he is usually shown holding nut and geb, the sky and the earth, apart. ankh the ankh was the

th with lifegiving powers. geb s goose geb is sometimes represented as a goose, and one of his names is the great cackler a reference to the cackle he gave when he produced the great egg from which the benu bird emerged at the dawn of time (see p. 13. goddess of order maat, the goddess of order and justice, who is often described as the daughter of re, accompanies the god, who sits oppposite her. nut, the mother of all nut arches her body to make the dome of the sky. each night she swallowed the sun, giving birth to it again each morning. because of her role as the mother of the life-giving sun, nut was regarded as the universal mother. the dead were entrusted to her and her image was marked on the underside of coffin lids. geb, the earth the earth god geb is shown sprawling recumbent bene

l-powerful god, and the rest of the gods, brought into being by re, represent other aspects. egyptian gods were also interrelated or merged: amun, the hidden, the chief god worshipped at karnak, was a god of the air, but as amun-re he was a sun god and as amun-min, a fertility god. known by various names, most of the gods could also be depicted in animal as well as human form. mother of the stars nut s union with her brother geb and the birth of her children, the stars (often shown as decoration on her clothing, infuriated her father shu, who cursed her so that she would never again give birth in any month of the year. but nut gambled with thoth, the moon god and reckoner of time, and won from him five extra days outside the 12 lunar months of 30 days each. in these days she gave birth to

his enemies. wedjat eye the left eye of the sky god horus (see p. 16) was identified with the moon. it was destroyed in his fight with his uncle seth, but made whole again; the symbol of the wedjat eye stands for wholeness and renewal. this tomb painting shows the worship of the benu bird. the egyptian world picture this image shows the egyptian gods in relation the world. in the center, the sky (nut) arches over the body of earth (geb, his bent knees indicating the uneven nature of the land, while the sun (re) courses between them. on the left stands shu (air, next to ha, god of the western desert. on the right, the goddess nephthys waters the earth. creator of the universe re, creator of the universe, the gods, and the first people, wears the sun on his brow. he will rule the world until

ss the waters of the sacred lake each morning in imitation of the benu bird. re, the sun god 14 re, the sun god r e, the sun god, took three main forms: khepri, the scarab beetle, who was the rising sun; re, the sun s disc, who was the midday sun; and atum, an old man leaning on a stick, who was the setting sun. each evening, as the sun reached the westernmost peak of mount manu, the sky goddess, nut (see p. 13, swallowed it, whereupon the sun god journeyed perilously through a netherworld in his night barque (boat. here, he was assailed by demons led by the monstrous snake apophis, his enemy who, according to one myth, came into being at the very same moment as re himself. in the darkest hour before dawn, apophis made his most desperate attack. each night, re, in the form of a cat, would

h a netherworld in his night barque (boat. here, he was assailed by demons led by the monstrous snake apophis, his enemy who, according to one myth, came into being at the very same moment as re himself. in the darkest hour before dawn, apophis made his most desperate attack. each night, re, in the form of a cat, would cut off the snake s head before being born once again in the east at dawn from nut, the universal mother. he would then rise and travel across the sky until the following twilight, when apophis would be lying in wait once more. if apophis were ever to vanquish re, the sun would not rise. this daily cycle of death and rebirth came to symbolize the life cycle of humankind, who hoped after death to find a new birth. from the middle kingdom, the visible sun god re was complement

e hidden one, who as amun-re was worshiped as the king of gods. scarab beetle the scarabeus, or dungbeetle, is the symbol of re in his role as khepri, the rising sun. rolling along a ball of dung, the scarab beetle is a symbol of the sun itself. it was also a symbol of self-generation and rebirth, because of the way the young appear from the ball of dung. into the underworld here, the sky goddess nut raises osiris, the son of geb and nut and ruler of the underworld, to receive the sun disc before it goes on its terrifying night journey. in the deepest night, osiris and re become one, and are described both as re who rests in osiris and osiris who rests in re. disc of the sun as re, the sun god was represented by the disc of the sun itself. the egyptian book of the dead (or book of coming f

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

t be an element of gevil, h i.e, non-g-d-orientation available as an alternative to holiness. this aspect of reality became more pronounced with each successive world, until, in our physical world, it became the dominant consciousness: the physical world is a given, g-d must be proven. in this sense, the gevil h derived from the shells or refuse of the world of tohu is analogous to the shell of a nut or skin of a fruit that develops on the tree before the fruit. without the shell, the fruit would be exposed to the elements and thus unprotected would not endure. similarly, without the a priori self-consciousness descended from the mentality of tohu, there would be little, if anything, accomplished by the descent of the soul into the body or the creation of this world. thus it is written, gl

rinsic bad. thus, the image used to denote evil in kabbalah is kelipah, the gshell h that obstructs access to the kernel or fruit within it. thus, in this passage, we see that the morally neutral physical world is termed gevil h; this is because it serves to hide divinity from our consciousness. acknowledging the divinity present in creation breaks the shell open. but, like the shell or peel of a nut or fruit, evil also serves a constructive purpose; it protects and nurtures the fruit within until it is ripe. so, too, when a child, for example, is developing, he must establish first his sense of self, his ego. only later can he re-define himself in terms of a broader consciousness of society and, ultimately, divinity. therefore, when the temple stood, the sacrifice caused the sparks to asc

enders him depressed, negative, anti-social or afflicted by some other negative emotion. the purification process, then, must reflect how the individual disassociates himself with these negative ways of thinking. this negativity or egocentricity is unabashedly called gevil h in kabbalah. the imagery used for it is that of a gshell, h a coarse, inedible husk that surrounds the fruit or meat of the nut. the image is significant on two counts: firstly, the fact that the shell cannot be eaten, obstructs the fruit, and has to be removed indicates that egocentricity has no place in the jew fs life. secondly, the fact that the shell does serve to protect the fruit while it is ripening indicates that, in the context of self-preservation, the ego does serve a purpose. in any case, central to unders

s of the sea h.what remains after the dross of the kings [of edom] are purified.and gthe shadow of death. h as we have seen previously, samael is the name given to the evil partzuf of z feir anpin. just as the partzufim exist in each of the four holy worlds, so do they exist in each of the four realms of evil. the four realms of evil are called gshells, h contrasting with the fruit or meat of the nut within the shell that signifies the holy realms. the significance of this imagery is that just as the shell obscures the fruit within it, is inedible and must be discarded, so does evil obscure the power of holiness in the world; we must break through it and reject it in order to reveal goodness. on the other hand, just as the shell protects the fruit within it until it is ripe, so does evil (

attributes are combined, this also can produce anger, and thus the rectification of anger involves as well tracing it back to these two attributes in the soul, as will be explained further on. these three aspects of vengeance are alluded to in the verse: gi descended to the garden of nuts. h2 the numerical value of the word for ggarden of h [ginat, gimel-nun-tav] is 453, which is 3 times 151. the nut symbolizes in kabbalah the phenomenon of evil surrounding holiness, just as the shells of the nut surround the inner meat. here, too, anger is a shell which must be discarded, and in so doing one reveals the inner goodness of the soul* this is the end of this passage in sha far hapesukim and its parallel passage in likutei torah. in sha far ruach hakodesh, which contains (amongst other things)

len levels also] give rise to the eleven overhangings of goatskin. the word seir in hebrew means ggoat. h although goats are kosher animals and are offered as sacrifices in the temple, the torah also makes reference to ggoat-devils, h4 associating the goat with evil. thus, the eleven goatskin overhangings in the tabernacle signify the gshell h nature of evil. the shell is the inedible part of the nut or fruit, and must be discarded. on the other hand, the shell performs a vital function in that it protects the nut or fruit while it is growing, just as ego and selfishness help a child develop a necessary sense of self before he graduates to a mature consciousness of selflessness. thus, the goat, again, has its place in the temple, both as an offering and as a protective covering. now, in or

ROBERT KIRK WALKER BETWEEN WORLDS

thickening. he drew the following illustrations under the guidance of minerva his associate. out of nothing the creator of the world produced four elements that they might be the prior cause as well as the material for creating all things when they were joined together in harmony: the heaven which he adorned with stars and which stands on high and embraces everything like the shells surrounding a nut; then he made the air, fit for forming sounds, through the medium of which day and night present the stars; the sea which girds the land in four circles, and with appendix 7: the vita merlini cosmology 162 its mighty refluence so strikes the air as to generate the winds which are said to be four in number; as a foundation he placed the earth, standing by its own strength and not lightly moved

RUBY TABLET OF SET

selfcreated. in others they were created by tears of the master creator god (whoever he happened to be according to the story teller. in yet others they were created by the master god's masturbation. shu and tefnut by definition are the first male and female. the master god's masturbation in these latter stories was always male masturbation, but shu is the first male. shu and tefnut begat geb and nut, but nut was the all-pervasive universal sky that preceded the first god. this confusion is the result of centuries of egyptian story telling, and while some of it appears to be contraditory, most of it is useful. we certainly must hesitate to consider this mythology as one consistent symbolism, and must be careful if we wish to communicate consistent meanings using these symbols, but we have

rothers and sisters of the night. welcome to the abode of darkness. with us we have the shades of the past, present, and future. we will travel through time and hint at our journey into setamorphosis. hear now the thoughts that we have captured out of the void. 12. shades [the celebrant will ring the bell once before each shade recites] shade# 1- imhotep i am the shade of imhotep, son of ptah and nut. my realm was memphis, where the triad of ptah, sekhmet, and nefertum-imhotep dwelled. i later became the greek aesculapius. i am seed of the giants of old who dwelled in greater kingdoms than yours. i brought with my heredity knowledge and crafts of all the sciences. i gave to khem my stepped pyramid for which zozier's peace was never realized. i gave to the ancients medicine and my calendar

destructive winter storm, and hail the aurora borealis. hail shehbi, the southern wind, the hurricane, the tornado, the typhoon, and the peaceful, summer breeze. come my friends, join us. join us as we work our wills, as we use our powers to change this world of ours. join us, lend us your strengths, your powers, your destruction and your beauty. come, and welcome (bell) hail up; hail down. hail nut, goddess of the sky, the planets, the stars, infinity. hail geb, this earth we walk on, the solidity, the depth, the hidden caverns. come my friends, join us. lend us this night your infinities, your possibilities, your frontiers, your supports, and your hidden depths. come, and welcome (bell) hail past; hail future. hail to the glories of man, his mistakes, his failures, his successes, his di

riend, giver of the gift, of the power to willfully cause change. tonight i exercise that gift. tonight i bring forth change in accordance to my will. hail shu. hail tefnut. come, my friends, brother and sister, husband and wife, twin lion gods. come, join me. enter into me, and help bring forth shuti, opposites united in one purpose, opposites balanced, and dynamic. come. come. and welcome. hail nut, beautiful black daughter; space, known to the sciences as "outer space, that through which space ships travel, that space through which we see stars and planets, the galaxies. oh beauteous nut, what a joy it is to watch thee at night, to feel your breath, cool and delicious, to watch the stately dance of your stars and planets from east to west. hail nut, the last frontier. hail the past, the

pace, known to the sciences as "outer space, that through which space ships travel, that space through which we see stars and planets, the galaxies. oh beauteous nut, what a joy it is to watch thee at night, to feel your breath, cool and delicious, to watch the stately dance of your stars and planets from east to west. hail nut, the last frontier. hail the past, the past in which man entered into nut, flew in our space craft, and walked upon your moon. hail diana, beauteous goddess, goal of so many men's desires. i, too, would visit thee. come nut, help me in this quest. join me in this quest. diana, join me in this quest. help entice mankind to your bosom. bring forth free travel, enterprising travel, fast and reliable and available travel, through the atmosphere, the atmosphere known as

of so many men's desires. i, too, would visit thee. come nut, help me in this quest. join me in this quest. diana, join me in this quest. help entice mankind to your bosom. bring forth free travel, enterprising travel, fast and reliable and available travel, through the atmosphere, the atmosphere known as shu, through the corona of this earth, the magnetosphere, the ionosphere, into the bosom of nut, airless space, beauteous space, free space. to the bosom of diana, to walk the moon, to visit mars, red planet. yes, to visit jupiter, and saturn, and neptune, to use the asteroids. to visit venus, and mercury. this is man's destiny. this shall come about. join me, nut, join me diana. mars and mercury, and venus, join me too. help pull mankind out of the depths of despondency, out of the dept

a, to walk the moon, to visit mars, red planet. yes, to visit jupiter, and saturn, and neptune, to use the asteroids. to visit venus, and mercury. this is man's destiny. this shall come about. join me, nut, join me diana. mars and mercury, and venus, join me too. help pull mankind out of the depths of despondency, out of the depths of laziness, out of the depths of blindness, into the beauties of nut. this is a quest, this goal of travel, this goal of freedom, this goal of adventure, of glory. the past shows it can be done; it has been done; we've been there. the future shows it shall be again. to this quest, to this future, i sacrifice myself; i sacrifice that part of me which i keep for this purpose.(5) bring it forth, work with me, that the future shall be bright and free and dark with

quest, this goal of travel, this goal of freedom, this goal of adventure, of glory. the past shows it can be done; it has been done; we've been there. the future shows it shall be again. to this quest, to this future, i sacrifice myself; i sacrifice that part of me which i keep for this purpose.(5) bring it forth, work with me, that the future shall be bright and free and dark with the beauty of nut. hail set! this is the future [adept gonzalez] brothers and sisters, i ask you to join me in this ceremony. this dream that magister menschel has is a dream that i share also, that mankind will take its place among the stars. history has taught us that it takes pain or suffering to induce mankind to action. we went to the moon when we were challenged by sputnik above us in space. we've spoken

it to the setian, now close this gate, and wait until again i may reopen it. these gates are closed, but the cracks we made tonight will not close [shuti banishes the spirits of the 10 directions] hail east, hail west: xepera, hep aten. thank you my friends, for aiding us in our path. hail north, hail south: qeb, shehbi. thank you my friends, for your strengths, powers, and beauties. up and down: nut and geb. thank you my children, for lending us your oh so special qualities. past and future: thank you my friends, for providing your windows of knowledge and potential. hail set! hail harwer. thank you my friends, for the powers and the gifts, for the channel, the willpower to use it, and the challenge to use it. thank you, my friends [the altar was now made available for participants to app

SALMANRUSHDIE THESATANICVERSES

to envy, whereas in fact she was abandoned, lost, her parents couldn't even be bothered to wait and watch her grow up, that's how much _she_ was loved, so of course she had no confidence at all, and every moment she spent in the world was full of panic, so she smiled and smiled and maybe once a week she locked the door and shook and felt like a husk, like an empty peanut-shell, a monkey without a nut. they never managed to have children; she blamed herself. after ten years saladin discovered that there was something the matter with some of his own chromosomes, two sticks too long, or too short, he couldn't remember. his genetic inheritance; apparently he was lucky to exist, lucky not to be some sort of deformed freak. was it his mother or his father from whom? the doctors couldn't say; he

was right; the man was a full-fledged lunatic, and his autobiography was very likely as much of a concoction as his "faith. fictions were walking around wherever he went, gibreel reflected, fictions masquerading as real human beings "i have brought him upon me" he accused himself "by fearing for my own sanity i have brought forth, from god knows what dark recess, this voluble and maybe dangerous nut "you don't know it" maslama yelled suddenly, jumping to his feet "charlatan! poser! fake! you claim to be the screen immortal, avatar of a hundred and one gods, and you haven't a _foggy_ how is it possible that i, a poor boy made good from bartica on the essequibo, can know such things while gibreel farishta does not? phoney! phooey to you" gibreel got to his feet, but the other was filling al

e together caca can't you see he said she isn't ohoh over you not by a longshot and you he said still crazy fofor her everyone knows all he wanted was for us to be to be to be but i heard verses you get me spoono v e r s e s rosy apple lemon tart sis boom bah i like coffee i like tea violets are blue roses are red remember me when i am dead dead dead that type of thing couldn't get them out of my nut and she changed in front of my eyes i called her names whore like that and him i knew about him sisodia lecher from somewhere i knew what they were up to laughing at me in my own home something like that i like butter i like toast verses spoono who do you think makes such damn things up so i called down the wrath of god i pointed my finger i shot him in the heart but she bitch i thought bitch

SATANIC RITUALS

of the shining trapezohedron, for the blood hath been offered! erscheine unter den menschen und sei nicht l nger zur ckgedrangt. komm, wehe und krieche ein in die grossen konzile ohne dich und beende den weg derer, die uns aufhalten. ich sage der glanz muss gesteigert werden, offenbare das gesicht der schlange. bei dem klang wetden wir das gesicht der schlange sehen, so-lerne die w rter gut, die nut ein mensch verk nden kann. seht, ich habe den schleier der schlange und sende ihn unter die menschen. oh h re! die schlange lebt, an einem platz, der offen ist f r die welt. appear among men and be driven back no longer. come forth and creep into the great councils of those without, and stop the way of those who would detain us. i decree that the glamour be lifted, revealing the face of the se

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

nited nation of egypt held different creation myths, each centered on its own local creator god. heliopolis, for instance, was a center near present-day cairo where atum was worshipped. here, it was thought that atum created himself out of the void, and then either spit or sneezed out shu, the god of air, and tefnut, the goddess of moisture. these two in turn gave birth to geb, the earth god, and nut, the sky goddess. from them came two pairs of siblings: osiris and isis, and set and nephtys. eventually ra, the sun god, took the place of atum in the pantheon; later pharaohs, for instance, called themselves sons of ra. ancient egypt and mesopotamia. reproduced by permission of thomson gale. red sea mediterranean sea nile delta river river p e r s i a n g u l f tigris euphrates nile river si

eart swelleth with joy at thy rising for ever. the regions of the south and the north come to thee with homage [respect, worship, and send forth acclamations [praise] at thy rising on the horizon of heaven, and thou illuminest the two lands with rays of turquoise-[coloured] light .o thou god of life, thou lord of love, all men live when thou shinest; thou art crowned king of the gods. the goddess nut embraceth thee, the goddess mut enfoldeth thee at all seasons. those who are in thy following sing unto thee with joy, and they bow down their foreheads to the earth when they meet thee, the lord of heaven, the lord of the earth, the king of truth, the lord of eternity, the prince of everlastingness, thou sovereign [ruler] of all the gods, thou god of life, thou creator of eternity, thou maker

SEPHER YETZIRAH WESTCOTT

at traveller james bruce. in essence this work was, doubtless, the crystallisation of centuries of tradition, by one writer, and it has been added to from time to time, by later authors, who have also revised it. some of the additions, which were rejected even by mediaeval students, i have not incorporated with the text at all, and i present in this volume only the undoubted kernel of this occult nut, upon which many great authorities, hebrew, german, jesuit and others, have written long commentaries, and yet have failed to explain satisfactorily. i find kalisch, speaking of these commentaries, says "they contain nothing but a medley of arbitrary explanations, and sophistical distortions of scriptural verses, astrological notions, oriental superstitions, a metaphysical jargon, a poor knowl

SIR WALLIS BUDGE EGYPTIAN MAGIC

thou that my soul may come unto me from wheresoever it may be. if it would tarry, then let my soul be brought unto me from wheresoever it may be. let me have possession of my soul and of my spirit, and let me be true of voice with them wheresoever they may be. hail, ye gods, who tow along the boat of the lord of millions of years, who bring it above the underworld, and who make it to travel over nut, who make souls to enter into their spiritual bodies. grant that the soul of the osiris 1 p. 51 "may come forth before the gods, and that it may be true of voice with you in the east of the sky, and follow unto the place where it was yesterday, and enjoy twofold peace in amentet. may it look upon its natural body, may it rest upon its spiritual body, and may its body neither perish nor suffer

as an amulet it is commonly made of lapis-lazuli or carnelian. the amulet of the cartouche has been supposed to be nothing more than shen elongated, but it probably refers to the ordinary meaning of i.e "name" 19. the amulet of the steps, this amulet seems to have two meanings: to lift up to heaven, and the throne of osiris. according to one legend, when the god shu wished to lift up the goddess nut from the embrace of the god seb, so that her body, supported by her stretched-out arms and legs, might form the sky, he found that he was not tall enough to do so; in this difficulty he made use of a flight of steps, and having mounted to the top of these he found himself able to perform his work. in the fourth section of the elysian fields 1 three such flights of steps are depicted. in the xx

m power with the company of the gods; and the gods shall look upon him as a divine being like unto themselves; and mankind and the dead shall fall down upon their faces, and he shall be seen in the underworld in the form of the radiance of ra" 2 "this chapter shall be recited over a hawk p. 113 standing and having the white crown upon his head [and over figures of] the gods tem, shu, tefnut, seb, nut, osiris, isis, suti, and nephthys, painted in yellow colour upon a new plaque, which shall be placed in [a model of] the boat [of ra, along with a figure of the spirit whom thou wouldst make perfect, these thou shalt anoint with cedar oil, and incense shall he offered up to them on the fire, and feathered fowl, the soul of the scribe ani visiting his mummified body as it lies on its bier in th

ding, shall flourish! if the name of tefnut, the lady of the lower shrine in annu, flourisheth, the name of pepi shall be established, and this his pyramid shall be established to all eternity! if the name of seb flourisheth at the 'homage of the earth' then the name of pepi shall flourish, and this his pyramid shall flourish, and this his building shall flourish unto all eternity! if the name of nut in the house of shenth in annu flourisheth, the name of pepi shall flourish, and this his pyramid shall flourish, and this his building shall flourish unto all eternity! if the name of osiris flourisheth in the nome of abydos, then the name of pepi shall flourish, and this his pyramid shall flourish, and this his building shall flourish unto all eternity! if the name of osiris khent-amentet fl

eth the work of my embalmment" is thy name. oar-ruts "tell us our name" d "pillars of the underworld" is your name. hold "tell me my name" d "akau" is thy name. mast "tell me my name" d "bringer back of the lady after her departure" is thy name. lower deck "tell me my name" d "standard of ap-uat" is thy name. upper post "tell me my name" d "throat of mestha" is thy name. sail "tell me my name" d "nut" is thy name. leather straps "tell us our name" d "those who p. 169 are made from the hide of the mnevis bull, which was burned by suti" is your name. paddles "tell us our name" d "fingers of horus the firstborn" is your name. pump "tell me my name" d "the hand of isis which wipeth away the blood of the eye of horus" is thy name. planks "tell us our names" d "mestha, hapi, tuamutef, qebhsennuf

ighty one of enchantments" a curious, sinuous piece of wood, one end of which is in the form of a ram's head surmounted by a uraeus, and touched the mouth and the, eyes of the statue or mummy four times, whilst the kher-heb recited a long address in which he declared that this portion of the ceremony had secured for the deceased all the benefits which accrued to the god osiris from the actions of nut, horus, and set, when he was in a similar state. it has been said above that every dead man hoped to be provided with the hekau, or words of power, which were necessary for him in the next world, but without a mouth it was impossible for him to utter them. now that the mouth, or rather the use of it, was restored to the deceased, it was all important to give p. 197 him not only the words of po

egypt as elsewhere in the east, and the priest or official who possessed such gifts sometimes rose to places of high. honour in the state, as we may see from the example of joseph, 1 for it was universally believed that glimpses of the future were revealed to man in dreams. as instances of dreams recorded in the egyptian texts may be quoted those of thothmes iv, king of egypt about b.c. 1450, and nut-amen, king of the eastern sudan and egypt, about b.c. 670. a prince, according to the stele which he set up before the breast of the sphinx at gizeh, was one day hunting near this emblem of ra-harmachis, and he sat down to rest under its shadow and fell asleep and dreamed a dream. in it the god appeared to him, and, having declared that he was the god harmachis-khepera-ra- temu, promised him t

e drift sand in which it was becoming buried, he would give to him the sovereignty of the lands of the south and of the north, i.e, of all egypt. in due course the prince became king of egypt under the title of thothmes iv, and the stele p. 215 which is dated on the 19th day of the month hathor of the first year of thothmes iv. proves that the royal dreamer carried out the wishes of the god. 1 of nut-amen, the successor of the great piankhi who came down from gebel barkal and conquered all egypt from syene to the sea, we read that in the first year of his reign he one night dreamed a dream wherein he saw two serpents, one on his right hand and the other on his left; when he awoke they had disappeared. having asked for an interpretation of the dream he was told-"the land of the south is thi

south is thine, and thou shalt have dominion over the land of the north: the white crown and the red crown shall adorn thy head. the length and the breadth of the land shall be given unto thee, and the god amen, the only god, shall be with thee" 2 the two serpents were the symbols of the goddesses nekhebet and uatchet, the mistresses of the south and north respectively. as the result of his dream nut-amen invaded egypt successfully and brought back much spoil, a portion of which he dedicated to the service of his god amen. since dreams and visions in which the future might be revealed to the sleeper were greatly desired, the egyptian magician set himself to procure such for his clients by various devices, such as drawing magical pictures and reciting magical words. the following p. 216 are

SYMBOLISM

elf-created. in others they were created by tears of the master creator god (whoever he happened to be according to the story teller. in yet others they were created by the master god's masturbation. shu and tefnut by definition are the first male and female. the master god's masturbation in these latter stories was always male masturbation, but shu is the first male. shu and tefnut begat geb and nut, but nut was the all-pervasive universal sky that preceded the first god. this confusion is the result of centuries of egyptian story telling, and while some of it appears to be contraditory, most of it is useful. we certainly must hesitate to consider this mythology as one consistent symbolism, and must be careful if we wish to communicate consistent meanings using these symbols, but we have

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

ed with. it is what is termed the kabalistic pantacle (pentagram..this carries with it the power of commanding the spirits of the elements. it is necessary for you to know how to use it. 6 in other words, pike is recommending the star be the vehicle to invoke demon powers and cause them to do magical work. now, before you dismiss pike's suggestion and imagine he was just some silly, insane occult nut, let me remind you that so respected is this man by the illuminati of today, that a statue of albert pike stands in front of the department of justice building, the offices of the u.s. attorney-general, in washington, d.c. displayed on public land, that statue is carefully tended to by the national park service. moreover, the body of the much-revered former sovereign grand commander albert pik

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

stival, the fall equinox. once again daylight and night are in balance. now is the time to celebrate the gifts of the earth mother. page 6 grimoire of eclectic magick) archetype gods and goddesses( all gods are one god, all goddesses are one goddess, and there is one initiator! from aspects of occultism by dion fortune gods of ancient egypt horus imiut isis khepera khnum maat min nekhbet nephthys nut osiris ptah ra re sekhmet selket seshat set shu sobek taweret tefnut thoth wadjet agou ayizan baron cimeti re baron la croix baron samedi dambalah danbalah erzulie fr da gu d legba loco-d ogoun simbi voudoun loa celtic-gaulish deities aengus aine anu bave (babd, badhbh) belen blathnat blodeuwedd boann brigid cerridwen cernunnos danu donn daghda (dagda, sucellus) emain goivniu grannus green man

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ation-deity anubis: god of the dead bast: cat goddess bes: god to guard against evil spirits and misfortune chons: god of the moon dua: protector of the stomach of the dead geb: god of the earth hathor: cow goddess isis: mother goddess ka: god for the vital force of life maat: goddess of truth and justice min: egyptian fertility god mut: wife of amen, mother of khons nephthys: goddess of the dead nut: goddess of the sky and of the heavens osiris: god of the underworld and of vegetation qetesh: goddess of love and beauty ra: god of the sun selket: goddess of childbirth set: god of chaos shu: god of the air sobek: crocodile god taweret: hippopotamus goddess and protective deity of childbirth wepwawet: god of war and of funerals source: social science data lab: egyptian gods theme. http//sobe

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

ngers or taken a drink with them, they considered one another on peaceful terms. once that relationship has been established, the people are under an obligation to protect one another if they are in danger. in many of the villages on the philippine islands, hospitality and friendship are expressed by eating together. on sumatra, a large island in western indonesia, a guest is presented with betel nut as a gesture of friendliness. on java, the main island of indonesia, hosts of higher social rank pay their inferiors a high compliment if they offer them their halfchewed betel nut. throughout tahiti, the standard formula for hospitality is come and eat with us. among the tribespeople in kenya, visitors to villages are presented with a cup of water as a ceremonial mark of hospitality, and the

THE MIDDLE PILLAR

ith its vehicles, comprise just one particular center of consciousness. before proceeding further, and since i have used the onion as a metaphor of the self, it may be wise to quote a paragraph of groddeck's exploring the unconscious: we all of us fancy that we must have a core at the center, something that is not merely shell; we would like to hold within us some specially dainty kernel, to be a nut protecting thefuture, the everlasting. and we do not realise, cannot realise, that we have in fact no kernel, but are made up of one leaf on top of anotherfiorn outermost to innermost, that, in fact, we are onions. but in the onion every leaf shares its essential nature. the onion is honest right through, and only becomes dishonest, rotten, if it tries to grow a kernel diferentfiom the rest of

THE MOTHMAN PROPHECIES

en i received many such calls in 1967-68 i recorded some of them and studied the tapes. the sound is more mechanical or electronic than human and is probably caused by the introduction of a modulated current into the telephone line. this phenomenon is not isolated to the cities. people in remote towns with a population of only twenty-five or so also get these calls. the heavy breathing of the sex nut who (supposedly) masturbates while he listens to a female voice on the line contains certain recordable vocal characteristics which are totally absent in the heavy breathing calls i taped. played at a slower speed, the recorded "breathing" was an evenly spaced series of pulses resembling the swishing sound of a phonograph when the needle reaches the end of the record and does not reject. heavy

ained fixed on her in an unflinching, hypnotic way "he kept getting closer and closer" she reported "his funny eyes staring at me almost hypnotically" he told her a long-winded, disjointed story about his truck breaking down in detroit, michigan. he had hitchhiked all the way from detroit. as he talked, he inched closer and closer to her, and she became frightened, thinking she had some kind of a nut on her hands. she pulled back from her desk and ran into the back room where her newspaper's circulation manager was working on a telephone campaign. he joined her and they spoke together to the little man "he seemed to know more about west virginia than we did" she declared later. at one point the telephone rang, and while she was speaking on it the little man picked up a ball-point pen from

al clothes. they looked like anybody. they sort of nodded to me when they passed me. i got scared all over again. real scared. that's when i went to the police and told them what i saw. they laughed at me and said i was probably just imagining things" she paused again and shook her head sadly "you see, i've been to the police before. about my cattle rustlers. i guess they think i'm some kind of a nut. i went to the fbi, too. they came out to my place but said they couldn't find anything. after that somebody tapped my telephone. maybe it was the fbi" i was scribbling in my pocket notebook. a year or two earlier i would have classified mrs. bryant as a paranoid-schizophrenic. but she didn't seem like a common run-of-the-mill nut. she and her two teen-aged children lived on a farm outside of

aucer base nestled in the hills of new england and bustling with activity. contactees have claimed such things. an engineer rex ball swears he came upon a mysterious underground installation in georgia in 1940, manned by small oriental-looking men in coveralls and a few american military officers. when he was caught in the tunnels, one of the officers issued the curt command "make him look like a nut" he woke up in a field, uncertain whether his experience had been real or a dream. that seems to be the battle cry of the phenomenon "make him look like a nut- 13- phantom photographers i "how much did keel pay you to say these things" a middle-aged man with a cultured voice demanded over and over again as he systematically called several of the witnesses named in my syndicated newspaper colum

ing to go back to west virginia with a camera crew "you know, this probably doesn't mean anything" he said slowly "but the other day i was walking through midtown manhattan and an indian took my picture. he was even wearing a black suit" dan knew of my concern with the mib, but he was not well-known to the ufo enthusiasts (i had tried to tell myself that the photographer on third avenue was a ufo-nut of some kind "probably just a tourist" i offered "probably" in west virginia, mrs. hyre was continuing to have problems. a luminous object appeared over her house and projected a powerful beam of light into her backyard. she was not home at the time but her husband and several neighbors saw it. then one evening her confused "little man" reappeared on the streets of point pleasant. she was cert

elderly man in new england "i found your name and address on a slip of paper dropped onto my kitchen floor by an 'indian-like' friend" he wrote "if this letter is not returned to me i will no [sic] you received it. i wish i could tell you how my life has been taken over& what condition our country& government are in. if you have been through the 'misery' you no [sic] you are not alone. i am not a nut. i am sincere. i am concerned for you "p.s. i have been 'used" this letter, and others like them, helped to convince me that my own investigations could be manipulated. i was being led to people and cases to support whatever theory i was working on at the time. i tested this by inventing some rather outlandish ideas. within days i would receive phone calls, reports, and mail describing element

sic or teletypes. the purpose of the background is simple enough. it makes it impossible to tape the voices. i've tried and found that the background completely smothered the voice on the tape. i kept a careful log of the crank calls i received and eventually cataloged the various tactics of the mysterious pranksters. some of these tactics are so elaborate they could not be the work of a solitary nut harassing ufo believers in his spare time. rather, it all appears to be the work of either paranormal forces or a large and well-financed organization with motives that evade me. from my years in show business i know that talented mimics are rare and that some voices are almost impossible to imitate. nevertheless, our hypothetical organization is able to mimic almost anyone including myself. a

THE PAGAN BOOK OF WORDS PRAYERS CHANTS AND RHYMES

free me. from stagnant thoughts, free me. from idleness and feelings of helplessness, free me. wind, free me! walk away. when the wind tugs the feather from the tree, you will be freed. candle enchantment candle tall. candle bright. candle burn all through the night! eliza fegley http//www.sacredspiral.com pumpkin enchantment pumpkin orange with grizzly face protect tonight my homely place hazel nut charm the hazel nut is said to contain all the wisdom of the worlds. they were carried around as charms to protect health and to help gain knowledge and bring about good fortune. hazel nut, nut, nut. bring me luck, luck, luck. heal my mind, mind, mind. may wisdom find, find, find it s way to me, me, me and may i be, be, be blessed by three, three, three. eliza fegley http//www.sacredspiral.com

THE BOOK OF GATES

jesty of this great god taketh up his position in this circle at the limits of the thick darkness, and this great god is born under the form of khepera in this circle. the gods nu and ammui, and heh and heh[ut] are in this circle at the birth of this great god, when he maketh his appearance from the tuat, and taketh up his place in the matet boat, and riseth from between the thighs of the goddess nut. thenen-neteru is the name of the gate of this city. kheper-kekui-kha-mesti is the name of this city [this is] the secret circle of the tuat, wherein this great god is born, when he maketh his appearance in nu, and taketh up his place in the body of nut. whosoever shall make [a copy] of these [representations] according to the figures which are depicted on the east [wall] of the palace of amen

glyphics are five large scenes, each of which is divided into three registers, and these are enclosed between two dotted bands which are intended to represent the borders of the "valley of the other world" on the inside of the sarcophagus are also five scenes, but there is no line of hieroglyphics running along the upper edge. on the bottom of the sarcophagus is a finely cut figure of the goddess nut, and round and about her are texts selected from the theban recension of the book of the dead; on the inside of the cover is a figure of the goddess nut, with arms outstretched. on the outside of the p. 48 cover, in addition to the texts which record the names and titles of the deceased, are inscribed two large scenes, each of which is divided into three registers, like those inside and outsid

se word is maat, before the great god" to be said "ra liveth, the tortoise dieth! strong are the members of. osiris, king men-maat-ra, whose word is maat, for qebhsennuf guardeth them. ra liveth, the tortoise dieth! in a sound state is he who is in the sarcophagus, in a sound state is he who is in the sarcophagus, that is to say, the son of the sun, seti mer-en-ptah, whose word is maat" speech of nut: nut, the great one of seb, saith "o osiris, king, lord of the two lands, men-maat-ra, whose word is maat, who loveth me, i give unto thee purity on the earth, and splendour (or, glory) in the heavens, and i give unto thee thy head for ever" ii. speech of nut, who is over the hennu boat "this is my son, osiris, king, men-maat-ra, whose word is maat. his father shu loveth him, and his mother nu

toise dieth! let enter the bones of osiris, king men-maat-ra, whose word is maat, the son of the sun, seti mer-en-ptah, whose word is maat, let them enter into their foundations. pure is the dead body which is in the earth, p. 53 and pure are the bones of osiris, king men-mast-ra, whose word is maat, like ra [for ever" on the bottom of the sarcophagus is a large, full-length figure of the goddess nut who is depicted in the form of a woman with her arms ready to embrace the body of the king. her face and the lower parts of the body below the waist are in profile, but she has a front chest, front shoulders, and a front eye. her feet are represented as if each was a right foot, and each only shows the great toe. one breast is only shown. the hair of the goddess is long and falls over her back

sides, and under the feet of the goddess contain addresses to the king by the great gods of the sky, and extracts from the book of the dead; they read- p. 55 inscription on the bottom of the sarcophagus of seti i. i. the words of osiris the king, the lord of the two lands, men-maat-ra, whose word is maat, the son of ra (i.e, the sun, seti mer-en-ptah, whose word is maat, who saith "o thou goddess nut, support thou me, for i am thy son. destroy thou my defects of immobility, together with those who produce them" ii. the goddess nut, who dwelleth in het-hennu, saith "this [is my] son osiris, the king, the lord of the two lands, men-maat-ra, whose word is maat, the son of ra [proceeding] from his body, who loveth him, the lord of crowns, osiris, seti mer-en-ptah" iii. the god seb saith "this

ord of the two lands, men-maat-ra, whose word is maat, the son of ra [proceeding] from his body, who loveth him, the lord of crowns, osiris, seti mer-en-ptah" iii. the god seb saith "this [is my] son men-maat-ra, who loveth me. i have given unto him purity upon earth, and glory in heaven, him the osiris, king, the lord of the two lands, men-maat-ra "whose word is maat, the son of ra, the lover of nut, that is to say, seti mer-en-ptah, whose word is maat, before the lords of the tuat" iv. words which are to be said-"o osiris, king, lord of the two lands, men-maat-ra, whose word is maat, the son of ra [proceeding] from his body, that is to say, seti mer-en-ptah, whose word is maat. thy mother nut putteth forth [her] two hands and arms over thee, osiris, king, lord of the two lands, men-maat

osiris, king, lord of the two lands, men-maat-ra, whose word is maat, the son of ra [proceeding] from his body, that is to say, seti mer-en-ptah, whose word is maat. thy mother nut putteth forth [her] two hands and arms over thee, osiris, king, lord of the two lands, men-maat-ra, whose word is maat, son of ra, p. 57 whom he loveth, lord of diadems, seti mer-en-ptah, whose word is maat. thy mother nut hath added the magical powers which are thine, and thou art in her arms, and thou shalt never die. lifted up and driven away are the calamities which were to thee, and they shall never [more] come to thee, and shall never draw nigh unto thee, osiris, king, the lord of the two lands, men-maat-ra, whose word is maat. horus hath taken up his stand behind thee, osiris, son of ra, lord of diadems

d thou art in her arms, and thou shalt never die. lifted up and driven away are the calamities which were to thee, and they shall never [more] come to thee, and shall never draw nigh unto thee, osiris, king, the lord of the two lands, men-maat-ra, whose word is maat. horus hath taken up his stand behind thee, osiris, son of ra, lord of diadems, seti mer-en-ptah, whose word is maat, for thy mother nut hath come unto thee; she hath purified (or, washed) thee, she hath united herself to thee, she hath supplied thee as a god, and thou art alive and stablished among the gods" v. the great goddess nut saith "i have endowed him with a soul, i have endowed him with a spirit, and i have given him power in the body of his mother tefnut, i who was never brought forth. i have come, and i have united m

endowed him with a soul, i have endowed him with a spirit, and i have given him power in the body of his mother tefnut, i who was never brought forth. i have come, and i have united myself to osiris, the king, the lord of the two lands, men-maat-ra, whose word is maat, the son of ra, the lord of diadems, seti mer-en-ptah, whose word is maat, with life, stability, and power. he shall not die. i am nut of the mighty heart, and i took up my being in the body of my mother tefnut in my name of nut; over my mother none hath p. 59 gained the mastery. i have filled every place with my beneficence, and i have led captive the whole earth; i have led captive the south and the north, and i have gathered together the things which are into my arms to vivify osiris, the king, the lord of the two lands, m

THE SECRET RITUALS OF THE OTO

dom it is written in the papyrus of nes-min that the sun spake in his name toum and said. i copulated with my fist, i emitted semen into my shadow, i ejaculated into my own mouth, i sent forth issue as shu, i poured myself out as tefnut. shu and tefnut. brought to me my eye. i wept over them: mankind came into being from the tears which came forth from my eye. shu and tefnut brought forth keb and nut, and keb and nut brought forth osiris and the blind horus and set and isis and nephthys from the belly, one after another, and they brought forth their multitudes upon this earth. and again: i copulated with my fist, my heart came to me into my hand, the semen fell into my mouth. i sent forth issue as shu, i poured myself out as tefnut: from one god i was three gods. thus then did the sun form

TYSON DONALD NEW MILLENNIUM MAGIC

d fewer teach. it is well worth acquiring because all magical paths open to the magus with divine inspiration, and no mere human teacher or spirit guide can bar them: for the gift of knowing comes from the highest authority, the light of kether. no magical secret can be withheld in its essence from one who is rightly prepared to receive it. only the shell of the secret can be concealed; the inner nut becomes the property of the magus. the other side of this coin is that no amount of lying or stealing or book study or travel can gain a would-be adept the wisdom of a personal living magic if the light has closed its ears to his or her false promises and fawning prayers. the all gives or withholds as it judges fit. it is the highest court. neither demons nor angels can gain wisdom from across

UNCLE SETNAKT SEZ BECOME EVIL AND RULE THE WORLD2

of transforming yourself into one of the herd. consider the true black magician. she's always wanted to be that vampire she saw on a movie when she was five. she uses strategy and reason in her lbm. she gets enough money to drive around in her black massarati. she learns the cosmetic arts to shape herself to her true form. she moves in a sea of elegance and desire. the great american dream? no. a nut at the crystal counter? no. she has become herself. if she worked with an initiatory society, she didn't become involved in its politics. she didn't try to conform to nonexistent rules. she becomes herself and then she's ready for gbm. she invokes the vampire within her. if she accomplishes this carefully chosen goal, then the lord of darkness may dwell within her. the lady vampire in the movi

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

place at on (heliopolis, and the old form of the legend ascribes the production of shu and tefnut to an act of masturbation. originally these gods were the personifications of air and dryness, and liquids respectively; thus with their creation the materials for the construction of the atmosphere and sky came into being. shu and tefnut were united, and their offspring were keb, the earth-god, and nut, the sky-goddess. we have now five gods in existence; khepera, the creative principle, shu, the atmosphere, tefnut, the waters above the heavens, nut, the sky-goddess, and keb, the earth-god. presumably about this time the sun first rose out of the watery abyss of nu, and shone upon the world and produced day. in early times the sun, or his light, was regarded as a form of shu. the gods keb an

t, the sky-goddess. we have now five gods in existence; khepera, the creative principle, shu, the atmosphere, tefnut, the waters above the heavens, nut, the sky-goddess, and keb, the earth-god. presumably about this time the sun first rose out of the watery abyss of nu, and shone upon the world and produced day. in early times the sun, or his light, was regarded as a form of shu. the gods keb and nut were united in an embrace, and the effect of the coming of light was to separate them. as long as the sun shone, i.e, as long as it was day, nut, the skygoddess, remained in her place above the earth, being supported by shu; but as soon as the sun set she left the sky and gradually descended until she rested on the body of the earth-god, keb [fn#4] pepi i, l. 466. the embraces of keb caused nu

pain, and that he was weary of the, children of men. he thought them a worthless remnant, and wished that more of them had been slain. the gods about him begged him to endure, and reminded him that his power was in proportion to his will. ra was, however, unconsoled, and he complained that his limbs were weak for the first time in his life. thereupon the god nu told shu to help ra, and he ordered nut to take the great god ra on her back. nut changed herself into a cow, and with the help of shu ra got on her back. as soon as men saw that ra was on the back of the cow of heaven, and was about to leave them, they became filled with fear and repentance, and cried out to ra to remain with them and to slay all those who had blasphemed against him. but the cow moved on her way, and carried ra to

who had repented of their blasphemies appeared with their bows, and slew the enemies of ra. at this result ra was pleased, and he forgave those who had repented because of their righteous slaughter of his enemies. from this time onwards human sacrifices were offered up at the festivals of ra celebrated in this place, and at heliopolis and in other parts of egypt. after these things ra declared to nut that he intended to leave this world, and to ascend into heaven, and that all those who would see his face must follow him thither. then he went up into heaven and prepared a place to which all might come. then he said "hetep sekhet aa" i.e "let a great field be produced" and straightway "sekhet-hetep" or the "field of peace" came into being. he next said "let there be reeds (aaru) in it" and

-hetep" or the "field of peace" came into being. he next said "let there be reeds (aaru) in it" and straightway "sekhet aaru" or the "field of reeds" came into being. sekhet-hetep was the elysian fields of the egyptians, and the field of reeds was a well-known section of it. another command of the god ra resulted in the creation of the stars, which the legend compares to flowers. then the goddess nut trembled in all her body, and ra, fearing that she might fall, caused to come into being the four pillars on which the heavens are supported. turning to shu, ra entreated him to protect these supports, and to place himself under nut, and to hold her up in position with his hands. thus shu became the new sun-god in the place of ra, and the heavens in which ra lived were supported and placed bey

een for many, many hundreds of years. he was the source of the nile, the north wind sprang from him, his seats were the stars of heaven which never set, and the imperishable stars were his ministers. all heaven was his dominion, and the doors of the sky opened before him of their own accord when he appeared. he inherited the earth from his father keb, and the sovereignty of heaven from his mother nut. in his person he united endless time in the past and endless time in the future. like ra he had fought seba, or set, the monster of evil, and had defeated him, and his victory assured to him lasting authority over the gods and the dead. he exercised his creative power in making land and water, trees and herbs, cattle and other four-footed beasts, birds of all kinds, and fish and creeping thin

e the earth with his sandals, the river rushed forth. matar also described to the king the form of khnemu, which was that of shu, and the work which he did, and the wooden house in which he lived, and its exact position, which was near the famous granite quarries. the gods who dwelt with khnemu were the goddess sept (sothis, or the dog-star, the goddess anqet, hap (or hep, the nile-god, shu, keb, nut, osiris, isis, nephthys, and horus. thus we see that the priests of khnemu made him to be the head of a company of gods. finally matar gave the king a list of all the stones, precious and otherwise, which were found in and about elephantine. when the king, who had, it seems, come to elephantine, heard these things he rejoiced greatly, and he went into the temple of khnemu. the priests drew bac

l beings and things [fn#52] i.e, he uttered a magical formula [fn#53] i.e, by exact and definite rules "when there fell on them their moment[fn#54] through plant-like clouds, i restored what had been taken away from them, and i appeared from out of the plant-like clouds. i created creeping things of every kind, and everything which came into being from them. shu and tefnut brought forth [seb and] nut; and seb and nut brought forth osiris, and herukhent- an-maati,[fn#55] and set, and isis, and nephthys[fn#56] at one birth, one after the other, and they produced their multitudinous offspring in this earth [fn#54] i.e, the period of calamity wherein their light was veiled through plant-like clouds [fn#55] i.e, the blind horus [fn#56] i.e, these five gods were all born at one time. the history

strength, and health to him) hath grown old, and his bones have become like silver, and his members have turned into gold and his hair is like unto real lapislazuli" his majesty heard the words of complaint which men and women were uttering, and his majesty (life, strength, and health to him) said unto those who were in his train-"cry out, and bring to me my eye, and shu, and tefnut, and seb, and nut, and the father-gods, and the mother-gods who were with me, even when i was in nu side by side with my god nu. let there be brought along with my eye his ministers, and let them be led to me hither secretly, so that men and women may not perceive them [coming] hither, and may not therefore take to flight with their hearts. come thou[fn#58] with them to the great house, and let them declare the

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

sters, pray and meditate a great deal to your divine mother kundalini as follows: invocation oh isis! mother of the cosmos, root of love, trunk, bud, leaf, flower and seed of all that exists; we conjure thee, naturalizing force. we call upon the queen of space and of the night, and kissing her loving eyes, drinking the dew from her lips, breathing the sweet aroma of her body, we exclaim: oh thou, nut! eternal seity of heaven, who art the primordial soul, who art what was and what shall be, whose veil no mortal has lifted, when thou art beneath the irradiating stars of the nocturnal and profound sky of the desert, with purity of heart and in the flame of the serpent, we call upon thee! pray and meditate intensely. the divine mother teaches her children. this prayer must be performed while c

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