Michael Wynn's Occult Reference Library
OCCULT

Return to Occult Library Index

0 0

uter in the temple of isis mighty mother" 37 hierophant "very honored hiereus, i delegate you to pronouncing a short address to our frater/soror(s) on his/her/their admission" hiereus "as you have now passed through the ceremony of your admission, allow me to congratulate you on being admitted as a member of this ancient and honorable order whose professed object and end is the practical study of occult science. let me therefore advise you to remember this day as marked one in your existence and to adopt and cultivate a mental condition worthy of this order. to this end, let me first earnestly recommend that you never to forget due honor and reverence to the lord of the universe, for as the whole is greater than its parts, so is he far greater than we, who are but as sparks derived from th

at you betray it not by a casual or unthinking word. fourthly, study well that great arcanum, the proper equilibrium of mercy and severity, for either unbalanced is not good; unbalanced severity is cruelty and oppression; unbalanced mercy is but weakness and would permit evil to exist unchecked, thus making itself as it were the accomplice of evil. lastly, do not be daunted by the difficulties of occult study, and remember that every obstacle can at length be conquered by perseverance" hierophant "this only reveals a partial amount of hidden knowledge. before you can pass to a higher grade, you will have to commit certain rudiments of occult knowledge to memory. when you know thoroughly the information supplied to you of this grade, then you must signify after testing in letter or in other

e the qabalistic tree of life as a matrix or grid for comparing the archetypal images of different mythologies that could be adapted to ceremonial magic. for example, the merciful father (chesed) has parallels in other pantheons, namely odin (scandinavia) zeus (greece) jupiter (rome) and ra (egypt) this system of comparison became known as mythological correspondences. it has become common in the occult tradition to link the ten sephiroth of the tree of life with the twenty-two paths between the sephiroth that also correspond to the major arcana of the tarot. definitions qbl: hebrew word meaning "from mouth to ear" thereby signifying a secret oral tradition. it is the meaning of qabalah. ain soph aur: hebrew expression meaning "the limitless light. sephiroth: the ten spheres or emanations

especially persephone, proserpina, and geb. malkuth is the domain of the manifested universe, the immediate environment, the plane of physical reality. as a consequence, all inner journeys of consciousness begin symbolically in malkuth. it is particularly appropriate, for example, that the myth of the rape of persephone confirms her both as queen of the underworld and as a lunar goddess. from an occult point of view, the underworld equates with the lower unconscious mind, and the moon, represented by the sphere of yesod, is the first sephira reached on the inner mystic journey up the tree of life. malkuth is closely linked with the universe card. the path of the flaming sword is the path of creation. according to the early qabalist, when lucifer was thrown out of heaven by michael, the fl

s may be recorded in part of one book, and the other part may be used to record the experiences of pathworking, whether it be on the tree of life or other symbols that you will learn in higher grades to come. the ritual diary is a journal that can be used in recording every detail that would seem significant to you. it will hold any information of progress, failure and the such. we need to act as occult scientists, and not as the so-called hocus pocus practitioners. we practice the western esoteric system of the mysteries. practicing the western esoteric tradition tends to be the most scientific of all the occult sciences. this is because it deals on a similar level of a regular scientific basis. in considering this, the diary will inform you of ups and downs of any particular magical expe

0 0 INITIATION CEREMONY

ero: your duty? kerux: i see that all the furniture of the hall is properly arranged before the opening. i guard the inside of the portal. i admit fraters and sorors of the order. i assist in the reception of the candidates. i attend to the lamp of my office. i lead the mystic circumambulation and make all announcements and reports. hiero: what do your lamp and wand symbolize? kerux: the light of occult science and directing power. hiero: honoured hegemon your station? heg: between the two pillars of hermes and solomon facing the cubicle altar of the universe, very honoured hierophant. hiero: your duty? heg: i preside over the symbolic gateway of occult science. i am to reconcile her between light and darkness. i immediately follow the kerux in the mystic circumambulations. i superintenden

canst not enter our sacred hall. stol (signing a cross on candidate's forehead) child of earth, i purify thee with water. dad (censing the candidate) child of earth, i consecrate thee with fire. hiero: conduct the candidate to the foot of the altar. child of earth, why dost thou request admission into this order? cand (prompted by hegemon) my soul is wandering in darkness seeking for the light of occult knowledge, and i believe that in this order the knowledge of that light may be obtained. hiero (name of aspirant) i hold in my hand your signed pledge to keep secret all relating to this order, but to confirm it i now ask if you are willing in the presence of this assembly to take a great and solemn obligation to keep inviolate the secrets and mysteries of our order? let me however assure y

or lecture and any case, cover or box containing them shall bear the official label of the golden dawn. i will not copy myself nor lend to any other person to be copied, any ritual or lecture, until and unless i hold the written permission of the praemonstrator to do so, lest our secret knowledge be revealed through my neglect or error. furthermore, i undertake to prosecute with zeal the study of occult sciences, seeing that this order is not established for the benefit of those who desire only a superficial knowledge thereof. i will not suffer myself to be hypnotized, or mesmerized, nor will i place myself in such a passive state that any uninitiated person, power, or being may cause me to lose control of my thoughts, words or actions. neither will i use my occult powers for any evil purp

he light i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep, and the voice of ages answered unto my soul i am he that formulates in darkness. child of earth, the light shineth in the darkness, but the darkness comprehendeth it not. let the mystic circumambulation take place in the path of darkness with the symbolic light of occult science to guide the way. hiero: knocks at commencement of circumambulation. kerux: kerux leads with light and wand heg: hegemon guides the candidate stolistes and dadouchos follow. they halt in the south the third time round. hiereus (knocks) hiero (knocks) kerux: child of earth, unpurified and unconsecrated, thou canst not enter the path of the west. stol (signing a cross on candidate's f

olden dawn. hiero (knocks) khabs. hiereus (knocks) am. heg (knocks) pekht. hiereus (knocks) konx. heg (knocks) om. hiero (knocks) pax. heg (knocks) light hiero (knocks) in. hiereus (knocks) extension. hiero: in all your wanderings through darkness the lamp of the kerux went before you, though you saw it not. kerux: kerux advances and raises his lamp. hiero: it is the symbol of the hidden light of occult science. let the candidate be conducted to the east of the altar. heg: conducts candidates to eastern side of altar. hiero: honoured hiereus, i delegate to you the duty of entrusting the candidate with the secret signs, grip, grand word and present password of the neophyte grade of the order of the golden dawn in the outer, of placing him between the mystic pillars and of superintending his

1 10 INITIATION CEREMONY

ha-aretz, i declare this temple duly opened in the grade of zelator. hiero (knocks 4, 3, 3) heg (knocks 4, 3, 3) hiereus (knocks 4, 3, 3) advancement- first part (hierophant sits east of altar, hiereus sits north, and hegemon sits south, stolistes sits north west, kerux sits west and dadouchos sits south west) hiero: fraters and sorors, our frater (sorer) having made such progress in the paths of occult science as has enabled him (her) to pass an examination in the required knowledge, is now eligible for advancement to this grade, and i have duly received a dispensation from the greatly honoured chiefs of the second order to admit him (her) in due form. honoured hegemon, superintend the preparation of the neophyte and give the customary alarm. heg: salutes with the zelator sign, and leaves

g neophyte, and bars the way into the temple with sceptre, saying: heg: thou canst not enter the holy place, unless thou canst give the sign and grip of a zelator (done) kerux: resumes his seat after handing neophyte over to charge of hegemon. hegemon leads neophyte to north, and says: heg: to the northern side of the holy place, stood the table of shewbread. the drawing before you represents its occult meaning. on it twelve leaves were laid as emblems of the bread of life, and it is an image of the mystery of the rose of creation. the 12 circles are the 12 signs of the zodiac, while the lamp in the center is symbolic of the sun, which is the source of heat and life. the four triangles whose twelve angles each touch one of the 12 circles are those of fire, earth, air, and water, and allude

d to christ and his twelve apostles. heg: leads neophyte to hiereus and then returns to his place and is seated. hiereus: leads neophyte to the south, and says: hiereus: on the southern side of the holy place stood the seven branched candlestick, wherein was burned pure olive oil. it is an image of the mystery of the elohim, the seven creative ideas. the symbolic drawing before you represents its occult meaning. the seven circles which surround the heptagram, represent the seven planets and the seven qabalistic palaces of assiah, the material world- which answer to the seven apocalyptic churches which are in asia or assiah- as these again allude to the seven lamps before the throne on another plane. within each circle is a triangle to represent the three fold creative idea operating in all

3 8 INITIATION CEREMONY

es cup and returns to place. all face east. hiero: in the name of elohim tzabaoth i declare this temple opened in the grade of practicus. hiero (knocks 1, 3, 1, 3) hiereus (knocks 1, 3, 1, 3) heg (knocks 1, 3, 1, 3) the ritual of the 31st path (temple arranged for ritual of 31st path. the temple is darkened. hiero: fraters and sorors our frater (soror) xyz having made such progress in the path of occult science as has enabled him (her) to pass the examinations in the requisite knowledge is now eligible for advancement to the grade of practicus, and i have duly received a dispensation from the greatly honoured chiefs of the second order, to advance him in due form. honoured hegemon, superintend the preparation of the theoricus and give the customary alarm. heg: rises, salutes the hierophant

with the pillar of severity on the side of geburah, through the sephira hod. hierophant, hegemon and theoricus come to west of altar. hiero: before you upon the altar is the 20th key of the tarot, which symbolically resumes the ideas. to the uninitiated eye it apparently represents the last judgement, with an angel blowing a trumpet and the dead rising from the tombs. but its meaning is far more occult and recondite than this, for it is a glyph of the powers of fire. the angel encircled by a rainbow whence leap coruscation s of fire, and crowned with the sun, represents michael, the great archangel, the ruler of solar fire. the serpents which leap in the rainbow are symbols of the fiery seraphim. the trumpet represents the influence of the spirit descending from binah, while the banner wi

4 7 INITIATION CEREMONY

ace. all face east. hiero: in the name of tetragrammaton tzabaoth, i declare the temple opened in the grade of philosophus. hiero (knocks 3, 3, 1) hiereus (knocks 3, 3, 1) heg (knocks 3, 3, 1) advancement of 29th path (temple arranged for ritual of 29th path, as in diagram. the temple is darkened) hiero (knocks) honoured fraters and sorors, our frater xyz having made such progress in the paths of occult science as has enabled him to pass the examination in the requisite knowledge and further having been a member of the grade of practicus for a period of more than three months, is now eligible for advancement to the grade of philosophus, and i have duly received a dispensation from the greatly honoured chiefs of the second order to advance him in due form. honoured hegemon, superintend the

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

y dear friend lilian, a white witch and healer, recalls how one woman passing her home would always cross herself and walk on the other side of the street. i myself once volunteered to read the runes at the local school fete to raise much-needed funds. i was told in no uncertain terms by a member of the parents' committee that the chairman of the school governors would not have any truck with the occult. i was asked to bake easter rabbit biscuits instead, but since my domestic skills are far behind my divinatory ones, i declined. my own witchery people started calling me a witch long before i adopted the title, which i did as a result of a book i wrote in 1996 called every woman a witch (though it must be said that men as well as women can harness what are entirely natural powers. when the

in private, by an established couple, out of sight of the coven. in this way, any very human complications may be prevented from creeping into the ritual. it is also possible to come across well-meaning but totally inexperienced groups who attempt to practise the kind of work that a medium, white witch or healer would take years even to approach. unfortunately, it is all too common for lovers of occult movies to set themselves up as gurus and wreak unintended havoc on the psychological and psychic well-being of others. you should be sure, when you choose a coven, that its members are kind and gentle and do not indulge in spirit summoning or spirit possession, even for trance purposes, unless under the supervision of an expert leader who has benefited from a very long training. if these wa

egin a formal ritual, you must cast an astral or spiritual temple above and surrounding the circle and the location. in your mind's eye, visualise your own temple, perhaps one from the ancient world, resplendent with gold and jewels, with a statue of a deity in marble, gold or silver. the roof of the temple may form a crystalline pyramid or be open to the stars (readers of the late dion fortune's occult novels will have no difficulty in forming images of such splendid edifices) or you may create a grove of oak or olive trees or one of the ancient stone circles as your working place or a castle room whose battlements are lashed by a stormy sea. the altar in your temple may be pure gold, ornate stone or beaten copper, and the candles may be set in ancient lamps. with practice, you may find t

ABRAMELIN1

vered by abraham the jew unto his son lamech; which i now give to the public in printed form for the first time. many years ago i heard of the existence of this manuscript from a celebrated occultist, since dead; and more recently my attention was again called to it by my personal friend, the well-known french author, lecturer and poet, jules bois, whose attention has been for some time turned to occult subjects. my first-mentioned informant told me that it was known both to bulwer lytton and eliphas levi, that the former had based part of his description of the sage rosicrucian mejnour on that of abra-melin, while the account of the so-called observatory of sir philip derval in the strange story was to an extent copied from and suggested by that of the magical oratory and terrace, given i

to that employed by abra-melin to abraham, with this difference, 2 introduction ii that the latter successfully passed through that test, while glyndon failed. it would also be especially such experiments as those described at length in the third book, which the author of the strange story had in view when he makes sir philip derval in the ms. history of his life speak of certain books describing occult experiments, some of which he had tried and to his surprise found succeed. this rare and unique manuscript of the sacred magic of abra-melin, from which the present work is translated, is a french translation from the original hebrew of abraham the jew. it is in the style of script usual at about the end of the seventeenth and beginning of the eighteenth centuries, and is apparently by the

l hebrew of abraham the jew. it is in the style of script usual at about the end of the seventeenth and beginning of the eighteenth centuries, and is apparently by the same hand as another ms. of the magic of picatrix 1 also in the biblioth que de l'arsenal. i know of no other existing copy or replica of this sacred magic of abra-melin, not even in the british museum, whose enormous collection of occult manuscripts i have very thoroughly studied. neither have i ever heard by traditional report of the existence of any other copy.2 in giving it now to the public, i feel, therefore, that i am conferring a real benefit upon english and especially american students of occultism, by placing within their reach for the first time a magical work of such importance from the occult standpoint. the ma

hich one has been brought up; and he alleges this circumstance as the reason of the occasional failures of the magician joseph of paris (the only other person he mentions besides himself and abra-melin who was acquainted with this particular system of magic, namely that having been brought up a christian, he had renounced that faith and become a jew. at first sight it does not seem clear from the occult point of view what particular occult disadvantage should be attached to such a line of action. but we must remember, that in his age, the conversion to another religion invariably meant an absolute, solemn and thorough renunciation and denial of any truth in the religion previously professed by the convert. herein would be the danger, because whatever the errors, corruption, or mistakes in

denying formally and ceremonially the truths on which it was originally founded; so that whenever a person having once done this should begin to practise the operations of the sacred magic, he would find himself compelled to affirm with his whole will-force those very formulas which he had at one time magically and ceremonially (though ignorantly) denied; and whenever he attempted to do this, the occult law of reaction would raise as a ceremonial obstacle against the effect which he should wish to produce, the memory of that ceremonial denial which his previous renunciation had firmly sealed in his atmosphere. and the force of this would be in exact proportion to the manner and degree in which he had renounced his former creed. for of all hindrances to magical action, the very greatest and

ABRAMELIN2

gher than that form of talismanic magic which has its basis in the astrological positions of the heavenly bodies; and can therefore do more, and be also independent of astrological considerations, because the matter is relegated to a higher plane than this' and one wherein the laws of physical nature do not obtain. but certainly when working with the rays of the sun, we shall more easily find his occult force of heat attainable when he himself is producing that effect upon the earth, i.e, when he is in the sign of the lion; while when he is in that of the bull' his force will be rather that of germination, etc, when in the northern hemisphere. and the same with the other planets. also if working by the indian tatwas, we shall find it necessary to consider the position of the moon, the time

d book of the three constituting the treatise. 66 i.e. the red robe, or mantle. 67 ou si vous estez en campagne mettes vous ducost, du ponant. this word ponant is almost obsolete in modern french, being only employed in a nautical sense, and even then but rarely. it implies the west, or rather the part of the ocean towards the west. even in the middle ages this expression was not in wide use. the occult student will remark here the idea of turning to the east to pray, and to the west to invoke. but usually in magic it is advisable to turn towards the quarter sympathetic in nature with that of the spirit you wish to summon. 68 that is if you convoke them to serve you. but all mediaeval tradition implies that they are ready enough to come if you are an evil-minded person wishing to make a pa

xperience in the strange story, when his hand accidentally went beyond the limits of the circle when he was replenishing the lamps during the evocation. 96 viz: lucifer, leviathan, satan, and belial. 97 i.e, the demons and evil spirits generally. 98 the demons generally. 99 in the original: demandes etapparitions. the sacred magic 116 100 let me here once again insist on the absolute necessity in occult working of being courteous, even to the evil spirits; for the operator who is insolent and overbearing will speedily lay himself open to obsession by a spirit of like nature, the which will bring about his ultimate downfall, 101 a similar name, buriol, is given under the spirits subservient to amaymon. 102 see same name under oriens. 103 see same name under belzebud. 104 in ms "user d'human

ABRAMELIN3

a k a k a n a b l i k a n i l e s l a n i l e d e b b a l e m of abramelin the mage 124 notes to the chapters of magical symbols, by s. l. macgregor-mathers. the following notes to these chapters i have classed under various heads for greater convenience of reference, thinking that besides the explanations of most of the magical names employed in the symbols, it would also be of assistance to the occult student to be able to see at a glance briefly stated at the end of each chapter, the substance of the information especially referring thereto, given by abraham the jew in other parts of the work, notably towards the end of the second book: under (a) therefore i have stated by what powers the symbols of each particular chapter are manifested. under (b) the names of the sub-princes of the ev

res and riches, and they or their dependants serve in all the operations, being a mass composed of different orders, and they are sufficiently truthful. 11. these and the following titles of the hierarchies are usually ascribed to the good angels; but sometimes are also employed to designate grades of the evil and fallen angels as well. the sacred magick 217 the archangels be proper to reveal all occult matters, and all kinds of secret things, such as obscure points in theology and the law. they serve with great diligence. the angels in general do operate each one according unto his quality. there be an infinite number of them. they command the four princes and the eight sub-princes in all kinds of operations. these latter12 having taken their oath, observe that which they have promised, p

r. there is nothing in the world which we should so much desire as a true science, neither is there any more difficult to obtain than this one, because often one dieth before attaining unto it in its entirety. this is the true and only way of this sacred science and magic which the lord hath granted unto us by his pure mercy; and is that which in six months maketh us attain unto the most high and occult gifts of the lord which we can think of. this is the true science which comprehendeth all other sciences once one is in possession thereof oh! how many books be read among us which seem wonderful! it is not fitting for me even to reveal a part of this science and its properties; and to appropriate unto myself that which appertaineth unto a person of a great mind and so far above me.16 in te

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

ed. would it were possible to assemble in this place the cohorts of quotation; for indeed they are beautiful with banners, flashing their myriad rays from cothurn and habergeon, gay and gallant in the light of that sun which knows no fall from zenith of high noon! yet i must needs already have written so much to make clear one pitiful conceit: can it be that in the opalescence of absinthe is some occult link with this mystery of the rainbow? for undoubtedly one does indefinably and subtly insinuate the drinker in the secret chamber of beauty, does kindle his thoughts to rapture, adjust his point of view to that of the artists, at least to that degree of which he is originally capable, weave for his fancy a gala dress of stuff as many-colored as the mind of aphrodite. oh beauty! long did i

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

ronomicon which proved his bona fides. also at that meeting was the third member of the unholy trinity, james wasserman of studio 31 who- according to a south american cult leader- died during the last year, but who has been able with assistance from the stone of the wise and certain of the formulae in this book, to go on about his business like unto a living man. with simon's manuscript, barnes' occult vision and aesthetic scruples, and wasserman's production experience and tireless labour, the abhorred necronomicon began to take shape and the first edition smote the stands on december 22, 1977- the ancient pagan feast of yule, the winter solstice. yet, not without a number of bizarre occurrences that more than once threatened the lives, the sanity, and the astral bodies of the three indi

ce of those people most intimately involved with it, as well as many strangers who simply bought the book through the mail or at their bookstore. judging by the letters we have received in the last two years, these changes have been startling. many have found the books' magick to work, and work extremely well. others, having once attempted certain of the rituals, felt compelled to retire from the occult "scene" for lengthy periods of time. the mere fact that the books was generally considered never have existed- and then found to exist after all- is itself a powerful psychic influence. a fantasy come true. a dream realised in waking life. the quest for a lifetime search come to an end. the ultimate book of spells. the godfather of grimoires. therefore it is with awe, and with something aki

godfather of grimoires. therefore it is with awe, and with something akin to dread, that i address this second edition to the courageous reader of the necronomicon. the beast has told us "i am the warrior lord of the forties: the eighties cower before me& are abased (al, iii:46) this edition of the necronomicon is scheduled for early delivery in january-february 1980, making it possibly the first occult book of the eighties. a herald of doom? or a harbinger of fate? since the publication of this book in december, 1977, the ancient forces of erstwhile victory have been banging and clamouring at the gates. december 1977 was the middle of the killing spree of the calibre killer, known to the press as the son of sam, who was motivated- according to recent reports- by membership in a satanic cu

on of horus, displacing the old age of osiris. in 1904, he had received a message, from what lovecraft might have called "out of space, that contained the formula for a new world order, a new system of philosophy, science, art and religion, but this new order had to begin with the fundamental part, and common denominator, of all four: magick. in 1937, the year lovecraft dies, the nazis banned the occult lodges of germany, notable among them two organisations which crowley had supervised: the a\ a\ and the o.t.o, the latter of which he was elected head in england, and the former which he founded himself. there are those who believe that crowley was somehow, magickally, responsible for the third reich, for two reasons: one, that the emergence of new world orders generally seems to instigate

ch he founded himself. there are those who believe that crowley was somehow, magickally, responsible for the third reich, for two reasons: one, that the emergence of new world orders generally seems to instigate holocausts and, two, that he is said to have influenced the mind of adolf hitler. while it is almost certain that crowley and hitler never met, it is known that hitler belonged to several occult lodges in the early days after the first war; the symbol of one of these, the thule gesellschaft which preached a doctrine of aryan racial superiority, was the infamous swastika which hitler was later to adopt as the symbol of the forms, however, is evident in many of his writings, notably the essays written in the late 'thirties. crowley seemed to regard the nazi phenomenon as a creature o

ALEISTER CROWLEY LIBER CHANOKH

llowing notes. love is the law, love under will. t.s. notes 36 bibliography works used, consulted or mentioned in passing in my notes, and other useful sources: abano, petro di (spurious attribution: heptameron: seu elementa magica. in agrippa, opera, vol. i (lyons, n.d (ca. 1600; english translation as heptameron, or elements of magick by robert turner in henry cornelius agrippa s fourth book of occult philosophy and of geomancy &c &c &c, london, 1655. modernised and corrected edition of turner s translation at http//www.geocities.com/nu_isis/heptameron.pdf agrippa von nettesheim, heinrich cornelius (1992: three books of occult philosophy. st. paul, mn: llewellyn publications. english translation of de occulta philosophia liber tres, cologne: 1533. crowley, aleister: liber xxx rum vel s c

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

a-sigma-epsilon-alpha-iota alpha-theta-alpha-nu-alpha-tau-omicronsigma theta-epsilon-omicron-sigma, alpha-mu-beta-rho-omicron-tau-omicronsigma, omicron-upsilon-chi epsilon-tau-iota theta-nu-eta-tau-omicron-sigma pythagoras "magic is the highest, most absolute, and most divine knowledge of natural philosophy, advanced in its works and wonderful operations by a right understanding of the inward and occult virtue of things; so that true agents being applied to proper patients, strange and admirable effects will thereby be produced. whence magicians are profound and diligent searchers into nature; they, because of their skill, know how to anticipate an effect, the which to the vulgar shall seem to be a miracle "the goetia of the lemegeton of king solomon "wherever sympathetic magic occurs in i

e are the people who have not understood, accepted, and used even the formula of osiris. kin to them are the "once-born" of william james, who are incapable of philosophy, magick, or even religion, but seek instinctively a refuge from the horror of contemplating nature, which they do not comprehend, in soothing-syrup affirmations such as those of christian science, spiritualism, and all the sham 'occult' creeds, as well as the emasculated forms of so-called christianity. as zoroaster says "explore the river of the soul; whence and in what order thou has come" one cannot do one's true will intelligently unless one knows what it is. liber thisarb, equinox i, vii, give instructions for determining this by calculating the resultant of the forces which have made one what one is. but this practi

specially metals, into more valuable forms. the subject is further complicated by the fact that many authors were unscrupulous quacks. ignorant of the first elements of the art, they plagiarized without shame, and reaped a harvest of fraudulent gain. they took advantage of the general ignorance, and the convention of mystery, in just the same way as their modern successors do in the matter of all occult sciences. but despite all this, one thing is abundantly clear; all serious writers, though they seem to speak of an infinity of different subjects, so much so that it has proved impossible for modern analytic research to ascertain the true nature of any single process, were agreed on the fundamental theory on which they based their practices. it appears at first sight as if hardly any two o

daily use and work. orpheus, by aleister crowley, contains a large number of magical invocations in verse. there are also a good many others in other parts of his poetical works. the following is a complete curriculum of reading officially approved by the a. a. 208 curriculum of a. a. course i. general reading. section 1- books for serious study: the equinox. the standard work of reference in all occult matters. the encyclopaedia of initiation. collected works of a. crowley. these works contain many mystical and magical secrets, both stated clearly in prose, and woven into the robe of sublimest poesy. the yi king (s.b.e. series, oxford university press) the "classic of changes; gives the initiated chinese system of magick. the tao teh king (s.b.e. series) gives the initiated chinese system

ther to discover the essential harmony in those varied works. he should be on his guard against partisanship with a favourite author. he should familiarize himself thoroughly with the method of mental equilibrium, endeavouring to contradict any statement soever, although it may be apparently axiomatic. the general object of this course, besides that already stated, is to assure sound education in occult matters, so that when spiritual illumination comes it may find a well-built temple. where the mind is strongly biased towards any special theory, the result of an illumination is often to inflame that portion of the mind which is thus overdeveloped, with the result that the aspirant, instead of becoming an adept, becomes a bigot and fanatic. 211 the a. a. does not offer examination in this

ALEISTER CROWLEY MAGICK WITHOUT TEARS

without tears get any book for free on: www.abika.com 2 1 magick without tears complete and unabridged, edited with a foreword by karl j. germer 2 (c) 1954 karl j. germer for ordo templi orientis renewed 1982 (c) blurb ordo templi orientis jaf box 7666 new york, ny 10116 usa 3 foreword in 1943 aleister crowley met a lady who, having heard of his wide knowledge and experience, asked his advice on occult, spiritual, and practical matters. this chance connection resulted in a stimulating exchange of letters. crowley then asked others to put similar questions to him. the result was this collection of over eighty letters which are now being issued over the title that he chose "magick without tears. crowley did not keep copies of his early letters to the above-mentioned lady, so was unable to i

function r is 'ultimately q-convergent' if there is a member y of the converse domain of r and the field of q such that the value of the function for the argument y and for any argument to which y has the relation q is a member of" do we? but you do not doubt that if you were to learn the meaning of all these unfamiliar terms, you would be able to follow his thought. now take a paragraph from an "occult teacher" magic without tears get any book for free on: www.abika.com 116 what's more, i'll give you wheat, not tares; it seems terrifyingly easy for sound instruction to degenerate in to a "pi-jaw" here goes "to don nirmanakaya's humble robe is to forego eternal bliss for self, to help on man's salvation. to reach nirvana's bliss but to renounce it, is the supreme, the final step- the highe

hers, it is barely more than walking on to say "my lord, the carriage waits" but- even that can be done well or ill, and a small mistake may work a mighty mischief. love is the law, love under will. yours fraternally, 666 chapter xxvi mental processes- two only are possible magic without tears get any book for free on: www.abika.com 183 cara soror, do what thou wilt shall be the whole of the law "occult" science is the most difficult of them all. for one thing, its subject-matter includes the whole of philosophy, from ontology and metaphysics down to natural history. more, the most rarefied and recondite of these has a direct bearing upon the conduct of life in its most material details, and the simplest study of such apparently earthbound matters as botany and mineralogy leads to the most

ALEISTER CROWLEY MEDITATION

he is ignorant" and it is impossible perfectly to understand all things unless all things be first known. understanding is the structuralization of knowledge. all impressions are disconnected, as the babe of the abyss is so terribly aware; and the master of the temple must sit for 106 seasons in the city of the pyramids because this coordination is a tremendous task. there is nothing particularly occult in this doctrine concerning knowledge and understanding. a looking-glass receives all impressions but coordinates none. the savage has none but the most simple associations of ideas. even the ordinary civilized man goes very little further. all advance in thought is made by collecting the greatest possible number of facts, classifying them, and grouping them. the philologist, though perhaps

green serpent coiled from neck to hem. the symbolism of this robe treats of high mysteries which must be studied in liber ccxx and liber cdxviii; but having thus dealt with special robes, let us consider the use of the robe in general. the robe is that which conceals, and which protects the magician from the elements; it is the silence and secrecy with which he works, the hiding of himself in the occult life of magick and meditation. this is the "going away into the wilderness" which we find in the lives of all men of the highest types of greatness. and it is also the withdrawing of one's self from life as such. in another sense it is the "aura" of the magician, that invisible egg or sheath which surrounds him. this "aura" must be shining, elastic, impenetrable, even by the light, that is

ALEISTER CROWLEY TAO TEH KING

he critic; the skilled mathematician useth no abacus; the ingenious safesmith baffleth the burglar without the use of bolts, and the cunning binder without ropes and knots((the reference is to certain 'puzzles' as we should call them, common in china) so also the sage, skilled in man-emancipation-craft, useth all men; understanding the value of everything, he rejecteth nothing. this is called the occult regimen. 2. the adept is then master to the zelator, and the zelator assisteth and honoreth the adept. yet unless these relations were manifest, even the most intelligent observer might be perplexed as to which was which. this is called the crown of mystery((the adept has become so absolutely natural that he appears unskillful. ars est celare artem. it is only he who has started on the path

s lure the traveler from his way. but the word of the tao; though it appear harsh and insipid, unworthy to hearken or to behold; hath his use all inexhaustible. 40 chapter xxxvi the hiding of the light. 1. in order to draw breath, first empty the lungs; to weaken another, first strengthen him; to overthrow another, first exalt him; to despoil another, first load him with gifts; this is called the occult regimen. 2. the soft conquereth the hard; the weak pulleth down the strong. 3. the fish that leaveth ocean is lost; the method of government must be concealed from the people((the single argument that can be aduced in favour of an enlightened democracy is that it provides more completely for the fooling of the sovereign people than any other known system) 41 chapter xxxvii the right use of

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

mment. then hadit= 421, nuit= 466. 421- 3 (the moon= 418 466+ 200 (sun= 666 these are the two great numbers of the qabalistic system that enabled me to interpret the signs leading to this revelation. the winged secret flame is hadit; the stooping starlight is nuit; these are their true natures, and their functions in the supreme ritual referred to above. the new comment the sun and moon, in their occult sense, are secondary representatives of this original duality which is a phase of the qabalistic zero. other correspondences are yun sic, s.b "yang ?weh and yin, yod and he, etc. but most such dualities have been conceived in very gross and unphilosophical forms. of course, it is impossible to grasp this subject properly by reason; only the understanding developed by meditation and spiritua

ret by him in order to prove any one who should claim sonship (cf. the note in brackets to the new comment on verse 75. the last part of this verse presents no difficulty. an xvi, sun in sagittarius. in the appendix weh note: the appendix is still unrecovered will be found the qabalistic proofs referred to in the penultimate paragraph, as supporting the claim of sir charles stansfeld jones, whose occult names, numbers, dignities and titles, are as follows: parzival, knight of the holy ghost, etc, x degree o.t.o, 418, 777, v.i.o (unus in omnibus, achad, or o.i.v.v.i.o (omnia in uno, unus in omnibus, fra a. a, 8degree= 3square, arctaeon, to be my son by jeanne foster, soror hilarion. see appendix for the technical explanation of this verse. i may here briefly mention, however, that "thou kno

that he may flatter himself with the epithet divine. the whole manoeuvre is described as religion. al ii,78 "lift up thyself! for there is none like unto thee among men or among gods! lift up thyself, o my prophet, thy stature shall surpass the stars. they shall worship thy name, foursquare, mystic, wonderful, the number of the man; and the name of thy house 418" the new comment there are certain occult wonders concealed in the first part of this text (see liber ccclxx. the solution of the last sentence may depend upon the number of the verse, which is that of mezla, the influx from the highest, and of the book of thoth, or tarot. we may take "thy name" as "the sun, for qabalistic reasons given in the appendix; the verse need not imply the establishment of a new cult with myself as demigod

ALEISTER CROWLEY THE QABALAH

letter, or in a letter being written in the middle of a word in a character generally used only at the end; in any letter or letters being written in a size smaller or larger than the rest of the manuscript, or in a letter being written upside down; in the 6 athbash and abgath appear in both tables. abgad appears in the rational table, albam in neither t.s. 7 all these tables appear in agrippa s occult philosophy (immediately after lib. iii cap. xxv. all this belongs primarily to the realm of cryptography; indeed the viginaire cipher, held unbreakable until the development of the babbage engine, uses a latin version of the right table t.s. 8 alternatively, no points for the first, one for the second, two for the third; this is the version given by agrippa. the masonic royal arch cipher is

418. notice 156= 12 13. this was a name given and ratified by qabalah; 156 is not one of the priori helpful numbers. it is rather a case of the qabalah illuminating st. john s intentional obscurity. 165. 11 xv should be a number capricorni pneumatici. not yet fulfilled. 201. ra, light (chaldee. note 201= 3 67, binah, as if it were said, light is concealed as a child in the womb of its mother. the occult retoret of the chaldean magi to the hebrew sorcerers who affirmed rwa, light, 207, a multiple of 9. but this is little more than a sectarian squabble. 207 is holy enough. 206. rbd, the word of power. a useful acquisition= the gateway of the word of light. 210. upon this hoiest number it is not fitting to dilate. we may refer zelatores to liber vii. cap i, liber legis cap. i, and liber 418.6

ALEISTER CROWLEY THE SWORD OF SONG

nsel rare, kissing the universe its rod, as thus he sings for this is god; be man with might, at any rate, in strength of spirit growing straight 90 and life as light a-lving out! so swinburne doth sublimely state, and he is right beyond a doubt. so, i m a poet or a rhymer; a mountaineer or mountain climber. 95 so much for crowley s vital primer. the inward life of soul and heart, that is a thing occult, apart: but yet his metier or his kismet as much as these you have of his met. 100 so you be butcher; you be baker; you, plymouth brother, and you, quaker; you, mountebank, you, corset-maker: while for you, my big beauty,20 (chicago packs pork) i ll teach you the trick to be hen-of-the-walk. 105 shrick a music-hall song with a double ong-tong! dance a sprightly can-can at paree or bolong! o

742. my eastern friend.60 abdul hamid, of the fort, colombo, on whom be peace. 755. heart.61 heart is a trifling misquotation: this poem is for publication. 810. mind the dark dorrway there !62 this, like so many other (perhaps all) lines in these poems, is pregnant with a host of hidden meanings. not only is it physical, of saying good-bye to a friend: but mental, of the darkness of metaphysics; occult, of the mystical darkness of the threshold of initiation: and physiological, containing allusions to a whole group of phenomena, which those who have begun meditaiton will recognise. similarly, a single word may be a mnemonic key to an entire line of philosophical argument. if the reader chooses, in short, he will find the entire mass of initiated wisdom between the covers of this unpretend

he serpent, and every scale was a path, and every path was alike an enemy and a friend. so he set out, and the darkness grew upon him. yet could he well perceive a young maiden6 having a necklace of two-and-seventy* it would require many pages to give even a sketch of this remarkable document. the qabalistic knowledge is as authentic as it is profound, but there are also allusions to contemporary occult students, and a certain very small amount of mere absence of meaning. the main satire is of course on the chymical marriage of christian rosencreutz. a few only of the serious problems are elucidated in footnotes. 1 i.e. when 118= change, a ferment, strength. also= before he was 120, the mystic age of a rosicrucian. 2 her-shell= herschell, or uranus, the planet which was ascending (in leo)

f correspondences [a table of correspondences was intended to appear as an appendix to the first volume of crowley s collected works. it is not in the 1970s reprint from which i am working, and may not have been in the original. see 777 instead t.s] 6 the 22nd key of the tarot. the other tarot symbols can be traced by any one who possesses, and to some degree understands, a pack of the cards. the occult views of the nature of these symbols are in some cases crowley s own. ambrosii magi hortus rosarum 111 intellectus. deus. h. et s. v. a. luna. quid umbratur in mari. deo duce comite ferro. vestigia nulla retrorsum. pearls, big and round like the breasts of a sea-nymph; and they gleamed round like moons. she held in leash the four beasts, but he strode boldly to her, and kissed her full on t

ALEISTER CROWLEY EQ I 5

arry into effect his rule for the purification of the mind. only by this way, and by constantly bearing in mind and living up to his final utterance "athakho, bhikkhave, amentayami vo; vayadhmama sankhara, appamadena sampadetha "lo! now, oh brothers, i exhort ye! decay is inherent in all the tendencies, therefore deliver ye yourselves by earnest effort" ananda metteya. 59 the sabbath""to a. e. w" occult, forbidden lights move in the royal rites. diaphanous, they dance above the souls in trance that have attained to their untold inheritance. above the mystic masque, like plumes upon a casque, they wave their purple and red above each haggard head. thy are like gems snake-rooted, basilisks' bed. here were the tables set for baal and baphomet: her was the altar drest with fire and alkahest fo

notice 12 x 13= 156. this was a name given and ratified by qabalah; 156 is not one of the priori helpful numbers. it is rather a case of the qabalah illuminating st john's intentional obscurity. 165. 11 x xv should be a number capricorni pneumatici. not yet fulfilled. 201. ar, light (chaldee. note 201= 3 x 67, binah, as if it were said "light is concealed as a child in the womb of its mother" the occult retort of the chaldean magi to the hebrew sorcerers who affirmed avr, light, 207, is holy enough. 206. dbr, the word of power. a useful acquisition "the gateway of the word of light" 210. upon this holiest number it is not fitting to dilate. we may refer zelatores to liber vii. cap. i, liber legis cap. i, and liber 418. but this was only revealed later. at first i only had abraha, the lord

ALEISTER CROWLEY EQ I 5

d i am strength, and i am that which is beyond them. yet by none of these can man reach up to me. yet by each of them must man reach up to me. thou shalt laugh at the folly of the fool. thou shalt learn the wisdom of the wise. and thou shalt be initiate in holy things. and thou shalt be learned in the things of love. and thou shalt be mighty in the things of war. and thou shalt be adept in things occult. and thou shalt interpret the oracles. and thou shalt drive all these before thee in thy car, and though by none of these canst thou reach up to me, yet by each of these must thou attain to me. and thou must have the strength of the lion, and the secrecy of the hermit. and thou must turn the wheel of life. and thou must hold the balances of truth. thou must pass through the great waters, a

should call it "extraordinary" waite (a. e) the book of ceremonial magic, including the rites and mysteries of go tic theurgy, sorcery, and infernal necromancy, in two parts. i. an analytical and critical account of the chief magical rituals extant. ii. a complete grimoire of black magic. 4to "with "180 "illustrations, white cloth "extra, with designs in gold on cover" 1910 "post free" 15"s. net" occult science in india, and among the ancients, with an account of their initiations, and the history of spiritism, from the french of louis jacolliot, by willard l. felt. large 8vo "cloth extra, n.d. recent" 6"s" 6"d" book of the sacred magic (the) of abra-melin the mage, as delivered by abraham the jew unto his son lamech, a.d. 1458. translated from the original hebrew into french, and now rend

riangle of pantacles, the conjuration of the four, the blazing pentagram. medium and mediator, the septenary of talismans, a warning to the imprudent, the ceremonial of initiates, the key of occultism, the sabbath of the sorcerers, witchcraft and spells, the writing of the stars, philtres and magnetism, the mastery of the sun, the thaumaturge, the science of the prophets, the book of hermes, etc "occult philosophy seems to have been the nurse, or godmother of all intellectual forces, the key of all divine obscurities, and the absolute queen of society in those ages when it was reserved exclusively for the education of priests and of kings. it reigned in persia with magi, who at length perished, as perish all masters of the world, because they abused their power; it endowed india with the m

everal pieces after his taste "the daily telegraph "here is a poet of promise "the daily chronicle "it is not often that energy and poetic feeling are united so happily as in this little book "the morning leader" there is promise and some fine lines in these verses "the times""ready march 6th. crown" 8"vo. cloth gilt. about" 280 "pp "the new god" and other essays. by ralph shirley (editor of the "occult review_ contents: the new god- prophets and prophecies- prophecies and anticipations- julian the apostate- mystical christianity- the perfect way- relationship of christianity to gnostic faiths- early christian evidences- new testament authorities- friedrich nietzsche- the strange case of lurancy vennum- cagliostro_ a manual of occultism. a complete exposition of the occult arts and science

nt authorities- friedrich nietzsche- the strange case of lurancy vennum- cagliostro_ a manual of occultism. a complete exposition of the occult arts and sciences by sepharial, author of "a manual of astrology "prognostic astronomy "kabalistic astrology" etc. etc. with numerous diagrams and illustrations. 368 pp, handsomely bound in cloth gilt. gilt tops. crown 8vo. 6"s" net_ contents: part i. the occult sciences, comprising: astrology- palmistry- thaumaturgy- kabalism- numerology- talismans- hypnotism. part ii. the occult arts, comprising: divination- the tarot cartomancy- crystal gazing- clairvoyance- geomancy- psychometry- dowsing- dreams- sortileges- alchemy_ the need for a concise and practical exposition of the main tenets of occultism has long been felt. in this manual of occultism t

ALEISTER CROWLEY EQUINOX EQ I 1 2

abulated form a comparative view of all the symbols of the great religions of the world; the perfect attributions of the taro, so long kept secret by the rosicrucians, are now for the first time published; also the complete secret magical correspondences of the g. d. and r. r. et a. c. it forms, in short, a complete magical and philosophical dictionary; a key to all religions and to all practical occult working. for the first time western and qabalistic symbols have been harmonized with those of hinduism, buddhism, mohammedanism, taoism,&c. by a glance at tables, anybody conversant with any one system can understand perfectly all others. mr. john ouseley's new book. vain tales from "vanity fair"(crown 8vo, cloth, gilt lettered, with special cover design, 256 pp. 3/6. by louise heilgers wit

ALEISTER CROWLEY EQUINOX EQ I 2 2

reviated and summarised, when we state that, the actual mss. in our possession relating to the g. d. occupy some twelve hundred pages and contain over a quarter of a million words. the official account of the g. d (probably fiction) known as "the historical lecture" written and first delivered by fra. q.s.n, runs as follows "the order of the g. d. in the outer is an hermetic society which teaches occult science or the magic of hermes. about 1850 several french and english chiefs died and temple work was interrupted. such chiefs were eliphas levi, ragon, kenneth r. h. mackenzie, and fred hockley. these had received their power from even greater predecessors, 239 who are traced to the fratres rosa("sic) crucis of germany. valentine andrea("opera" a.d. 1614) has given an esoteric account of t

e bands, and the black field is re-entrant in its center. illustration "diagram 9. the lamen of the hegemon" this is a circular ring of black enclosing a white field within which floats a solid black calvary cross "the hegemon" the place of the hegemon is between the two pillars, whose bases are in netzach and hod at the intersection of the paths of hb:peh and hb:samekh in the symbolic gateway of occult science: as it were at the beam of the balance at the equilibrium of the scales of justice, at the point of the intersection of the lowest reciprocal path with that of hb:samekh, which latter forms a part of the middle column, being there placed as the guardian of the threshold of entrance, and the preparer of the ways for the enterer thereby. therefore the reconciler between the light and

rd from the darkness of malkuth to strive to regain knowledge of the light. therefore it is that the path of the initiate is called the path of darkness; for it is but darkness and foolishness to the natural man. the "hierophant" giving his permission to the kerux to admit the candidate, seals the candidate with a motto as a new name. this motto is not a name given to the outer man's body, but an occult signifier of the aspiration of his soul "in affirmation of this motto, now doth osiris send forward the goddesses of the scales of the balance to baptize the aspirant with water and with fire. even as it is written 'except a man be born of water and of the spirit: in no wise shall he enter unto the kingdom of heaven. 253 the "kerux" however, at once bars the way, as the candidate is still u

n of malkuth; when it is finished the candidate is conducted to the foot of the altar, the citrine portion of malkuth, and the part receiving the impact of the middle pillar. the "hierophant" then says to the candidate "child of earth! wherefore hast thou come to request admission to this order" the "hegemon" answers for the candidate "my soul is wandering in the darkness seeking for the light of occult knowledge, and i believe that in this order the knowledge of that light may be obtained" whereupon the "hierophant" asks the candidate whether he is willing "in the presence of this assembly to take a great and solemn obligation to keep inviolate the secrets and mysteries of our order" to which the candidate himself replies "i am" the hierophant now advances between the pillars as if thus a

thoth is one of the invisible officers. all then rise and the candidate repeats the obligation after the hierophant. in it 254 he pledges himself to keep secret the order, its name, and the names of the members, as well as the proceedings which take place at its meetings. to maintain kindly and benevolent relation with all the fratres and sorores of the order. to prosecute with zeal and study the occult sciences &c &c. he then swears to observe the above under the awful penalty of submitting "myself to a deadly and hostile current of will set in motion by the chiefs of the order, by which i should fall slain or paralyzed without visible weapon, as if blasted by the lightning flash!21 (hiereus here suddenly applies sword) so help me the lord of the universe and my own higher soul" as the ca

ALEISTER CROWLEY EQUINOX EQ I 2 3

abulated form a comparative view of all the symbols of the great religions of the world; the perfect attributions of the taro, so long kept secret by the rosicrucians, are now for the first time published; also the complete secret magical correspondences of the g. d. and r. r. et a. c. it forms, in short, a complete magical and philosophical dictionary; a key to all religions and to all practical occult working. for the first time western and qabalistic symbols have been harmonized with those of hinduism, buddhism, mohammedanism, taoism &c. by a glance at the tables, anybody conversant with any one system can understand perfectly all others. the "occult review" says "despite its cumbrous sub-title and high price per page, this work has only to come under the notice of the right people to b

ALEISTER CROWLEY EQUINOX EQ I 2

idly through the brain, at last vertiginously fast. they are no longer recognized as thoughts, but imagined as exterior. the will and the ego become alarmed, and may be attacked and overwhelmed. this constitutes the main horror of the drug; it is to be combated by a highly- may i say magically- trained will. i trust my readers will concede that the practice of ceremonial magic and meditation, all occult theories apart, do lead the mind to immense power over its own imaginations. the fear of being swept away in the tide of relentless images is a terrible experience. woe to who yields! 3 "the narcotic effect (gamma. one simply goes off to sleep. this is not necessarily due to the brain-fatigue induced by (alpha) and (beta; for with one sample of "cannabis" i found it to occur independently

ither to save life, nor to retain honour, wilt thou set foot in the street of the four winds; so long as life shall last "even as he bade me, i rose with lifted hand and swore "as i did so there resounded in the room ten sharp knocks, as of ivory on wood, in a certain peculiar cadence "this was but the first of a very large number of interviews. i sought, indeed, steadfastly to learn from him the occult wisdom of which he was a master; but, though he supplied me with all conceivable channels of knowledge- books, manuscripts, papyri- yet all these were lifeless; the currents of living water flowed not through them. should one say that the master withheld initiation, or that the pupil failed to obtain it "but at least time abated the monomania- for i know now that my whole adventure was but

ALEISTER CROWLEY EQUINOX EQ I 3 2

ab, and that thou do presently appear before us in pleasing form, not seeking to terrify us by vain apparitions, for we are armed with words of double power, and therefore without fear! and i moreover demand, binding and conjuring thee by the mighty name of elohim tzebaoth, that thou teach us how we may acquire the power to know all things that appertain unto the knowledge of thoth who ruleth the occult wisdom and power. and i am about to invocate thee in the magical hour of tafrac, on this day, for that in this day and hour the great angel of kokab, raphael, reigneth_ beneath whose dominion art thou_ and i swear to thee, here in the hall of the twofold manifestation of truth, that, as liveth and ruleth for evermore the lord of the universe; that even as i and my companions are of the orde

in light. i am an only being in an abyss of darkness, from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of ages answered unto my soul "creature of mercury, who art called taphthartharath! the light shineth in thy darkness, but thy darkness comprehendeth it not" let the mystic circumambulation take place in the path of darkness, with the magic light of occult science to guide our way [i.a. takes up sigil in left and candle in right. starting at north they circumambulate once. s.s.d.d. rises, and passes round the temple before them, halting at the gate of the west. sigil bared by i.a, purified and consecrated: s.s.d.d, as hiereus, assuming the mask of the spirit, strikes the sigil (now partly bared "once" with the magic sword, and says] 181 thou

mighty ones, to the glory of thine ineffable name, amen [now rise: lift up both hands and eyes towards heaven; and concentrate upon the glory and splendour of him that sitteth upon the holy throne for ever and ever, and say] khabs am pekht! konx om pax! light in extension! in all my wanderings in darkness the light of anubist went before me, yet i saw it not. it is a symbol of the hidden light of occult science [pass to between the pillars, and standing thus concentrate upon the highest divinity; and there standing in the sign of the enterer, say] o glory of the godhead unspeakable! eternal master! ancient of days! thee, thee, i invoke in my need! dark is all the world; without, within; there is light alone in thee! rend asunder, lord of the universe, tear aside the veil of the sanctuary:

of magic which consists in making a circle, and thus setting the within against the without, and formulating duality, the eternal curse. any idea in the mind is of little importance while it stays there, but to select it, to consecrate it, to evoke it to visible appearance, that is indeed dangerous. 205 for as he advanced from grade to grade, penetrating further and further into the mysteries of occult 21 whilst deep in these magical practices his house in london became charged with such an aura of evil that it was scarcely safe to visit it. this was not solely due to p.'s own experiments; we have to consider the evil work of others in the order, such as e.f.e.j, who, envious of his progress and favour with the chiefs, were attempting to destroy him (see "at the fork of the roads" the equ

ains the symbol of the sun, while the points have just beyond them the symbols of the remaining six ancient planets thusly: clockwise from the top saturn, jupiter, venus, moon, mercury, mars. note that the alchemical and planetary symbols for mercury are 3 weh note: this figure is found in franz hartmann's "cosmology..secret symbols of the rosicrucians of the sixteenth and "seventeenth centuries, occult publishing co, boston, 1888, plate# 1, facing page 16. this was reprinted in facsimile by health research in 1969. the same is to be found in "secret symbols of "the rosicrucians of the 16th and 17th centuries, abdiel lodge amorc, 1967, page 34. see also m. hall "op cit. students who might be a bit confused about the origins of rosicrucianism may wish to contact a descendent of the barony o

ALEISTER CROWLEY EQUINOX EQ I 3 3

sped to the far olympian fire: the spell of the crimson roses has passed from earth and fled. but still the old silent garden remember the golden flush when the heavens seemed to harden for a moment that came and fled; when the whole green earth grew red in a breathless spell and a hush, and the world grew young in the garden, and trembled, and passed, and fled. victor b. neuburg 284 reviews the occult review. monthly. 7"d."net. still, as before, the best and brightest of the periodicals dealing with transcendental subjects. it hears all sides and has no axe to grind. c. selected poems of francis thompson. fifth thousand. methuen and co, and burns and oates. no price. long years ago, in 1898, i was one of the very few admirers of francis thompson. his wealth of thought and pomp of diction

in into good english; at the completion of it you must have felt like jacob when "he gathered up his feet into the bed, and yielded up the ghost" matter, spirit, and the cosmos. by h. stanley redgrove. william rider and sons. 2"s" 6"d" big fleas have little fleas upon their backs to bite 'em; little fleas have smaller fleas, and so "ad infinitum" this book consists of reprinted articles from the "occult review" and some of them are quite entrancing, especially chapter i "on the doctrine of the indestructibility of matter" and chapters v. and vi "on the infinite" and "on the fourth dimension" in the first chapter mr. redgrove tries to prove that though matter "cannot" be destroyed, its form can be so utterly changed that it can no longer be treated as such. he illustrates his theory by quot

disbelieved in and explained away. this is what makes modern spiritualism so hideous and qliphothic a thing, and "psychic researchers" such bad mystics. there is nothing in the book under review that is fresh_ nothing that was not known forty years ago_ see emma hardinge britten's "modern american spiritualism; nothing that was not commonplace yesterday_ see the current issue of "light" the real occult knowledge of plato, of paracelsus, of boehme, of levi, 319 was based upon theories whereby all the phenomena of modern psychism had their place, and were awarded their proper value. the pseudo-occultism and watery mysticism of the modern spiritualistic philosophers_ we call them by this noble title by courtesy_ is due to their complete lack of knowledge. what serious student of religion and

hood, and sentimentality, and sham humanitarianism. sir oliver lodge is always careful and painstaking and entirely honest; he is probably as well fitted to carry on his s.p.r. work as any student in england. and to those who are unacquainted with the phenomena of spiritualism "the survival of man" is as useful a book as could be read. but to the student of religion its value is "nil" because the occult knowledge is "nil" in fairness it should be added that this review is written from the point of view of a mystic; to spiritualists the book will be welcome as yet another "proof" of "spirit-return "thought-transference" and so on. v. b. neuburg. this book is a singularly lucid and complete statement of the work of many noble lives. we believe that the s.p.r. has taken up a most admirable po

cts, brags that he cares nothing for criticism, so he won't mind my making these little remarks, and i may as well go on. he has "betrayed (to use his own words) the attributions of some of the small cards, and pamela coleman smith has done very beautiful and sympathetic designs, though our own austerer taste would have preferred the plain cards with their astrological and other attributions, and occult titles (these are all published in the book "777" and a pack could be easily constructed by hand. perhaps we may one day publish one at a shilling a time) but mr. waite has not "betrayed" the true attributions of the trumps. they are obvious, though, the moment one has the key (see "777. still, pamela coleman smith has evidently been hampered; her designs are cramped and forced. i am infini

ALEISTER CROWLEY EQUINOX EQ I 3

abulated form a comparative view of all the symbols of the great religions of the world; the perfect attributions of the taro, so long kept secret by the rosicrucians, are now for the first time published; also the complete secret magical correspondences of the g. d. and r. r. et a. c. it forms, in short, a complete magical and philosophical dictionary; a key to all religions and to all practical occult working. for the first time western and qabalistic symbols have been harmonized with those of hinduism, buddhism, mohammedanism, taoism &c. by a glance at the tables, anybody conversant with any one system can understand perfectly all others. the "occult review" says "despite its cumbrous sub-title and high price per page, this work has only to come under the notice o sic the right people t

edictus figulus connects by imputation with the early rosicrucians. the triumphal chariot of antimony. by basil valentine. translated from the latin, including the commentary of kerckringius, and biographical and critical introduction. edited by a. e. waite. crown 8vo, 4s. 6d. net. a valuable treatise by one who is reputed a great master of alchemical art. it connects practical chemistry with the occult theory of transmutation. the antimonial fire-stone is said to cure diseases in man and to remove the imperfection of metals. the alchemical writings of edward kelly. from the latin edition of 1676. with a biographical introduction, an account of kelly's relations with dr. dee, and a transcript of the "book of st. dunstan" edited by a. e. waite. crown 8vo, 4s. 6d. net. a methodised summary o

best hermetic philosophers, including a discourse on terrestrial astronomy, in which the planets are replaced by metals, and instead of an account of stellar influences we have the laws governing metallic conversion. your fortune in your name, or kabalistic astrology. new edition, largely revised. demy 8vo, cloth gilt, 96 pp, 2s. 6d. net. by "sepharial" a manual of cartomancy, fortune-telling and occult divination, including the oracle of human destiny, cagliostro's mystic alphabet of the magi &c &c. fourth edition, greatly enlarged and revised, by grand orient. crown 8vo, cloth gilt, 252 pp, 2s. 6d. net. collectanea chemica. being certain select treatises on alchemy and hermetic medicine. by eirenaeus philalethes &c. crown 8vo, 7s. 6d. net. contents_ the secret of the immortal liquor call

ALEISTER CROWLEY EQUINOX EQ I 4 2

n we commenced to wrestle with the five senses. like wandering comets and 185 meteorites they seemingly come from nowhere, splash like falling stars through the firmament of our meditation, sparkle and are gone; but ever coming as a distraction to hamper and harass our onward march. once the mind has conquered these, a fresh difficulty arises, the danger of not being strong enough to overcome the occult powers which, though the reward of our toils, are liable, like the queen in her bedchamber, to seduce the conqueror in spite of his having conquered the king her husband, and secretly slay him as he sleeps in her arms. these are the powers known in the west as the miraculous powers, in the east as siddhis. the mind is now a blank, the senses have been subdued, the subconscious thoughts slai

nt the siddhis, those seemingly miraculous powers which distinguish an adeptus major from an adeptus minor, and entitle the possessor to the rank of 6= 5. from this discovery295 frater p. made yet another, and this time one of still greater importance. and this was, that if the 194 adept, when once the siddhis were attained, by a self-control (a still higher concentration) refused to expend these occult powers,296 by degrees he accumulated within himself a terrific force; charged like a leyden jar, instantaneously could he transmute this power into whatever he willed; but the act brought with it a recoil, and caused an exhaustion and a void which nullified the powers gained. aristocracy; it is essentially middle-class; and this no doubt is the chief reason why it has met with a kindly rece

heir followers or opponents. the siddhis are like the gold of the alchemist. once discovered it is kept secret, and the more secretly it is kept the more it is hoarded the richer becomes the discoverer, and then one day will come wherein he will be able to pay his own ransom, and this is the only ransom that is acceptable unto god. ultimately he proved that it was rather by the restraint of these occult (mental) powers than that of the bodily ones that ojas is produced.297 by now he was beginning to learn that there was more than one way of opening the lion's jaws; and that gentleness and humility would often succeed where brutality and much boasting were sure to fail. the higher he ascended into the realms of the ruach the more he realized the irrational folly of performing wonders before

re was more than one way of opening the lion's jaws; and that gentleness and humility would often succeed where brutality and much boasting were sure to fail. the higher he ascended into the realms of the ruach the more he realized the irrational folly of performing wonders before a mob of gargoyle-headed apes, of pulling the strings of mystical marionettes and reducing himself to the level of an occult punch and judy showman. he had attained to powers that were beyond the normal, and now he carried them secretly like some precious blade of damascus steel, hidden in a velvet sheath, concealed from view, but ever ready to hand. he did not display his weapon to the wanton, neither did he brandish it before the 195 eyes of the gilded courtezan- babylon, thou harlot of the seven mansions of go

e time came wherein he should be called upon to use it, it might leap forth from its sheath like a flash of lightning from betwixt the lips of god, and slay him who had ventured to cross his path, silently, without even so much as grating against his bones. 196 297 possibly the restraint of brahmach rya produced the siddhis, and that further restraint in its turn produced an accumulation of these occult powers, the benefit accruing from which is again placed to the credit of the bodily powers. pan to artemis uncharmable charmer of bacchus and mars in the sounding rebounding abyss of the stars! o virgin in armour, thine arrows unsling in the brilliant resilient first rays of the spring! by the force of the fashion of love, when i broke through the shroud, through the cloud, through the stor

ALEISTER CROWLEY EQUINOX EQ I 4 3

copies: two hundred and twenty on ordinary paper, whereof less than two hundred are for sale; and thirty on japanese vellum, of which twenty-five are for sale. these latter copies will be numbered, and signed by the author. the binding will be half-parchment with crimson sides; the ordinary copies will be bound in crimson cloth. occultism to the readers of "the equinox- all who are interested in occult and masonic lore should write to frank hollings for his catalogue of over 1,000 volumes. sent post free on receipt of name and address, and all future issues. a few selected items below. the key of solomon the king (clavicula salomonis, translated and edited from ancient mss. in the british museum, by s. liddell macgregor mathers, author of "the kabbalah unveiled" the tarot" etc "with plate

riangle of pantacles, the conjuration of the four, the blazing pentagram. medium and mediator, the septenary of talismans, a warning to the imprudent, the ceremonial of initiates, the key of occultism, the sabbath of the sorcerers, witchcraft and spells, the writing of the stars, philtres and magnetism, the mastery of the sun, the thaumaturge, the science of the prophets, the book of hermes, etc "occult philosophy seems to have been the nurse, or godmother of all intellectual forces, the key of all divine obscurities, and the absolute queen of society in those ages when it was reserved exclusively for the education of priests and of kings. it reigned in persia with magi, who at length perished, as perish all masters of the world, because they abused their power; it endowed india with the m

ALEISTER CROWLEY EQUINOX EQ I 4

abulated form a comparative view of all the symbols of the great religions of the world; the perfect attributions of the taro, so long kept secret by the rosicrucians, are now for the first time published; also the complete secret magical correspondences of the g. d. and r. r. et a. c. it forms, in short, a complete magical and philosophical dictionary; a key to all religions and to all practical occult working. for the first time western and qabalistic symbols have been harmonized with those of hinduism, buddhism, mohammedanism, taoism &c. by a glance at tables, anybody conversant with any one system can understand perfectly all others. the "occult review" says "despite its cumbrous sub-title and high price per page, this work has only to come under the notice of the right people to be su

spake words of comfort saying "is it not written that if thine eye be single thy whole body shall be full of light" adding "in thee is no power of mental concentration and control of thought: and without this thou mayst achieve nothing" under his direction, therefore, i began to apply myself unto the practice of raja-yoga, at the same time avoiding all, even the smallest, consideration of things occult, as also he bade me. thus, at the beginning, i did meditate twice daily, three mediations morning and evening, upon such simple objects as- a white triangle; a red cross; isis; the simple tatwas; a wand; and the like. i remained after some three weeks for 59 1/2 minutes at one time, wherein my thought wandered 25 times. now i began also to consider more complex things: my little rose cross;

assimilating oneself with an atom (2) mahima (the power of expanding oneself into space (3) laghima (the power of reducing gravitation (4) garima (the power of increasing gravitation (5) prapti (the power of instantaneous travelling (6) prakamya (the power of 111 "hatha yoga pradipika" pp. 63, 69. 112 "shiva sanhita" chap. iv, 53-75. 113 on the doctrines of this mudra many popular american semi- occult works have been written, such as "karezza "solar biology" and "the goal of life" 114 it is to be noted here that the union is again that of the mystical shakti and shiva, but now within the man. all this symbolism is akin to that made use of by the sufis. 115 "shiva sanhita" chap. iv, 56, 58, 59, 60, 61, 63. 116 "any person if he actively practises yoga becomes a siddha; be he young, old or

eories on this experiment were (1) that a living object is the reflection of the actual, the living object being purely unreal (2) that from this type of meditation can be discovered the character of the person meditated upon "e.g" q. is a. pious? a. if he grows large, yes he is very pious. q. is b. a villain? a. if he shrivels, he is a "small" villain, not a man to be afraid of. also of ordinary occult things "e.g" change of face, expressions, etc. there are also further theories regarding the disintegration of man. theories concerning the danger of this process to the meditator and meditatee alike.164 the next practice was to meditate upon the image of d. a. standing. the figure remained in the same place, but altered much like a form reflected in glasses of various curves. the general t

ALEISTER CROWLEY EQUINOX EQ I 6 2

abulated form a comparative view of all the symbols of the great religions of the world; the perfect attributions of the taro, so long kept secret by the rosicrucians, are now for the first time published; also the complete secret magical correspondences of the g. d. and r. r. et a. c. it forms, in short, a complete magical and philosophical dictionary; a key to all religions and to all practical occult working. for the first time western and qabalistic symbols have been harmonized with those of hinduism, buddhism, mohammedanism, taoism, etc. by a glance at tables, anybody conversant with any one system can understand perfectly all others. the "occult review" says "despite its cumbrous sub-title and high price per page, this work has only to come under the notice of the right people to be

ALEISTER CROWLEY EQUINOX EQ I 6

at was he doing to great god pan: down in the reeds by the river' well, mr. victor neuburg has discovered the answer, for he was obviously wandering near the river if he was not hidden in the reeds "robert ross in "the bystander "there is no question about the poetic quality of much of mr. neuburg's verse. we are given visions of love which open new amorous possibilities "daily chronicle" rider's occult publications- just published the kabala of numbers. a handbook dealing with the traditional interpretation of numbers and their predictive value. by "sepharial" author of "a manual of occultism "kabalistic astrology "prognostic astronomy" etc. etc. about 168 pp. crown 8vo, ornamental cloth gilt, 2"s" net- a manual of occultism. a complete exposition of the occult arts and sciences by "sepha

stic astronomy" etc. etc. about 168 pp. crown 8vo, ornamental cloth gilt, 2"s" net- a manual of occultism. a complete exposition of the occult arts and sciences by "sepharial" author of "a manual of astrology "prognostic astronomy "kabalistic astrology" etc. etc. with numerous diagrams and illustrations. 368 pp, handsomely bound in cloth gilt. gilt tops. crown 8vo. 6"s" net. contents: part i. the occult sciences, comprising: astrology- palmistry- thaumaturgy- kabalism- numerology- talismans- hypnotism. part ii. the occult arts, comprising: divination- the tarot cartomancy- crystal gazing- clairvoyance- geomancy- psychometry- dowsing- dreams- sortileges- alchemy. the need for a concise and practical exposition of the main tenets of occultism has long been felt. in this manual of occultism t

haumaturgy- kabalism- numerology- talismans- hypnotism. part ii. the occult arts, comprising: divination- the tarot cartomancy- crystal gazing- clairvoyance- geomancy- psychometry- dowsing- dreams- sortileges- alchemy. the need for a concise and practical exposition of the main tenets of occultism has long been felt. in this manual of occultism the author has dealt in a lucid manner with both the occult sciences and the occult arts, and has added some supplementary matter on the subjects of hypnotism and alchemy. the book is written from the point of view of a practical student, and contains many experimental results, which form valuable keys to the study and practice of the subjects dealt with. the text is illustrated with numerous explanatory diagrams and symbols "almost every department

rm valuable keys to the study and practice of the subjects dealt with. the text is illustrated with numerous explanatory diagrams and symbols "almost every department of the secret arts is touched upon in this manual, and, for those who are interested in such things and have the time to study them, it is a mine of information "the academy "a well-furnished store of information for students of the occult arts and sciences "light" the new god and other essays. by ralph shirley, editor of the "occult review" crown 8vo, cloth gilt, 248 pp, 3"s" 6"d" net. contents the new god- prophets and prophecies- prophecies and anticipations- julian the apostate- mystical christianity- the perfect way- relationship of christianity to gnostic faiths- early christian evidences- founders of orthodox christian

once wrote "flames" this was a pretty powerful book. to-day (tempted, as i suppose, by a heavy bribe, for he is an artist in his way) he gives us this book with a title borrowed, not from lytton, whom he has obviously not read, but from some eighteenth-hand source, and contents borrowed from his own "flames" hence a tedious novel, dull novel unconvincing novel, stupid novel, futile novel, pseudo-occult novel, banal novel, pot-boiling novel, senseless novel, tired novel, ground-out novel, pointless novel, unreal novel, fatuous novel, sorry novel, etc, etc, etc. the above method of filling space i took from rabelais. mr hichens' method is just as obvious. panurge. mysticiam. evelyn underhill. methuen. 15"s" net. this lengthy treatise upon the simplest of subjects is more free from pedantry

ALEX SANDERS THE KING OF THE WITCHES

e discovered in the key of solomon, a copy of which is preserved in the british museum. clutching the remnants of their faith, the survivors of the witch-hunts went underground. but not for long. eliphas levi was born in france in 1810. roman catholic priest and magician, levi was not ashamed to announce that he was a witch and could conjure up spirits. later he revealed his methods to an english occult group led by bulwer lytton, the novelist. soon half a dozen similar societies had sprung up. the members dabbled in magic and witchcraft, blackand white, the former for revenge and even murder, the latter for healing, divination and self-preferment. by the time levi died in 1875, he had paved the way for a renaissance in witchcraft. aleister crowley was born in the same year and he came to

s individual work. little use to reason that his gran had been doing just that when he had first discovered her as a witch. alex was very young still, and very unsure of himself, all he could do .was watch and wait until someone gave the sign that he would surely recognize. 29 4 all mown tbe ptrttll when alex was seventeen he met a girl who was a keen spiritualist. learning of his interest in the occult she invited him to a m eting: he was curious to see if it had' anything in commo with witchcrafe, and went along with her. during the evenmg a medium in a trance singled him out 'i see horns on your head' she murmured. there was a ripple oflaughter; horns could mean he was a cuckold. but alex knew them as the ymbol of witchcraft and was impressed by such perception. he went along to every m

is grandmother had taken him to see as a child. there, beside the shrivelled figure, he could feel the same faint pity that had stirred him so long ago and he was able to forget his aimless selfishness for a few hours .one of the women who lived at riversdale at this. time was fascinated by the witch knives and swords that he had collected, and although she believed in neither witchcraft nor the .occult, she agreed to become a part-initiate so that she could sit in the circle with him to help draw down power. night after night she went through the actions, repeating the runic chants required of her without result, until one evening she heard the sound of an explosion 'it sounded like a gunshot' she exclaimed 'there's no one in the house besides us, is there' alex assured her that what she

g classes where people could learn that faith should bring happiness. eunice and bill were satisfied with the experiment and relieved to relinquish their witchhood which, they felt, had nothing to offer them. they had no wish to know the future now that they felt.their faith had been confirmed. they thanked alex for having made this proof possible, and resolved to have nothing more to do with the occult. once again alex was alone, except for a girl' margot, and her fiance, who had studied what little they could about witchcraft and who now asked to be initiated. alex began to form another coven, bitterly resenting the witch law, framed in darker days, which forbade a witch using his powers to seek out other witches. although he' teasonedthat witch-hunts no longer existed, and therefore the

e chemical, works where he had worked as a young man. she had married since and often asked him home to meet her husband and children,but he never seemed to have the time. then she bumped into him again when he was recruiting his covens. she remarked that she had heard him speak on television and that though she, as a roman catholic, did not approve of his being a witch, she was interested in the occult. perhaps he might like to study an indonesian cult she had heard about. she gave alex the name ofa book and suggested he borrow it from the public library. 74 months later he did, and after he had read it, he found a note tucked in the back flap asking the reader to write to a certain address if he would like more information.'alex did so and received a reply inviting him to a meeting in ma

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

surely, then, the human atom may equally be supposed to progress to something still more widely conscious, and eventually reach the stage of development of those great entities whose bodies are planetary atoms; and for them, as well, what is there? attainment of that all-including state of consciousness which we call god, or the solar logos. surely this teaching is logical and practical. the old occult injunction which said to a man "know thyself, for in thyself is to be found all that there is to be known" is still the rule for the wise student. if each one of us would scientifically regard ourselves as centres of force, holding the matter of our bodies within our radius of control, and thus working through and in them, we should have a hypothesis whereby the entire cosmic scheme could b

ubjective through the medium of the objective form in a much more illuminating way than does the dictionary. he says- 19- the consciousness of the atom copyright 1998 lucis trust "an idea is a being incorporeal, which has no subsistence by itself, but gives figure and form unto shapeless matter, and becomes the cause of the manifestation" here you have a most interesting sentence, and one of real occult significance. it is a sentence which will repay careful study and consideration, for it embodies a concept that concerns itself not only with that little manifestation, the atom of the chemist and the physicist, but of all forms that are constituted by their means, including the manifestation of a human being and of the deity of a solar system, that great life, that all-embracing, universal

he thinker within the body to utilise it intelligently, and for some definite purpose; and surely it exists in order that the central energising unit may constructively control its negative aspect. we are all of us entities, ensouling a form, and through the intelligence endeavouring to utilise that form for a specific purpose which exists within the conscious will of the true self. in a very old occult book so old that the date of it cannot be ascertained can be found a definition of man which is very illuminating, and in line with the thought that we are seeking to develop to-night. man is there defined as "the life and the lives" we have seen that the atom is a life, manifesting by means of the little sphere of which it is the centre. we have seen that all forms are an aggregate of live

isdom just beginning to make its presence felt, and with the highest aspect of spiritual will as yet purely embryonic. we have, nearly all of us, been brought up in the belief in what is called "the fall of man" there are few these days who believe the story of the fall as it is given in the third chapter of genesis, and we most of us credit it as having an allegorical interpretation. what is the occult truth underlying this curious story? simply that the truth about the fall of the spirit into matter is conveyed by means of a picture to the infant mentality of man. the process of the converging of these lines is a twofold one. you have the descent into matter of the entity, of the central life, and the incarnation of spirit, and then you have the working up, out of matter, of that life or

more we attempt to account for telepathic, psychic and other phenomena, the more we shall trespass into the realm of what is now the subjective and the subconscious, and the more we shall be forced to express ourselves in terms of quality or of energy. if we succeed at all in accounting for that which is unusual, for that which is as yet inexplicable to us, and in ascertaining the reality of the occult, we shall bring about a condition which might almost be called paradoxical. we shall gradually make the subjective the objective. the topic that i am going to consider now is one that affects us very closely: namely, the attainment by man of that group consciousness which is his goal, and the expansions of his little consciousness until it measures up to that greater one which enfolds it. y

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

se physical and the etheric body. the aim of evolution is therefore to bring man to the realisation of the egoic aspect and to bring the lower nature under its control. chapter i introductory remarks before entering upon the subject matter of the following articles of initiation, on the paths that- 3- initiation, human and solar copyright 1998 lucis trust open before the perfected man, and on the occult hierarchy, certain statements may be made which seem essential for the judicious study and comprehension of the ideas submitted. dogmatism and the intuition it is to be recognised that throughout this volume facts are alleged and definite statements made which are not susceptible of immediate proof by the reader. lest it be inferred that the writer arrogates to herself any credit or persona

the past that would dim and blur the outline. above all, to each generation is given the joy of demonstrating the strength of the old foundations, and the opportunity to build upon these foundations a structure that will meet the needs of the inner evolving life. three basic facts to be recognised the ideas that are elaborated here find their corroboration in certain facts that are stated in the occult literature now extant. these facts are three in number, and are as follows (a) in the creation of the sun and the seven sacred planets composing our solar system, our logos employed matter that was already impregnated with particular qualities. mrs. besant in her book "avataras (which some of us think the most valuable of all her writings, because one of the most suggestive, makes the state

ises the purpose of pervading circumstances. it is the capacity that senses the lesson to be learnt from any given occurrence and event, and that by means of these comprehensions and recognitions effects an hourly, weekly, yearly growth and expansion. this process of gradual expansion the result of the definite effort and strenuous right thinking and living of the aspirant himself and not of some occult teacher performing an occult rite leads to what one might term a crisis. at this crisis, which necessitates the aid of a master, a definite act of initiation is performed, which (acting on a particular centre) produces a result on some one body. it keys the atoms to a certain pitch, and enables a new rate of rhythm to be attained. this ceremony of initiation marks a point of attainment. it

, and through their sacrifice in taking physical incarnation for the helping of the world. man unites with the monad at the fifth initiation, through the instrumentality of the lord of the world, the solitary watcher, the great sacrifice. man becomes one with the logos through the instrumentality of one about whom naught may be said. chapter iii the work of the hierarchy though the subject of the occult hierarchy of the planet is of such a profoundly momentous interest to the average man, yet its real significance will never be understood until men realise three things in connection with it. first, that the entire hierarchy of spiritual beings represents a synthesis of forces or of energies, which forces or energies are consciously manipulated for the furtherance of planetary evolution. th

ey are established as acknowledged truths in the consciousness of the race, then may we look for a return of that cycle of peace and rest and righteousness which is foretold in all the scriptures of the world. the sun of righteousness will then arise with healing in his wings, and the peace which passeth understanding will reign in the hearts of men. in dealing with this matter of the work of the occult hierarchy, in a book for the general public, much must be left unsaid. the average man is interested and his curiosity is aroused by reference to these personalities, but men are not yet ready for more than the most general information. for those who, from curiosity, pass on to desire and seek to know the truth as it is, more will be- 17- initiation, human and solar copyright 1998 lucis tru

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

amentals division b. the nature of the seven cosmic paths division c. seven esoteric stanzas the above tabulation of the subjects dealt with in this treatise is of very real importance, for it forms the basis of that which we shall be considering. the total lack of a wider consciousness than the individual and the personal, acts as a bar to the true comprehension of things macrocosmic, but if the occult method is adhered to, if the law of correspondences is studied, and if we ever reason upward from the microcosm to the greater whole, then glimpses will be caught of vast realms of realisation and vistas of spiritual unfoldment will open up before us, undreamt of hitherto- 8- a treatise on cosmic fire copyright 1998 lucis trust full page tabulations i. fire and the aspects ii. evolution in

be useful to point out that magnetism is the effect of the divine ray in manifestation in the same sense that electricity is the manifested effect of the primordial ray of active intelligence. it would be well to ponder on this for it holds hid a mystery. the fires of the mental plane also demonstrate in a twofold manner: first, as the fire of mind, the basis of all expression and in one peculiar occult sense the sumtotal of existence. it provides the relation between the life and the form, between spirit and matter, and is the basis of consciousness itself. second, as the elementals of fire, or the sumtotal of the active expression of thought, showing itself through the medium of those entities who, in their very essence, are fire itself. these dualities of expression make the four necess

ise on cosmic fire copyright 1998 lucis trust and later the seven, who eventually merge into the primary three) rule on the first, third and the fifth planes, or on the plane of adi, of atma22(20) and of manas. it is urgent that we here remember that they are fire viewed in its third aspect, the fire of matter. in their totality these seven lords form the essence of the cosmic lord, called in the occult books, fohat.23(21) this is so in the same sense as the seven chohans,24(22) with their affiliated groups of pupils, form the essence or centres in the body of one of the heavenly men, one of the planetary logoi. these seven again in their turn form the essence of the logos. each of the seven lords of fire25(23) are differentiated into numerous groups of fire entities, from the deva-lords o

ays in connection with the microcosm: a. the monadic ray, the synthetic ray of the microcosm. b. the egoic ray. c. the personality ray- 39- a treatise on cosmic fire copyright 1998 lucis trust each of these rays has a connection with one or other of the permanent atoms in the lower threefold man, and has a direct action upon the spirillae 27(25) found within the atom. we have noted in "letters on occult meditation" that the atoms of the lower threefold man underwent a twofold process: they were first vivified in rotation, and each held the light in ordered sequence until the lower triangle was entirely illumined. eventually transmutation took place, or (to word it otherwise) the polarisation eventually shifted into the three permanent atoms of the triad, and out of the three permanent atom

n, conscious expansion, and intelligent interpretation, coupled to a wise abstention from dogmatic assertion, and a recognition that the correspondence lies in quality and method more than in detailed adherence to a specified action at any given time in evolution. all that it is possible to give here is material which, if rightly pondered on, may result in more intelligent practical living in the occult sense of the term "living; which, if studied scientifically, religiously and philosophically, may lead to the furthering of the aims of the evolutionary process in the immediately coming lesser cycle. our aim, therefore, is to make the secondary body of man more real, and to show some of its functions and how it can eventually be brought consciously into the range of mental comprehension. s

ALICE A BAILEY05 THE LIGHT OF THE SOUL

rein lies a hint to the more advanced students of this science as to the esoteric problem of the makara, hinted at in the "secret doctrine" by h. p. blavatsky. 6. these modifications (activities) are correct knowledge, incorrect knowledge, fancy, passivity (sleep) and memory. there exists a vast field of knowledge which the seer must cognise at some time or another. it is generally conceded among occult psychologists, that there are three modes of apprehension: 1. direct cognition through the avenue of the senses, each sense, when in use, putting its user into contact with a distinct range of vibrations, demonstrating as form manifestations. 2. deduction or inference, the use by the cogniser of the reasoning powers of the mind in relation to that not directly perceived. this is, for the oc

semi-trance, and to the retention of thought forms within the mental aura, through the use of the memory. each of these is now dealt with in a separate sutra by patanjali- 14- the light of the soul copyright 1998 lucis trust 7. the basis of correct knowledge is correct perception, correct deduction and correct witness (or accurate evidence. one of the most revolutionary realizations to which the occult student has to adjust himself is the appreciation that the mind is a means whereby knowledge is to be gained. in the west the idea has mostly been held that the mind is that part of the human mechanism which utilizes knowledge. the "process of turning things over in the mind" of striving to solve problems by hard mental labor has no part ultimately in the unfoldment of the soul. it is only

right use of the perceiving faculty, so that the new field of knowledge which is now contacted is seen as it is. 4. that which is perceived is rightly interpreted through the subsequent assent of the intuition and the reason. 5. right transmission to the physical brain of that which has been perceived; the testimony of the sixth sense is correctly interpreted, and the evidence is transmitted with occult accuracy. result: correct reaction of the physical brain to the transmitted knowledge. when the process is studied and followed, the man on the physical plane becomes increasingly aware of the things of the soul, and the mysteries of the soul realm or the "kingdom of god" all group concerns and the nature of group consciousness are revealed to him. it will be noted that these rules are even

work of subjugation and control is without intermission, then the time will come when the student will know consciously and increasingly what is the meaning of restraint of the modifications. 15. non-attachment is freedom from longing for all objects of desire, either earthly or traditional, either here or hereafter. non-attachment can also be described as thirstlessness. this is the most correct occult term to use as it involves the dual idea of water, the symbol of material existence, and desire, the quality of the astral plane, whose symbol is also water. the idea of man being the "fish" is curiously complete here. this symbol (as is the case with all symbols) has seven meanings; two are of use in this place: 1. the fish is the symbol of the vishnu aspect, the christ principle, the seco

the soul copyright 1998 lucis trust 17. the consciousness of an object is attained by concentration on its fourfold nature: the form, through examination; the quality (or guna, through discriminative participation; the purpose, through inspiration (or bliss) and the soul, through identification. it will be apparent therefore that the statement "as a man thinketh so is he (prov. 23:7) is based on occult facts. every form of any kind has a soul, and that soul or conscious principle is identical with that in the human form; identical in its nature though not in its scope of development, or its degree. this is equally true of the great lives or superhuman existences in which man himself "lives and moves and has his being (acts 17: 28) and to whose state of development he aspires. as the aspir

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

be enumerated as follows: first: they achieve direct experience of divine realities, of transcendental truths and of the supernatural world. these appear, when contacted, to be as much a natural process and as vitally a part of the evolutionary development as are any of the processes to which the sciences of biology, of physics or of chemistry bear witness. just as these three great sciences are occult to, and practically unattainable by, the average grade school student, so the higher metaphysics is- 78- from intellect to intuition copyright 1998 lucis trust occult and unattainable, even to the academician who lacks the needed open-mindness, the definite training and the equipment. second: another development is the unveiling of the self. through the mental and spiritual education which

o, and state of the divine or enlightened."5(117) the method in tibetan buddhism in studying the life of milarepa, the holy one of tibet, who lived in the eleventh and twelfth centuries, a.d, we find it claimed for him that he attained union through the method of discipline, meditation and practice, and, ultimately, illumination. we read as follows "he was one, who, having mastered the mystic and occult sciences, had communicated to him..continuously the four blissful states of ecstatic communion "he was one, who having attained to omniscience, all-pervading goodwill, and glowing love, together with the acquisition of transcendental powers and virtues, became a self-developed buddha who towered above all conflicting opinions and arguments of the various sects and creeds "he was a being mos

nower with that of his brother in the east. they bear witness to the same efficacy of method and they too use the intellect just as far as it will go and then suspend all effort whilst a new condition of being is instituted and a new state of awareness supervenes. st. augustine says "just as that is ineffable out of which the son leaps from the father in the first procession, so there exists some occult thing behind the first procession, intellect and will" meister eckhart links himself with the oriental knowers in the following words "intellect is the highest power of the soul and therewith the soul grasps the divine good. free will is the power of relishing the divine good which intellect makes known to it. the spark of the soul is the light of god's reflection, which is always looking b

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

nd whose realisation is that of a self-conscious identity. this developed unit has eventually to be merged, with full intelligent participation, in the greater consciousness of which it is a part. before we take up our subject it might be of value if we defined certain words which will be in constant use, so that we will know what we are talking about, and the significance of the terms we use. 1. occult. this term concerns the hidden forces of being and those springs of conduct which produce the objective manifestation. the word "conduct" is used here deliberately, for all manifestation, in all the kingdoms of nature, is the expression of the life, purpose and type of activity of some being or existence, and thus is literally the conduct (or outer nature or quality) of a life. these spring

nd concretising mind is brought into play with the result that much that is childish, impossible and unverifiable is rejected and a consequent clarifying of the fields of thought results. this discriminating and scientific process has enabled man to arrive at much truth in relation to the three worlds. the scientific method is, in relation to the mind of humanity, playing the same function as the occult method of meditation (in its first two stages of concentration and prolonged concentration or meditation) plays in relation to the individual. through it right processes of thought are engendered, non-essentials and incorrect formulations of truth are ultimately eliminated or corrected, and the steady focussing of the attention either upon a seed thought, a scientific problem, a philosophy

non-essentials and incorrect formulations of truth are ultimately eliminated or corrected, and the steady focussing of the attention either upon a seed thought, a scientific problem, a philosophy or a world situation results in an ultimate clarifying and the steady seeping in of right ideas and sound conclusions. the foremost thinkers in any of the great schools of thought are simply exponents of occult meditation and the brilliant discoveries of science, the correct interpretations of nature's laws, and the formulations of correct conclusions whether in the fields of science, of economics, of philosophy, psychology or elsewhere is but the registering by the mind (and subsequently by the brain) of the eternal verities, and the indication that the race is beginning also to bridge the gap be

ciousness. in dealing with the triplicities so often used when speaking of deity, such as spirit, soul, and body, life, consciousness, and form, it is of value to remember that they refer to differentiations of the one life, and that the more of these triplicities with which one can familiarise oneself the more one will be in rapport with a wider circle of men. but when one is dealing with things occult and subjective, and when the subject about which one writes deals with the undefinable, then difficulty is encountered. it is no difficult matter to describe a man's personal appearance, his clothing, his form, and the things with which he is surrounded. language suffices satisfactorily to deal with the concrete and with the world of form. but when one endeavours to convey an idea of his qu

ignificance of spirit, the one life back of all forms, the central energy which is the cause of all manifestation. the first reaction of the average student on reading the above is to think immediately of the body nature as it expresses some type or other of energy. thus the duality is the thing noted, and that which employs the thing is present in his mind. yet one of the main necessities before occult aspirants at this time is to endeavour to think in terms of the one reality which is energy itself and nothing else. therefore, it is of value to emphasise in our discussion of this abstruse subject, the fact that spirit and energy are synonymous terms and are interchangeable. only in the realisation of this can we arrive at the reconciliation of science and religion and at a true understan

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

quence of teaching. it may be of interest to you if i trace them for you: the first book issued was initiation, human and solar. this book was intended for the average aspirant, to lead him on from where he was to a vision of an organised band of teachers who were seeking to aid humanity (and incidentally himself, and to give some idea of their technique of work and modes of procedure. letters on occult meditation indicated how these teachers could be reached and the discipline of life that the treading of the path involved. these two are especially for aspirants. a treatise on cosmic fire is in an entirely different category. in the last analysis, it is for the guidance of the initiates of the world, and will lift the aspirant's eyes away from himself and his own growth to a vaster concep

, and its outlines have been clearly sensed and its detail somewhat elaborated. it will be necessary for us to introduce the subject on a wide basis and to link the individual with the general, and this may (at the first) seem too vast a theme, too speculative a presentation and too misty and vague an outline. but this situation cannot be avoided, for the argument as must be the case in all truly occult work-must be considered from the universal to the particular, from- 7- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the cosmic to the individual. men are, as yet, too interested in the particular and the individual to find it easy to apply the same interest to the greater whole in which they "live and move and have their being" nor do they at this

three types of energy, for it is scientifically true, and a spiritual fact in nature, that god is the three in one and the one in three. the spirit of man came into incarnation along a line of force emanation from one or other of these three streams, which form one stream, emanating from the most high. 2. these streams of energy differentiate into a major three, yet remain one stream. this is an occult fact worthy of the deepest meditation. in their turn they differentiate into seven streams which "carry into the light" as it is called, the seven types of souls. it is with these seven that we shall deal. 3. the energies into which the three distribute themselves, thus becoming seven, in their turn produce the forty-nine types of force which express themselves through all the forms in the

m your intuitively aware self. in any case, read slowly; apply the laws of analogy and of correspondence; study yourself and your brethren; seek to link what i say to any knowledge you may possess of the modern theories, and remember that the more truly you live as a soul the more surely you will comprehend that which may be imparted. as you study you must not forget the basic concept that in all occult work one is occupied with energy energy units, energy embodied in forms, energy streams in flow; and that these energies are made potent and embody our purpose through the use of thought; they follow along the well-defined thought currents of the group. it must be remembered, however, that it is in this region of thought that the cleavage comes between black and white magic. it is in the us

his most abstruse and difficult subject in such a form that some new rhythm of thought may be set in motion, and some new realisations be grasped and held. these concern at present a prototypal cosmic process, and will lead eventually to an understanding of the part an individual may play in a stupendous cosmic whole.we begin with the universal and end with the particular, which is ever the truly occult method. however, all that i am positing about a ray life may be equally well posited anent a human life, but it should be borne in mind that the pure ray type does not as yet exist, for there is not to be found that perfect form, mechanism or expression of the ray quality, nor that absolutely purified appearance in the human family, except in such rare cases as the buddha, or christ, and (i

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ntarily acquiesce may pass, scrutinised and aided by that band of initiates and knowers who are the guides of the race, and who are known to us under many names in different parts of the world and in different ages. they are called in the west, christ and his church, the elder brothers of humanity. initiation is therefore a reality and not a beautiful and rather easily attained vision, as so many occult and esoteric books seem to claim. initiation is not a process which a man undergoes when he joins certain organisations, and which can be understood only by joining such groups. it has nothing to do with societies, esoteric schools and organisations. all that they can do is to teach the aspirant certain well known and- 17- from bethlehem to calvary copyright 1998 lucis trust basic "rules of

e, in the unity of the faith and of the knowledge of the son of god, unto a perfect man, unto the measure of the stature of the fullness of christ."23 initiation is therefore a graded and realised series of expansions of consciousness, a steadily increasing awareness of divinity and of all its implications. many so-called initiates today believe themselves to have reached this status because some occult leader or some psychic seer has told them that it is so; yet within themselves they know nothing of the process whereby they can pass (as masonry teaches) through that mysterious door, between the two great pillars, in their search- 18- from bethlehem to calvary copyright 1998 lucis trust for light; they have no conscious knowledge of that self-initiated programme which has to be followed i

y. the plan for humanity concerns man's conscious unfoldment. as mankind grows in wisdom and knowledge, and as the civilisations come and go, each bringing its needed lesson and its high point of attainment, men as a group approach the gate which leadeth unto life. all modern discovery, all psychological studies and knowledge, all group activity and all scientific achievement, as well as all real occult knowledge, are spiritual in nature, and these are aids to that expansion of consciousness which will make of mankind the great initiate. just as soon as human beings can grasp in a large synthesis the necessity of entering more definitely into the world of true meaning and of value, we shall see the mysteries becoming universally recognised. the new values will be seen and the new technique

in an attempt to meet this question millions of people have accepted the oriental doctrine of rebirth, which states the world to be the "vale of soul-making" as keats calls it, and which teaches that we return again and again to physical life, until the time comes when our values are properly adjusted, and we can pass through the five initiations into liberation. much of the teaching given in the occult and esoteric books is distorted and fanciful, but that there is much to be said for the doctrine of rebirth is evident to the unprejudiced student. in the last analysis, if perfection is to be ultimately achieved, the question is merely one of time and location. the christian may believe in a sudden perfecting through the process of death itself, or- 153- from bethlehem to calvary copyright

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

gradually, the ray of the personality becomes less dominant, and the ray of the soul steadily assumes prominence. eventually it will be the soul ray that will be expressed, and not the form ray. this personality or form ray then becomes simply the medium of expression through which the quality of the soul can make its presence felt in full power. something of this idea is conveyed in the ancient occult phrase "the lesser fire must be put out by the greater light. a symbol of this can be seen in the power of the sun apparently to put out a little fire when it can pour its heat right into it. it was earlier pointed out that we can profitably use the words, life, quality, appearance in lieu of spirit, soul and body, for they express the same truth. the quality of matter, built up into human

way to- 20- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust that goal is of service at this time, and it is to this realisation that the teachers of humanity seek to stimulate the sons of god. according to the ray type or quality, so will be the reaction of the life to the great stages of individualisation, initiation, and identification. this is a major occult platitude, but it is one that is much in need of consideration and reflection. let us bear in mind always that we are considering qualities which govern appearances and express the life. what is called in the eastern literature "the blessed one" refers to one who is perfectly expressing some ray quality through some chosen phenomenal appearance, which is assumed at will for purpose of servi

hich in no way constitutes a limitation and in no way holds the blessed one a prisoner, because his consciousness is in no way identified with the phenomenal appearance, nor with the quality it expresses. a. individualisation and the seven ray types we will express the reaction of these seven ray types to the process of individualisation (which is the process of identification with form) by seven occult statements which can, if properly understood, give the keynote of the new psychology. they state the major impulse, the native quality, and the technique of unfoldment. ray one "the blessed one flies like an arrow into matter. he destroys (or ruptures) the way by which he might return. he grounds himself deeply in the depths of form. he asserts 'i will return. my power is great. i will dest

urself unto the whole. then venture forth. establish the right rhythm; bring order to the forms of life which must express the plan of deity' for this blessed one release is found in work. he must display his knowledge of the plan by the sounding of those words which will evoke the builders of the forms and thus create the new" it might be of value, if here were summarized in more simple and less occult terms, the significance of the above esoteric stanzas, to express their true meaning in a few succinct and terse phrases. the stanzas are of no use unless they convey to the ray types among the students of this treatise some useful meaning, whereby they can live more truly. the individualised spirit expresses itself through the various ray types in the following manner: ray one dynamic one

cation of the law of karma (which is identified in time and space with substance and force, can readily comprehend the complexities of the subject. two words are emerging today in connection with modern psychology which have a close relation to this difficult law; they indicate two basic ideas with which these trained initiates work. the idea of patterns and the idea of conditioning hold definite occult implications. the workers in this department of esoteric work deal primarily with the world of patterns which underlie all the activities of the oversoul and the individual souls. forget not that this term "individual souls" is but a limiting phrase, used by the separative mind to indicate the aspects of one reality. patterns are, in the last analysis, only those types of energy which are s

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ough which pulses the life and love of god. the true disciple is ever inclusive and never exclusive. it is this- 2- discipleship in the new age- volume i copyright 1998 lucis trust inclusiveness which is the hallmark of all true esotericists. where it is lacking you may have an aspirant but you do not have a true disciple. there is far too much exclusiveness extant today among esotericists and in occult schools and too much theological separativeness. it has been felt that this book of instructions may do much to offset this evil tendency and may help to open the door still wider into the kingdom of god. much in this book is new. much is very old, tried and proved. none of the people chosen for instruction and for inclusion in the ashram of the master are saints or perfect. all are, howeve

est we can. note, therefore, the difficult problem confronting those who are guiding world evolution and looking for those who can aid in their work- 8- discipleship in the new age- volume i copyright 1998 lucis trust i will teach you. whether or not you profit by the teaching is entirely your own affair; that is something that the disciples of the new age need to learn. there is no such thing as occult obedience as usually taught by the current occult schools. in the olden days in the east, the master exacted from his disciple that implicit obedience which actually made the master responsible and placed upon his shoulders the destiny or the karma of the disciple. that condition no longer holds good. the intellectual principle in the individual is now too much developed to warrant this typ

es can see things as they are and remain untouched by the revelation of the desirable or the undesirable qualities. if you are depressed or irritated or hurt by such revelation, it indicates a basic lack of dispassion and proves attachment to the personality and to the opinions of others. secondly, it is essential that all disciples in an ashram should be contemplatives, but contemplatives in the occult sense and not the mystical. in any meditation work which you are doing or may in the future do, your aim should be to achieve as rapidly as possible the highest point in the meditation process, passing quickly through the stages of concentration, alignment and meditation to contemplation. having achieved that high point, you should strive to preserve it and should learn thus to function as

urate the methods of the new age as regards group work, and the training of disciples and their preparation for initiation, along with other groups all over the world who have caught the new vision and are working under the inspiration and the impression of the masters. the foundation of these schools of the mysteries which will later be restored to the world and to which i referred in letters on occult meditation may be possible if all of you measure up to opportunity. this should be borne in mind. the experiment may fail. whether it does or not, real profit will in any case eventuate. that you may one and all measure up to the opportunity and carry the work forward in the three worlds and in the kingdom where the light of the soul streams forth is my earnest wish and desire. part iii as

e their workers and helpers and influence and direct their working disciples and the world disciples. there is at this time an inner intention of blending the occidental and the oriental approaches to the ancient wisdom and to the hierarchy. cooperation and the mutual interchange of wisdom and of knowledge are essential if this is to be perfected. the objectives of both methods the mystic and the occult are the same. second: it is necessary for working disciples at this time to appreciate the immediate emergency. there is a crisis in the affairs of men. this crisis must be viewed in terms of opportunity and not in terms of cataclysm or catastrophe. just as in the life of an aspirant to discipleship, there comes a life or a series of lives wherein there is direct conflict between the soul a

ALICE A BAILEY13 PROBLEMS OF HUMANITY

tian faith have a definite appeal to his nature; the emotional aspects of the christian presentation (with the emphasis upon love and goodness and the life hereafter) is understood by the emotionally focussed negro. behind the many separative religious cults of that dark land, there emerges a fundamental and pure mysticism, ranging all the way from nature worship and a primitive animism to a deep occult knowledge and an esoteric understanding which may some day make africa the seat of the purest form of occult teaching and living. this, however, lies several centuries ahead. in considering the problem of the african negro, it is the long range vision with which we must deal and the steady rising into power of millions of people who have, as yet, only made the first steps towards modern civ

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

rd by esotericists, will mature- 16- the reappearance of the christ copyright 1998 lucis trust this era began in 1875 when the fact of the existence of the masters of the wisdom was proclaimed. it has been carried forward in spite of misrepresentation, attack upon the concept, and scorn. recognition of the substantial nature of the available evidence and the appearance of an intuitive response by occult students and many of the intelligentsia throughout the world has been helpful. a new type of mystic is coming to be recognised; he differs from the mystics of the past by his practical interest in current world affairs and not in religious and church matters only; he is distinguished by his lack of interest in his own personal development, by his ability to see god immanent in all faiths an

hodox christian with horror; yet if one asks him the question which the disciples asked christ about the blind man "master, did this man sin or his fathers that he was born blind (john ix.2, they refuse the implications; or they express amusement or dismay as the case may be. the presentation to the world of the thought by the- 62- the reappearance of the christ copyright 1998 lucis trust average occult or theosophical exponent has been, on the whole, deplorable. it has been deplorable because it has been so unintelligently presented. the best that can be said is that they have familiarised the general public with the theory; had it, however, been more intelligently presented, it might have been more generally accepted in the west. if the goal of right human relations will be taught univer

us cosmic and human process. he says that "the individual structure of the new manifestation is necessarily conditioned by the unfulfillment of the past; by the remains, the failures of the past preserved in the records of nature in the memory of universal substance" the whole story yours and mine and that of everyone is covered in those few words. it should be remembered that practically all the occult groups and writings have foolishly laid the emphasis upon past incarnations and upon their recovery; this recovery is incapable of any reasonable checking anyone can say and claim anything they like; the teaching has been laid upon imaginary rules, supposed to govern the time equation and the interval between lives, forgetting that time is a faculty of the brain-consciousness and that, divo

one factor remains of value: the existence of a law of rebirth is now discussed by many and accepted by thousands. beyond the fact that there is such a law, we know little and those who know from experience the- 63- the reappearance of the christ copyright 1998 lucis trust factual nature of this return reject earnestly the foolish and improbable details, given out as fact by the theosophical and occult bodies. the law exists; of the details of its working we know as yet nothing. only a few things can be said with accuracy about it and these few warrant no contradiction: 1. the law of rebirth is a great natural law upon our planet. 2. it is a process, instituted and carried forward under the law of evolution. 3. it is closely related to and conditioned by the law of cause and effect. 4. it

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

y also use it constructively within the desired limits of the immediate plan. i would also like to state that the lot of a first ray disciple is hard and difficult. there are disciples of shamballa just as there are disciples of the- 8- the destiny of the nations copyright 1998 lucis trust hierarchy and this is a fact hitherto not recognised and never as yet referred to in the current writings on occult subjects. it is wise and valuable to remember this. they are powerful, these disciples of shamballa, headstrong and often cruel; they impose their will and dictate their desires; they make mistakes but they are nevertheless true disciples of shamballa and are working out the will of god as much as the disciples and masters of the hierarchy are working out the love of god. this is a hard say

nd with the faults also of the feminine aspect, such as over emphasis upon the material aspects of life, upon pageantry, upon possession and upon money or its equivalent as a symbol of the form side of existence. they mother and nurture civilisation and ideas. china, germany, great britain and italy are masculine and positive; they are mental, political, governing, standardising, group-conscious, occult by inclination, aggressive, full of grandeur, interest in law and in laying the emphasis upon race and empire. but they are more inclusive and think in wider terms than the feminine aspects of divine manifestation. national relationships and the major intellectual cleavages are based also upon the governing ray influences. spain, austria and france, being governed by the seventh, fifth and

mixture of races found there. of these influences there are eleven in all, for the earth presents two aspects and the moon veils both vulcan and uranus. a. ray 7. order and magic, via uranus. this influence is inherited from the atlantean world, which still rules the territorial aspect of the states, which is a remnant of old atlantis. it is this that produces the many magical, spiritualistic and occult groups which flourish today in the states. b. ray 2. love-wisdom, via jupiter, thus linking the states closely with great britain and indirectly with france. c. ray 4. harmony through conflict, via the moon, veiling in this case the planet vulcan. vulcan here "forges on his anvil, through fire and blows, that linking network which covers all the nation and makes it hold together" this ray p

rning rays are also the second and the fourth must and will play an important part in determining human destiny. therefore, through the five major centres in the planet today, spiritual energy is streaming forth, and according to the vehicle of expression which receives its impact so will be the reaction and activity, and so will be the type of consciousness interpreting and using it. the ancient occult truism remains accurate "consciousness is dependent upon its vehicle for expression and both are dependent upon life and energy for existence" this remains an immutable law. the five cities which are the exoteric expression of the esoteric centre of force and through which the hierarchy and shamballa are seeking to work are the correspondence in the planetary body to the four centres up the

nce carrying it down on to the physical. the eastern teaching affected christianity and indicated and determined the lines of its development and christianity is definitely a bridging religion. the roles will eventually be reversed and the shift of the "light in the east" will be over europe and america. this will inevitably bring about the needed and desired synthesis of the mystical way and the occult path. it will lead later to the formulation of the higher way; of this it is useless to speak at this time for you would not comprehend. none of the foundational and ancient rules of the road will ever be abrogated or discarded. just as men used to travel on the ancient highways on foot, conforming to the requirement of their time and age, and today travel by rail or automobile (arriving at

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

ons with peculiar care, for i am taking the time and trouble these busy days to meet your need and to bring as much light as i can, without infringing your free will, to meet your need and clear your course to service. i would suggest also that you find out all that you can anent the much misunderstood subject of the aura: search out what is said in my books and in the writings extant in any good occult library. i seek no copying out of paragraphs but a formulation of your knowledge so that you can answer clearly questions which might be asked. the following three questions are basic: 1. what is the aura and how does it come into existence? 2. how can the aura be made the medium of light, and the light which should shine through it be- 22- glamour: a world problem copyright 1998 lucis trus

as you will see from this, my brothers, we have set ourselves a large theme, which must be very carefully handled. my task is a difficult one, because i write for those who are still held by the varying aspects of glamour, and usually by the secondary glamour and maya. illusion does not yet fully play its part and the dweller is seldom adequately realised. i would here remind you of a stupendous occult fact and will ask you to endeavour to understand that whereof i speak. the dweller on the threshold does not emerge out of the fog of illusion and of glamour until the disciple is nearing the gates of life. only when he can catch dim glimpses of the portal of initiation and an occasional flash of light from the angel of the presence who stands waiting beside that door, can he come to grips

uch definite importance to yourself and to others that it warrants your sacrificing the group integrity in order to have it? does your own interior satisfaction provide an adequate excuse for delaying the planned group purpose? for delay it, it certainly will. whatever you decide will constitute, in its turn, an authoritative decision with all the consequent reactions upon the group. what is this occult obedience, my brothers, about which we hear so much? not what many occult groups make it out to be. it is not the control of an external organisation, dedicated to so-called occult work. it is not the imposed conditions of any teacher of any rank. it is not the exchange of the prison of one set of ideas for those of another set with perhaps a larger range or import. a prison is a prison, wh

can make to this most stupendous of world problems. solve your glamour by dwelling in the light and holding the mind steady in that light, and by learning to throw this light into the fogs of glamour on the astral plane. do not attempt to solve it, as some aspirants so frequently do, by saying "now i understand" whereas all that they do (and many of you do the same) is to react to a self-evident occult platitude. third: this stage of glamour is oft called the arjuna experience. today the world arjuna is facing the pairs of opposites, just as does the individual disciple, ready when these pairs have- 59- glamour: a world problem copyright 1998 lucis trust been resolved into a unity to tread the path of discipleship. it might be pointed out that: 1. the masses in all lands are wrestling wit

body from certain evil and disastrous results yet, in the long run and in the last analysis, they may condition the future experience (probably in another life) in such a manner that the aspirant will find himself more able to function as a soul than might otherwise have been the case. before i close this particular instruction upon glamour, i would like to call the attention of the group to the occult sentences which i gave to d.l.r. prior to his leaving the group. they have a definite relation to the group work and i would like you to give them careful consideration and study. the old commentary, in speaking of the work of those whose dharma it is to dissipate world glamour, uses the following illuminating sentences "they come and stand. within the midst of whirling forms some of beauty

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

hese three aspects of energy simultaneously, in the case of very advanced people. 3. telepathic communication is also- 8- telepathy and the etheric vehicle copyright 1998 lucis trust a. between a master and his disciples or disciple. b. between a master and his group and a group or groups of sensitives and aspirants on the physical plane. c. between subjective and objective groups. d. between the occult hierarchy and groups of disciples on the physical plane. e. between the hierarchy and the new group of world servers in order to reach humanity and lift it nearer the goal. this concerns the new science of group telepathic communication, of which herd or mass telepathy (so well known) is the lowest known expression. this instinctual telepathy which is shown by a flight of birds, acting as a

ularly a treatise on white magic*(2) this much that i have outlined here is practically all that concerns man in his own inner individual contacts and work and training. there is, however, a whole range of telepathic contacts which should be noted because they constitute the goal for humanity. 7. telepathic work between a master (the focal point of a group) and the disciple in the world. it is an occult truth that no man is really admitted into a master's group, as an accepted disciple, until he has become spiritually impressionable and can function as a mind in collaboration with his own soul. prior to that he cannot be a conscious part of a functioning group on the inner planes gathered around a personalised force, the master; he cannot work in true rapport with his fellow disciples. but

o reduce the above information to practical simplicity, thus showing how these three types of energy can be used in practical work: 1. by the use of the energy of love in three ways: a. by sending out love (not sentiment) to your brothers at the time of transmission or reception. b. by capitalising on the inherent power of love to attract the material or the substance, and thus to "clothe" in the occult sense that which you send out. c. by sending forth the "clothed" idea, impression, etc, on a stream of love which your brother alert, receptive and waiting will attract to himself by the means of his conscious love for you. 2. by the use of mental energy through the effort to polarise yourself upon the mental levels of consciousness. by a definite act of the will you lift your consciousness

to impressions coming to him from all forms of life in the three worlds, but he is also equally responsive to impressions coming to him from the world of souls and the world of the intuition. it is the development of the telepathic instinct which will eventually make a man a master in the three worlds, and also in the five worlds of human and superhuman development. by a process of withdrawal (of occult abstraction) and of concentration upon the telepathic cult, the whole science of telepathy (as a- 21- telepathy and the etheric vehicle copyright 1998 lucis trust seed of a future racial potency) can be developed and understood. this is a process now going forward, and it is going on in two ways: through the medium of telepathic groups and of telepathic people, and through the medium of exo

e definitely serious, rendering him negative, and with a weakened will. the result of all true telepathic work and rightly directed effort to "impress" a subject will be to leave him with a strengthened will to right action, an intensified interior light, an astral body freer from glamour, and a physical body more vital and purer. the potency of a united group activity is incredibly powerful. the occult aphorism that "energy follows thought" is either a statement of a truth or else a meaningless phrase. forget not that the method of work of the hierarchy is that of impression upon the minds of their disciples, of telepathic work carried on with the master as broadcaster and the disciple as- 23- telepathy and the etheric vehicle copyright 1998 lucis trust the recipient of impression and of

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

of this greatest and oldest of all the sciences. astrology is a science which must be restored to its original beauty and truth before the world can gain a truer perspective and a more just and accurate appreciation of the divine plan, as it is expressed at this time through the wisdom of the ages. the second statement which i would make is that astrology is essentially the purest presentation of occult truth in the world at this time, because it is the science which deals with those conditioning and governing energies and forces which play through and upon the whole field of space and all that is found within that field. when this fact is grasped and the sources of those energies are better comprehended and the nature of the field of space is correctly understood, we shall then see a far

em, as well as in the case of individual man. there are, for instance, in our solar system, seven sacred planets which correspond to the seven individual force centres in man, the seven solar systems, of which our solar system is one, and in their turn the seven energy centres of the one to whom i have referred in my other books as the one about whom naught can be said. much has been given in the occult books of which the average astrologer remains profoundly unaware. it is essential that he learns to think in larger wholes and to be more deeply concerned with the emanating sources and with the eternal persistent causes than with the effects of these sources upon that ephemeral creation, a human being and his temporary existence upon a most unimportant planet. as he seeks to do this, he wi

this is symbolised as the revolution of the sun around the zodiac from aries to pisces instead of the reverse movement, from aries to taurus. this is repeated in the human frame and the four lower centres eventually return that which has come to them. they thus reverse the process normally followed and the centres above the diaphragm become radio-active, dynamic and magnetic. this is an intricate occult study and is concerned with the response of the etheric body to the incoming energies. it relates finally the lowest centre at the base of the spine to the highest centre, the head centre. this is a correspondence to the relation of the earth to the sun. think this out. as we work and study over these matters, let us bear in mind always the fact that we are considering the seven rays and th

"seeing the face of the ruler of the deep" or as being so pure and holy that their forces are in realised contact with their emanating source. we now take up for brief consideration two hierarchies which closely concern ourselves, the human self-conscious entities. these two groups are literally three, as the fifth hierarchy is a dual one, and it is this which has led to some confusion and is the occult significance behind the ill-omened number thirteen. they are the "seekers of satisfaction" and the cause of the second fall into generation, the fact behind the taking of a lower nature by the ego. the fourth and the fifth hierarchies are the ninth and tenth, or the "initiates" and the "perfect ones" all human beings, or "imperishable jivas" are those who evolve through a graded series of i

the fifth hierarchies are the ninth and tenth, or the "initiates" and the "perfect ones" all human beings, or "imperishable jivas" are those who evolve through a graded series of initiations, either self-induced or brought about on our planet with extraneous aid. they achieve through a "marriage" with the order next to them, the fifth. they are then completed or perfected, and it is owing to this occult fact that the fourth hierarchy is regarded as masculine and the fifth as feminine. hierarchy iv. the fourth creative hierarchy is the group wherein the highest aspect of man, his "father in heaven" finds place. these lives are the points of fire who must become the flame; this they do through the agency of the fifth hierarchy and the four wicks, or the two dual lower hierarchies. thus it ca

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

serve. sincerely yours (signed) foster bailey new york december 16, 1949 introduction what finally decided me to write about my life was a letter i had in 1941 from a friend in scotland who said that he felt that i would really render a service if i could show people how i became what i am from what i was. it might be useful to know how a rabid, orthodox christian worker could become a well-known occult teacher. people might learn much by discovering how a theologically minded bible student could come to the firm conviction that the teachings of the east and of the west must be fused and blended before the true and universal religion for which the world waits could appear on earth. there is value in knowing that the love of god antedates christianity and recognises no boundaries. this was

when one fails to extract the meaning out of events, schools of thought and circumstance, and when one remains mentally quiescent in the face of life. that is disaster. that is evil. that, surely, is what hell must mean. the awfulness of hell (in which i do not believe from the orthodox point of view) must lie in "everlasting" sameness, in a forced inability to change conditions. i became next an occult student, a writer of books which have had a wide and constant circulation and which have been translated into many languages. i found myself the head of an esoteric school all unwittingly and without any planned intention and the organiser, with foster bailey, of an international goodwill movement (not a peace movement) which proved so successful that we had centres in nineteen countries wh

ents of modern science (though not man's use of these revelations) are a major modern spiritual factor; the struggle that is going on between political ideologies, between capital and labour and the breakdown of our past educational systems are all indicative of a divine and spiritual ferment which is leavening humanity. and yet the mystic way of introspection and of divine union must precede the occult way of intellectual realisation and divine perception. it always has in the life of the individual and of humanity as a whole. the mystic and the occult way, the way of the heart and the head, must fuse and blend and then humanity will know god and not just "feel after him if haply they may find him" this personal knowledge of god will, however, come by living normally and as beautifully as

iation and as portraying the goal and the means, the objective of evolution and the incentive which drives us all on towards perfection a perfection which eventually receives the accolade of recognition by means of the rod. in the language of symbolism the five-pointed star has always signified perfected man and the crescent moon is supposed to rule the lower or form nature. this is the a.b.c. of occult symbolism but it interests me to find it all brought together in our family crest. my grandfather was john frederic la trobe-bateman. he was a very well known engineer, consultant to the british government and responsible in his day for several of the municipal water systems of great britain. he had a large family. his eldest daughter, my aunt dora, married brian barttelot, brother of sir w

d, thus dismissing the loneliness, and the false sense of isolation and peculiarity which are such disturbing features of the experience. i believe that this method of capitalising on the adolescent urges and dreams will later receive more attention. i regard the silly adolescent miseries through which i passed as simply the opening of the mystical phase in my life which in time gave place to the occult phase, with its greater assurance, its understanding and its unalterable convictions. after we left canada, my mother got seriously ill and we went to davos, switzerland, and were there for several months until my father brought her back to england to die. after her death we all went to live with my grandparents at their place, moor park, surrey. my father's health was by that time seriousl

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

you naturally also seek to know what is the special technique which you as healers must learn to employ, both as regards yourselves and as regards those you seek to heal. i will briefly outline the teaching i shall endeavour to give and point out where you must lay the emphasis, as you commence the study of this subject. i shall endeavour first of all to touch upon the causes of disease, for the occult student must ever begin in the world of origins and not in the world of effects. in the second place, i shall elaborate the seven methods of healing which govern the "work of restitution (as it is called in the occult terminology) as practiced by the initiates of the world. these determine the techniques which must be employed. you will note that these methods and techniques are conditioned

ere*(1) and that therefore the healer has to take into consideration not only his own ray but also the ray of the patient. there are therefore seven ray techniques, and these require elucidation before they can be applied intelligently. in the third place, i shall lay emphasis upon psychological healing and upon the need to deal with the patient in his inner life, for the basic law underlying all occult healing may be stated to be as follows: law i all disease is the result of inhibited soul life, and that is true of all forms in all kingdoms. the art of the healer consists in releasing the soul, so that its life can flow through the aggregate of organisms which constitute any particular form. it is interesting to note that the attempt of the scientist to release the energy of the atom is

g the soul, so that its life can flow through the aggregate of organisms which constitute any particular form. it is interesting to note that the attempt of the scientist to release the energy of the atom is of the same general nature as the work of the esotericist when he endeavours to release the energy of the soul. in this release the nature of the true art of healing is hidden. herein lies an occult hint. in the fourth place, we will consider the physical body, its diseases and ills, but only after we have studied that part of man which lies behind and surrounding the dense physical body. in that way we shall work from the world of inner causes to the world of outer happenings. we shall see that all that concerns the health of man originates from: 1. the sumtotal of forces, feelings, d

above everything else, and he must attract to him: a. the power of his own soul; this involves alignment through individual meditation. b. those whom he can help; this involves a decentralised attitude- 5- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust c. those energies, when need arises, which will stimulate the patient to the desired activity. this involves occult knowledge and a trained mind. the healer must understand also how to radiate, for the radiation of the soul will stimulate to activity the soul of the one to be healed and the healing process will be set in motion; the radiation of his mind will illumine the other mind and polarise the will of the patient; the radiation of his astral body, controlled and selfless, will impose a rhythm upon

hare in this general limitation and imperfection. more than this general premise is beyond our powers to grasp and to express, for the general mental equipment of the average aspirant and disciple is inadequate to the task. such terms as "cosmic evil, divine imperfection, limited areas of consciousness, the freedom of pure spirit, divine mind" which are so freely bandied about by the mystical and occult thinkers of the time: what do they really mean? the affirmations of many schools of healing as to ultimate divine perfection, and the formulation of their beliefs in the real freedom of humanity from ordinary ills of the flesh, are they not frequently high sounding phrases, embodying an ideal, and based often on selfish desire? do they not constitute utterly meaningless sentences in their m

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

of the mind. if the mind is the centre of personality attention, then the soul activity must be brought into fuller expression; and so on and on the work proceeds, progress being made from point to point until the top of the ladder has been reached. it might be noted here that this entire exegesis of the mind and of the needed bridge building is but the practical demonstration of the truth of the occult aphorism that "before a man can tread the path he must become that path itself" the antahkarana is the path symbolically. this is one of the paradoxes of the esoteric science. step by step and stage by stage, we construct that path just as the spider spins its thread. it is that "way back" which we evolve out of ourselves; it is that way which we also find and tread. some questions answered

unction of the apparatus with which all educators have to deal (the mind and the brain, i have indicated the answer to the second question asked, which was "are there definite types of activities, changing with the growing years and based on the phases of the growth process in the individual, that make for his best all-around development" i differ somewhat concerning the periods indicated by such occult teachers as steiner, for though the seven year cycles have their place, the division is apt to be over-applied. i would also suggest ten year cycles of development, divided into two parts: seven of learning and three of application. in the first ten years of a child's life he is taught to deal intelligently with information coming to him via the five senses to the brain. observation, rapid

s, a reaction to colour and form, or a response to music and rhythm? is the intellectual calibre one that should warrant a definitely mental training in analysis, deduction, mathematics or logic? then perhaps as life goes on our young people will be graded into two groups: the mystical, under which heading one would group those with religious, artistic and the more impractical tendencies; and the occult, which would include the intellectual, scientific and mental types. by the time a child is seventeen the training given should have enabled him to strike his note clearly, and should have indicated the pattern into which his life impulses will most probably run. in the first fourteen years, opportunity should be given to experiment in many fields of opportunity. pure vocational training sho

s i feel the need constantly to reiterate. in the work of the evolutionary cycle, however, man has to repeat what god has already done. he must himself create, in both the world of consciousness and of life. like a spider, man spins connecting threads, and thus bridges and makes contact with his environment, thereby gaining experience and sustenance. the spider symbol is often used in the ancient occult books and the scriptures of india in connection with this activity of the human being. the threads which man creates are triple and with the two basic threads which have been created by the soul, constitute the five types of energy which make man a conscious human being. the triple threads created by man are anchored in the solar plexus, the head and the heart. when the astral body and the

rist, who wrought great changes in the human consciousness and ushered in a new civilisation. children are still largely atlantean in their consciousness; it is with them a form of recapitulation, analogous to the prenatal stage; the same recapitulation goes forward upon the path when a man develops the mystical consciousness anew, after he has evoked his mental nature and prior to unfolding true occult awareness or knowledge and the reactions of the higher mind. the problem before education is to take the atlantean consciousness of the child and make it aryan or mental. the atlanteans had no educational system as we understand the term. the kings and priests intuited; the masses obeyed. in the present race a different civilised attitude is emerging and is nearing its consummation. in each

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

that given a consecrated active life of selfless service to one's fellowman the centres will unfold naturally and safely without attention to them. the master also knew the basic and planned purpose of the soul for the present incarnation, the hidden hindering karmic forces working out and the latent spiritual capacities previously achieved which could be wisely called upon. someday we shall have occult schools of meditation giving training for initiation. there are none such today. those claiming to give such training are false teachers, often sincere but self-deluded. this also has been stated both by the tibetan and by a.a.b. foster bailey march 1955 section one talks to disciples introductory remarks january 1940 my brother: may i say that when i am able to start my instruction to this

on of the disciple with the thought in mind of ascertaining the value of his contribution in words, serves to bring into my line of vision the symbol which is the product of his written thought. this symbol may be and probably is distorted a symbol without true balance; it will find its place upon some level of consciousness astral, mental or spiritual and its vibratory note will depend upon its "occult location" forget not that the world of meaning and the world of outer forms express in essentiality the world in which multiplicity is reduced to simplicity, though this does not connote synthesis. i wonder if any of you really grasp the extent of the effort which i have to make in order to reach your minds and teach you? when, for instance, i seek to send out these instructions i have to m

ether the press of the other work upon which she is engaged in connection with the plan of the spiritual hierarchy permits of her right reception; for if the work is exerting extreme pressure and if she is occupied with urgent problems, it may be needful for me to wait until such time as circumstances give her the needed leeway both of time and strength, and of mental detachment. my own sphere of occult work must also come under consideration. then, having established a rapport with her, i have three things to do. first, i must gather the group of disciples as a whole into my aura and so gauge its general- 8- discipleship in the new age- volume ii copyright 1998 lucis trust condition of receptivity for that must determine the scope of the intended communication. do you realise, my brothers

utline the outer processes in the order of their present importance, and this in its turn is determined by the group condition for which you are one and all responsible. i. definite and planned meditation. the theme, if i might so call it, of the work will be threefold: a. the interior interrelation of the seven centres in the body will be the objective of the meditation, basing the work upon the occult maxim that "energy follows thought" we have started upon one formula which relates the heart, the higher head centre, and the solar plexus. b. the subsequent relation of the centres in any one individual to the remainder of the group members, regarding the centres as radiating transmitters of energy to the centres of the other group members. this will result in the forming of seven great ce

the effect that your national and racial thoughtforms have upon you, and also the assets and the liabilities of your personality and egoic rays. i shall endeavour to bring to your attention your personal point in evolution. i would remind you at this point that these seven rays are sharply different as to colouring and phenomenal effect and, at the same time, i would remark that under the law of occult paradox the seven lords of being (the seven rays) are widely different but remain non-separative. vii. we are also trying the experiment of externalising the ashram. this is an effort which, if successful, will be the prelude to the manifestations of the hierarchy upon earth. this is one of the next intended undertakings, if and when the forces of light have driven the forces of evil and of

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

demonstration of latent powers and the manifestation of new knowledges. all this must be most carefully borne in mind by the worker in the field of human affairs if the present crisis is to be rightly appreciated and its splendid opportunities rightly employed. i have felt it wise to write a few words concerning the condition to be found in the world today especially in connection with esoteric, occult and mystical groups and the spiritualistic movement. all true spiritual thinkers and workers are much concerned at this time about the growth of crime on every hand, by the display of the lower psychic powers, by the apparent deterioration of the physical body, as shown in the spread of disease, and by the extraordinary increase in insanity, neurotic conditions and mental unbalance. all thi

ained is misused and distorted by wrong motives. but whether a person is unintentionally a victim of force or brings himself in touch with it deliberately, he pays the price of his ignorance or temerity in the physical body, even though his soul may "go marching on" it is of no use at this time to close one's eyes to the immediate problem or to endeavour to lay the blame for the sad failures, the occult wrecks, for the half-demented psychics, the hallucinated mystics and the feeble-minded dabblers in esotericism at the door of their own stupidity, or upon the backs of some teachers, groups or organisations. much blame can indeed be placed here and there, but it is the part of wisdom to face facts and to realise the cause of that which is everywhere transpiring and which can be stated as fo

ing. access to levels of inspiration, hitherto untouched, has been facilitated. the stimulation of the higher faculties (and this on a large scale) is now possible, and the coordination of the personality with the soul and the right use of energy can go forward with renewed understanding and enterprise. ever the race is to the strong, and always the many are called and the few chosen. this is the occult law. we are now in a period of tremendous spiritual potency and of opportunity to all upon the probationary path and the path of discipleship. it is the hour wherein a clarion call goes forth to man to be of good cheer and of goodwill, for deliverance is on the way. but it is also the hour of danger and of menace for the unwary and the unready, for the ambitious, the ignorant, and for those

nalisation of the hierarchy copyright 1998 lucis trust after years of spiritual application, devotion and service; concentration upon the centres in the force body (with a view to their awakening) is ever to be avoided; it will cause overstimulation and the opening of doors on to the astral plane which the student may have difficulty in closing. i cannot impress too strongly upon aspirants in all occult schools that the yoga for this transition period is the yoga of one-pointed intent, of directed purpose, of a constant practice of the presence of god, and of ordered regular meditation carried forward systematically and steadily over years of effort. when this is done with detachment and is paralleled by a life of loving service, the awakening of the centres and the raising of the sleeping

eligions of the world and the groups of idealistic esoteric seekers after reality. these latter are the glory of every age and the positive germ of the subjective unfolding impulse which is basically the source of all current phenomenal appearance. this group of religionists and esoteric aspirants in their turn constitute the negative pole to the positive impression and energy of the planetary or occult hierarchy. consequently, we have: negative groups positive groups the masses the intelligentsia the churches and religions the esotericists, aspirants and occultists the esotericists, in their turn the planetary hierarchy broadly speaking, these groups divide themselves into the extroverted groups and the introverted groups, into the objective and the subjective levels of consciousness, and

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

one is the stimulating of aspirants and the preparing of the few earnest ones to tread the path of discipleship. the final point of our theme concerns: v. the basic essential of pure character. this is something more than just being good. it deals with the matter aspect and has relation to the hold or control that the form has over the man. we might express it this way and therefore give its more occult connotation. if one or other of the three lower elementals (the physical, the astral and the mental) are the controlling factors in the life of the man, he is by that very fact put into a position of danger and should take steps to arrest that control prior to an attempt to enter into the formless realm. the reason for this will be apparent. under the governing law of matter, the law of eco

l not understand, but thus the needed teaching will be preserved. rule one we now begin our study of the fourteen rules for those who are seeking initiation, in one or other of its degrees. in initiation, human and solar i gave the rules for those proposing to enter the grades of discipleship. i would like for a minute to deal with the significance of the word "rule" and give you some idea of its occult meaning. there is much difference between a law, an order or command, and a rule, and these distinctions should be pondered with care. the laws of the universe are simply the modes of expression, the life impulses and the way of existence or activity of the one in whom we live and move and have our being. there is no avoiding these laws in the last analysis, and there is no denying them, fo

s are the feeble interpretations which men give to what they understand by law. in time and space, and at any given moment and in any given location, these- 16- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust commands are issued by those who are in a position of authority or who seem to dominate or are in a position to enforce their wishes. laws are occult and basic. orders are indicative of human frailty and limitation. rules are, however, different. they are the result of tried experience and of age-long undertakings and assuming neither the form of laws nor the limitations of a command they are recognised by those for whom they exist and hence evoke from them a prompt intuitive response. they need no enforcement but are voluntarily accepte

words "the response of the integrated personality to soul interpretation and understanding" another point which i would call to your attention, prior to interpreting this rule, is that your group endeavour must be to seek group application, group meaning and group light. i would emphatically emphasise the words "group light" we are dealing, therefore, with something basically new in the field of occult teaching, and the difficulty of intelligent comprehension is consequently great. the true significances are not the simple ones which appear upon the surface. the words of these rules would seem to be almost tritely familiar. if they meant exactly what they appear to mean, there would be no need for me to be giving hints as to their underlying significances and ideas. but they are not so si

burning fire, the clear cold lighted fire, and the consuming divine fire. thus in parables the truth goes out, and gradually the initiate grasps the uses of heat, warmth, light and energy; he arrives at an understanding of self-will, sacrificial will and shamballic purpose, and only love (self-love, group love, and finally, divine love) can reveal the significance of these symbolic words and the occult paradoxes which confront the true aspirant as he attempts to tread the way. as we continue our studies of the rules to be followed by those receiving initiate-training, i would remind you of certain things, some of them already touched upon but requiring re-emphasis. any usefulness which these rules may have for you will be dependent upon your grasping a few basic ideas and then proceeding

ALICE BAILEY THE LABOURS OF HERCULES

y. now, at last, in the twentieth century, objective and subjective have become so closely blended and merged that it is almost impossible to say where one begins and another ends. the veil that hides the concealed deity is wearing thin, and the work of those who have achieved knowledge, the program of the christ and of his church, the plans of the hidden band of world workers, the rishis and the occult hierarchy of our planet, is now focused upon leading humanity on to the path of discipleship, and training many of the more advanced so that they can become the knowers and initiates of the new age. thus men will pass out of the hall of learning into the hall of wisdom, from the realm of the unreal to the real, and from the outer darkness of phenomenal existence into the light that shines a

irst that all aspirants have to master, and one which it is impossible to learn until the tests in aries and in taurus have been undergone. then, on the physical plane, in the field of the brain and in his walking consciousness, the disciple has to register contact with the soul and to recognize its qualities. he must no longer be the visionary mystic, but must add to the mystical achievement the occult knowledge of reality. this is often forgotten by aspirants. they rest content with aspiration and with the vision of the heavenly goal. they have wrought out in the crucible of life an equipment that is characterized by sincerity, good desire, fine character, and they are conscious of purity of motive, a willingness to fulfil the requirements, and the satisfaction that they have reached a c

hey pass through the various constellations covered by this immense sign, that instinct demonstrates as intellect in a human being as he develops self-consciousness and emerges from out the purely animal stage, until the time comes when, having progressed around and around the zodiac, the aspirant finds himself again in cancer, faced with the problem of finding that elusive, sensitive, and deeply occult, or hidden, spiritual intuition which will guide him in his now lonely journey; the aspirant is no longer identified and lost in the mass; he is no longer one of the sheep, safely guarded in the sheepfold; he is no longer one of the great herd of emigrants, but he has emerged out of the mass and has started on the lonely way of all disciples. then he treads the path of tribulation, of test

becomes what is occultly called the five-pointed star, for that star stands as the symbol of individualization, of humanity, of the human being who knows himself to be an individual and becomes- 59- the labours of hercules aware of himself as the self. it is in this sign that we begin to use the words "i" and "my, and "mine. the ageless wisdom of the east tells us that the number five is the most occult and the most deeply significant of the numbers. it claims that the group of celestial and spiritual beings, who took incarnation on earth, manifested through the quaternary, and thus brought into existence the human family, were the fifth group of divine lives and that they combined within themselves, therefore, the dual attributes of the universe, the spiritual and physical. they unified i

elf and find out where you are at fault. an ancient scripture says, to him who is harmless all enmity ceases. i know that when i achieve harmlessness in thought, word and deed, then i will have no problems. the fact that we have problems presupposes our harmfulness. talking about oneself, we are always occupied with our own problems, our own affairs. casting pearls before swine: talking about the occult troubles for which the hearers are not ready. if you are a disciple you will know to what i refer. the problem is clear: i am a sagittarian and so are you. we are living with the- 97- the labours of hercules emblem of sagittarius in front of us all the time. we are trying to bring harmony into our lives, trying to lead the "altar" life, seeking to contact the serpent of wisdom. begin with t

AN INTRO TO STUDY OF THE KABALAH

and us; if not outside, it would be subject to the same conditions. this is an eternal problem, to be and not to be, to be within and yet to be outside, to be finite and yet ready to serve the infinite" d. t. suzuki- 133- the labours of hercufian introduction to the study of the kabalah by william wynn westcott preface students of literature, philosophy and religion who have any sympathy with the occult sciences may well pay some attention to the kabalah of the hebrew rabbis of olden times; for whatever faith may be held by the enquirer he will gain not only knowledge, but also will broaden his views of life and destiny, by comparing other forms of religion with the faith and doctrines in which he has been nurtured, or which he has adopted after reaching full age and powers of discretion

verbo mirifico" and "de arte cabalistica" in the main there were two tendencies among the kabalists: the one set devoted themselves entirely to the doctrinal and dogmatic branch: the other to the practical and wonder-working aspect. the greatest of the wonder-working rabbis were isaac loria, also called ari; and sabatai zevi, who curiously enough became a mahommedan. both of these departments of occult rabbinic lore have their living representatives, chiefly scattered individuals; very rarely groups of initiates are found. in central europe, parts of russia, austria and poland there are even now jews, known as wonderworking rabbis, who can do strange things they attribute to the kabalah, and things very difficult to explain have been seen in england, at the hands of students of kabalistic

o the written law intended for the masses of the people. one of the principal conceptions of the kabalah is that spiritual wisdom is attained by thirty-two paths, typified by the ten numbers and the twenty-two letters; these ten again being symbols of the divine emanations, the sephiroth, the holy voices chanting at the crystal sea, the great sea, the mother supernal, binah; and of the twenty-two occult forces of the nature of the universe symbolised by the three primary elements, the seven planets, and the twelve zodiacal influences of the heavens, which tincture human concerns through the path of our sun in its annual course. i have given the names and definitions of the thirty-two paths at the end of my edition of the" sepher yetzirah" now to show the close connection between the kabala

ic de mirandola, 1494; johannes reuchlin, 1522; h. cornelius agrippa, 1535; jerome cardan, 1576; gulielmus postellus, 1581; john pistorius, 1608; jacob behmen, 1624; the notable english rosicrucian, robert fludd, 1637; henry more, 1687; the famous jesuit athanasius kircher, 1680; and knorr von rosenroth, 1689. to these must be added eliphaz l vi and edouard schur, two modern french writers on the occult sciences, and two english authors, anna kingsford and edward maitland. the notable german philosopher spinoza, 1677, regarded the doctrines of the kabalah with great esteem. the practical kabalah let us take the practical kabalah before the dogmatic; it may perhaps have preceded the theoretical philosophy because it was at first concerned with an intimate study of the pentateuch; a research

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

ANALYSIS OF THE 5 6 INITIATION

nded into rtk and is now available to the new adept. the great work must still be accomplished, but now it is possible. the pastos is empty for it will never be wanted again. in the southeast and the northeast are the minutum mundum; the serpent and the flaming sword are on the altar and the beautiful mountain of sacred initiation, abiegnus. the risen osiris sees the empty pastos and is shown its occult symbology. the new adept is called to glory by the chief adept, who the aspirant has often seen as just a person, but now sees him as the divine link with the third order and a representative of his higher genius. the chief adept beckons the risen osiris from y in twlyxa. the risen osiris sees the cross, and a dim light from within the vault, representative of his/her full glory, unfolds be

ARADIA GOSPEL OF THE WITCHES

on. in the hands of craftypriests this would prove a great aid to popularity. 29 i conjecture that this is wild poppy. the poppy was specially sacred to ceres, but also to thenight and its rites, and laverna was a nocturnal deity a play on the word paura, or fear. page 78 13 this appears from very early ages, as in roman times, to have been regarded as gifted withmagic properties, and was used in occult ceremonies. 14 that is, dianais invoked to send demons with the very life of the fire of hell to still moreincrease that of the sun to intensify the wine.chapter vi. 15 the beginning of this spell seems to be merely a prose introduction explaining the nature of theceremony.chapter vii. 16 this refers to a small ceremony which i have seen performed scores of times, and have indeedhad it perf

hus as the moon endymion lay with her,so did hippolytus and verbio.(on which the reader may consult t ertullian,de falsa religione, lib. ii. cap. 17, and pico demirandula, la strega.)but there is an exquisitely subtle, delicately strange idea or ideal in the conception of the apparentlychaste clear cold moon casting her living light by stealth into the hidden recesses of darkness andacting in the occult mysteries of love or dreams. so it struck byron 21 as an original thought thatthe sun does not shine on half the forbidden deeds which the moon witnesses, and this is empha-sised in the italian witch-poem. in it the moon is distinctly invoked as the protectress of a strangeand secret amour, and as the deity to be especially invoked for such love-making. the one invokingsays that the window

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

e memorials, the notion, namely, of an unexplored realm of mystery extending behind the charges. it was the day of voltaire, and it happened that a shallow infidelity was characterised by the kind of licence which fosters intellectual extravagance, by a leaning in directions which are generally termed superstitious- though superstition itself was pilloried- and in particular by attraction towards occult arts and supposed hidden knowledge. advanced persons were ceasing to believe in the priest but were disposed to believe in the sorcerer, and the templars had been accused of magic, of worshipping a strange idol, the last suggestion- for some obscure reason- being not altogether indifferent to many who had slipped the anchor of their faith in god. beyond these frivolities and the foolish min

h an order concealed through the ages and perpetuated through saintly custodians reveals to a chosen few among knights templar some part of its secret doctrine-the identity of christ and horus, of mary the mother of god, and isis the queen of heaven. the root of these dreams on doctrine and myth transfigured through the ages- with a heart of reality behind it- will be found, as it seems to me, in occult derivations from templar ritual which belong to circa 1782 and are still in vigilant custody on the continent of europe. i mention this lest it should be thought that the intimations of a german poet, though he was an active member of the strict observance, were mere inventions of an imaginative mind. there is no historical evidence for the existence of any templar perpetuation story prior

e was a mystery of hidden knowledge perpetuated in the east from the days of noah and the flood (2) that which lay behind, as already mentioned, the talismanic attraction exercised on masonic minds in the eighteenth century by the name of knights templar, because the church had accused them. they had learned strange things in the east: for some it corresponded to the view of ramsay, for others to occult knowledge on the side of magic, and for the chapter of clermont to alchemy. the collapse of the strict observance was not so much because it could not produce its hypothetical unknown superiors, but because it could not exhibit one shred or vestige of the desired secret knowledge. i have now accounted at length for that which antecedes the present english military and religious order of the

the extent that we can enter into the life behind doctrine, and this is the life which is in christ. finally the modern chivalry is of masons as well as templars, because in both orders there is a quest to follow and attain. but this quest is one, a quest for the word, which is christ, and a quest for the abodes of the blessed, where the word and the soul are one. scanned from the periodical "the occult review, volume xlv, nos. 1 and 4, january and april, 19. aos artist, occultist, sensualist an essay by j. balance (taken from the exhibition catalogue) i saw my first original austin osman spare painting hanging above the seething bookshelves of atlantis, the occult bookshop that i spent my late teens lurking inside. in fact there were several of his paintings and i could not believe my eye

BALANCE J

ntis, the occult bookshop that i spent my late teens lurking inside. in fact there were several of his paintings and i could not believe my eyes. until then i had only been aware of his name and had been conscious of seeing the recurring and haunting image of pan, which was actually a section of the late pastel called the vampires are coming. this image was widely used in the seventies on several occult type book jackets and was a key figure in the promotion of the eclectic magazine series man, myth and magic. here were a clutch of excitingly vivid and dynamically coloured originals. my mouth went dry, my head reeled and i was shocked into a state of genuine awe. these were the real thing. i remember a dual self-portrait in which the two facing heads of spare seemed to be locked into some

tly askew portraits seem to suggest much more of the sitters personality and magickal content than is apparent in a more conventional depiction. ghosts are sidereal he wrote and it seems to me that his strange geometric experiments pierce through to the soul of the stars. from this i can find a definite magickal thrust that culminates in the commissioned work he did for his friend kenneth grant s occult group, the nu-isis lodge in the 50 s. spare was commissioned to produce numerous magickal paintings including depictions of isis the star goddess. the stunning pastel isis smiles is perhaps the most famous of these. there also exists a very novel picture called female nebula that shows a swirling spiral galaxy, literally the body of the stars: a depiction of the feminine mystery of space an

idian metamorphoses, suggests in the artist s mind a vision of the active trafficking of creatures between one world and the other. all of the janus-headed, multi-faced, theriomorphic swarms which proliferate in spare s paintings threaten to break out of their world and spill into ours. the soul is the ancestral animals. a.o.s spare is a sorceror and a shamanic artist he attempts to represent the occult, the hidden, the unseen, to illustrate the unseeable, to portray sensations and subconscious energies: to delineate and draw into focus the astral forms of the spirits and shells who swarm about him in his everyday world. few are capable of perceiving these layers of existence, even fewer of making a lifelong attempt to illustrate this hidden inner world. the shaman is a person who delibera

ned awareness of sense and sensation. as he got older he tempered this with an increasingly strong stoic streak, which helped him cope with his impoverished domestic situation. there are few examples of practicing shaman artists. one can cite the painters such as max ernst, salvador dali, oscar domiguez, leonora carrington and ithell colquhoun as creators who acknowledged a strong interest in the occult and its various manifestations. but it is to the contemporary artist jose ameringo that i turn to find a comparison with spare s graphic art. as a learned practitioner of the cult of ayahuasca, ameringo has undertaken extensive shamanic training as a vegetalisa and is skilled at psychic healing, astral travel and other more arcane practises. he also paints, and his highly coloured depiction

BALANONES TEMPLE OF SET FAQ

t world has become tangible and palpable, more reachable and more real. powerful stuff indeed. john balaohbalanone's temple of set faq contents: 1.0 introduction 2.0 philosophy 2.1 xeper 2.2 initiation 2.3 satanism 2.4 left hand path 2.5 metaphysics 2.6 dogma vs doctrine 3.0 religion 3.1 the temple of set as a religion 3.2 set 3.3 the gift of set 4.0 magic 4.1 black magic 4.2 ritual practices 4.3 occult studies 5.0 the organization 5.1 membership in the temple 5.2 relations with other organizations 5.3 why the temple of set? 5.4 our reputation(s) 5.5 pylons and orders 5.6 the high priest 6.0 setians and setianism 6.1 activities 6.2 setians 6.3 why are we here? 6.4 miscellaneous 7.0 contact and information 7.1 formal and official contact 7.2 informal contact 7.3 friendly and neutral others

rmal and official contact 7.2 informal contact 7.3 friendly and neutral others 7.4 unfriendly others 7.5 getting more information 7.6 those stories about us 8.0 miscellaneous 8.1 miscellaneous links 8.2 faq/ref sources> 1.0 introduction the temple of set is probably best described as an initiatory magical order of the left hand path, a description which probably doesn't mean much to those without occult backgrounds "initiatory" means the tos advocates self-advancement through a series of levels of self-knowledge and similar attributes "magical" means that the tos openly works with magic (non-scientific cause and effect, not stage magic "left hand path" indicates that the path followed by setians is one of concentration and refinement of the self, leading toward more and more individuality

th and a valued contributor to the temple of set, just as we have been found to be useful to the member's own growth. more, through hard work the individual has opened him- or herself to the forces of becoming within the body-soul complex. this is a place of great excitement and achievement. we recognize our adepts by the quality of their adventures and projects. this is where we differ form most occult schools that would award degrees based on knowledge and memory feats. these members are free to work with our philosophies and to participate in our activities to the fullest. more members are in the second degree than any other level of initiation. we title this degree "adept" declaring them able to pursue any and all goals applicable to their personal growth- the third degree wears a blac

es are merely judaeo/christian propaganda, and have no basis in truth whatever] 4.2 ritual practices setian ritual practice is generally not discussed in public forums. however, some specific questions seem to require answers- do you sacrifice animals (or children? no. see the ref document for a more detailed discussion of this, and for other questions/answers concerning our ritual practices. 4.3 occult studies discussion of other occult studies (such as astrology, thelema and crowley, are found in the ref document> 5.0 the organization 5.1 membership in the temple note: most of these sections are explored in more depth in the ref document- exploration joining the temple of set is a serious decision. anyone who is attracted to the temple of set through the things you see and hear should in

faq file, states/stated "the most vocal of groups which border upon satanism, is the temple of set of michael aquino and friends, which splintered away from the church of satan in a disagreement over monetary policy. they have a number of nasty habits, including the public publishing of names, addresses and workplaces of former members as a harassment tactic, disinformation regarding satanic and occult groups, including their own, and a good deal of "we are the one true way" posturing" see the section on satanism for a summary of the schism with the church of satan. we do not normally publish the name, addresses, or any other information concerning former members. we do not harass former members. thousands of exmembers have left the temple of set for many different reasons, without any ac

BANISHING THE SLAVE GODS

the focused force of that energy opening and shining out, projecting the pentagram as analogous to a laser projecting an image on a surface. with practice, you will eventually be able to summon this process by sheer will alone when the n arises. also, at the beginning stages you may choose to charge a sigil with the semen you will be discharging. for instructions on how to cast sigils see: http//occult100.com/sigil.shtml and a gallary of photographic examples http//www.sigilgarden.com/ method may also apply to two partners as an adjunct to anal intercourse. the active partner fucker will associate with the tower. the passive partner fuckee associates with the devil. the procedure will be done as suggested above, but the passive partner will serve as the active focuser and projector in the

BLACK SERPENT1

latry2/ 8 share your religion, lose your job by s. j. reisner disclaimer: this article is not meant to give legal advice, nor should it be treated as such. it contains general advice about what you can do if you encounter religious discrimination in the workplace. if you need legal advice, talk to your attorney. in the last five years there have been at least three well-publicized instances where occult practitioners have been fired from their jobs due to their employers becoming aware of their religious beliefs. in june 2004, alicia folberth, a wiccan high priestess, was fired, allegedly because of her need for time off (on halloween) to practice her faith. http//www.connpost.com/news/ci_3168056 in a similar incident back in march 2001, shirley tingley, a witch, claimed she was fired from

BLACK WITCHCRAFT

ibed samael, a small section as follows is from liber hvhi, a ritual work which defines the deeper and darker practice of the left hand path in terms of witchcraft. 5 for the devil is called diabolus, that is, flowing downwards: that he which swelled with pride, determined to reign in high places, fell flowing downwards to the lowest parts, like the torrent of a violent stream. the fourth book of occult philosophy it is written in the bible that samael/satan fell from heaven as lightening, being a flash downwards, who before the fall, was a guarding seraph around the throne of god. after his fall he was a master of death, the very poison of god yet he was also a giver of life, being the father between fallen angel and woman. in later jewish writings, samael is associated with the name malk

BLAVATSKY H P ANTHROPOGENESIS

(collectively) the demiurge, or creator (see chaldean account genesis, p. 82) there are two "creations" so called, in the babylonian fragments, and genesis having adhered to this, one finds its first two chapters distinguished as the elohite and the jehovite creations. their proper order, however, is not preserved in these or in any other exoteric accounts. now these "creations" according to the occult teachings, refer respectively to the formation of the primordial seven men by the progenitors (the pitris, or elohim: and to that of the human groups after the fall[[footnote(s* see pliny, 4, c. 12; strabo, 10; herodotus, 7, c. 108; pausanias, 7, c. 4, etc[[vol. 2, page] 6 the secret doctrine. all this will be examined in the light of science and comparisons drawn from the scriptures of all

nd, as his forefathers- the ethereal prototype of the atlantean- had little need to fear that which could not hurt him. the modern anthropologist is quite welcome to laugh at our titans, as he laughs at the biblical adam, and as the theologian laughs at his pithecoid ancestor. the occultists and their severe critics may feel that they have pretty well mutually squared their accounts by this time. occult sciences claim less and give more, at all events, than either darwinian anthropology or biblical theology. nor ought the esoteric chronology to frighten any one; for, with regard to figures, the greatest authorities of the day are as fickle and as uncertain as the mediterranean wave. as regards the duration of the geological periods alone, the learned men of the royal society are all hopele

own elsewhere, sir w. thomson declares (1887) that the sun is not older than 15 millions of years! meanwhile, basing his arguments as to the limits to the age of the sun's heat, on figures previously established by sir w. thomson, mr. croll allows 60 millions of years since the beginning of the cambrian period. this is hopeful for the lovers of exact knowledge. thus, whatever figures are given by occult science, they are sure to be corroborated by those of some one among the modern men of science who are considered as authorities[[vol. 2, page] 11 the tropics at the pole. no two geologists or naturalists agree as to the figures. thus, there is a wide margin for choice offered to the occultist by the learned fraternity. shall we take for one of our supports mr. t. mellard reade? this gentle

a living soul by the principle of evil" hisi. a strife is described between the two, the "thing of evil (the serpent or sorcerer, and ahti, the dragon "magic lemminkainen" the latter is one of the seven sons of ilmatar, the virgin "daughter of the air" she "who fell from heaven into the sea" before creation, i.e, spirit transformed into the matter of sensuous life. there is a world of meaning and occult thought in these few lines, admirably rendered by dr. j. m. crawford, of cincinnati. the hero lemminkainen, the good magician "hews the wall with might of magic, breaks the palisade in pieces, hews to atoms seven pickets, chops the serpent wall to fragments. when the monster little heeding. pounces with his mouth of venom at the head of lemminkainen. but the hero, quick recalling, speaks th

tors had taught him (d) in china the men of fohi (or the "heavenly man) are called the twelve tien-hoang, the twelve hierarchies of dhyanis or angels, with human faces, and dragon bodies; the dragon standing for divine wisdom or spirit; and they create men by incarnating themselves in[[footnote(s* j. w. alden, new york* it has been repeatedly stated that the serpent is the symbol of wisdom and of occult knowledge "the serpent has been connected with the god of wisdom from the earliest times of which we have any historical notice" writes staniland wake "this animal was the especial symbol of thot or taut. and of all those gods, such as hermes) and seth who can be connected with him. this is also the primitive chaldean triad hea or hoa" according to sir henry rawlinson, the most important ti

BLAVATSKY H P COSMOGENESIS

work. it has been occasioned by ill-health and the magnitude of the undertaking. even the two volumes now issued do not complete the scheme, and these do not treat exhaustively of the subjects dealt with in them. a large quantity of material has already been prepared, dealing with the history of occultism as contained in the lives of the great adepts of the aryan race, and showing the bearing of occult philosophy upon the conduct of life, as it is and as it ought to be. should the present volumes meet with a favourable reception, no effort will be spared to carry out the scheme of the work in its entirety. the third volume is entirely ready; the fourth almost so. this scheme, it must be added, was not in contemplation when the preparation of the work was first announced. as originally ann

laws of uniformity and analogy. the aim of this work may be thus stated: to show that nature is not "a fortuitous concurrence of atoms" and to assign to man his rightful place in the scheme of the universe; to rescue from degradation the archaic truths which are the basis of all religions; and to uncover, to some extent, the fundamental unity from which they all spring; finally, to show that the occult side of nature has never been approached by the science of modern civilization. if this is in any degree accomplished, the writer is content. it is written in the service of humanity, and by humanity and the future generations it must be judged. its author recognises no inferior court of appeal. abuse she is accustomed to; calumny she is daily acquainted with; at slander she smiles in silen

a triple evolution in nature. 181- stanza vi- continued. 191 "creation" in the fourth round. 191 the "curse "sin" and "war. 193 the struggle for life and the birth of the worlds. 202 the adepts and the sacred island. 207- stanza vii- the parents of man on earth. 213 divisions of the hierarchies. 214 correlations of beings. 223 what incarnates in animal man. 233 formation of man: the thinker. 238 occult and kabalistic pneumatics. 243 akasa and ether. 257 the invisible "lives. 259 occult vital chemistry and bacteriology. 261[[vol. 1, page] xii contents. page. the watcher and his shadow. 265 earth peopled by the shadows of the gods. 267- summing up. 269 the pith and marrow of the secret doctrine. 273 hermes in christian garb. 285 some occult aphorisms. 289 the seven powers of nature. 293- bo

483 the hypothetical ether. 485 scientific theories of its constitution. 489- iv. is gravitation a law. 490 intelligences or blind forces. 493 the cause of attraction. 498[[vol. 1, page] xv contents. page. v. the theories of rotation science. 500 conflicting hypotheses. 502 more hypotheses. 505- vi. the masks of science. 506 what are the "forces. 508 the view of the occultists. 510 scientific and occult theories on heat. 515 the atoms of science. 519- vii. an attack on the scientific theory of force by a man of science. 523 ether and atoms. 527- viii. life, force, or gravity. 529 dr. richardson on nervous ether. 531 the senses and their action. 535 too much "life" may kill. 539- ix. the solar theory. 540 the primordial element. 542 elements and meta-elements. 546 the tree of life and being

s. 566 metaphysical chemistry. 569 what are the seven planets. 575 the cyclic fall of the gods. 577[[vol. 1, page] xvi contents. page. xii. ancient thought in modern dress. 579 all-potential unity. 583 the "seventh" in chemistry. 585- xiii. the modern nebular theory. 588 forces are emanations. 591 what is the nebula. 595- xiv. forces- modes of motion or intelligences. 601 the vital principle. 603 occult and physical science. 605- xv. gods, monads, and atoms. 610 the gods of the ancients- the monads. 613 the monad and the duad. 617 the genesis of the elements. 621 hermes and huxley. 625 the teaching of leibnitz. 627 the monads according to occultism. 632- xvi. cyclic evolution and karma. 634 karmic cycles and universal ethics. 637 destiny and karma. 639 karma-nemesis. 643- xvii. the zodiac

BLUE EQUINOX

the pr monstrator of the order now issues a series of courses corresponding to the various grades. the grades themselves represent magical and mystical progress, corresponding to which will be grades of studentship representing intellectual progress, and an examination in each grade must be passed before the equivalent magical grade is officially conferred. it must be understood that the highest occult attainments are possible even to people who have no intellectual knowledge whatever. but this has been in the past a source of great iniquity, as it represents an overdevelopment of one organ of the nature at the expense of others. it is the particular object of the a.a. to see to it that progress is orderly and thorough. it must further be stated that although certain books have been chose

be some extent familiar with all these practices, so that he may be fitted to instruct those entrusted to his guidance. curriculum of a.a. 19 course i general reading section 1. books for serious study liber ccxx (liber l vel legis) the book of the law. this book is the foundation of the new on, and thus of the whole of our work. the equinox, vol i. nos i-x. the standard work of reference in all occult matters. the encyclopaedia of initiation. liber aba (book 4. a general account in elementary terms of magical and mystical powers. in four parts (1) mysticism (2) magical theory (3) magical practice (4) the law. liber ii. the message of the master therion, which explains the essence of the new law in a very simple manner. liber dcccxxxviii. the law of liberty, which is a further explanation

ther to discover the essential harmony in those varied works. he should be on his guard against partisanship with a favourite author. he should familiarize himself thoroughly with the method of mental equilibrium, endeavouring to contradict any statement soever, although it may be apparently axiomatic. the general object of this course, besides that already stated, is to assure sound education in occult matters, so that when spiritual illumination comes it may find a well-built temple. when the mind is strongly biased towards any special theory, the result of an illumination is often to inflame that portion of the mind which is thus overdeveloped, with the result that the aspirant, instead of becoming an adept, becomes a bigot and fanatic. the a.a. does not offer examination in this course

up enough courage to turn out once more into this cold and uninviting world. having been oiled, smacked and allowed to live, we shall trouble no further about the details of his career until 1906, when, having reached the age of 20 years, he began to turn his attention toward the mysteries, and to investigate spiritualism, chiefly with the idea of disproving it. from this year his interest in the occult seems to date, and it was about this time that he first consciously aspired to find, and get into touch with, a true occult order. this aspiration was, as we shall see, fulfilled three years later, when he had an opportunity to become a probationer of the a.a, and immediately grasped it; but during those three years his researches led him into varied paths: spiritualism, faithism and other

form his meditations out in the rain, clad in pyjamas, because his tiny tent in british columbia was too small to allow of work inside. but we digress. at this point his record breaks off abruptly. he remained in london until may of 1910, when circumstances arose which made it possible for him to visit british columbia. armed then with his instruction paper, the equinox, and the equinox 134 a few occult books, he sailed for canada, alone, to start again in new and unploughed fields. section iii july 25, 1910, to april 30, 1911 the next entry in his diary is dated july 25th, 1910. it is a general confession of the previous six months. half of his year of probation had passed away, and he has not reported to, or received any communication from, the order. he laments his negligence in this re

BOOK T

from others, but some discomfort therewith. therein rule the great angels hb:hyyal and hb:mvmyh. brief meanings of twenty-two keys 0. if the question refers to spiritual matters, the fool means idea, thought, spirituality, that which endeavours to transcend earth. but if question is material, it means folly, stupidity, eccentricity, or even mania. 1. skill, wisdom, adaptation, craft, cunning, or occult wisdom or power. 2. change, alternation, increase and decrease, fluctuation; whether for good or evil depends on the dignity. 3. beauty, happiness, pleasure, success. but with very bad dignity it means luxury, dissipation. 4. war, conquest, victory, strife, ambition. 5. divine wisdom, manifestation, explanation, teaching, occult force voluntarily invoked. 6. inspiration (passive, mediumisti

BOOK OF PLEASURE

of personal charm or beauty, they are offensive in their bad taste and mongering for advertisement. the freedom of energy is not obtained by its bondage, great power not by disintegration. is it not because our energy (or mind stuff) is already over bound and divided, that we are not capable, let alone magical? some believe any and every thing is symbolic, and can be transcribed, and explain the occult, but of what they do not know (great spiritual truths) so argument a metaphor, cautiously confusing the obvious which developes the hidden virtue. this unnecessary corpulency, however impressive, is it not disgusting (the elephant is exceeding large but extremely powerful, the swine though odious does not breed the contempt of our good taste) if a man is no hero to his servant, much less ca

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

n travel comfortably and securely. to be of the most use to you, the information i give in this book the training you will get is non-denominational. i take examples from different traditions (e.g. gardnerian, saxon, alexandrian, scottish, giving you both general information and specifics. this is drawn from my more than twenty years active participation in the craft, and nearly twice that in the occult generally. by the time you have finished this training (presuming that you take it seriously, you will be the equivalent of the third degree, in gardnerian or similar. from there you can then, as i have said, go on to other perhaps more specific training if you wish, in the sense of being tailored to a particular tradition. but from this present work you can get all of the basics and build

establishment. it did not take mother church long to find out about this rebellion. satanism was anti-christian. witchcraft was also in their eyes anti-christian. ergo, witchcraft and satanism were one and the same. in 1604 king james i passed his witchcraft act, but this was repealed in 1736. it was replaced by an act that stated that there was no such thing as witchcraft and to pretend to have occult powers was to face being charged with fraud. by the late seventeenth century the surviving members of the craft had gone underground; into hiding. for the next three hundred years, to all appearances witchcraft was dead. but a religion which had lasted twenty thousand years, in effect, did not die so easily. in small groups surviving covens, oftimes only of family members the craft continue

have done that, you graduate (i.e. you die. to come back into a higher grade you are reborn in a new body. occasionally remembrance of previous lives, or parts of them, is experienced but more generally you do not remember (it is possible, of course, through such procedures as hypno-regression, to go back to previous lives and bring them once more to the surface. perhaps one of the most common of occult experiences is that of deja-vu the feeling that something has happened before so often attributed to reincarnation (though by no means is reincarnation the only possible explanation of all cases of deja-vu; the feeling being a brief flash of memory of something lesson two: beliefs/'17 18/ auckland's complete book of witchcraft that happened in a previous life. in what form do we return to t

ertones, and for good reason. runes were never a strictly utilitarian script. from their earliest adaptation into germanic usage they served for divinatory and ritual uses. the seax-wica use a runic alphabet which is as follows: figure 3.8 there are to be found more variations of runes than any other alphabet, it seems. adopted by witches and magicians alike runic served as a very popular form of occult writing. there are three main types of runes: germanic, scandinavian, and anglo-saxon. they each, in turn, have_ any number of subdivisions/ variations. looking first at the germanic, there are basically twenty-four different runes employed, though variations may be found in different areas. a common name for the germanic runes is futhark, after the first six letters("th" is one letter p. i

one is presented its use is explained and, to show she has understood the explanation, the initiate lays her hands briefly on the tool..at the end of the ceremony the initiate is taken, by the high priest, around the circle to the four cardinalpoints. at each of these she is presented to the gods who are believed to be there witnessing the event as a newly made priestess and witch. anatomy of the occult raymond buckland, samuel weiser, ny 1977 42/ buckland's complete book of witchcraft after "death" the initiand then finds himself in the womb, awaiting his new birth. in some societies he finds himself in a hut which represents the world. he is at its center; he inhabits a sacred microcosm. the initiate is in the chthonian great mother mother earth. there are innumerable myths of great hero

BUDGE E

lef bure, le tombeau de seti i er, 1re partie, pll. xv.-xvii, pll. xviii.-xx, and pl. xxii, and it is impossible at present to reconstruct the text, although the general meaning of several sentences is clear enough. footnotes 60:1 the portions rendered by m. maspero read thus--ce grand dieu dit aux biou shetiou (ames myst rieuses) qui suivent osiris "o vous dont j'ai rendu myst rieuses, dont j'ai occult les mes, que j'ai mis la suite d'osiris pour le d fendre, pour escorter ses images, pour an antir ceux qui l'attaquent, si bien que le dieu hon est toi, osiris, derri re toi, pour te d fendre, pour escorter tes images, pour an antir ceux qui l'attaquent, si bien que hon est toi, osiris, que sa est toi, khontamentit, vous dont les formes sont stables, vous dont les rites assurent l'existence

CASE PAUL F THE BOOK OF TOKENS

my name hearken and remain, satan be thy name adversary opposer fornicator deceiver all of which is my name body of shadow, body of light align in the noon and by moon lit night so it just begins, life to never end by flesh or spirit way, shall my mind remain. this project represents a work of love. all texts so far gathered, as well as all future gatherings aim at exposing interested students to occult information. future releases will include submissions from users like you. for some of us, the time has come to mobilize. if you have an interest in assisting in this process- we all have strengths to bring to the table. email: occult.digital.mobilization@gmail.com complacency serves the old gods. the book of tokens* 22 meditations on the ageless wisdom commentary by paul foster case fourth

uggestive influence for counteracting negative patterns in subconsciousness. moreover, even a casual survey of the text shows it to be the self-declaration of the divine spirit in man. to read it aloud is, in a measure, to participate in the illumination of the sage through whose mind the life-power formulated its self-expression in these stirring phrases. the meditations in this book include the occult meaning of the twenty-two hebrew letters, illustrated by the tventy-two major tarot keys which correspond thereto. the tarot keys represent the symbolic powers of consciousness in pictorial form, used by initiates for the transmutation of personality and the attainment of union with god. comment has been reduced to such explanation as seems required to make certain qabalistic terms intellig

at a very early age, due to his recall of past lives as a qabalistic initiate and adept his mission: to translate, enlarge and extend hitherto secret techniques of tarot and qabalah (esoteric teachings of the ageless wisdom) into terms understandable to and usable by the modern mind; to assure that this and coming generations would have available the timeless methods of initiation in the western occult tradition which leads to spiritual and psychological integration, unfoldment and illumination. paul foster case came into incarnation in order to fill a great spiritual need for the modern world. his unique and effective contribution to the spiritual path of return being completed, he withdrew from his physical vehicle on march 2, 1954. it is our profound privilege and grave responsibility

d illumination. paul foster case came into incarnation in order to fill a great spiritual need for the modern world. his unique and effective contribution to the spiritual path of return being completed, he withdrew from his physical vehicle on march 2, 1954. it is our profound privilege and grave responsibility to carry on the great work which dr. case left in our care. correspondence lessons on occult psychology, tarot, holy qabalah, spiritual alchemy, etc, as well as books, pamphlets, qabalistic tree of life diagrams and tarot keys are available to interested aspirants. write to: builders of the adytum 5105 north figueroa street los angeles, california 90042 to you, who are about to be touched by the ineffable via the book of tokens, may light be extended upon you. in l. v. x (light, th

cond section of this paragraph is based on the fact that the value of the letter-name kaph, 100, is also the value of the single letter qoph, to which qabalists assign the function of sleep. when the outline of these meditations was first received, the following comment was made "the vague hints of the ancient sage have to do with the process through which the aspiration of the patient seeker for occult wisdom is rewarded. it is in sleep that knowledge gained in the subtler vehicles is made a part of the corporeal intelligence, by being impressed upon the cells of the brain while sleep inhibits sensation. it is in this way that one seeking the solution of a problem so often finds the answer on waking. it is not unconscious cerebration in the sense in which that term is generally employed

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

y dear friend lilian, a white witch and healer, recalls how one woman passing her home would always cross herself and walk on the other side of the street. i myself once volunteered to read the runes at the local school fete to raise much-needed funds. i was told in no uncertain terms by a member of the parents' committee that the chairman of the school governors would not have any truck with the occult. i was asked to bake easter rabbit biscuits instead, but since my domestic skills are far behind my divinatory ones, i declined. my own witchery people started calling me a witch long before i adopted the title, which i did as a result of a book i wrote in 1996 called every woman a witch (though it must be said that men as well as women can harness what are entirely natural powers. when the

in private, by an established couple, out of sight of the coven. in this way, any very human complications may be prevented from creeping into the ritual. it is also possible to come across well-meaning but totally inexperienced groups who attempt to practise the kind of work that a medium, white witch or healer would take years even to approach. unfortunately, it is all too common for lovers of occult movies to set themselves up as gurus and wreak unintended havoc on the psychological and psychic well-being of others. you should be sure, when you choose a coven, that its members are kind and gentle and do not indulge in spirit summoning or spirit possession, even for trance purposes, unless under the supervision of an expert leader who has benefited from a very long training. if these wa

egin a formal ritual, you must cast an astral or spiritual temple above and surrounding the circle and the location. in your mind's eye, visualise your own temple, perhaps one from the ancient world, resplendent with gold and jewels, with a statue of a deity in marble, gold or silver. the roof of the temple may form a crystalline pyramid or be open to the stars (readers of the late dion fortune's occult novels will have no difficulty in forming images of such splendid edifices) or you may create a grove of oak or olive trees or one of the ancient stone circles as your working place or a castle room whose battlements are lashed by a stormy sea. the altar in your temple may be pure gold, ornate stone or beaten copper, and the candles may be set in ancient lamps. with practice, you may find t

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ty to determine the future, to read palms, and to cure sickness with the aid of "charms, roots, herbs and magical incantations and formulae" for "those who believe[ed] in him"[7] the activities of such enslaved conjure men and women have been well documented. in nineteenth-century north carolina, a journalist described a plantation bondwoman whom other slaves believed to be "in communication with occult powers" as an accomplished seer and prophet "her utterances were accepted as oracles, and piously heeded" for it was thought that "she could see through the mists that hide the future from others" slave conjurers offered consolation to other bondpersons who were at risk. according to his famous autobiography, young frederick douglass was once assisted by a conjure man named sandy jenkins, w

s that inhabited african american folklore may have helped reinforce social norms and invoke sanctions for both black and white children's behavior.[14] these examples demonstrate how belief in the power of black conjure practitioners transcended racial boundaries. this would not be strange, given that similar traditions had also circulated among segments of the anglo american population. diverse occult practices, witchcraft, divination, astrology, and supernatural healing held great appeal for european americans of broadly disparate educational backgrounds, social rankings, and religious black magic page 14 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 commitments from the colonial period onward. fears of malevolent spiritual harming were sti

est conjure book in the world" while moses, as a powerful african miracle worker, was "honored as the greatest conjurer" other literaryminded conjure practitioners swore by the knowledge they attained from popular euro-american nineteenth-century magical manuals such as the albertus magnus, john hohman's "pow-wows" or the sixth and seventh\ 26\ books of moses, the last one an esoteric treatise of occult science and philosophy that was considered by some to be the "hoodoo bible"[28] the medicinal items that african american supernatural practitioners employed for treating their patients were often given religious names and identifications. herbs identified as angel's root, devil's shoestring, bowels-of-christ, and blood-of-jesus leaves were utilized to heal and give the carrier control and

adow of the church arose alternative spiritual inclinations that persistently attracted the attention of the lay population. these heterodox interests included supernatural spiritual experiences, many of which white european settlers revived.[17] a great variety of sources supported the development of supernatural traditions among whites in america. among learned elites and intellectuals, complex occult philosophies filtered through a post-renaissance ferment of astrology, alchemy, hermeticism, and other pseudosciences. unlettered commoners, including nominal christians and uncommitted individuals, adopted practices from an older storehouse of folk tradition and oral lore. although soundly condemned by officials of the church establishment, anglo-americans also dabbled in black magic page

emoved from the bodies of "several sick people" a contemporary of long hercules was negro sampson, a practitioner in south carolina who frequently went about with "rattlesnakes in calabashes" which he would handle freely, putting them "into his pockets or bosom, and sometimes their heads into his mouth, without being bitten" beliefs surrounding snakes and rattlesnake fascination also had powerful occult overtones for whites in the new world environment. while it is unclear whether sampson's proficiency extended to other spiritual matters, his expertise with poison remedies (and serpents) point to indigenous african concepts and beliefs. in chapter 4 i explore the relationship between african american supernaturalism and healing.[32] black american conjurers sometimes flavored their perform

CHRONOLOGIA RORISPERGIUS

ntroduced to tibet when there occurred a mass migration of iranians from sogdhiana in north-east iran to the northern parts of tibet. they brought with them an ancient form of polytheistic mithraism and the araimic alphabet. 550- the celts invade the island of britain. 535 bc pythagoras sets up esoteric colony near crotona in southern italy where scholars learn about numerology, astrology and the occult arts, which pythagoras learned during his 20 years of travels in babylon and egypt. 500 bce w.v. gensis, exodus, numbers (o.t) 475 bc empedocles of agrigentum introduces the 4 elements, fire, earth, air and water, into astrology, as the 4-fold root of all things. he discovered the idea that nothing can be destroyed (or created) only transformed. 427-347 plato 400 bce books of proverbs, job

es. mentioned 36,525 manuscripts of hermes. these books state that the world was made out of fluid; that the soul is the union of light and life; that nothing is destructible; that the soul transmigrates; and that suffering is the result of motion. 330 bc alexander the great (356-323 bc) helps to spread astrology from babylon and egypt throughout the middle east. greek philosophers exposed to new occult ideas from egypt and babylon. astrology is personalized in greece. alexander founds library of alexandria. 300? bce euclid 290 bc alexandria in egypt becomes center of astrological research. eratosthenes, arristyllus and timocharis are its leading astrologers. 285 septuagint, first greek trans. of the o.t. c. 250 bce salmeschiniaka. asrological work lists images and interpretations for each

are often cited as magic. d. 132 rabbi ishmael. attributed to him is 3 enoch, or the hebrew apocalypse of enoch, supposedly written after his visionary ascension into heaven 132-5: bar kokhba rebellion in palestine. jerusalem is leveled and jews are forbidden to live there, removing any hope of establishing a third temple c.150 n.t. apocrypha. lotus sutra. cyranides(hermetica which catalogues the occult properties of birds, fishes, plants, and stones for the 4 elements of air,water,earth and fire. its first book has 24 chapters each beginning with a letter of the greek alphabet) ptolemy writes the tetrabiblos, the most comprehensive work on astrology to date. already aware of the precession of the equinoxes, ptolemy cautions astrologers to use the tropical spring equinox as the start of th

r source for medieval astrologers. a fusion of sabian hermeticism, persian chronology, islamic religious doctrine, greek science and mesopotamian astrology. identified idris with enoch and hermes. 796-861 dhu l-nun al-misri hermetic sufi from akhmim egypt, said to have studied with jabir b. hayyan al-kufi. 800-866 al-kindi wrote "on rays (de radiis. al-kindi's theory would tend to imply that the "occult qualities" of plants and stones are a kind of signification "all terrestrial things emit "rays" which exist everywhere simultaneously thereby permitting the magician who understands these things to effect change at a distance. these "rays" of terrestrial things are related to the rays of the stars and planets, thus heaven and earth exist in a reciprocal relation to each other. more than thi

"iggeret purim" symbolic interpretation of the theory of the sefirot(italy) 1356 pope innocent vi imprisons the catalan alchemist john of rupescissa 1357 hortulanus' commentary on the emerald tablet of hermes 1358 francesco petrarch discussed alchemy in de remediis utriusque fortunae c1360-c1450 plethon, george gemisthos. taught philosophy at constantinople and studied zoroastrianism, as well as occult teachings, with eliseus, a learned jewish scholar. his followers regarded him as the reincarnation of plato. 1362 d. john of roquetaillade 1363-1437 niccoli, niccol c.1365 judah ben nissim ibn malka(moroccan. commentary on sefer yetsirah mentions that students of this book were given a magical mansucript named "sefer raziel" to study. 1365-1393 "sefer yetzirah "l" paris 764 (1, foll. 1a-3a

COLLIER IRENE CHINESE MYTHOLOGY

mbolic meaning in the story. in his work on cyclic world myths, professor robert shanmu chen of the university of british columbia writes: divination of the pa kua [eight-sided octagon] was accomplished through the use of the tortoise-shell and the arrangement of stalks of milfoil [also known as yarrow. the tortoise was the sacred animal of the north-winter, a hibernal animal capable of seemingly occult death and rebirth, while the milfoil was regarded as a sacred plant bearing three hundred stems every thousand years and connected with the virtue of roundness or perfection.5 the i ching, or the book of changes has sixty-four possible combinations of trigrams. the book lists the meaning of each combination, which the individual must interpret in order to decide what to do. professor chen e

COSIMANO CHARLES ELEMENTARY PSIONICS

obs two monoraul jacks (1/8) a couple of screws and nuts (besides the author) a whole pile of copper wire. a cardboard box to put it in. the cardboard box is the best thing to use when making your first instrument. it is cheap, available, does not require drilling and if you make a mistake it doesn't seem that bad. there is also a funny little story about this. once a friend of mine took me to an occult bookstore where the owners stocked my books and were great fans of mine, even though they had never had the great good fortune of actually meeting me. so when they did, naturally they wanted to talk psionics and i told them about putting the stuff in cardboard boxes. my friend was greatly displeased and said that i should not metion that because it "didn't sound good" i told her that the ma

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

uadron (sac, united states airforce, westover airforce base, massachusetts, to professor charles h. hapgood, of keene college, new hampshire, on july 6th, 1960. quoted by graham hancock in fingerprints of the gods (heinemann, london, 1995) p3 5 ibid 6 extra-terrestrials among us, p76 7 extra-terrestrials among us, p80 8 america's assignment with destiny, p95 9 ibid p96 10 enrique de vincente "the occult roots of the new world order, exposure magazine (1993) vol. 1, no. 2, plo 11 "the occult roots of the new world order, plo 12 jan van helsing, secret societies and their part in the 20th century (ewertverlag, grand canada, spain, 1995) p215 chapter 3 paper power he plan for the new world order and global control moved into a new phase with the emergence of 'funny money. this is the process

s the process easier. i believe that the same streams of consciousness have been constantly incarnating 'dying, and reincarnating over the thousands of years to keep the plan going. just as those wishing to free humanity are supported from other frequencies of reality, so are those in the elite/illuminati/brotherhood network. a common theme among many people involved is an interest in the 'black' occult and a wish to communicate with extraterrestrial 'supermen- the fourth dimensional prison warders. the methods of communication are very much the same for those who want freedom and for those who want control. it is the intent behind such communications which differs. the elite have thoughts and information fed into their consciousness to guide them and so do those challenging this structure

ato's republic into german, but his work was never published. it was, however, passed down through the warburg banking family, the subordinates of the rothschilds, and creators of the federal reserve.1 the warburgs, like the rothschilds, would later help to fund adolf hitler. adam weishaupt, the founder of the illuminati, was another plato groupie and high initiate of the all-seeing eye stream of occult 'thinking. the views of john ruskin and his articulate promotion of them brought about a revolution in the thinking of the privileged undergraduates of oxford and some at cambridge, too. rhodes copied ruskin's inaugural lecture in longhand and kept it with him for the rest of his life. the creation of a world government centred on britain became rhodes's obsession and lay at the heart of al

with this force, which probably takes many forms. there is evidence that many people involved over the years have believed they were working for extraterrestrial 'super men. some may have had face-to-face contact with a negative et group from the fourth dimension. to understand the true nature of the conspiracy, we need to appreciate its esoteric foundation. esoteric knowledge, often called 'the occult, is not negative in or of itself. it is just the knowledge of the potential to harness the energies of creation for good or ill, and the understanding of the human psyche and how it can be balanced, healed, or manipulated. it is not the knowledge that is good or bad; it is the way we use it. people at the highest levels of the elite-illuminati-brotherhood network are often members of extrem

n warwickshire in 1875. he rebelled against a strict religious upbringing and was initiated into the order of the golden dawn in 1898, after leaving cambridge university. he left the order after the row with its founders and then travelled to mexico, india, and ceylon, where he was introduced to yoga and buddhism. he also became a record-breaking mountaineer. buddhism replaced his interest in the occult until an experience in cairo in april 1904. crowley was asked by his wife, rose, to perform an esoteric ritual to see what happened. during the ceremony, she entered a trance-like state and began to channel the words of a communicator. the super elite- the black magicians 207 "they are waiting for you, she said to crowley. the "they, she said, was horus, the god of war and the son of osiris

DAVID ICKE CHILDREN OF THE MATRIX

id 34 ibid 35 ibid designer history 29 36 ibid 37 ibid 38 ibid 39 ibid 40 ibid 41 ibid 42 mark amaru pinkham, the return of the serpents of wisdom (adventures unlimited, kempton, illinois, 1996, p 8 43 ibid, p 9 44 ibid 45 ibid 46 ibid, pp 22 and 23 47 see richard hoagland's book, monuments on mars (north atlantic books, california, usa, 1996) 48 brian desborough, the great pyramid mystery, tomb, occult initiation ceremony or what, a document supplied to the author in 1998 and also published in the california sun newspaper, los angeles 49 ibid 50 preston b. nichols and peter moon, pyramids of montauk (sky books, new york, 1995, p 129 51 our haunted planet, pp 19 and 20 52 see immanuel velikovsky's books, ages in chaos (doubleday& co, new york, 1952, worlds in collision (pocket books simon&

nformation, too, after talking to illuminati insiders. but he says that there are many public figures who are very high in the illuminati-satanic pyramid and he highlights prince philip as a major player in the rituals he has attended "i can recall the rockefellers and the bushes attending rituals, but never having the supremacy to lead them. i still regard them as lackeys and not real brokers of occult power. except for alan greenspan [head of the us federal reserve bank, most of these fellows were camp followers in the occult, primarily for the economic power and prestige. greenspan, i recall, was a person of tremendous spiritual, occult power and could make the bushes and the younger rockefellers cower with just a glance. ex-cia director casey (as were most of the cia leadership for the

imarily for the economic power and prestige. greenspan, i recall, was a person of tremendous spiritual, occult power and could make the bushes and the younger rockefellers cower with just a glance. ex-cia director casey (as were most of the cia leadership for the past forty years, kissinger, and warren christopher [former us secretary of state] were in attendance at non-ritual gatherings and some occult rituals as well, but well back in the gallery "at the forefront of the rituals were [the royal families of europe, prince philip at the pinnacle. he stands, like most of the contemporary european monarchy, in the charlemagne, merovingian, aenean bloodline. but he is its current head. i am certain that his maternal chromosomes are in the current "antichrist" nephilim. prince philip..is the l

his maternal chromosomes are in the current "antichrist" nephilim. prince philip..is the leading biological descendent of the "reptilians, as you call them. immediately below him are the males of my family line [rothschilds] like a court of ministers in charge of logistics and operations. the current monarchs of the netherlands, spain, and some of the old austrian nobility [habsburgs] are next in occult power and in the conspiracy."5 there is a lot of background to prince philip and the windsors in the biggest secret. other information has come from the victims of the illuminati mind control programmes, like the one based at montauk point on long island, new york, which 138 children of the matrix has been the subject of a number of publications. mind-controlled slaves are widely used by th

ngdom of shadows, for evil will surely appear, for only the master of brightness shall conquer the shadow of fear..know ye, o my brother, that fear is an obstacle great; be master of all in the brightness, the shadow will soon disappear. hear ye, and heed my wisdom, the voice of light is clear, seek the valley of shadow and light only will appear" those who dabble in what has become known as the "occult" open themselves to manipulation by the lower fourth dimension, that home for many misguided, malevolent, entities, and the origin of the legends and tales of demons and "evil" 142 children of the matrix spirits. in fact, the word "occult" has been given an unfairly bad name. it merely means "hidden" and the same knowledge can be used for good or ill. again vibrations are the key. if you us

DAVID ICKE THE BIGGEST SECRET

ngland, 1995. 10 ibid, p 31.11lbid,p32.12maurice ewing, new discoveries on the mid-atlantic ridge, national geographic magazine,november 1949, pp 614, 616.13when the earth nearly died, pp 32, 33.14ibid, p 34.15charles berlitz, atlantis, the eighth continent (fawcett books, new york, 1984, pp 96-101.16ibid.17when the earth nearly died, pp 25-28.18brian desborough, the great pyramid mystery, t omb, occult initiation center, or what, adocument supplied to the author and also published in the the california sun newspaper, losangeles.19ibid.20ibid.21ibid.22when the earth neady died has some impressive documentation to show that the ice age is amyth.23the great pyramid mystery.24ibid.25ibid.26ibid.27ibid.28ibid.29ibid.1830ibid.31ibid.32ibid.33ibid.34preston b. nichols and peter moon, pyramids of

0 box 850, pomeroy, wa, usa 99347, volume i, p 368.7the great pyramid mystery8ibid.9ibid.10ibid.11ibid.12ibid.13ibid.14ibid.15ibid.16first book of enoch, 7:2-6.17the universe (life national picture library, time-life international, netherlands, 1964, pp 85-94.18ibid.19ibid.20adrian g. gilbert and maurice m. cotterell, the mayan prophecies (element books,shaftesbury, england, 1995).21quoted in the occult conspiracy, p 28.22manly r hall, the secret teachings of all ages (the philosophical research society, losangeles, california, 1988, p al.23from the ashes of angels, p 93.24l. a. waddell, the phoenician origin of britons, p 11.25ibid, p 13.26capt e. raymond, missing links discovered in assyrian tablets (artisan sales, thousandoaks, california, 1985, p 145.27the phoenician origins of britons

dner, bloodline of the holy grail (element books, shaftsbury, 1996, p 63.35alan albert snow, director of the institute for judeo-christian origin studies, the book yourchurch doesnt want you to read, pp 63-66.36on mankind, their origin and destiny, p 368.37acts 24:538albert snow, astrology in the dead sea scrolls, the book your church doesnt want you t oread, p 65.39psalms 80:8.40isaiah 5:7.41the occult conspiracy, p 14.42jordan maxwell, the book your church doesnt want you t o read, p29.43luke 2:7.44bloodline of the holy grail, p 37.45ibid, pp 36-37.46the book your church doesnt want you to read, pp 182, 183.47 christopher knight and robert lomas, the hiram key (arrow books, london, 1997, p 310.48john e. remsburg, the book your church doesnt want you to read, p 171.49ibid.50ibid, p 172.10

to the biblestories have had shrines built to them, but those who see visions which are not biblicalare condemned as working with the devil. william cooper, a former operative withunited states naval intelligence, said he had seen secret documents which claim thatextraterrestrials had told the us authorities that they had manipulated the human racevia religion, satanism, witchcraft, magic and the occult. certainly, the human race hasbeen manipulated and controlled through religion and satanism. the only question is,are extraterrestrials (or inner-terrestrials) behind this? as cooper asks..were theyindeed the source of our religions with which they had been manipulating us allalong?31the answer, i would suggest, is a very loud: yes. sources1abelard reuchlm, the true authorship of the new te

rrestrials) behind this? as cooper asks..were theyindeed the source of our religions with which they had been manipulating us allalong?31the answer, i would suggest, is a very loud: yes. sources1abelard reuchlm, the true authorship of the new testament (the abelard reuchlmfoundation, p0 box 5652, kent, wa, usa, 1979).2ibid, p 1.3ibid, pp 4-5.4ibid, p 12.5ibid, p 5.6ibid, p 22.7michael howard, the occult conspiracy (destiny books, rochester, vermont, 1989, p 18.8bloodline of the holy grail, p 132.9the true authorship of the new testament, p ii.10ibid, p 14.11acts 9: 17-18.12romans 16: 11.12113the true authorship of the new testament, p 15.14ibid, p 15.15ibid, p 16.16ibid, p 15.17ibid, p 27.18arthur findlay, the curse of ignorance, a history of mankind (headquarters publishingcompany, london

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

heard of manly p. hall is that hall was a leader of the invisible fraternity, while this mason was participating in the visible fraternity! i hope you understand just what it is i am teaching you here. a majority of masons have been kept in ignorance all along. if you would like to go further you can go to the publishing and distribution house of invisible freemasonry, kessinger's freemasonry and occult publishing; kessinger's publishes all the old, formerly very secret masonic books of the invisible society. you are encouraged to pursue the subjects they have listed at the very bottom of their home page, noting the extremely satanic, anti-christian subjects of which the invisible fraternity is comprised. below are a few of these subjects as kessinger's has listed them: this is the heart a

linked to several other governments and the church. and that it is all run by the secret society brotherhood. the street design in washington, d.c, has been laid out in such a manner that certain luciferic symbols are depicted by the streets, cul-de-sacs and rotaries. this design was created in 1791, a few years after freemasonry assumed the leadership of the new world order, in 1782. in europe, occult leaders were told by their familiar spirits as early as the 1740's that the new american continent was to be established as the new "atlantis, and its destiny was to assume the global leadership of the drive to the new world order. the united states of america was chosen to lead the world into this kingdom of antichrist from the beginning. the capital is washington, d.c. in 1791, pierre cha

those numbers when added up equal 1776, the year the illuminati formed. more than one method exists for arriving at 1776. however, there is only one way to arrive at the following sequence. the babelonian numbering system was used by the masonic designers of the seal. that numbering system was not based on ten, but on six. for example "600" would be 1000 "60" would be 100 and "6" would be 10. the occult is trinitarian, i.e. it's main teachings are grouped in three's. the number sequence "93 and 93, 93; or 600, 60, and 6 is the "current" of the new age of aquarius- the water bearer, which heralds the end of the age of pisces- the fishes (an early symbol of christianity) in the teachings of the order of the eastern templars or o.tur147 preface by jerry w. decker www.keelynet.com po box 11178

DAVIDSON DAN SHAPE POWER

ogy is yet another means of determining whether a pattern is generally harmful or beneficial to a living system. what would be some of the practical uses of shape power once the process was understood? 1. the development of tuned patterns that can be worn on the body to redirect ambient energy in such a way as to protect one from harmful energies or to attract beneficial energies. students of the occult refer to these as amulets or talismans. 2. in the course of my life, i've often experienced people who unknowingly cause machines to malfunction by their very presence. a pattern could be created that would filter such deterimental or enharmonious fields and cancel them out by using a 180 degree phase shift. such a technique could extend the life and uptime of any type of equipment. 3. an e

as many of the same energy effects as the pyramid. this book will explore how different shapes manipulate the aether and how shape power can be used by you to enhance your life, your home, office, and your general well being. xvii shape power has been used throughout known history and back into remotest antiquity. its most common manifestation has been in the use of amulets, ceremonial magic, and occult practices. symbols such as the square, cross, and triangle occur regularly in occult symbols. the cross has an uncountable number of permutations and its association with christianity is a recent phenomenon in known history. in this modern day, most people do not associate symbols as foci of energy and power. for them, a symbol is nothing more than an artistic or common figure which may or

with an organization or activity that uses the symbol. for example, a company logo would have no intrinsic power in itself; however, the company may be a powerful organization. the use of the pentagram (i.e, a five pointed star) in both white (i.e, constructive with center point up) and black (i.e, destructive with center point down) ceremonial magic is well known to those who have dabbled in the occult sciences. the christian cross and the jewish star of david are common religious symbols with certain mystic power associated with them. when first studying shape power and symbols, i wondered how a symbol could be used for both constructive and destructive purposes even to the point of questioning if the symbol really had anything at all to do with the magical processes. i have long since l

tart operating. what i surmise is that keely used symbols to control the aetheric energies in his lab and possibly focalize them to effect mechanical operation1. magic at its finest! in the book a dweller on two planets 2, during one of phylos's incarnations, he was being taken by a chinese master, quong, to a hidden retreat in mount shasta. during the trip, the master demonstrated to phylos, two occult symbols. quong drew a symbol he called the vis mortuus on the ground, which caused a flame of the "fire of life" to blaze up for many feet inside the symbol. the symbol was a circle a couple of feet in diameter with a cross inside the circle and with the cross arms pointing east-west and north-south respectively. the master quong threw a stick into the flame and it disappeared. quong then d

. we certainly have only mined the barest of information on this fascinating topic. 6.6 bibliography 1. mathematical crystallography and thetheory of groups of movements. harold hilton. dover publications, inc, new york, 1963 2. introduction to geometry. h. s. m coxter, john willey and sons, inc, 1961. 3. knowledge through rocks and minerals. joel arem, bantambooks,1973. 4. precious stones. their occult power and hidden significance. w.b. crow, samuel weiser, inc, new york, ny 10003,1968. chapter 7 experimental research on shape power energies this chapter discusses some fascinating experiments which relate to research on shape power. 7.1 gravity energy detectors it is obvious that the larger the mass the more aether which flows into the atomic structure of the mass to sustain the atomic s

DEITUS

form. this is essentially a subjective existence, rather than objective existence, and the spirit is fundamentally archetypal in nature, but through the magician s subconscious mind the spirit may assume an identity separate from the magician who summons him and act independent of the magician s will. it is for this reason that certain repressed individuals who have experimented casually with the occult have had horrific experiences and, abandoning further experimentation, fled to the nearest church to seek forgiveness for their sins. the demons they encountered were the product of their own repressed emotions and fears of the unknown. if faced, with courage and fortitude, the demons would have vanished and become once again shadows. the satanist has no need for ouija boards or spirit card

DEMONIC BIBLE

down from ancient times or from a race of secret masters in the east. in reality, these lodges had very few secrets to reveal other than hand-shakes and grade signs but masonry was condemned by the church as a form of devil-worship which only added to its popularity. freemasons may have had few hidden secrets, but the myth of masonic secrecy led to more myserious (and occasionally more sinister) occult lodges being established. one such group was the rosicrucians, the brethren of the rosy cross. among them was the magician francis barrett, author of the magus, a classic on the subject of ceremonial magic, and eliphas levi, author of numerous books on the cabala. this was followed a century later by another occult order, known as the golden dawn, of which the magician aleister crowley was

ch dedicated to the devil. the church of satan took a position of professed atheism. satan, claimed his priests, was not a literal being with tail, horns, and pitchfork, but a metaphoric representation, a jungian archetype, a product of the subconscious mind. like the 18th century hellfire club of sir francis dashwood, the church of satan made satanism fun while maintaining that there was nothing occult or sinister in its philosophy or practice. satan, to the church of satan was a miltonian figure, a symbol of defiance against tyranny. it is satan who says, i would rather rule in hell than serve in heaven. this combined with the philosophy of nietzche, who says plainly, god is dead, made the philosophy of the church of satan attractive to the rebel and the outcast. the second beast in 1975

lready exist which serve the function of initiating neophytes and training adepts. those who become adepts will find their way to the embassy of lucifer. magus tsirk susej, antichrist chad ian miller was born on august 3, 1970 in british columbia, canada. at the age of seven, after his family spent two years living in a haunted house, he became interested in the supernatural. his romance with the occult grew and by the age of thirteen he had studied a great many works on the occult and supernatural including many books by researchers of the paranormal. he grew disinterested in parapsychology, however, as he found that parapsychologists were more concerned with paranormal events in themselves than with the spiritual reality which paranormal events suggested. he realized that parapsychologis

he cause of the very events these researchers witnessed. at the age of fourteen, he turned his attention to mythology and folklore and has said that he fell in love with the goddess diana of greek mythology. his fascination with mythology quickly combined with his belief in the supernatural and drew him into the study of witchcraft and magic. where parapsychology sought a rational explanation for occult phenomena, magic offered an answer. as sixteen, he read the satanic bible by anton lavey. like many others who have been influenced by satanism, he did not become a satanist but, rather, realized that he had always been a satanist. while most authors of books on witchcraft were more occupied with showing how good and pure and spiritual they were and how un-satanic the spells they practiced

s been a satanist. while most authors of books on witchcraft were more occupied with showing how good and pure and spiritual they were and how un-satanic the spells they practiced were, anton lavey presented magic for what it was. in 1989, while attending the university of regina in saskatchewan, canada, mr. miller began to practice satanism. he had already spent close to eight years studying the occult but had only previously performed a few rituals. it was during this time that he began writing the demonic bible. he claims that a number of strange events occurred (which were witnessed by friends and companions as well as himself) these events culminated in his being contacted by the spirit azael which began revealing to him the rituals contained in the demonic bible. he performed the rit

DIABOLUS

s tribunals. the satanic bible, anton szandor lavey leviathan also represents the passions which arise within us while belial may be the manifestation or flesh made of those passions, satan the will behind it and lucifer the imagination to accomplish it, leviathan is that beast from the ocean of the subconscious itself. the mysteries of leviathan have for long challenged magicians, christians and occult scholars alike. let us seek to determine workable points which may present a clear definition of what this name means, how it may be used as a model in sorcery, thus presenting the magician in the coils of this dragon "the fleeing serpent, the coiling serpent, the powerful with the seven heads" a caanite description of lotan, a form of behemoth and leviathan. in the 60th chapter of the book

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

t at one time "madame, define your terms" in the preface of aleister crowley's magick without tears, dr. israel regardie wrote "general semantics finds its most staunch supporter in the person and writing of aleister crowley. there is hardly a page in this book that does not insist that the inquirer clarify her referents. letter 28 is a splendid example of this insistence. there are pitifully few occult writers that even know what general semantics is all about" in letter 28 of crowley's magick without tears, crowley himself writes..this has been put in a sort of text, because the first stumbling-block to study is that one never has any certainty as to what the author means, or thinks he means, or is trying to persuade one that he means" and then again "the fact is that very few of us know

ding a magician of spirits, entities, intelligences, or influences. usually spirits and other influences are abjured with the lbrp or lesser banishing ritual of the pentagram (q.v) and or by the casting of a protective magick circle that surrounds the magician. achas b'tay-ah: a form of biblical interpretation and making codes. see temurah. acupressure: a form of physical therapy in which certain occult nodes recorded in the literature of acupuncture (q.v) are pressed or manipulated without being pierced by needles. acupunture: a traditional art practiced primarily in china and the orient, in which needles are inserted into occult nodes in the body to deaden pain or produce other beneficial effects. adelphon: from the greek "adelphos" and "adelphas" meaning "brother" and "sister. a term th

f the law and is coeval with the astrological age of aquarius. agla: a hebrew notarikon (q.v) for "ah-tah gee-boor lih-oh-lahm ah-doh-nye" which translates in english "thou art great forever, my lord" agripa, henry cornelius (of nettesheim: a german doctor of laws, and a doctor of letters, philosopher, and occultist who lived from 1486?-1535. he is most noted for the writing of his three books on occult philosophy, which have been plagiarized by more classical authors than just about any other work in history. aik bekar: a form of biblical interpretation and system for making codes. see temurah. ain: hebrew for "no-thing" one of the kabbalistic three so-called negative veils of existence (q.v. a part of the of the ultimate, unknowable divinity. ain soph: hebrew for "without limit" one of t

ardian of the north and of elemental earth. some traditions use "oh-ree-ehl" in the traditions of christian magick& mysticism, auriel is the "archangel of death, he who brings all souls at last to rest upon the neither shore" aurum solis, order of the [o.s.v: the order of the shining sun. also called by it's latin name, the order of the sacred word. a well known and still existing english/british occult order which has been the primary promulgator of the teachings of melita denning and osbourne phillips. an order whose teachings are strongly in the western esoteric tradition. the symbol of this order is a plain, unadorned eight rayed star in the form of an octagram, on it's side (to look like a cross, and a red equilateral cross in the center of a golden octagon. azoth: a word composed of

end away. banishing rituals clear your working area of unwanted entities and influences. one classification of abjuration (q.v. binah: hebrew for "understanding. the third (3rd) sephirah (q.v) on the tree of life (q.v. it is the top of the left or feminine pillar. binding: to secure a spirit or entity and obtain it's obedience through the authority of divine names and the threat of punishment. an occult symbol may act as a seal upon the binding, and the spirit may be confined to a certain place, within a specific object, and for a specific time, in order to perform a specific action or to accomplish a specific task. biorhythms: the regular rhythmic cycles of the physical body, which may have an amplitude of days, weeks, or even months, and which vary in intensity from individual to individ

DION FORTUNE CEREMONIAL MAGIC UNVEILED

side of the apparent path of the sun, the moon, and the planets along the ecliptic divided into twelve sections of thirty degrees each. used in astrology (q.v. zohar: a huge, mystical commentary on the torah (q.v) first written down in the fourteenth (14th) century by the rebbe and kabbalist moses de leon *finis- the encceremonial magic unveiled by dion fortune this article first appeared in the occult gazette in january i933 and has not been available for a wider audience since. it is of particular relevance in revealing d.f's considered opinion about the golden dawn as well as aleister crowley. if i read the signs of the times aright, the veil of the temple of the mysteries is being drawn back at the present moment. there are phases in the spiritual life of mankind just as there are wea

ng to the cabbalists, and of the correspondences between them, which is much more lucid and illuminating even than that given in mcgregor mathers' admirable introductory essay to the qabalah unveiled, for he gives the correspondences in terms of modern psychology as well as of metaphysics and the psychic states. the sections of the book, however, which will be of chief interest to students of the occult, and which will cause bitter heartburnings in certain quarters, are his chapters on the attributions and correspondences of the ten holy sephiroth and the twenty-two paths between them. these attributions have been among the special preserves of certain occult schools; but mr. regardie gives them, even to the jealously guarded secret of the correct attribution of the tarot trumps. there wil

hools; but mr. regardie gives them, even to the jealously guarded secret of the correct attribution of the tarot trumps. there will certainly be heartburnings! mr. regardie does not specifically state his authorities, but it is unquestionably the system taught in the "order of the golden dawn, founded by the late s. l. mcgregor mathers, that he is using. if i have been a rehoboam who has scourged occult secrecy with whips, mr. regardie is a jeroboam who is using scorpions! however, he has my unqualified blessing, for what it is worth to him. there is no legitimate reason that i have ever been able to see for keeping these things secret. if they have any value as an aid to spiritual development, and i for one believe that they have the highest value, there can be no justification for withho

reason that i have ever been able to see for keeping these things secret. if they have any value as an aid to spiritual development, and i for one believe that they have the highest value, there can be no justification for withholding them from the world. the only reason of which i am aware, and one which i suspect of being a weighty one with those who have so long sat resolutely upon the lid of occult secrecy, is that for purposes of priestcraft and prestige a secret system is a useful weapon. a weighty reason, this, human nature being what it is, but not a justification in the eyes of those who have the welfare of humanity at heart. it has always been the custom of the "golden dawn" to wrap itself in the utmost secrecy. to a certain extent this secrecy is unquestionably necessary, for m

e who have the welfare of humanity at heart. it has always been the custom of the "golden dawn" to wrap itself in the utmost secrecy. to a certain extent this secrecy is unquestionably necessary, for many eminent people have at different times belonged to the order, and they would not have dared to have done so if they could not have been sure of preserving the secret of their interest in matters occult. consequently the strict secrecy concerning the names of members and the places of meeting was and always will be essential. secrecy is also necessary concerning initiation rites if they are to be psychologically effective; for they should have an element of surprise for the candidate; and the possession of their secrets, from which the rest of the world is excluded, builds up a group mind

DION FORTUNE MYSTICAL QABALA

of prayer. each of these systems has its value, but that value can only be realised if the system is carried out in its entirety. they are the calisthenics of consciousness, and aim at gradually developing the powers of the mind. the value does not lie in the prescribed exercises as ends in themselves, but in the powers that will be developed if they are persevered with. if we intend to take our occult studies seriously and make of them anything more than desultory light reading, we must choose our system and carry it out faithfully until we arrive, if not at its ultimate goal, at any rate at definite practical results and a permanent enhancement of consciousness. after this has been achieved we may, not without advantage, experiment with the methods that have been developed upon other pa

student who sets out to be an eclectic before he has made himself an expert will never be anything more than a dabbler. 2. whoever has any practical experience of the different methods of spiritual development knows that the method must fit the temperament, and that it must also be adapted to the grade of development of the student. westerners, especially such as prefer mystical qabala page 9 the occult to the mystic path, often come seeking initiation at a stage of spiritual development which an eastern guru would consider exceedingly immature. any method that is to be available for the west must have in its lower grades a technique which can be used as a stepping-stone by these undeveloped students; to ask them to rise immediately to metaphysical heights is useless in the case of the gre

nt demands "life, more life" 8. it is this concentration of life-force that the western occultist seeks in his operations. he does not try to escape from matter into spirit, leaving an unconquered country behind him to get on as best it may; he wants to bring the godhead down into manhood and make divine law prevail even in the kingdom of the shades. this is the root-motive for the acquisition of occult powers upon the right-hand path, and explains why initiates do not abandon all for the mystic divine union, but cultivate a white magic. 9. it is this white magic, which consists in the application of occult powers to spiritual ends, by means of which a large proportion of the training and development of the western aspirant is carried out. i have seen something of a good many different sys

or to me it is a living system of spiritual development, not a historical curiosity. few people, even among those interested in occultism, realise that there is an active esoteric tradition in our midst, handed down in private manuscripts and by "mouth to ear" still fewer know that it is the holy qabalah, the mystic system of israel, which forms its basis. but where may we look more aptly for our occult inspiration than to the tradition which gave us the christ? 2. the interpretation of the qabalah is not to be found, however, among the rabbis of the outer israel, who are hebrews after the flesh, but among those who are the chosen people after the spirit-in other words, the initiates. neither is the qabalah, as i have learnt it, a purely hebraic system, for it has been supplemented during

e learnt it, a purely hebraic system, for it has been supplemented during medieval times by much alchemical lore and by the intimate association with it of that most marvellous system of symbolism, the tarot. 3. in my presentation of the subject, therefore, i do not appeal so much to tradition in support of my views, as to modern practice among those who make use of the qabalah as their method of occult technique. it may be 'alleged against me that the ancient rabbis knew nothing of some of the concepts here set forth; to this i reply that it is hardly to be expected that they should, as these things were not known in their day, but are the work of their successors of the spiritual israel. for my part, although i would not willingly mislead [page 20] anyone concerning the teachings of thos

DION FORTUNE PSYCHIC SELF DEFENSE

sychic attack i. signs of psychic attack ii. analysis of the nature of psychic attack iii. a case of modern witchcraft iv. projection of the etheric body v. vampirism vi. hauntings 1 of 103 vii. the pathology of non-human contacts viii. the risks incidental to ceremonial magic part ii differential diagnosis ix. distinction between objective psychic attack and subjective psychic disturbance x. non-occult dangers of the black lodge xi. the psychic element in mental disturbance part iii the diagnosis of a psychic attack xii. methods employed in making a psychic attack xiii. the motives of psychic attack. i xiv. the motives of psychic attack. ii part iv methods of defence against psychic attack xv. physical aspect of psychic attack and defence xvi. diagnosis of the nature of an attack xvii. me

out at the same time giving practical information on the methods of psychic attack. it is not without reason that initiates have always guarded their secret science behind closed doors. to disclose sufficient to be adequate without disclosing sufficient to be dangerous is my problem. but as so much has already been made known concerning the esoteric teachings, and as the circle of students of the occult is becoming rapidly wider every day, it may well be that the time has now come for plain speaking. the task is not of my seeking, but as it has come into my hands, i will do my best to discharge it honourably, making available the knowledge which has come to me in the course of many years' experience of the strange by-ways of the mind which the mystic shares with the lunatic. this knowledge

it took a long time to charge up again, and every time it was used before the charging was completed, it ran down again rapidly. for a long time i had no reserves of energy, and after the least exertion would fall into a dead sleep at any hour of the day. in the language of occultism, the etheric double had been damaged, and leaked prana. it did not become normal until i took initiation into the occult order in which i subsequently trained. within an hour of the ceremony i felt a change, and it is only upon the rarest occasions since then, after some psychic injury, that i have had a temporary return of those depleting attacks of exhaustion. i have told this story in detail because it is a useful illustration of the manner in which the little-known powers of the mind can be abused by an u

es were moving. it was in order to understand the hidden aspects of the mind that i originally took up the study of occultism. i have had my full share of the adventures of the path; have known men and women who could indubitably be ranked as adepts; seen phenomena such as no seance room has ever known, and borne my share in it; taken part in psychic feuds, and stood my watch on the roster of the occult police force which, under the masters of the great white lodge, keeps guard over the nations, each according to its race; kept the occult vigil when one dare not sleep while the sun is below the horizon; and hung on desperately, matching my staying-power against the attack until the moon-tides changed and the force of the onslaught blew itself out. and through all these experiences i was le

and hung on desperately, matching my staying-power against the attack until the moon-tides changed and the force of the onslaught blew itself out. and through all these experiences i was learning to interpret occultism in the light of psychology and psychology in the light of occultism, the one counterchecking and explaining the other. because of my specialised knowledge people came to me when an occult attack was suspected, and their experience reinforces and supplements my own. moreover, there is a considerable literature on the subject to be found in quarters where one would least expect it- in accounts of folk-lore and ethnology, in the state records of witch-trials, and even under the guise of fiction. these independent records, by people in no way interested in psychic phenomena, con

DONALDTYSON AIQBEKER

craft neither in a spirit of incredulity nor of superstition, but from the standpoint of the psychologist, seeking to understand the workings of the mind and prepared to discover much that had hitherto passed unsuspected. 103 of thome resources demons bios fiction tyson truth about aiq beker, the kabbalah of nine chambers (francis barrett's table of the aiq beker, which he derived from agrippa's occult philosophy) the aiq beker, also known as the kabbalah of nine chambers is a tic-tac-toe grid into which the twenty-two hebrew letters, along with the five final forms of some of the letters, are inscribed. the letters are entered in sequence from right to left, after the manner of writing hebrew, until the nine cells of the grid are filled. then the next nine letters are entered, and finall

o dots the letter in the middle, and three dots the letter on the left side of the cell in question. when these angles of the grid were combined, it was possible to produce elegant sigils representing the names of gods, angels, spirits or demons. in the example provided in the illustration at the top of this page, which was given by cornelius agrippa in book iii, chapter xxx of his three books of occult philosophy, the name of the archangel michael has been converted into angles on the aiq beker grid, and these angles have been combined to yield the attractive sigil inside the circle. in modern times, the aiq beker became a form of secret writing used by freemasons and other esoteric societies. through overuse, the method became so well known that it has now degenerated into a plaything fo

DONALDTYSON BLACKMAS

n the form of these staged re-creations. the belief was that the black mass derived its efficacy from the esoteric energy of the catholic mass perverted to evil ends. in modern times, now that christianity has lost so much of its spiritual and temporal power, there is very little reason for any group to perform the black mass. it will probably always remain merely an anomaly in the history of the occult. those interested in this subject may wish to read h. t. f. rhodes' the satanic mass, published by rider and company in 1954, and reprinted by arrow books of london in 1973. return h hhome resources demons bios fiction tyson the truth about chakras (traditional interpretation of the chakras on the body) the word chakra means wheel. in the esoteric systems of hindus and buddhists, the chakra

DONALDTYSON CHAKRAS

of the skull. it is important to understand that the chakras are not parts of the human body. they are esoteric centers of power that come into existence when they are pierced by the ascending of kundalini shakti, which is both an energy and a goddess. once activated, the chakras are like beads on a vertical string, or flowers on a central stem, called the shushumna, which is described in eastern occult texts as a hollow tube. inside this tube is a narrower tube called the vajrini nadi (nadi means channel, and inside this a still finer tube called the chitrini nadi. once the power of kundalini ceases to flow up the shushumna, the chakras cease to exist. the sahasrara is accessed through a tiny pinhole in the top of the skull that is deliberately opened by yogis during intense meditation- n

held and compressed into the lower abdomen are used while the anus is rhythmically contracted. this causes a sheen of sweat over the entire surface of the body. also used to awaken kundalini is a technique known as pore breathing, during which the vital energy of the air is visualized to enter the body through the pores of the skin, and internal chanting of a mantra (word or phrase that embodies occult power. the visualization of power symbols such as yantras is also often used. most important of all in awakening kundalini is a technique that is almost never openly described. it involves the contemplation with love and desire of one of the primary forms of shakti, the mother goddess who represents for the hindus all manifest things and all energies. the word shakti literally means power

f that kundalini is very difficult to awaken. it only requires sincere and regular practice of the correct exercises, both physical and mental. these must be done daily for several hours. it also requires the formation of a genuine personal relationship with the goddess. once initially awakened, kundalini may easily be aroused thereafter in a matter of minutes, or even moments. various siddhis or occult powers are traditionally associated with the chakras. these must be examined with a certain degree of skepticism, since it was often the practice of occult writers in ancient times to make wildly exaggerated specific claims about the powers conferred by the techniques they wrote about, in order to lend their writings greater weight and importance in the minds of their readers. in my own exp

DONALDTYSON DEMON

protection and becomes beelzebub's chew-toy. this is more or less the modern view of demons held by those who believe that traditional demons actually exist. we see this belief surfacing again and again in all sorts of folk forms. the ouija board is thought by some to open a doorway to hell, allowing demons to possess those who unwittingly use the board. however, these unfortunate dabblers in the occult, who in films always seem to be teenagers guilty of drinking beer and necking in the back seat of cars, can save themselves from the talons of the demons if they burn the board and give themselves in the service of christ through fervent prayers. in christian writings demons in the strictest sense- those fallen angels who remained loyal to lucifer in hell- were continually being confused wi

DONALDTYSON ELEMENT

by those who have no experience with this type of love-making, but it is assuredly so. the sensation of an undine's caress is indescribably sweet, quite beyond any physical caress. it can only be compared to the sensation of a narcotic coursing through the blood. physical exhaustion on the magician's part is the only limit to this type of love play. sylphs are most often employed in searching out occult knowledge by magicians. these spirits have access not only to the libraries that physically exist, but also those that were destroyed in past ages but continue to survive in the astral realm, and also to libraries of an inhuman type that never had a material existence in our world. dealing with sylphs is seldom an intimate or emotional experience, as can be the case when dealing with gnomes

DONALDTYSON EVILEYE

ply receiving radiant energy that shines upon our optic nerves- sight is a perception that occurs in our brains, where the light received is processed into images that we can comprehend. but the older folk explanation for how our eyes see the world helps to explain the underlying beliefs about the evil eye. the evil eye in its purest form was understood to be the deliberate projection of a ray of occult energy with the malicious intention to cause harm. several factors were thought to make it more powerful. if the person sending it was from a family or tribe noted for works of black magic, it would derive increased power from this hereditary predisposition. if the eye from which the evil was projected was bloodshot, or deformed in some way, this also increased its force. if a glance from t

DONALDTYSON FAMILIAR

ng in animal hosts) as is true of so many aspects of western occultism, the witch's familiar had its origin in shamanism. every shaman has his own totemic beast, with whom he believed himself to be related by blood. the great spirit of that animal's species, a larger all-white beast that possessed the power of speech, watched over the shaman and protected him from harm, and also taught the shaman occult secrets. in the middle ages, the inquisitors of the catholic church believed the pets of accused witches to be possessed by demons. a witch was supposed to feed her familiar spirit with her own blood, which the animal sucked from her body at a special nipple that became known as a witch's mark. this nipple might be anywhere on the body. it was identifiable to the witch-finders of the inquis

DONALDTYSON MIRACLES

that energizes religion and renders possible miraculous events in a religious context. religious miracles are usually unplanned, even when they are sought by prayer, and the magic involved in inducing the miracle is unconscious magic. however, miracles of equal validity can be achieved by the deliberate, conscious use of ritual magic. the same unseen process occurs in both religious miracles and occult miracles. the heightening of the emotions and the altered state of consciousness present in extreme devotion assists in the creation of miracles, which is why miracles are most common in a religious context. a similar state can be achieved in the rituals of magic, but magicians capable of generating it are few in number. how are we to understand a miracle to function? certainly not by seeki

DONALDTYSON NECRO

the senses through which the dead person acquired secrets. a departed soul might be expected to know important matters in two areas: what he had seen or done during life, and what he had seen or done after death. often necromancers called up a shade to discover the hiding place of treasure which the person during life was rumored to have possessed. the dead were thought to have special access to occult knowledge, and sometimes they were called back from beyond the grave to teach the necromancer techniques of magic not available by any other means, techniques acquired in the afterlife. it was believed that the shades of the dead were attracted to freshly-spilled blood, because blood was one of the primary repositories of vital energy in the body. since the dead lacked bodies of flesh, the

by the necromancer, merely pointed in the direction where his treasure lay buried, or silently led the necromancer to the spot. in my opinion, it is not possible to call forth through necromancy the actual souls of those who have died. however, it is possible to summon spirits who represent themselves as those departed human beings to the necromancer, and these spirits may indeed possess valuable occult knowledge, or know of things that are hidden. there are two necessary aspects to necromancy. the calling of the shade, and the compelling of the shade. in ancient times these were combined. for example, odysseus, the hero of homer's odyssey, called back shades from the underworld by spilling the blood of sacrificed beasts into a trench in the ground, then compelled the shades to speak by pr

DONALDTYSON NOMICON

abdul alhazred the mad poet dreamed on the night before he sang his unexplained couplet" the protagonist of the story has a predictably horrifying experience in the city, and falls to babbling the couplet over and over like a maniac as hoards of half-transparent reptiles threaten to engulf him. the hero of the festival finds himself waiting in a room filled with "hoary and mouldy" books about the occult, and among them "worst of all, the unmentionablenecronomicon of the mad arab abdul alhazred in olaus wormius' forbidden latin translation, a book which i had never seen, but of which i had heard monstrous things whispered" at the end of the story, the hero, who has of course gone mad, quotes one paragraph from the book "the nethermost caverns are not for the fathoming of eyes that see; for

recursors of the human race did millions of years ago. certain locations on the earth where the veil between dimensions is thin, such as the frozen plateau of leng in antarctica, or irem, the arabian desert city of pillars, or the drowned r'lyeh, are particularly favorable for making this unholy contact. hints of their existence, and of how they may be contacted, are sometimes recorded in obscure occult texts such as the necronomicon. this is why the book is supposed to be so powerful, and so evil. for if the old ones succeed in forcing a doorway permanently open onto our time and space, they will destroy and enslave the world. the underlying theme of lovecraft's cthulhu mythos has many powerful echoes in the mythologies of ancient cultures around the world. it is probably for this reason

tmares glimpsed something true about the distant past of the universe, perhaps so far back in the past that the human race had not even begun to take the shape we know. there are numerous intelligent, educated individuals who entertain this possibility. notable among them is kenneth grant, who is arguably the rightful head of the ordo templi orientis, and the author of many books on magic and the occult. those interested in the reality that may underlie the cthulhu mythos should study grant's outer gateways and his nightside of eden, both recently reprinted by skoob books. a very clear distinction must be made between the underlying mythic current that lends lovecraft's stories their intuited sense of plausibility, and the actual details contained in the stories, most of which are complete

utside of lovecraft's fertile imagination. the actual names and characteristics of the great old ones are fictional. the places associated with them, such as the plateau of leng, are fictional. the book the necronomicon is fictional. perceiving that so many gullible human beings were willing to believe that such a book as the necronomicon existed, writers came along who wrote collections of quasi-occult gibberish and titled them the necronomicon. there is nothing particularly wrong with this sort of harmless fun, provided those who buy these books realize that they are concoctions of the imagination. i have two of them in my own library. one is the necronomicon: the book of dead names "edited" by george hay and introduced by colin wilson, first published by neville spearman in 1978- and i

DONALDTYSON PENTA

ustomarily applied to such a figure with five equal sides and five equal angles. a pentagram contains a pentagon in its center. the significant aspect of the pentagram is that it have five points, and can be drawn with a single continuous line that reflects from point to point until it joins back on itself. this makes it very useful in practical magic. the five points are associated with the five occult elements. because the pentagram can be drawn with a single line, it is simple and elegant to inscribe upon the air during ritual magic. the origins of this symbol are lost in prehistory. it is found on neolithic rock carvings, and was probably always regarded as a symbol of mystical power, along with a limited number of other simple symbols such as the circle, the cross, the spiral, the squ

grams are inscribed with the right index finger, or more formally with a ritual instrument of projection such as the wand or sword. modern witches use a dagger called an athame. the correct way of drawing the pentagram is seldom taught, and perhaps is not that widely known. it was described in one of her books by the late dion fortune, a member of the golden dawn, and later the founder of her own occult society known as the society of the inner light. inscribe the pentagram on the air in front of your body with strong strokes as though drawing it with chalk upon a blackboard. it is important that the figure be regular. regular symbols have a natural affinity with the spirits of light, and irregular symbols resonate with the spirits of darkness. it is also vital to make the pentagram large

on and banishing by the pentagram, which helps somewhat to remember the method "invoke towards, and banish from, the point to which the element is attributed" spirit is unique and separate from the other four elements. the golden dawn method to invoke and banish it is involved, and different from the method for invoking and banishing the lower elements. according to the golden dawn teachings, the occult currents running on the pentagram from the active elements of fire and air, and the occult currents running from the passive elements of water and earth, are the currents of elemental spirit. two pentagrams are drawn to invoke spirit, and two different pentagrams are drawn to banish spirit. spirit is invoked by beginning the pentagram at the point of fire (lower-right) and inscribing its li

DONALDTYSON POSSESS

eing into your body, or into the magic circle during rituals of invocation (the magic circle is an extension of the circle of your own skin. this is done when we wish to gain an intimate communion with a god or higher spirit for the purposes of taking on some of the qualities of that being. sometimes spirits are invoked during magic because the magician wishes to assume the identity, and thus the occult authority and power, of the spirit for the purposes of the ritual. during ritual invocation we usually retain our self-awareness. we feel ourselves as both the spirit who has been invoked, and as our magical selves (the persona we adopt during rituals of ceremonial magic. we are thus twofold in consciousness during successful invocation. you only invoke benign spirits of a higher order who

DONALDTYSON SIGIL

usually more compact and resemble little drawings (secret seal of solomon, from the lemegeton or lesser key of solomon) a spirit seal is a more polished graphic representation of the spirit. it is often circular or oval in shape, and usually contains the sigil of the spirit inscribed in its center. it may also bear the name of the spirit in latin, greek or hebrew letters around it edge, and other occult symbols such as glyphs of the planets, zodiac signs or elements. by connotative usage, a physical object bearing a spirit symbol, such as a medallion, is more likely to be referred to as the spirit's seal, whereas the drawing of a spirit symbol in a manuscript is more apt to be called the spirit's sigil (occult characters associated with ophiel, spirit of mercury, from the nigromancia of ro

rom amulets and superstitions (1930) by e. a. wallis budge) amulet and talisman are frequently confused. an amulet is a small power object such as a pendant or ring that is usually worn on the body for protection. a talisman is a power object with a specific function, and may be used for offensive or defensive magic as the need arises. some amulets and talismans are inscribed with sigils or other occult symbols, but others derive their power from natural substances and objects, or from specific shapes, without the use of esoteric symbols (tibetan thunderbolt dagger talisman, for use against evil spirits) for example, the golden arrow of the scythian magician abaris was a talisman that conferred magical flight. both amulets and talismans are physical things, as opposed to sigils, which are

rs. properly speaking, a pentacle is not a physical object, it is a symbolic form. you will have a difficult time discovering the subtleties of distinction between these terms in dictionaries, which is why i have taken the trouble to be so precise in defining them. authors of dictionaries often lump sigil, seal, emblem, token, and sign together as possessing some vague and more or less equivalent occult significance. this is not the case. each has its own specific connotation. all spirits may possess their own sigils. using traditional kabbalistic methods, sigils have been constructed from the various hebrew names of god and the names of angels found in the old testament. for example, the letters of a name denoting some active power or authority of god may be located upon the aiq beker gri

DONALDTYSON VAMPIRES

ight; they frequent graveyards; some imagine they can transform themselves into wolves or bats. thanks to anne rice, vampires have become fashionable. many young people have discovered a sexual thrill in drinking their own blood, or the blood of others. in this subculture blood is shared. some fashion vampires imagine themselves possessed of unusual physical strength, or immortal life, or special occult powers such as the ability to control others mentally or to see in the dark. the second type of true vampire is also a living human being, but one who sucks vital energy from others rather than physical blood. this class is known as the psychic vampire. often these individuals are completely unaware of the effect their presence has on others. when they enter a crowded room, the vitality dra

lose connection with its hapless prey. the help and intervention of others is usually necessary to effect this complete break between the psychic vampire and its victim. those suffering from the obsession of a spiritual vampire face a more subtle difficulty. physical removal of the host from the spirit is impossible, since spirits are not bound by limitations of distance. it is necessary to erect occult wards and barriers in order to achieve this separation. magical boundaries are created which the spirit vampire cannot pass; or it is imprisoned within a particular object such as a ring or medallion, or a tree, or in a specific place such as a stone or pond (depending on its elemental nature and its natural affinities. it is more difficult, but possible, to destroy the spirit vampire, but

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

e grand elementary commotions. phenomena ascertained in the processes of magic and all those recently verified by m. eudes de merville have no other causes. elementary spirits are like young children. they torment those more who busy themselves with them, unless one has control of them by means of superior rationality and great severity. these are the spirits which we designate under the name of "occult elements" these spirits are those who often prepare disquieting or fantastic dreams. they are those who produce the movements of the divining rod, and the raps on walls and furniture. but they can never manifest any other thought than our own, and if we are not thinking, they talk to us with all the incoherence of dreams. they reproduce good and evil indifferently, because they are without

can employ or abuse them like animals or children. therefore the magus who employs their help assumes a terrible responsibility, for he will have to expiate all the evil which he makes them do, and the greatness of his torments will be proportionate to the extent of the power which he will have exercised through their agency. in order to control elementary spirits, and thus become the king of the occult elements, we must have previously undergone the four trials of the ancient initiations. as these no longer exist, it is necessary to supply their place by analogous actions, such as exposing oneself without fear in a conflagration, of crossing a gulf upon the trunk of a tree or upon a plank, or scaling a steep mountain during a storm, or getting away from a cascade, or from a dangerous whir

! let air circulate! let earth fall upon the earth, by virtue of the pentagram which is the morning star, and in the name of the tetragram, which is written in the center of the cross of light. amen. the sign of the cross adopted by the christians does not belong to them exclusively. it is also kabalistic, and represents the contrasts, and the quaternary equilibrium of the elements. we see by the occult stanza of the lord's prayer, which we have indicated in our dogma, 9 that there were primitively two modes of making it, or at least two very different formulas to distinguish it. one reserved for the priests and initiated; the other granted to neophytes and the profane. thus, for example, said "to thee" then he added "belong" and continued while carrying his hand to his breast "the kingdom

EMPERORS NEW RELIGION CHURCH OF SATAN

lso known as the kitab balaniyus al-hakim fi'l-`ilal (book of balinas the wise on the causes. it has been the emerald tablet of herme othe emperor s new religion copyright 2002 ole wolf page 1 of 30 analysis of the church of satan: the emperor s new religion by ole wolf the church of satan has caused outrage and extensive media attention since its inception as the boldest champion of satan in the occult explosion peaking in the 1960es, and for better or for worse has become synonymous with modern satanism. it asserts that satanism is a unique philosophy distinctly tailored to man s life on earth which, if followed, has the potential to increase the follower s earthly success. this paper investigates the church of satan, its ideology, and its practices, and observes that the church of satan

he church of satan and formed a new organization, the temple of set in 1975, explains that the belief in a literal devil: was axiomatic to all of our [aquino s and lavey s] conversations and collaborations [11] and blanche barton explained to the san francisco chronicle at a press conference following anton lavey s death in 1997 that anton lavey had believed in the devil [12. in an article in the occult explosion anton lavey had acknowledged that: many members of the church of satan who are mystically inclined prefer to think of satan in a very real, anthropomorphic way. of course we do not discourage this, because we realize that it is very important to many individuals to ritualistically conceptualize a well-wrought picture of their mentor or tutelary divinity [2, p. 740] he ventured on

sume that anton lavey s original home study group was honestly dedicated to an emerging religion whose backing ideology the group did not perceive as ambiguous for the simple reason that they had an unspoken agreement on the understanding of satanism. later, but possibly as early as the foundation of the church of satan as more than just a home study group, profit became a stronger motivator than occult studies and insight, or the interest faded. in conclusion, it seems that 1975 may have marked a time when michael aquino discovered a scam, but if the scam was not intentional from the very birth of the church of satan, it certainly must have been brewing before 1975. 9. unsupported claims biographies of anton lavey make fantastic claims about his past, claiming that anton lavey had been em

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ank amina olander lap for her careful reviews and her clarifications on the dynamics of religious behavioopand nandor fodor s encyclopedia of psychic science (1934. later, editor leslie shepard took on the task of updating their observations and supplementing the volume with new entries. the production of this massively ambitious work was sparked by a heightened interest in psychic phenomena, the occult, witchcraft, and related topics in the 1970s. this interest, which led directly to the new age movement of the 1980s, provided a continued wealth of material for parapsychologists to examine. it also led to a reaction by a group of debunkers to form the committee for the scientific investigation of the claims of the paranormal. this group believed that they were spokesmen for the scientific

e 1970s. this interest, which led directly to the new age movement of the 1980s, provided a continued wealth of material for parapsychologists to examine. it also led to a reaction by a group of debunkers to form the committee for the scientific investigation of the claims of the paranormal. this group believed that they were spokesmen for the scientific establishment. defining the terms the term occult remains suspect in many circles. the word derives from latin and simply means to shut off from view or exposure. however, it eventually came to refer to realities specifically hidden from common sight; the occult realm is invisible to the physical eye but can be seen by an inner spiritual vision and/or grasped by psychic intuition. the occult is the opposite of apocalypse, which means to un

ually came to refer to realities specifically hidden from common sight; the occult realm is invisible to the physical eye but can be seen by an inner spiritual vision and/or grasped by psychic intuition. the occult is the opposite of apocalypse, which means to uncover. the last book of the christian bible is alternatively called the apocalypse or the revelation. to many religious people, the term occult denotes that which is opposite of what god has revealed; hence, the realm of satan and his legions of demons. some substance for this observation has been provided by religious leaders who combine an exploration of the occult with open opposition to the more traditional religions and religious institutions. as used in eop, however, occultism stands for (1) the broad area of human experience

host sightings to the pronouncements of mediums and channelers. the paranormal encompasses the phenomenon known as psychokinesis (commonly referred to as mind over matter).whether in the dramatic form of levitation or teleportation, or in the more commonly experienced phenomenon of spiritual healing. it also covers experiences related to death, such as out-of-body travel and deathbed visions. the occult also includes a host of techniques and practices originally designed and created to contact the extrasensory realm. most frequently associated with the term occult are the techniques of magic and divination (including astrology, the tarot, and palmistry. in addition, various forms of meditation, yoga, and psychic development should be included, as well as some practices more commonly associ

re the techniques of magic and divination (including astrology, the tarot, and palmistry. in addition, various forms of meditation, yoga, and psychic development should be included, as well as some practices more commonly associated with religion, such as speaking in tongues, prayer, and mysticism. introduction viii introduction encyclopedia of occultism& parapsychology. 5th ed. by extension, the occult or paranormal can also legitimately incorporate a legion of mysterious phenomena not obviously extrasensory in nature: anomalous natural occurrences not easily understood or explained by contemporary science. such phenomena as the loch ness monster, unidentified flying objects (ufos, and bigfoot, may eventually be attributed to the realm of ordinary sense perception, but their very elusiven

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ildings, wrote articles for the community s periodical, the theosophical path, and did numerous illustrations for the path. his painting the path was used as the cover art of the journal for many years. machell died at point loma on october 9, 1927. machen, arthur (llewellyn (1863.1947) british novelist born march 3, 1863, at carleon-on-usk, wales, who became one of the leading authors of english occult fiction, but was undeservedly neglected during his lifetime. he was a close friend of arthur edward waite, one of britain s greatest authorities on occult literature. his books include: the great god pan (1894, the house of souls (1906, the hill of dreams (1907, the great return (1915, and the terror (1917. in addition to his powerful stories on occult themes, he also published a number of

veloped a system of astrological prediction of horse race winners and also became involved with the promotion of fringe masonic orders, such as sat b hai. he died july 3, 1886, before the formation of the hermetic order of the golden dawn, but was claimed posthumously as an adept of the order (together with levi and hockley) by w. w. westcott, one of the founding chiefs, presuming a continuity of occult tradition through rosicrucianism. sources: mackenzie, kenneth. royal masonic cyclopaedia. 1877. reprint, new york: sterling publishing, 1987. mackenzie, william (1877) british biologist and writer, living in italy, who played a prominent part in the scientific study of parapsychology. mackenzie, born march 25, 1877, in genoa, italy, studied at the university of turin (ph.d, 1900. in 1905 he

mysticism. later magic with the death of agrippa in 1535, the old school of magicians ended. but the traditions of magic were handed down to others who were equally capable of preserving them, or were later revived by persons interested in the art. there was a great distinction between those practitioners of magic whose minds were illuminated by a high mystical ideal and those persons of doubtful occult position, like the comte de saint germain and others. magic encyclopedia of occultism& parapsychology. 5th ed. 958 at the beginning of the seventeenth century there were many great alchemists in practice who were also devoted to research on transcendental magic, which they carefully and successfully concealed under the veil of hermetic investigation. these included michael maier, robert flu

at alchemists in practice who were also devoted to research on transcendental magic, which they carefully and successfully concealed under the veil of hermetic investigation. these included michael maier, robert fludd, cosmopolite, jean d espagnet, samuel norton (see thomas norton, baron de beausoleil, j. van helmont, and eirenaeus philalethes (see also alchemy. the eighteenth century was rich in occult personalities, for example, the alchemists lascaris martines de pasqually and louis claude de saint-martin, who founded the martinist school, which was continued by papus (gerard encausse. by the end of the eighteenth century, magic practice had reached its lowest ebb as emphasis on the exploration of causative agents centered on the physical world and supernatural explanations were pushed

re one and the same thing to some of these occultists (see secret tradition, the most celebrated of which were cazotte, ganneau, comte, wronski, baron du potet de sennevoy, hennequin, comte d ourches, baron de guldenstubbe, and eliphas levi. modern revivals of magic during the 1890s there was a revival of interest in ritual magic in europe among both intellectuals and traditional occultists. this occult underground permeated much of the intellectual life and progressive movements in europe, in contrast to the more popular preoccupation with spiritualism and table turning. symbolic of this magic revival was the founding of the famous hermetic order of the golden dawn, which numbered among its members such individuals as annie horniman (sponsor of the abbey theatre, dublin, florence farr (mi

ESOTERISM AND THE LEFT HAND PATH

nication society was founded in manchester, england, on september 10, 1949, and an apparatus was developed that claimed to improve the zwaan effeteesoterism and the left hand path thomas karlsson dragon rouge often describes itself as an esoteric order exploring esoteric knowledge. what then is esoterism and how is it connected to the left hand path? antoine faivre, one of the leading scholars on occult research and esoterism, writes in his book esoterism that esoterism is not an area like art, philosophy or chemistry, but rather a way of thinking. faivre explains: the diffuse etymological derivation of the word indicates that one can only find the keys to the symbols, myths and reality by individual progression where one reaches illumination step by step, in a hermeneutic way. there is no

ic expression in dragon rouge. magic and esoterism the sociologist, edward e. tiryakian coined a classical definition of esoterism. he defines esoterism as the belief system or theoretic knowledge that the practices of occultism are founded on. occultism is the practice and the esoterism is the theory. tiryakian writes: by esoteric i refer to those religiophilosophic belief systems which underlie occult techniques and practices. that is, it refers to the more comprehensive cognitive mappings of nature and cosmos, the epistemological and ontological reflections of ultimate reality, which mappings constitute a a stock of knowledge that provides the ground for occult procedures faivre accepted tiryakians use of the terms, but have pointed out that they include certain limitations since there

EVERBURNING LAMPS

den mysteries of nature and science, as opposed to the parrot- like study of what are known as modern sciences, a study of enormous value to mankind, but yet not the stepping stones on the direct road to deity. history then narrates the lives of many men, who, from the exhibition of uncommon powers and transcendent abilities and wisdom, are pointed out as the possessors of what we may fairly call occult inspiration "poeta nascitur non fit" but i should add "magus nascitur non solum fit" no accident of birth alone can make a magician, but intensity of duly directed effort may do so in a certain number of persons with specially favourable mental powers. we may be all born with an equal right to existence; but it is absurd to say we are all to be chiefs or magi, for, as we are told in the mas

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

extraterrestrials. but in the ufo age that is, the period from 1947 to the present, when reports of anomalous aerial phenomena became widely known and their implications much discussed a small army of contactees, recounting physical or psychic meetings with angelic space people, has marched onto the world stage to preach a new cosmic gospel. in a secular context, ufo witnesses with no discernible occult orientation or metaphysical agenda have told fantastic tales of close encounters with incommunicative or taciturn humanoids. some witnesses even relate, under hypnosis or through conscious recall, traumatic episodes in which humanoids took them against their will into apparent spacecraft. the early 1970s, the period when most observers date the beginning of the new age movement, saw a boom

s or through conscious recall, traumatic episodes in which humanoids took them against their will into apparent spacecraft. the early 1970s, the period when most observers date the beginning of the new age movement, saw a boom in channeling again nothing new (spirits have spoken through humans forever) but jarring and shocking to rationalists and materialists. the same decade spawned such popular occult fads as the bermuda triangle and ancient astronauts (prehistoric or early extraterrestrial visitors, based on the notion of otherworldly influences benign, malevolent, or indifferent on human life. as cable television became ubiquitous, television documentaries or pseudodocumentaries (some, such as a notorious fox network broadcast purporting to show an autopsy performed on a dead extraterr

ld add, was anything somebody could not have made up, consciously or unconsciously. but all of it would have done credit to a gifted writer of science fiction. though he possessed a keen native intelligence, keith was neither a writer nor a reader. he did, however, have some previously existing interest not profound or particularly well informed, in my observation in ufos, the paranormal, and the occult. as i listened to him over many hours, i began to feel as if somehow in his waking life keith had tapped into the creative potential most of us experience in our dreams. as we doze off to sleep and dream, images begin to well up out of the unconscious; in no more than a moment we may find ourselves inundated with psychic materials sufficient to fill a fat victorian novel. when our eyes open

do not arise from a single cause. there is, for example, little in common between the average channeler and the average witness to a close encounter of the third kind (a ufo sighting in which, according to a classification system defined by the late astronomer and ufologist j. allen hynek, the presence of animated creatures is reported [1972, 138. typically, channelers have had a long history of occult interests before they begin communicating with supernatural entities holding forth on familiar metaphysical doctrines. close-encounter witnesses, on the other hand, fit the profile of witnesses to less exotic ufo sightings; in other words, they are pretty much indistinguishable from their fellow citizens. consequently, channelers look more like candidates for subjective experience, and in

ness, broadcasting our love and light to all in the cosmos and letting the cosmos know that we are ready to join with them in one grand f e d e r at i o n o f p la ne ts( adama, 1995. adama 7 see also: lemuria; mount shasta further reading adama, 1995. http//www.salemctr.com/newage/ center36.html. adamski, george (1891 1965) though largely forgotten today, george adamski was once an international occult celebrity, perhaps the most famous of all flying- saucer contactees. his claimed meeting with a venusian in the california desert in november 1952 electrified esoterically inclined saucer buffs. in three books published between 1953 and 1961 he recounted his trips into space along with extensive encounters with benevolent venusians, martians, and saturnians. in 1962 he boarded a spaceship a

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

s had distinct and beautiful mystical traditions, but where was ours? the rabbis never mentioned it, never taught us anything about it. moreover, what was the original hebrew religion like long before there were rabbis and temples, and we lived as nomadic tribes as the children of abraham? like many young jews in the late 1960 s, i began to voraciously read everything i could find on mystical and occult subjects. i went to see any teacher from any mystical tradition who brought their show to town xand in the late 1960 s and the 70 s there were a lot of shows! i learned and experimented with a wide spectrum of meditation practices, and was blessed with some breakthrough experiences that further fueled my spiritual thirst. at that ripe moment, i found an english translation of the sefer yetz

mans and the purpose of all life. i continued to attend the weekly meetings for many years, and have subsequently substantiated much of what he taught us through my own direct experiences. i have maintained a relationship with this enigmatic gentleman for over three decades. during the first year of attending the work group, i exhaustively searched many bookstores that specialized in mystical and occult material, as well as, judaica and orientalia. i also plowed through the extensive collections at the research f% libraries of the university of california at los angeles and hebrew university in tel aviv. these efforts convinced me that what our mentor was teaching us was exceptional for its quality, unprecedented in its clarity and breadth, and largely proprietary. dozens of the diagrams i

hat our mentor was teaching us was exceptional for its quality, unprecedented in its clarity and breadth, and largely proprietary. dozens of the diagrams in the work of the chariot editions could not be found in any other books on the subject. while many books i reviewed claimed to be presenting the ideas and practices of the mystical qabalah, i found that most of them were eclectic admixtures of occult information and practices drawn largely from the hermetic qabalah. with all due respect, i found much of the material in the rabbinical writings to be obscure, convoluted, and quasi-philosophical. few of the rabbinical sources described actual mystical practices. those that did were often hard to follow, and provided little explanation about what happens when you ascend the tree. as i searc

0 s, the work of the chariot trust published a landmark series of translations of the primary hebrew and aramaic works of the mystical qabalah, many of which had never been rendered into english. until that time, most books in english on the qabalah were written either by scholars, who approached it from a pedagogical or historical angle, or by hermetic/practical qabalists who framed it within an occult perspective. the work of the chariot was rooted in the oral teachings of an accomplished mystic who was a genuine master of the tree of life, a real man of the ayn. the emphasis of his teaching was to engage in practices that would lead each individual to their own experiential understanding, their own ascent of the tree. this book is the first time that a senior member of this group has re

ubject of the mystical qabalah, you will find a wealth of clear, albeit compact, information. it will both familiarize you with the arcane ideas and obscure terminology of the qabalistic worldview, as well as, give you detailed instructions on qabalistic meditation and ancillary practices that you can immediately start to use. if you already have some familiarity with the subject, or come from an occult, thelemic, or pagan background, you will likely discover information and diagrams in this book that you have never seen. the explanations of core ideas may lead you to think about what you do know in new ways$ this book is composed of seven chapters, an epilogue, a glossary, and two appendices. the first chapter focuses on how the mystical qabalah of the children of abraham developed and to

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

rmes or mercurius with thoth, and cicero in his de natura deorum explains that there were really five mercuries, the fifth being he who killed argus and consequently fled in exile to egypt where he "gave the egyptians their laws and letters" and took the egyptian name of theuth or thoth.2 a large literature in greek developed under the name of hermes trismegistus, concerned with astrology and the occult sciences, with the secret virtues of plants and stones and the sympathetic magic based on knowledge of such virtues, with the making of talismans for drawing down the powers of the stars, and so on. besides these treatises or recipes for the practice of astral magic going under the name of hermes, there also developed a philosophical literature to which the same revered name was attached. i

makes his attack on the idolatrous passage in the asclepius is important. he has been attacking magic in general and in particular the views on spirits or daemones held by apuleius of madaura.4 apuleius of madaura is a striking example of one of those men, highly educated in the general culture of the graeco-roman world who, weary of the stale teachings of the schools, sought for salvation in the occult, and particularly in the egyptian type of the occult. born circa a.d. 123, apuleius was educated at carthage and at athens and later travelled to egypt where he became involved in a lawsuit in which he was accused of magic. he is famous for his wonderful novel, popularly known as the golden ass= the hero of which is transformed by witches into an ass, and after many sufferings in his animal

from material nature, to the substance of the statues, and "since they could not actually create souls, after having evoked the souls of demons or angels, they introduced these into their idols by holy and divine rites, so that the idols had the power of doing good and evil" these terrestrial or man-made gods result from a composition of herbs, stones, and aromatics which contain in themselves an occult virtue of divine efficacy. and if one tries to please them with numerous sacrifices, hymns, songs of praise, sweet concerts which recall the harmony of heaven, this is in order that the celestial element which has been introduced into the idol by the repeated practice of the celestial rites may joyously support its long dwelling amongst men. that is how man makes gods.3 hermes adds as examp

ue prophecy, though inspired by devils, of the coming of christianity to abolish egyptian idolatry. surely, on the contrary, the work which lactantius had called the sermo perfectus contained the final initiation into the religious cult practised by the holy hermes. and that cult involved the practice of astral magic. the statues in the temples, the "terrestrial gods, were animated by knowing the occult properties of substances, by arranging them in accordance with the principles of sympathetic magic, and by drawing down into them the life of the celestial gods by invocations. so it would become a legitimate practice for a philosopher, even a devout practice associated with his religion, to "draw down the life of the heaven" by sympathetic astral magic, as ficino advised in his work on mag

same powers of the universe which he believes to be good. the methods of sympathetic magic' presuppose that continual effluvia of influences pouring down onto the earth from the stars of which the author of the asclepius speaks. it was believed that these effluvia and influences could be canalised and used by an operator with the requisite knowledge. every object in the material world was full of occult sympathies poured down upon it from the star on which it depended. the operator who wished to capture, let us say, the power of the planet venus, must know what plants belonged to venus, what stones and metals, what animals, and use only these when addressing venus. he must know the images of venus and know how to inscribe these on talismans made of the right venus materials and at the righ

FRATER TENEBROUS CULTS OF CTHULHU

self-referential mythology, created from the literary realisation of the author s dreams and intuitive impulses. although he outwardly espoused a wholly rational and sceptical view of the universe, his dream-world experiences allowed him glimpses of places and entities beyond the world of mundane reality, and behind his stilted and often excessive prose there lies a vision and an understanding of occult forces which is directly relevant to the magical tradition. howard phillips lovecraft was born on august 20, 1890, in providence, rhode island, at 454 angell street the house of his maternal grandfather, whipple v. phillips. his parents, winfield scott lovecraft and sarah susan phillips, were of english descent, and throughout his life lovecraft remained a devoted anglophile. winfield lovec

cious intelligence. instead of joining their juvenile games, he developed his own, interior world of the imagination through writing, and at the age of 15 produced his first horror story, the beast in the cave by 1914, he had submitted a series of articles to the united amateur press association and to local newspapers, ranging in content from astronomy and philosophy, to his early stories of the occult and the supernatural. also at this time, he began the epistolary communications which were to become one of the main pleasures of his life (at one time, lovecraft had over a hundred regular correspondents, and in fact, his extant letters considerably outweigh his fiction- one estimate puts the total number of letters written by lovecraft at over 100,000) however, it was not until 1917 that

athed my head. when fully awake i remembered all the incidents but had lost the exquisite thrill of fear the actual sensation of the presence of the hideous unknown. looking at what i had written i was astonished by its coherence. it comprises the first paragraph of the enclosed manuscript, only three words having been changed. 1 lovecraft is a particularly interesting case of the transmission of occult knowledge via dream, in that he was one of the few authors to write effectively on the supernatural without conscious belief in the material which he was conveying. on the contrary, he violently denied the possibility of the existence of occult phenomena, though he was willing to employ their manifestation as a fictional device. nevertheless, this intellectual denial, expressed in his lette

s when the conjunctions of the stars assume the correct aspect, certain dark forces can influence sensitive individuals, giving them visions of the great old ones, godlike aliens of extraterrestrial origin. these entities exist in another dimension, or on a different vibrational level, and can only enter this universe though specific window areas or psychic gateways- a concept fundamental to many occult traditions. cthulhu is the high priest of the old ones, entombed in the sunken city of r lyeh, where he awaits the time of their return. he is described as a winged, tentacled anthropoid of immense size, formed from a semi-viscous substance which recombines after his apparent destruction at the conclusion of the tale. the narrative also gives evidence, drawn from various archaeological and

l reign of the old ones, and preserved in more recent times in esoteric grimoires such as the necronomicon through which the evocation of the alien gods could be effected. in the case of charles dexter ward, he suggests that the very roots of the magical arts lie in the ritual veneration of these trans-dimensional beings, attributing a common and unifying source to the many and diverse strands of occult belief. over the centuries, these ceremonies have been observed and mis-interpreted in terms of black magic and devil worship. a point to note here is that lovecraft never actually used the term cthulhu mythos, which was introduced after his death by his protege, august derleth. cthulhu is only one of a pantheon of deities which includes yog-sothoth, azathoth, nyarlathotep, and shubniggurat

FRATER U D PRACTICAL SIGIL MAGIC

ith some experience, you will have finished the whole operation, including activation and subsequent banishing, within less than five to ten minutes. there is no faster way.even in magic! chapter 1 austin osman spare and his theory of sigils* the end of the nineteenth and the beginning of the twentieth century was a time characterised by radical changes and great heretics. the secret lore and the occult in general were triumphant, and there were good reasons for this: the triumph of materialist positivism with its manchester industrialism was beginning to show its first malice, resulting in social and psychological uprooting; the destruction of nature had already begun to bear its first poisonous fruits. in brief, it was a time when it seemed appropriate to question the belief in technolog

n in literary circles at best.ironically, in a footnote! this footnote is found in mario praz's pioneering but, unfortunately, rather superficial work la carne, la morte e il diavolo della letteratura romantica (the romantic agony, florence, 1930) where he terms him, together with aleister crowley, a gsatanic occultist h2.and that is all. nevertheless, this important work has at least led many an occult researcher familiar with literature to spare. compared with aleister crowley's enigmatic and infamous life, austin osman spare's existence certainly seemed to befit only a footnote. despite his various publications after the turn of the century, he remained practically unnoticed until the late sixties. he was born in 1886, the son of a london police officer, and we know very little about hi

gician to establish contact with them; nonetheless, the technique of their construction was not explained. the same may be said for o.t.o. under crowley's leadership and for the fraternitas saturni under gregorius. the name agrippa already hints at the fact that magical sigils have a long historical tradition, which we will not discuss here because then we would have to cover the whole complex of occult iconology as well. in general, people think of''correct' and gincorrect h sigils. the grimoires of the late middle ages were often little else but gmagical recipe books (the frequently criticized sixth and seventh books of moses basically applies the same procedure of''select ingredients, pour in and stir h, and these practitioners believed in the following principle: to know the gtrue' nam

eration, as a mixture of lao-tse, wicca and max stirner. english magic of the turn of the century was also influenced by an important young science which would actually achieve its major triumphs only after the second world war.the psychology of sigmund freud. before that. blatvatsky's isis unveiled and the secret doctrine, as well as frazer's the golden bough, had given important impulses to the occult in general. william james's comparative psychology of religion influenced deeply the intellectuality of this time, but freud, adler, and especially carl g, jung eventually effected major breakthroughs. from then on, people started to consider the unconscious in earnest. this apparent digression, which had to be kept very short due to lack of space, is in reality a very important basis for t

h the question whether it works, but rather the fact that it does. used with responsibility, this method offers the magician a tool which provides him/her with a limitless variety of possible magical applications. ubique daemon. ubique deus. 12/ practical sigil magic footnotes 1. horst b. miers does not mention him at all in his lexikon der geheimwissenschaften (freiburg, 1970 [enyclopedia of the occult arts, but this work is generally faulty in many other respects as well. 2. ganother english satanic occultist is austin osman spare, h the romantic agony (london, 2, 1970, p. 413, n.59. 3. the edition used here is a canadian reprint by 93 publishing (montreal, 1975. 4. kenneth grant, images and oracles of austin osman spare (york beach, me: samuel weiser, inc, 1975. 5. first, numbers were a

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

, not only of the land itself, but of the people who are to inhabit it. and in order to gain an idea of what that land is like, and how the people are constituted, it will be helpful to consider the evolutionary career of humanity which has brought us the land where we live to our present status; that will then give us the perspective to see what is in store for us in the future. the biblical and occult traditions agree with science that there was a time when darkness brooded over the deep of space, where the material for the coming earth planet was being gathered together and set in motion by the divine hierarchs; that this stage was followed by a period of luminosity, when the dark cloud of matter had become a fire mist; that this was followed by a period when the cold of space and the h

na. and the transformation of an earth worm to a butterfly soaring the skies is an apt illustration of the coming change from our present state and condition to those of the new galilee where the kingdom of christ will be established; and what the change in the human constitution and environment is to be, may be seen by examining the past conditions as outlined in the bible, which agrees with the occult traditions in the main points. this new heaven and new earth is now in the making. when the heavenly time marker, the sun, came into aries by precession, a new cycle commenced and the glad tidings were preached by christ. he said by implication that the new heaven and earth were not ready then, when he told his disciples "whither i go, you cannot now follow, but you shall follow afterwards;

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

. please give us your feedback rosicrucian fellowship- international headquarters 2222 mission avenue, oceanside, ca 92054-2399, usa po box 713, oceanside, ca 92049-0713, usa (760) 757- 6600 (760) 721- 3806 (fax) e-mail: rosfshp@rosicrucianfellowship.l: freemasonry and catholicism by max heindel [1865-1919] an exposition of the cosmic facts underlying these two great institutions as determined by occult investigation the rosicrucian fellowship international headquarters p.o. box 713 oceanside, california, 92054, u.s.a. table of contents* part i: lucifer, the rebel angel* part ii: the masonic legend* part iii: the queen of sheba* part iv: casting the molten sea* part v: the mystery of melchisedec* part vi: spiritual alchemy* part vii: the philosopher's stone--what is it and how it is made*

ks the reason and mephistopheles says knowingly and cunningly "blood is a most peculiar essence" it is said in the bible that the blood of bulls and calves will not take away sins and that is reasonable, but how then about the blood of jesus, which is extolled as a panacea? to understand this great mystery of golgotha it is necessary to study the composition and the function of the flood from the occult point of view. when blood is placed under a microscope, it appears as a number of minute globules or discs, but when seen by the trained clairvoyant as it courses through the living body blood is found to be a gas, a spiritual essence. the heat is caused by the ego which is within that blood, for as the bible says, the life is in the blood. mephisto was right when he said that it is a most

r cannot follow me" as long as you are tied to the family, the nation, the tribe, you are siding with the old blood, the old ways, and cannot amalgamate into a universal brotherhood. that can only come when people marry internationally because when there are so many nations the way to unite them is through marriage. let abraham, the race and tribe father, die; let the "i am" live. christ knew the occult fact that the mixture of blood in international marriage always kills something; if it does not kill the body, it kills something else. if we mate a horse and a donkey, the outcome is a hybrid, the mule; in that mule something is missing on account of the mixture of strange blood, namely, the faculty of propagation which is lacking in all hybrids. similarly when we marry internationally som

FREEMASONS SATANISM AND SYMBOLISM

eumque jus" is this phrase. the literal meaning is "god and my right" doc marquis says this statement is a typical one within satanism. there is one meaning within another with this statement. the first meaning is that the freemason can depend upon their god to determine their right and justice. the second meaning is, since the god of freemasonry is lucifer, masons are saying that they are "using occult methods" through lucifer, to achieve their rights and justice. this phrase is very powerful and dangerous within saanism says marquis. a satanist knows the content within pike's book is satanism just by reading "deus meumque jus" they don't even have to read the book, just the phrase to know "seething energies of lucifer within your hands "the day has come when fellow craftsman must know an

he vulcan of the pagans? a very important question because manly p. hall advises the mason that, once he has the seething energies of lucifer in his hands, he is to walk in tubal-cain's footsteps. hall makes it sound like tubal-cain is one of the greek gods, does he not? and, we know conclusively that tubal-cain is vulcan of the pagans. let us review who vulcan of the pagans is, by looking within occult sources "vulcan was a sun deity who was associated with fire, thunderbolts and light. the festival in honor of him was called the vulcania in which human sacrifices were offered [percival george woodcock, short dictionary of mythology, new york, philosophical library, p. 152 "according to diel, he bears a family relationship to the christian devil [j.e. cirlot, translated by jack sage, a di

he baphomet is one of the most evil of all symbols. looking closely at the baphomet(left) you will see that the emphasis is on sex. this being is androgynous- both male and female- you can see it has the breasts of a woman, and an erect phallus. you'll notice that the erect phallus has two serpents coiled around it. the baphomet has the head of a "horned goat" another title for satan. masonic and occult symbols illustrated is a book in which dr. burns says "in a book on witchcraft, the complete book of witchcraft and demonology. the caption states that he is 'the horned god of the witches, symbol of sex incarnate [p. 51] and if you look at his right hand you will see baphomet making the sign of the devil's triad "baphomet is also known as the sabbatic goat, in whose form satan is to be wor

rnate [p. 51] and if you look at his right hand you will see baphomet making the sign of the devil's triad "baphomet is also known as the sabbatic goat, in whose form satan is to be worshipped at the witches' sabbath [frank gaynor, dictionary of mysticism, new york, philosophical library, 1953, p. 24] then, we discovered that baphomet is officially approved as a symbol of the church of satan [the occult emporium, winter, 1993-1994, p. 54] and that it is worn by the priest of satan [ibid, 1990-1991, p. 26] since albert pike linked baphomet with the goat of mendes, we will show this obviously satanic symbol, as well. it should also be noted that from the way a pentagram is normally seen(one point up, two down, rotating the pentagram 33 degrees you get a satanic pentagram. 33 is the highest d

ted in a familiar form the beneficent aspect of all higher emanations and in him was developed the conception of a being purely good, so that it became necessary to set up another power as his adversary, called seth, baby, or typhon to account for the injurious influences of nature [pike, op. cit, p. 588, teachings of the 28th degree, knight of the sun, or prince adept. once again, we can see the occult, satanic doctrine that all of nature is composed of good and evil, black and white, opposites that are equal but opposite. folks, this is pure satanism, and albert pike has just espoused it, explaining that nature could not allow the all-loving, all-good osiris to exist without an evil counterpart. in fact, satanism and freemasonry both share the same, very revealing, symbol to depict this

FULLER J F C SECRET WISDOM OF THE QABALAH

for three hundred years. the jewish secret doctrines the world is a mystery, and mysteries are dangerous to the uninitiated: here are two facts which would seem to be uncontradictable; for divulgence has invariably led to active discontent, caused by a loss of balance between the spiritual and the mundane. like all other peoples, the jews realized this, and long before the qabalah was known as an occult science, the mysteries of creation, evolution, and dissolution were locked up in their sacred writings. then came the great dispersion: a small people bereft of nationship was cast into a dissolving world, and almost simultaneously a new cult arose called christianity- a jewish heresy. the reaction on orthodox jewry was instantaneous; for a tension was established which later on led to the

it may be of some interest to the reader to enquire into the origins of this philosophical system. though pre-eminently jewish, it is nevertheless eminently universal. the word is probably derived from rps sapheir, which means gto number h or gto count h, and the ten sephiroth are frequently abbreviated as s hy and samekh+ od equal 70, the numerical value of dvs sod, secret; they are consequently occult numbers. secret wisdom of the qabalah page 26 this diagram represents a half-section, divided perpendicularly, of the inverted bowlshaped universe. ab, bc, ce, and eg are the four worlds. ab is the father, anu or kether; bc the sun, bel or ehokmah; ce the mother, ea or binah. above all is ao or el. the ayin. a is the zodiac, the great ocean called the deep and the abyss; b is the zone of th

ars of the tree of life secret wisdom of the qabalah page 32 the active mood of the divine light enters the right-hand pillar through 'hokmah, and the passive mood enters through binah, the union of these two lights creating the central pillar, the word or logos. the formulation of this word, by balancing the moods of light, constitutes the great magical work of the qabalah. to the student of the occult it will be apparent that these two trees closely resemble the letter shin, also the caduceus of hermes with its central rod and its two entwined serpents, and also the ida, pingala, and central shushumna of hindu yoga. the whole scheme is symbolized in the temple of solomon, the temple itself being the central pillar, whilst its two pylons, yakhin and boaz, the white and the black, the righ

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

orshippers of the pure creative principles which they believed resided in fire. we have observed that force or spirit was originally regarded as a part of nature, or in other words that it was a manifestation of, or an outflowing from matter, but so soon as it began to be considered as something apart from nature, there at once arose a desire for some corporeal object to represent this unseen and occult principle. during many of the ages of fire-worship, holy fire, although a material substance, seems to have been too subtle to clearly represent the god-idea, hence everywhere the worship of the serpent is found to be interwoven with it. in fact, so closely are serpent, fire, pillar, and other phallic faiths intermingled that it is impossible to separate them. the persians are by some write

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

dummett,inthe game oftarot,speaks of waite ashaving 'the instincts, and to a large extent, the temperament,ofagenuine scholar; in particularhehadthe scholar's squeamishness about making factual assertions unwarranted by the evidence. and yet waite was 'as committed an occultist as those he subjected to his rebukes. even moreunkind-andquiteunjustified-wasshumaker's comment in his important bookthe occult sciencesintherenaissance.'an. occultist likea. e. waite, he said 'whose. attitude toward alchemy resemblesthatofmontague summers toward witchcraft, is temperamentally inclined to assume the possession of profound wisdom by our ancestors (p.162).he yet proceeded to pillage waite's alchemical translations to illustrate hisownwork. sympathetic scholars have seen waite in a different light. ger

his thought.w.b.yeats was one such; he saw waite as'theone deep student'knownto him of louis claude de saint-martin-amystical philosopher extraordinarily difficult to grasp. in similar veinjohnmasefield described waite as 'by far the most learned modern scholar of occultism-s-and this because waite recognized the spirituality of certainofthe alchemists. waite himself looked upon his studiesof the occult (or of'thesecret tradition, as he preferred to call it) as of subsidiaryimportance-froma literary pointofview-tohis poetry. he was, after all,'theexponent in poetical and prose writings of sacramental religion and the higher mysticism (his depiction of himself inwho'swho).even aleister crowley admired waite's poetry 'as a poet, crowley reluctantly admitted 'his genius was undeniable (incamp

dorse that judgement,butthey admired his verse for its own sake 'poetry of great beauty, katherine tynan called it; while algernon blackwood saw waite's flaming language of great beauty, yet true simplicity-c-as the work of 'an inspired, outspoken mystic, nothing more or less'.whichis how waite wanted them to be seen. he was, above all, a mystic and wished to beknownas such.thathis studies of the occult are remembered when his mystical writings are neglected is a tribute to the folly of an age that exalts the irrational,nota judgement upon their merits; for it is his analysis of mystical experience and his unique approach to the philosophy of mysticism that are his truelegacy.it would, however, be unrealistic to expect a swift recognition14a.e.waite, magicianofmanyparts_ofhis importance in

us"twotwo's?'6there was, of course, a more serious side to their friendship. both men were deeply immersed in the.literatureof occultism; for waite it was the raw material of the critical studies he was beginning to write and the' stuffoutofwhich his63_ doraandthecomingoflove 62ownbeliefs were slowly and painfully taking on systematicform, while for machen compiling cataloguesofnew and secondhand occult books was a significant partofhisworkforredway-italso gave him the technical background for his early fantastic stories.but their two approachesto magic and all other forms of occultism were quite different. machen was fascinatedbutcondemned itall-hewas rooted firmly in the churchofengland and never really deviated from his traditional christianfaith-whereaswaite sought a common reality beh

ed as dora was forward. inbelleandthedragonshe is the dormouse 'for there was said to be no assignable limit to her capacity for sleeping (p.19)andwhenawake she wasofsuch 'unassailable taciturnity' that 'as she never spoke willingly, and seldom answered anyone except upon extreme pressure, this silencebecame itself a kind of eloquence (p.20).she also possessed a serene indifference,bothto waite's occult pursuits and to his poetry (when his anthology of fairy poetry was published in the summer of1888,he gave ada a copy of the pocket edition, reserving the larger and more sumptuous version for her more appreciative sister. she remains a curiously nebulous figure,butwaite was undoubtedly fond of ada, and if high passion and high romance were alike absent from the marriage her inert personalit

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

r.r.et a.c, november1903138seleabibliographyi4jforewordtwo major streams of thought have influenced the development and dissemination of west em occultism. h. p. blavatskyand the theosophical society represent one stream; the other is s.l.macgregor mathers and the golden dawn. regardless of the intemecine conflicts, scandals and doctrinal schisms that occurredinboth of them, all modem thinking on occult matters has been profoundly influenced by these seminal systems. i cannot conceive of any form of occultism without thinking of madame blavatsky.herinfluence may not be admitted or appreciated on the surface; nonetheless a little enquiry will reveal it. even such popularizations of contemporary scientific thought such asthetaoofmodernphysicsandthedancingwulimasters,which constantly make ref

dernphysicsandthedancingwulimasters,which constantly make reference to eastem religious systems, are able to do so largely because madame blavatsky did so much on behalf ofhindumystical thinking. and i cannot help but remem255 ber the picture of oppenheimer, the father of the hydrogen bomb, sitting on his desk in padmasana reading the bhagavad gita. on the other hand, there is hardly a legitimate occult order in europe or america that has not borrowed directly or indirectly from the golden dawn. one has only to glance casually through francis king'sritualmagicinenglandto realize the enormous influenceofthe golden dawn. it was certainly not a wealthy organization; nor did it have a vast multitude of members. yet whatitstood for has percolated down through almost every level of modem occult

stemming from a vast antiquity:'therosicrucians of germany are quite ignorantoftheir origin; but by tradition, they suppose themselves descendants of the ancient egyptians, chal255 deans, magi and gymnosophists; and this is probably true" this yearning for along-anddistinguished-ancestry was present, too, in the latter-day rosicrucians of the hermetic orderofthe golden dawn, as it was in all the occult movements and secret brotherhoods of the last century, whether respectable freemasons claiming spiritual descent from the builders of king solomon's temple or madame blavatsky with her dubious claims for a theosophical wisdom born in lost ages.itwas possibly partofthe more general desire for respectability that characterized english occultists and distinguished them from the illuminati of t

olomon's temple or madame blavatsky with her dubious claims for a theosophical wisdom born in lost ages.itwas possibly partofthe more general desire for respectability that characterized english occultists and distinguished them from the illuminati of the continent, who worked as much for political subversion as for spiritual enlightenment. such a path of revolution was abhorrent to studentsofthe occult arts and sciences in england, whatever the tradition they followed. thus, ebenezer sibly, physician and astrologer ex255 traordinary, dedicated his massiveillustrationoftheoccultsciences(1784)to the freemasons, praising the 'moral rectitude and purityofdesign'oftheir fraternity, and he took great pains to show the14thegoldendawnconformity of astrology with christianity and to urge 'the youn

are believers rather than inquirers.'hewas anxious, too, to stress that the guild guarded itself against curiosity-hunters;'inthat sense only is our society a secret one' it was already common to find priests, of the anglican variety at least, within freemasonry, but the existence of the guild of the holy spirit indicates the rudimentsofa willingness to be partofa hierarchical society devoted to occult pursuits on the part of clergymen without a masonic background. besides communication with the departed there were other aspectsofspiritualism which were well known and enthusiasti255 cally supported not only by spiritualists at large but also within the confinesofthe s.r.i.a. clairvoyance (the ability to 'see' distant events by extra-sensory means) had been frequently demons255 trated in t

GILBERT THE MAGICAL MASON

elation to the essenes233 23.the resemblances of freemasonry to the cult of mithra244 24.the religious and masonic symbolism of stones256partfive: miscellaneous papers25.an essay on the ancient mysteries269 26.a recent spiritual development287 27.an essay upon the constitution of man: spirit, soul, body296 28.man's blood and generation310introductionof all the actors in the bizarre pageant of the occult revival, william wynn westcott was the most unlikely: cautious, fearful and altogether too respectable, he yet created its most exotic structure, the hermetic order of the golden dawn.thetask of controlling the order proved, however,tobe far beyond the abilities of this timorous scholar, and it slipped from his grasp to fall into the hands of s.l. macgregor mathers, the magical genius who r

cholar, and it slipped from his grasp to fall into the hands of s.l. macgregor mathers, the magical genius who raised it to its greatest glory. but theorderneeded westcott, for he was its true rosicrucian: the physician and mystic who sought all his life for hermetic wisdom, and, having found it, gave it freely to his fellow initiates, inspiring themtofollow, and sometimes to surpass him in their occult studies. in the unknown world of rosicrucians and magicians, westcott was a supreme magus, an adept who servedhiddenmasters,butof this secret life the outside world knew nothing. westcott was born at leamington, warwickshire, in 1848 and was effectively born into medicine, for both his father 255 who died when the young westcott was nine years old- and his uncle were surgeons. he studied me

1848 and was effectively born into medicine, for both his father 255 who died when the young westcott was nine years old- and his uncle were surgeons. he studied medicine at university college hospital and after qualifying in 1871 he joined his uncle's practice at martock in somerset. in the same year he became a freemason and commenced his long and solid masonic career, but he did not begin his occult studies until 1879 when he 'went into a life of retirement at hendon, for two years, studying the kabbalah, the hermetic writings, and the works of a1chymists and rosicrucians .1this'retirement' was neither purely magical nor unproduc255 tive, for early in 1880 he joined the societas rosicruciana in anglia, translated into english the 'ethical' grade of the spurious'orderof (le philosophe i

was, but his writings are, for all their odd conceits, perfectly fit for our consumption. r.a. gilbert bristol, april 1983notes g. norman,william wynn westcott. a memoir, inq.n.ofthe metropolitan study group.s.r.i.a.,no. 14, september1925, p. 2. 2 recorded in a note made by john yarker in 1895, now among yarker's papers. 3 the letter is reproduced, with others, as appendix iv in lady queenborough,occult theocrasy,1933.4 for the history of the order see ellie howe,the magiciansofthe golden dawnand my ownthe goldendaum:twilightofthe magicians(aquarian press, 1983. 5 letter tof.l.gardner, quoted in howe,op.cit.,p. 165. 6 quotedinhowe,op.cit.,p. 210. 7 see queenborough,op. cit.,appendix iv. 8 ibid. 9 ibid. 10 ibid.part one: rosicrucian1.christian rosenkreuz and the rosicruciansthe rosicrucians

press, 1983. 5 letter tof.l.gardner, quoted in howe,op.cit.,p. 165. 6 quotedinhowe,op.cit.,p. 210. 7 see queenborough,op. cit.,appendix iv. 8 ibid. 9 ibid. 10 ibid.part one: rosicrucian1.christian rosenkreuz and the rosicruciansthe rosicrucians of medieval germany formed a group of mystic philosophers, assembling, studying and teaching in private the esoteric doctrines of religion, philosophy and occult science, which their founder, christian rosenkreuz, had learned from the arabian sages, who were in their turn the inheritors of the culture of alexandria. this great city of egypt, a chief emporium of commerce and a centre of intellectual learning, flourished before the rise of the imperial power of rome, falling at length before the martial prowess of the romans, who, having conquered, to

GILBERT THE SORCERER AND HIS APPRENTICE

he claimed that,inorder to establish the vault of the second order,'itwas found absolutely and imperatively necessary that there should be some eminent member especially chosen to act as the link between the secret chiefs and the more external forms of the order.itwas requisite that such member should be me, who, while having the. necessary .and peculiar educational basis of critical and profound occult archaeological knowledge should at the same time not only be ready and willing to devote himself in everysenseto a blind and unreasoning obedience to those secret chiefs..i,macgregor mathers 's rioghail mo dhream5260=6260,deo duce comite ferro7260=4260,was the frater selected for this work: whom you know as the chief adept of the second order under the title of deo duce comite ferro which i

(or, from another point of view, to display his delusions of grandeur; on his master mason's certificate of 1878 he is styled comte de glenstrae, a title allegedly awarded to an ancestor by louis xv, and by 1882, when he joined the societas rosicruciana in anglia, he had added macgregor to his name. mathers was led into the s.r.i.a. by frederick holland, who had already encouraged him to take up occult studies but who derided his pretensions to a highland ancestry, and was, no doubt, highly amused by mathers' use of the motto of the clan macgregor 's rioghail mo dhream (royal is my tribe, on his election to the zelator grade" but for all the accompanying pretension, this was the most significant move of mathers' life, for within the s.r.i.a. he met both wynn westcott anddrwoodman, and slo

nsion grew within the order, so mathers' literary output declined. whether his growing obsession with 'treachery' in the order stifled his literary talents, or whether they had been burned out by ten years of feverish activity is impossible to tell, but after 1898 mathers neither wrote nor published anything of significance. but was he, as he claimed to be, the possessor of 'critical and profound occult archaeological knowledge? certainly he filled his published works with erudite footnotes and long introductions, but his contemporaries were sceptical of his abilities. w.e. yeats, who was not unsympathetic to him, said that 'mathers had much learning, but little scholarship, much imagination and imperfect taste',7while a.e. waite, who was openly hostiletoall that mathers stood for, sneered

hip, much imagination and imperfect taste',7while a.e. waite, who was openly hostiletoall that mathers stood for, sneered at his "abysmal ignorance of the suppositious arcana which (he) claimed to guard. s yet waite could also refer to mathers 'considerable fund of undigested learning, to his 'serious study of the arbitrary part of kabalism' and to the earnestness with which he applied himself to occult studies in the reading room of the british museum.9others, more loyal to mathers and to the magical tradition that he represented, painted a different picture. mina mathers' portrait of him, added as a preface to the 1926 edition ofthe kabbalah unveiled,is uncritical, unreliable and little more than a hagiography, but the memoir of him written byl.w.brodie-innes forthe occult reviewis an ob

red into a wary. and ultimately inconclusive dialogue with'a.e.waite andfinallyreturned to berridge's temple,undermathers' obedience, after breaking withdrfelkin and the stella matutina in circumstances that did him little credit. in later years his somewhat tenuous loyalty to mathers strengthened and he was genuinely grieved at mathers' death, five years before his own in 1923. unsure of his own occult connections, he wasyetunwavering in his belief inthereality of an occult world and was an enthusiastic proselytizer; issuing fictional and factualaccounts.of scottish witchcraft, justifications for the magical aims of the golden dawn, and the introduction to eckartshausen'scloud upon the sanctuarythatset aleister crowley upon his magical career. but, as with mathers, his contributions to th

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

he freemasons of the advanced degrees who borrowed from swedenborg, and not swedenborg from them9[9. 7[7] a. f. a. woodford (ed, kenning s masonic cyclopaedia. london, 1878 p. 607; h. w. coil, coil s masonic encyclopaedia. new york, 1961; a. e. waite, a new encyclopaedia of freemasonry. london, 1921, vol. 2, p. 446. 8[8] m. k. m. schuchard, freemasonry, secret societies, and the continuity of the occult traditions in english literature. ann arbor, 1982 (facsimile of doctoral dissertation, 1975) dr. schuchard has subsequently written numerous other papers on similar topics 9[9] a. g. mackey, encyclopaedia of freemasonry. new edition revised and enlarged by w. j. hughan and e. l. hawkins. new york, 1929 p. 997 it would, however, be the best part of a century before they borrowed again. in th

rwin was probably more relieved than sorry at his departure. decline and revival: the rebirth of the rite the founding of eri lodge was effectively the last gasp of the first phase of the rite s progress in the united kingdom. its revival was due to the restlessness of the third great disseminator of degrees in late victorian england: william wynn westcott. his fame, such as it is, depends on his occult activities rather than on his masonic doings, but, as we shall see, the swedenborgian rite played a crucial role in his life. by 1885 westcott was eager to breathe new life into the rite and inserted a letter in the kneph (vol. 5, no. 41, february 1885, p. 10) lamenting the fact that, for some unknown cause the lodges do not now carry on the working. he suggested that there should be an ann

inately long (even mackenzie accepted that it was of extreme length, tedious and largely uninspiring, and yet the rite itself survived for a far longer period than did the great majority of other fringe degrees. something about the ritual clearly caught the imagination of the 41[41] westcott to reuss, 14 february 1902. the correspondence with reuss is reproduced in facsimile in lady queenborough, occult theocrasy, abbeville, 1933 42[42] letter in the freemason, 22 november 1879, p. 459 active members of the rite. those who wish to read the ritual in the hope of emulating them will have no difficulty in finding it; manuscript and typescript copies of the ritual can be found in the libraries of ugle and of the grand lodge of massachusetts, while a typescript copy made by waite is in the high

GILBERT R A THE MASONIC CAREER OF A

tude to the craft, a disdain that he extended to the higher degrees for in a careful distinction between the rose croix degree and rosicrucianism proper, he is most unflattering to the former 'when ill-informed persons happen to hear that there are sovereign princes of rose- croix "princes of rose-croix de heroden &c, among the masonic brethren, they naturally identify these splendid inanities of occult nomenclature with the mysterious and awe-inspiring rosicrucians. the origin of the rose-cross degree is involved in the most profound mystery. its foundation has been attributed to johann valentin andreas, but this is an ignorant confusion, arising from the alleged connection of the theologican of wurtemberg with the society of christian rosencreutz'11[11. merely impolite references such as

esoteric significance it is an attempt to achieve the moral regeneration of the human race; by the construction of a pure, unsectarian system of morality, to create the perfect man. this secret purpose remains inviolate because 'the vacuous nature of the great arcanum of allegorical architecture is its permanent protection'17[17. his conviction that freemasonry had lost its way is stressed in the occult sciences18[18, in which he says 'from a century of contradictory sources it borrows a many-splendoured aureole of romance and of esoteric fable, which is eminently liable to attract the soul-student at the threshold of mystic research. we must counsel him to overcome this gravitation of his desires towards masonry. there is no light there; there is no secret of the soul enshrined in the rec

it is waite who can and will restore freemasonry to its lost glory 'at the same time, we ask only a tentative faith. in a forthcoming "esoteric history of freemasonry he will find the 15[15] westcott pointed out the lack of copyright at the high council meeting (above. see p. 5 of the minutes 16[16] the british mail, vol. 20, no. 172, new series, march 1890, pp. 20-1 17[17] ibid, p. 21 18[18] the occult sciences, a compendium of transcendental doctrine and experiment (kegan paul, 1891) entire subject exposed, with the necessary proofs, documents and available sources of knowledge'(p. 214)19[19. shortly before the occult sciences was published waite had joined the hermetic order of the golden dawn, a society of would-be magicians founded in 1887 by westcott, dr. w. r. woodman and s. l. macg

se in the g'.d. during all that period. it was a question of things which had an equivocal legal aspect and in which leading members of the order should not have been concerned, had 1 been informed accurately, as there seems no doubt that i was'24[24. his scruples were eventually overcome however and, after three years, during which time he issued a series of alchemical translations and edited an occult journal entitled the unknown world, he rejoined the golden dawn on 17 february 1896, although he was not to enter the second order, the ordo rosae rubeae et aureae crucis25[25, until march 1899. waite's account of his return is inaccurate; he states that he was urged to rejoin by ralph palmer-thomas, an enthusiastic collector of masonic degrees, who 'assured me that i was missing things tha

to reveal the name of my initiator to anybody or to make it public in what manner soever. 1 have read with great interest and have carefully transcribed the ms. containing the first two books of the ritual, and 1 return it herewith. i shall look forward to the receipt of the third. i trust that i shall prove useful, as i shall certainly endeavour to be active, in the diffusion of the order among occult students who are not masons'40[40. no correspondence with 'papus' survives from this period and it is not possible to determine whether or not waite applied for a charter but, in an address to the international congress (of spiritualists) in 1898 'papus' referred to the progress of his order, which had added two new martinist 'formations' in england during 189741[41. one of these may well h

GLOBAL FREEMASONRY

rity of them were put into prison, and the order dispersed and officially disappeared. some historians have a tendency to portray the trial of the templars as a conspiracy on the part of the king of france, and depict the knights as innocent of the charges. but, this manner of interpretation fails in several aspects. nesta h. webster, the famous british historian with a great deal of knowledge on occult history, analyzes these aspects in her book, secret societies and subversive movements. according to webster, the tendency to absolve the templars of the heresies they confessed to during the trial period dh from the templars to ancient egypt is unjustified. first, during the interrogations, despite the standard claim, not all the templars were tortured; moreover, do the confessions of the

the qur'an, god says "they follow what the satans recited in the reign of solomon. solomon did not become unbeliever, but the satans did (qur'an, 2: 102) masons have adopted this corrupt idea mistakenly attributed to the prophet solomon, regarding him as a representative of the pagan beliefs of ancient egypt. for this reason, they afford him an important place in their doctrines. in his book the occult conspiracy, the american historian michael howard says that, since the middle ages, solomon (god forbid) has been regarded as a magician and as one who introduced some pagan ideas into judaism.70 howard explains that the masons regard the temple of solomon as a "pagan temple" and as important for this reason.71 this false image fabricated against the prophet solomon, who was a devout and ob

GNOSTIC CATECHISM

tude to the craft, a disdain that he extended to the higher degrees for in a careful distinction between the rose croix degree and rosicrucianism proper, he is most unflattering to the former 'when ill-informed persons happen to hear that there are sovereign princes of rose- croix "princes of rose-croix de heroden &c, among the masonic brethren, they naturally identify these splendid inanities of occult nomenclature with the mysterious and awe-inspiring rosicrucians. the origin of the rose-cross degree is involved in the most profound mystery. its foundation has been attributed to johann valentin andreas, but this is an ignorant confusion, arising from the alleged connection of the theologican of wurtemberg with the society of christian rosencreutz'11[11. merely impolite references such as

esoteric significance it is an attempt to achieve the moral regeneration of the human race; by the construction of a pure, unsectarian system of morality, to create the perfect man. this secret purpose remains inviolate because 'the vacuous nature of the great arcanum of allegorical architecture is its permanent protection'17[17. his conviction that freemasonry had lost its way is stressed in the occult sciences18[18, in which he says 'from a century of contradictory sources it borrows a many-splendoured aureole of romance and of esoteric fable, which is eminently liable to attract the soul-student at the threshold of mystic research. we must counsel him to overcome this gravitation of his desires towards masonry. there is no light there; there is no secret of the soul enshrined in the rec

it is waite who can and will restore freemasonry to its lost glory 'at the same time, we ask only a tentative faith. in a forthcoming "esoteric history of freemasonry he will find the 15[15] westcott pointed out the lack of copyright at the high council meeting (above. see p. 5 of the minutes 16[16] the british mail, vol. 20, no. 172, new series, march 1890, pp. 20-1 17[17] ibid, p. 21 18[18] the occult sciences, a compendium of transcendental doctrine and experiment (kegan paul, 1891) entire subject exposed, with the necessary proofs, documents and available sources of knowledge'(p. 214)19[19. shortly before the occult sciences was published waite had joined the hermetic order of the golden dawn, a society of would-be magicians founded in 1887 by westcott, dr. w. r. woodman and s. l. macg

se in the g'.d. during all that period. it was a question of things which had an equivocal legal aspect and in which leading members of the order should not have been concerned, had 1 been informed accurately, as there seems no doubt that i was'24[24. his scruples were eventually overcome however and, after three years, during which time he issued a series of alchemical translations and edited an occult journal entitled the unknown world, he rejoined the golden dawn on 17 february 1896, although he was not to enter the second order, the ordo rosae rubeae et aureae crucis25[25, until march 1899. waite's account of his return is inaccurate; he states that he was urged to rejoin by ralph palmer-thomas, an enthusiastic collector of masonic degrees, who 'assured me that i was missing things tha

to reveal the name of my initiator to anybody or to make it public in what manner soever. 1 have read with great interest and have carefully transcribed the ms. containing the first two books of the ritual, and 1 return it herewith. i shall look forward to the receipt of the third. i trust that i shall prove useful, as i shall certainly endeavour to be active, in the diffusion of the order among occult students who are not masons'40[40. no correspondence with 'papus' survives from this period and it is not possible to determine whether or not waite applied for a charter but, in an address to the international congress (of spiritualists) in 1898 'papus' referred to the progress of his order, which had added two new martinist 'formations' in england during 189741[41. one of these may well h

GNOSTIC HANDBOOK

we would end up with the gnostic handbook never being written. accordingly, we believe that within this handbook is a comprehensive summary of the basic principles of the gnostic tradition. we realize that what we outline in this text is unusual and rightly so, gnosticism is a unique form of perception and hence offers a very different worldview from that found in christian, pagan or esoteric and occult traditions. gnosticism is the essence behind such outer forms and hence offers the framework from which religion, occultism and mythology create the form. in recent times with the advent of fundamentalism of all forms, a clear and precise explanation of the ideals of gnosticism is not only useful, but mandatory. at the onset it should be made clear that gnosticism is a personal experience o

nce of the country, tradition or the gnostic handbook page 11 epoch it is clothed by. at the same time we must appreciate the form it takes, esotericism is not ecumenical, it is dangerous to assume that all esoteric traditions are the same. islamic esotericism (sufism) is distinct from buddhist esotericism and while both are part of the lore they should not be mixed and combined into some-kind of occult eclectic soup. while at the core esotericism is unified gnosis, in time, in history and in our experience it takes many forms and has many appearances and these must be appreciated for what they are. similarities are noted, comparisons are useful but we must not believe that similar systems are the same esotericism and modern language when we consider the gnosis an important issue regarding

you understand the terms we use and the context they are used in. many of the words and concepts we present, though obviously from the english language or more specially from the language of esotericism, have little or no connection to the concepts of the same name in the modern usage! now, stop for a moment and consider the fact that we have already used a number of these programmed "buzz words. occult, esoteric, exoteric, reincarnation, gnosis, mystery teachings. the gnostic handbook page 12..and each of these will trigger a certain association for you. for example, you would probably relate the term occult to something sinister and evil, and yet the word itself simply means "hidden. members of the medical profession, for example, use the term occult bleeding for bleeding which comes fro

nsformed. the teachings which make this transformation possible are considered mystery teachings because they embody the most ancient wisdom, the essential essence behind the worlds religious and ideological systems. in this sense they are esoteric, eso- meaning inner, they are the inner teachings that are behind or beyond the secular, they are core religious wisdom available to the few. they are occult in that they are secret, hidden or unknown. they are religious in the sense that religion means "to bind back "to return to the source or origin. these teachings are those which lead back to the world of ideals from which we have become alienated. the reference point for modern man is the material world, he judges life by his perceptions and acts accordingly. his life is hence governed by p

(45-125ad, for example, posited a negative world soul (demiurge) and hence heralded a reconciliation between platonic and gnostic thought. when the platonic model was combined with pythagorean mathematics a hierarchical structure rethe gnostic handbook page 19 sulted. this early model which spanned the universe from the "all" to matter, was probably the map from which later kabbalah and medieval occult schematics evolved. plontinus, a classic neo-platonist, outlined a map which was founded on the indescribable one (en) who is the causeless cause. plontinus also called it the good and the first god, protos theos. below en is a series of hypostasis or emanations which make up the great chain of being. below en is the nous or "gods thought" in which exist the platonic forms of archetypes. fr

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

ity. the school of egypt in some sense forms the first link in a chain which spans history, it can be linked to the early esoteric traditions of the aryans, the tantric schools of tartary, the fire priests of zoroaster and the mystery cults of israel. these form some of the earliest nuclei from which later esoteric traditions evolved and developed. in these forms we find some of the most complete occult systems taught and practised throughout the millennia. since their demise the gnosis has continued, albeit in a different form. while these earlier civilisations offered racial and national centres of the mysteries, the traditions that followed were, for the most part, carried by secret and clandestine bodies. popularity when it did arrive, did not last for long and soon again they made a h

e deliberately used the term voice as it represents a living force. far more than just an academic exercise, the gnosis is alive, it is a life transforming vortex, it is the voice originating from a world from which mankind is utterly alienated. gnostic theurgy page 5 the teachings offered in these books may, at first glance, seem to have much in common with materials you could receive from other occult, esoteric or spiritual organisation, but there also much that is at variance. the unique thing about the gnostic tradition is that it really comprehends the condition of modern man and his alienation from the energies which are the source of all illumination. while other traditions may have knowledge to offer, until they come to terms with the nature of the cosmic battle- the dualism which

in. many of the words and concepts we present, though obviously from the language of the christian tradition, have little or no connection to the concepts of the same name in modern christianity! through our research, we have begun to reconstruct the mystery teachings, the inner teachings of the gnosis. hence, what we have discovered is very different from what the "so called" christian churches, occult organisations and other organised religions and philosophies teach today. now, stop for a moment and consider the fact that we have already used a number of these programmed "buzz words. christian, church, occult, esoteric, mystery teachings..and each of these will trigger a certain association for you. for example, you would probably relate the term occult to something sinister and evil, a

nd consider the fact that we have already used a number of these programmed "buzz words. christian, church, occult, esoteric, mystery teachings..and each of these will trigger a certain association for you. for example, you would probably relate the term occult to something sinister and evil, and yet the word itself simply means hidden. members of the medical profession, for example, use the term occult bleeding for bleeding which comes from an unknown source. hardly sinister or demonic i would suggest. again and again we must emphasise that to understand and appreciate the gnostic worldview you need to put aside the associations, prejudices and pre-conceptions you have and consider new meanings for the terms that are used. it is important for you to understand the language we use in the c

y page 11 the teachings which make this transformation possible are considered mystery teachings because they embody the most ancient wisdom, the essential essence behind the worlds religious and ideological systems. in this sense they are esoteric, eso- meaning inner, they are the inner teachings that are behind or beyond the secular, they are core religious wisdom available to the few. they are occult in that they are secret, hidden or unknown. they are religious in the sense that religion means to bind back, to return to the source or origin. these teachings are those which lead back to the spiritual world, the treasury of light from which we have become alienated. but it is perhaps desirable to state unequivocally that the teachings here, however fragmentary and incomplete, belong neit

GOLDEN DAWN RITUALS A

stern philosophy as contrasted with hermeticism and the rosicrucian fraternity. the works of the lake harris school are better avoided: the hermetic brotherhood of luxor is condemned, as of course are luciferian or palladistic teachings: the so-called rose croix of sar peladan, is considered as an ignorant perversion of the name, containing no true knowledge and not even worthy of the title of an occult order: the black mass is naturally by its own confession of the evil magic school: the martinists, as long as they adhere to the teachings of their founder, should not be out of harmony with the r.r. et a.c (other schools to avoid are all thelemic schools) additional notes 1995 the chiefs of the second order now reside in america where we hold the lamp of the golden dawn and the r.r. et a.c

GOLDEN DAWN RITUALS D

) by the majesty of the divine name (divine name) with which in earth, life and language i ascribe the letter (hebrew letter) to which is allotted the symbolic tribe of (hebrew tribe) and over which is the angel (angelic name) to bestow this present day and hour and confirm their mystical and potent influence upon the color (zodiacal color) of this lotus wand which i hereby dedicate to purity and occult work. may my grasp upon it strengthen me in the work of the nature and attributes of (zodiacal sign. note: as you are reciting the invocation at each quarter, it is important that you trace in the air with your lotus wand, the invoking pentagram of the sign required. so, if you are dealing with a, you will use the invoking pentagram of o. after you have sufficiently charged all twelve bands

GOLDEN DAWN RITUALS G

he pathway and furthermore to direct 5 thine angel (trace the letters in the air while vibrating the appropriate angelic name) to watch over my footstep therein. may the ruler of (name of the element, the powerful prince (trace the letters in the air while vibrating the appropriate name of the prince, by the gracious permission of the infinite supreme, increase and strengthen the hidden force and occult virtue of this (name of the implement, that i may be enabled with it to perform those magical operations for which it has been fashioned for which purpose i now perform this mystic rite of consecration in the divine presence of (trace the letters in the air while vibrating the appropriate divine name. step 11 lay aside the lotus wand and take up the magical sword of the art. recite the invo

ved "in the three great secret names of god borne upon the banner of the (state the quarter and vibrate the three secret names of the appropriate quarter, i summon thee thou great king of the (state the quarter and vibrate the name of the king, to attend this ceremony and by thy presence increase its effect whereby i do now consecrate this magical (name of the implement. confer upon it the utmost occult might and virtue that thou mayest judge it to be capable in all works of the nature of (name of the element, so that in it, i may find a strong defense and a powerful weapon wherewith to rule and direct the of the elements" step 12 let the adept take up the sword, trace over the implement in the air the hexagram of l, and recite the following invocation to the six seniors "ye mighty princes

GOLDEN DAWN RITUALS U1

or microcosm by g.h. frater d.d.c.f. r. r. e t a. c. z e l a t o r a d e p t u s m i n o r this material is private and has been lent to me on trust, to return on demand. it contains nothing of 2 the microcosmic man thou shalt know that the whole sphere of sensation which surroundeth the whole physical body of man is called "the magical mirror of the universe" for therein are represented all the occult forces of the universe projected as on a sphere, convex to the outer, but concave to the man. this sphere surroundeth a physical body of the man as the celestial heavens do the body of a star and a planet, having their forces mirrored in its atmosphere. therefore, its allotment or organization is the copy of that greater world or macrocosm. in this "magical mirror of the universe" therefore

GOLDEN DAWN RITUALS U3

ition, for thus also shalt thou be led into error. 3 u5 there is also a great mystery that the adeptus minor must know, viz: how the spiritual consciousness can act around and beyond the sphere of sensation "thought" is a mighty force when projected with all the strength of the lower will under the guidance of the reasoning faculty and illuminated by the higher will. therefore, it is that, in thy occult working, thou art advised to invoke the divine and angelic names, so that thy lower will may willingly receive the influx of the higher will, which is also the lower genius behind which are the allpotent forces. this, therefore, is the magical manner of operation of the initiate when "skrying" in the spirit vision. through his own arcane wisdom, he knows the disposition and correspondences

with god. this clearly is an indication of the lack of all neurosis from a psychological point of view and perfect integration between the body, the mind, and the spirit of the actualized individual. it is here, at this point, that the adept no longer is in conflict with himself, but rather is in perfect equilibrated harmony. we might say that the thought and the action become one. although some occult groups strive to understand this mystery, and to accomplish this task, have sought to exalt the nephesch, this is clearly not the answer. for in exalting the nephesch, the nephesch then becomes the supreme ruler of the personality. this is neither a case of creating a split or dichotomy in the personality. this is not a case of good and evil fighting it out for control within the individual

GOLDEN DAWN RITUALS Z1

ch bars and threatens, and demands fresh sacrifice before the path leading to the higher be attained "avenger of the gods" is the name of the hiereus, and he is "horus in the abode of blindness unto, and ignorance of the higher" hoor is his name. the station of the hegemon is between the two pillars whose bases are in jxn and dwh at the intersection of the paths p and s in the symbolic gateway of occult science as it were, at the beam of the balance, at the equilibrium of the scales of justice; at the point of intersection of the lowest reciprocal path with that of s, which forms a part of the middle pillar. she is placed there as the guardian of the threshold of entrance and the preparer of the way for the enterer. therefore she is the reconciler between light and darkness, and the mediat

GOLDEN DAWN RITUALS Z2

hus shall i manifest myself in light. i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of ages answered unto my soul, creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not. let the mystic circumambulation take place in the path of darkness with the symbolic light of occult science to lead the way. l. then, taking up the light (not from the altar) in the right hand, circumambulate. now take up the telesmata or material basis, carry it around the circle, place it on the ground due south, then bar it, purify and consecrate with n and o and afresh, lift it with left hand, turn and face west, say, creature of talismans, twice purified and twice consecrated thou ma

GOLDEN DAWN RITUALS ZAM3

e must emphasize that this vigil will have a profound illuminating effect on the adept who has sworn to persistently pursue it, month in and month out, year in and year out. we must also recognize that to abstain from the vigil for even one month can have an adverse effect, and that the accumulated ability and potential for achieving higher states of consciousness will quickly vanish. it's an old occult axiom that says "difficult to acquire, easy to lose" let the adept, therefore, take due caution to let every effort under heaven and earth be made to keep the trust of this sacred vigil. it is but a handful of people at any age or time in history who deeply understand the profound necessity of returning the light from whence it came. for it is well known by those who study the esoteric fabr

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

y covered with black resin, then painstakingly inlaid with gold, alabaster, calcite, obsidian and silver materials used to particular effect in the eyes, which glittered watchfully with an unsettling sense of fierce and focused intelligence. at the same time his finely etched ribs and lithe musculature gave off an aura of understated strength, energy and grace. captured by the force field of this occult and powerful presence, i was vividly reminded of the universal myths of precession i had been studying during the past year. canine figures moved back and forth among these myths in a manner which at times had seemed almost plotted in the literary sense. i had begun to wonder whether the symbolism of dogs, wolves, jackals, and so on, might have been deliberately employed by the long-dead my

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

rt as code language and illustrations purveyors of the authentic tradition, meeting of the inner circle, fireman, and tank girl copyright 2001- 2005 jonathan sellers. set in adobe garamond pro and futura extra black. cover set in ai regular. 10 9 8 7 6 5 4 3 2 printed in the united states of america. i would be remiss if i did not acknowledge with profound gratitude the role of my teachers in the occult: patriarch michael bertiaux, bishop jack hogg and the late w. w. webb of qblh. i should also like to acknowledge the profound contributions of soror ishtaria, outer head of qblh and jim leas, jake stratton-kent and carol smith. my teachers in the lore of ufology have been very special: my good friend james w. moseley, john a. keel, the late richard s. shaver, and most especially the late gr

naut body snatchers: law of the battle of conquest 69 12 interview with terry r. wriste 71 appendix one 77 appendix two: the sirius mystery and v. a. l. i. s. 78 appendix three: working with the secret cipher 80 bibliography 83 about the cover painting 85 afterword cipher as art: art as code language 86 about the author 93 xiii introductory remarks by jonathan sellers an unusual book on the early occult origins of ufos and a secret cipher-code used by occultists. veteran ufologist greenfield takes his study down an interesting turn by looking into the ciphers of aleister crowley and other early occultists such as meade layne who founded borderland sciences. an interesting study of numerology, ufo contact, men in black, the golden dawn, the shaver mystery, l. ron hubbard, jpl founder jack p

jones, born 1886, died 1952. frater achad is a key figure in the magical revival of the 20th century. recognized by aleister crowley as his magical son (and presumable heir, achad quickly rose to the leadership and initiatory summits of both crowley s ordo a. a. and the ordo templi orientis (oto. after world war one he and crowley parted company. achad produced a number of remarkable works on the occult, notable for their originality and logical consistency. his book thirty one (liber xxxi) provided the first serious clue to the cipher of the ufonauts. adamski, george, the author of flying saucers have landed (with desmond leslie) and the first major claimant to ufo contact. adamski s legendary contacts fell roughly into the category now called the blonds. the polish-born american visionar

fonauts 9 bimstein, louis m, also known as max theon and aia aziz. the son of a polish rabbi, bimstein traveled in nineteenth century egypt and became a disciple of the coptic initiate paolos metamon, under whom he became the grand master of the hermetic brotherhood of light. bimstein later married the trance medium mary ware and became the conduit of the cosmic philosophy. virtually every modern occult movement, from the theosophical society to the followers of sri aurobindo in india, owe him a debt in their origins. bimstein was a high initiate, quite a mysterious person, and probably in constant contact with ufonauts early on. he died in the early 1920s and has been largely forgotten until recently. blavatsky, madame helena p, affectionately known as hpb by her followers, co-founder and

ted adepts of the great white brotherhood through the main years of her career. she appears to be the first major historical personality to actively conceal the true names and origins of initiates using the cipher of the ufonauts. 10 allen h. greenfield crowley, aleister, the scribe of the book of the law as dictated to him by the intelligence aiwass. crowley is the most significant figure of the occult revival of the 20th century. an initiate of the hermetic order of the golden dawn, and later leader of its successor order, the a. a, crowley was a magus, prophet, poet, mountaineer, author, lecturer and contactee. he wrestled all his adult life with the nature of the higher beings he contacted, such as lam, aiwass and abuldiz. reviled by many as a black magician, he was a late victorian en

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

and the world in which they live. those who seek for 'scientific answers' and rational explanations for magick will also be drawn, because such explanations are included in this system (detailed in my forthcoming book, enochian physics. enochian magick, with its emphasis on individual study, may better serve those who prefer not to participate in the group ceremonies of more traditional wicca or occult organizations. although similar in theory, enochian magick is probably best practiced alone and in secret. all true religious, philosophical, occult, and magical systems lead the sincere aspirant to the same goal-a dearer understanding of the meaning of l i fe. it is sometimes described as many paths, all leading up the same mountain toward the same invisible peak. some paths slowly meander

the astral cosmic plane whose symbolic cosmic element is water. the physical body is limited by a ring-pass-not to the physical cosmic plane. the etheric body is limited to the etheric cosmic plane. the astral body cannot enter the mental cosmic plane, and so on. man below the first aethyr lil is dualistic. however, aboye lil, man is monadic. this monadic nature, often called "monadic essence" in occult terminology, is symbolized by a circle with a point in the center as shown in the figure on the following page. the cirde's center is a geometric point of consciousness often called a "consciousness center" the surrounding circumference in the microcosm is called the "aura" while in the macrocosm it is called the "magical universe" a well-known axiom of occultism is that the aura of man is

power, the individual letter meanings combine to indicate the overall formula of the word or narre. in addition, the gematric value of individual letters combines (sums) to form a gematric value for the word or name. a study of words, names, phrases and even entire sentences with equal gematric values will reveal the existence of correspondences or relationships that are often otherwise hidden or occult. table ii contains a summary of the characteristics ascribed to the enochian letters by crowley. table iii shows four possible gematria schemes with the enochian alphabet.the aurum solis values were determined from the experiences of that occult organization as described in the magical philosophy, book v: mysteria magica by melita denning 24 and osborne phillips (llewellyn publications. the

eturn. take your time. never vibrate the mames of power quickly. although these steps may seem awkward at first, with practice you will see that the procedure has a certain grace and natural ease associated with it. speaking the name of a deity aloud is not sufficient to effect the desired results. by vibrating the name of a deity (or demon) in accordance with this procedure you will establish an occult link with that deity which is essential for success. if properly done, a single vibration will leave you exhausted and drained of energy. 65 egyptian deities the egyptian theogony is the noblest, the most truly magical, the most bound tome (or ratherl to it) by some inmost nstinct, and by the memory of my incarnation as ankh f n-khonsu, that i use it (with its graecophoenician child) for al

mation" the angel of vti thus expresses those positive psychic forces that become degraded by labels or names and thus are better to remain nameless. the name tao-t-zem can mean "he who has your own likeness" this angel is actually none other than your own self above your ego. he is a reflex of your holy guardian angel who awaits in the 8th aethyr, zid. 209 ma, movement through time& space in the occult teachings, the unknown and the unknowable mover, or the self-existing, is the absolute divine essence. and thus being 'absolute' consciousness, and 'absolute' motion-to the limited senses of those who describe this indescribable-it is unconsciousness and immoveableness. h.p.biavatsky, the secret doctrine this i persisteth not, posteth not through generations, changeth momently, finally is d

GREY W G CONDENSATION OF KABBALAH

side to divinity which would not suit their paternalistic attitude. however, it should not be assumed that kabbalah is entirely hebrew by any means. relating man with god by mathematics is a very ancient idea, and semitic scholars only developed their version of it, which proved very practical and based on the soundest principles. once the decimal scheme became clear to non-semites interested in occult philosophy, the tree-idea grew very greatly. it was used chiefly for classifying and coding specific spiritual themes under group-headings, so that each sphere, and later the paths between them, became one of such headings under which vast amounts of material could be stored rather like a filing cabinet or a computer. thus in theory one only had to think hard enough at any heading or key an

um as also did astrology and other arcane activities. the 22 trumps of the tarot cards were well aligned with the paths of the tree, and the numbered cards coincided with the four worlds of the ten spheres. thenceforth the tree became a sort of storage system for all the esoterica of our western inner tradition. it has since turned into a major symbol representing practically every variety of our occult specialist studies, with the possible exception of the neo-paganmovement which usually finds it too formal and complex. once the connections of the tarot with the tree had been established, very definitemeanings could be attached to them providing they were properly used as indicators of divine intentions which left human enquirers free to determine their own reactions with these. the tarot

. a clarification of consciousness in the puzzling or perplexing conditions of living. something to decide a course of action when humans were at their wits end. possibly the tree of life s increasing importance is duemore towesterngentile scholars who adopted and adorned it with so much of their thinking than to the hebrew inventors. at one time the tree-design was only an obscure item of hebrew occult philosophy which could be classed as heretical rather than orthodox. the bulk of early kabbalists were concerned with calculations and speculations about orders of spirits and astrological influences which they had inherited from assyrian and egyptian sources. this involved other celestial phenomena and everything related to early cosmic curiosity amongmankind. thewestern kabbalist has been

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

led and greedy practitioners.6 1 herewith is revealed a profound magical secret, although "neither torches nor glasses shall aid those without eyes to see" 2 clavicula solomonis, the key of solomon the king [1456, trans. and ed. s.l. macgregor mathers, 1st paper ed (york beach: weiser, 1989. 3 goetia, the lesser key of solomon, trans. s. l. macgregor mathers and ed. aleister crowley (chicago: the occult publishing house, 1903. 4 the grimoire of armadel [17th century, trans. s.l. macgregor mathers, new ed (york beach: weiser, 1995. 5 the book of the sacred magic of abra melin the mage [1458, trans. and intro. s.l. macgregor mathers (chicago: de laurence, 1932. 6 norman cohn, europe's inner demons, the demonization of christians in medieval christendom (pimlico: london, 1975) provides an exc

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

driving his waggon one night, when a werewolf approached. to disenchant him, the man had the presence of mind instantly to tie his fire-steel to the lash of his whip, and fling it over the wolf's head, keeping the whip in his hand. but the wolf caught the steel, and the peasant had to save himself by speedy flight. 1104 magic. and it does seem to have resulted from inverting the wholesome use of occult forces in nature (pretty much as the devil from an inversion of god^ p. 986; but particular applications of the true and the false art cannot always be kept apart. as a herb, a stone, a spell proves a source of healing, so may it also act perniciously too; the use was proper and permissible, the abuse abhorred and punished. a poisoner as such is not a witch, she becomes one in the eyes of t

n, dan. ronne (rowan: it is a holy shrub, for thorr in the river clutched it to save himself, hence it is said' reynir er biorg titurs/ sorbus auxilium thori est, sn. 114. in sweden they still believe that a staff of this ronn defends you from sorcery, and on board ship the common man likes to have something made of runn-wood, as a protection against storms and watersprites; flogronn is of use in occult science, afzel. 1, 19 (see suppl. in servian, samdokaz and olwlochep are herbs which, put in a love-potion, compel the lover to come to his mistress. ustuk is' the welsh associate their national leek with victory. trans. 1216 heebs and stones. both a herb and the charm repeated by a sorceress to make a disease depart (ustuknuti, vuk sub vv. the pol. frojziele (three-herb) is a marvellous pl

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ghout the universe. the vibratory nature of each thing thus fits into a gigantic scale or keyboard. m maat.the egyptian word for truth. the symbol of maat was a feather. cromaat means "the truth shall be, or "so mote it be. the confession to maat is taken from the confession.contained in the book of the dead.spoken in the chamber of maat in egyptian temples of initiation. magic.presumes there are occult powers in nature which must be invoked by the application of certain agencies. both natural and supernatural forces, it is believed, can be brought to serve human will. black magic is the superstitious use of magical rites for malevolent purposes. white magic is the use of these rites for benevolent purposes. magnetism.every electrified body has its aura, and when that aura is active it con

st anything. such a popular conception is that the occultist is able to witness phenomena which the average mortal may never experience. consequently, occultism is thought to include such subjects as magic, marvels, miracles, and religious ecstatic experiences, such as theophany and epiphany. aside from general occultism as it is conceived by the man in the street, there are what are known as the occult sciences. these embrace that subject matter, those objects of knowledge, which belong to the field of science, but which, nevertheless, were.and many still are.erroneously considered by religion and orthodox or mundane science, as absurdities. color therapy is a subject that has been long considered by the occultists. it is held that color affects the human emotions and plays a definite par

hich, nevertheless, were.and many still are.erroneously considered by religion and orthodox or mundane science, as absurdities. color therapy is a subject that has been long considered by the occultists. it is held that color affects the human emotions and plays a definite part in relationship to health, moods, and our reactions. however, color therapy was heralded by the mundane scientists as an occult superstition! today, color therapy is a branch of psychological investigation by medical science. occultism affirms that man has powers which are subliminal (beyond the level of his normal consciousness, and of which he is ordinarily unaware) and which are just as much a part of his being as [192] his sight, his hearing, or his powers of speech. occultism further contends that whatever man'

HAMIL THE ROSICRUCIAN SEER

t close his mind to the equal potential for misuse and evil. it was this belief that deterred him from experimenting with other magical ceremonials. as he pointed out to herbert irwin, the danger in magical operations lay in the errors brought about by not taking the time essential to make careful preparations. successful and danger-free magical operations required not only great knowledge of the occult but also the freedom of time and action available only to those free of the necessity of working for a living. magical operations were certainly not for the dabbler.theclaims that hockley was a progenitor, member, and even author of the rituals of the golden dawn remain unproven (but see part2).thereis little doubt that the golden dawn came from the fertile brain ofdrw. wynn westcott. conve

nez de pasquales, swedenborg, and cagliostro himself.theobjects of the order were the studyandpractice of 'natural magic, mesmerism, the science of life and death, immortality, cabala, alchemy, necromancy, astrology and magic in all its branches. not content with claiming cagliostro as his source, irwin in a letter of 1874 to benjamin cox of weston-super-mare, hisfidusachatesinmatters masonic and occult, stated that he had in fact met with the fratres lucis in paris and that fifteen years earlier there had been only twenty-seven members in the whole world; he added that 'all members were bound to keep [their] immediate chiefs postedofall [their] movements. surprisingly, or perhaps not so, this links in with the crowned angel's comments to hockley when questioned about freemasonry; presumab

ciently gives the scopeofthe work which consistsofan unacknowledged compilation from other authors. in fact, all that isofreal value is taken from cfomelius] agrippa&theclavis or key to unlock the mysteriesofrabbi solomon, and an ancient work on telesmataofgreat rarity which only exists inmsofwhich, however,thereare a largenumberofcopies extant.forcompiling this book my late friendjohndenley, the occult booksellerofcatherine street, lent barrett the wholeofthe materials,andmy friend complained that blarrett] never recompensed him even with a copy. at the saleoflackington's stock in18[18jmrdenley bought themsblocks, plates and copyright, which were for several years in my possession. barrett, notwithstanding his professorshipofmagic, lived and died in poverty' hockley knew bacstrom both fro

ollybut wickedness in joining asocietywho do no possible good but a great deal of harm [what is the sacredsociety)'they arefollowersofthe rosy cross [where arethey]'the societyis in france and unless you went there and were installed a brother you could not possibly become one. napoleon the rst emperor of france was a member of that society [what is their purpose/what do theystudy]'they study the occult sciences after an interview with an invisible power, which they have at stated times. the elders travel to jerusalem [where do theymeet]'you have seen their place of meeting in the crystal-it is in the[blank]they then return to the rest of the society with the instructionsthey receivefrom the invisible agent-upon this they act. they are not limitedto thewealthyforjean-jaquesrousseau was one

igious and philosophical information hockley transcribed. many seekers after arcane knowledge sought initiation into freemasonry, in the erroneous belief that knowledgeofthe rituals of freemasonry would set them on the path to discovering the key to all knowledge. surprisingly, hockley did not take this step until his fifty-fifth year, although some of his contacts, professional, spiritualist and occult, must have been14therosicrucianseerspiritualism, occultism, and their practitioners. they reveal his depthofknowledge of occult literature (although davies states that hockley knew no other language than english) and the resultant ability to detect when an author was summarizing or merely plagiarizing a little known writer's work, as in his dismissive comments to irwin on madame blavatsky's

HANDBOOK OF EGYPTIAN MYTHOLOGY

or holding mummy-unwrapping parties inspired gothic novels, such as jane webb s the mummy (1827, which were forerunners of the modern horror genre. most major egyptian religious and literary texts were translated into western languages during the second half of the nineteenth century ce. some of these sources, particularly e. a. wallis budge s translation of the book of the dead, were drawn on by occult writers such as the theosophist madam blavatsky and the self-styled great beast, aleister crowley. sigmund freud, the founder of psychoanalysis, was attracted by the symbolic qualities of ancient egyptian art, and his colleague carl jung was fascinated by egyptian solar mythology.112 sir james frazer, the father of anthropology, devoted several chapters of his influential book the golden bo

verdict 210 handbook of egyptian mythology when the heart of the deceased is weighed against the feather of maat (see figure 7. those who feared failure asked thoth to plead for them as he had once pleaded for osiris. all funerary spells could be regarded as works of thoth. a tradition grew up that thoth had written forty-two books containing all the knowledge needed by humanity. some of this was occult knowledge to be revealed only to initiates who would not misuse the power it gave them. the greeks identified thoth with their messenger god, hermes. the body of literature known as the hermetica claimed to preserve the teachings of hermes trismegistus (thoth the thrice great. hermes trismegistus was eventually reinterpreted as a great thinker who had lived thousands of years in the past. s

ble on-line from 1992 onward. the complete lists from 1822 to 1997 are on a cd-rom, which can be ordered by e-mail from w.hovestreydt@umail.leidenuniv.nl. bibliography of ancient egypt www.ptahhotep.com frequently updated lists of books, ebooks, and videos on ancient egypt. the site is run by francesca jourdan, who makes helpful comments on many of the entries. the lists do, however, include some occult and lunatic fringe material. centre for computer-aided egyptological research www.ccer.ggl.ruu.nl/ this organization has compiled useful databases such as a list of all known hieroglyphs (4,700. they are publishing a series of twelve multilingual cd-roms on egyptian treasures in europe. each one illustrates and describes 1,500 objects, including numerous representations of deities. order by

HELENA BLAVATSKY NIGHTMARE TALES

will figure inthis true story are still living, it is but decent that i should withhold their names, and give only initials. the old serbian lady seldom left her house, going but to see the princess occasionally. crouched on a pile ofpillows and carpeting, clad in the picturesque national dress, she looked like the cumaean sibyl in her days ofcalm repose. strange stories were whispered about her occult knowledge, and thrilling accounts circulatedsometimes among the guests assembled round the fireside of the modest inn. our fat landlord's maiden aunt'scousin had been troubled for some time past by a wandering vampire, and had been bled nearly to death bythe nocturnal visitor, and while the efforts and exorcisms of the parish pope had been of no avail, the victimwas luckily delivered by gos

earlike the regular soft breathing of a sleeping bosom. how small, how insignificant and helpless feels man,during these quiet hours, as he stands between the two gigantic magnitudes, the star-hung dome above, andthe slumbering earth below. heaven and earth are plunged in sleep, but their souls are awake, and theyconfabulate, whispering one to the other mysteries unspeakable. it is then that the occult side of nature liftsher dark veils for us, and reveals secrets we would vainly seek to extort from her during the day. thefirmament, so distant, so far away from earth, now seems to approach and bend over her. the siderealmeadows exchange embraces with their more humble sisters of the earth- the daisy-decked valleys and thegreen slumbering fields. the heavenly dome falls prostrate into the

his cradle; growing up in the weird atmosphere of the ghouls and vampires who play sucha prominent part in the household of every styrian and slavonian in southern austria; educated later, as astudent in the shadow of the old rhenish castles of germany; franz from his childhood had passed throughevery emotional stage on the plane of the so-called "supernatural" he had also studied at one time the"occult arts" with an enthusiastic disciple of paracelsus and kunrath; alchemy had few theoretical secrets forhim; and he had dabbled in "ceremonial magic" and "sorcery" with some hungarian tziganes. yet he lovedabove all else music, and above music- his violin. at the age of twenty-two he suddenly gave up his practical studies in the occult, and from that day, though asdevoted as ever in thought t

. nay; had he himself any knowledge that such a horrible idea as the sacrifice of his old master to hisambition had ever entered his mind? hardly. the only immediate result of his fatal illness was, that as, byreason of his vow, his artistic passion could find no issue, another passion awoke, which might avail to feedhis ambition and his insatiable fancy. he plunged headlong into the study of the occult arts, of alchemy andof magic. in the practice of magic the young dreamer sought to stifle the voice of his passionate longing forhis, as he thought, for ever lost violin. weeks and months passed away, and the conversation about paganini was never resumed between the masterand the pupil. but a profound melancholy had taken possession of franz, the two hardly exchanged a word,the violin hung

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ecrecy; for surely you would not think of feeding your flock of sheep on learned dissertations on botany instead of on grass? pythagoras called his gnosis "the knowledge of things that are" or [translit.greek "he gnosis ton onton" and preserved that knowledge for his pledged disciples only: for those who could digest such mental food and feel satisfied; and he pledged them to silence and secrecy. occult alphabets and secret ciphers are the development of the old egyptian hieratic writings, the secret of which was, in the days of old, in the possession only of the hierogrammatists, or initiated egyptian priests. ammonius saccas, as his biographers tell us, bound his pupils by oath not to divulge his higher doctrines except to those who had already been instructed in preliminary knowledge, a

key to theosophy- hp blavatsky.txt -ooo- theosophists and members of the t.s. q. this applies to lay members, as i understand. and what of those who pursue the esoteric study of theosophy; are they the real theosophists? a. not necessarily, until they have proven themselves to be such. they have entered the inner group and pledged themselves to carry out, as strictly as they can, the rules of the occult body. this is a difficult undertaking, as the foremost rule of all is the entire renunciation of one's personality-i.e, a pledged member has to become a thorough altruist, never to think of himself, and to forget his own vanity and pride in the thought of the good of his fellow-creatures, besides that of his fellow-brothers in the esoteric circle. he has to live, if the esoteric instruction

lism, or in the cabala, the other third is composed of the most heterogeneous and opposite elements. some believe in the mystical, and even in the supernatural, but each believes in his own way. others will rush single-handed into the study of the cabala, psychism, mesmerism, spiritualism, or some form or another of mysticism. result: no two men think alike, no two are agreed upon any fundamental occult principles, though many are those who claim for themselves the ultima thule of knowledge, and would make outsiders believe that they are full-blown adepts. not only is there no scientific and accurate knowledge of occultism accessible in the west-not even of true astrology, the only branch of occultism which, in its exoteric teachings, has definite laws and a definite system-but no one has

elfishly for his own personal benefit; and if he has acquired more practical power than other ordinary men, he becomes forthwith a far more dangerous enemy to the world and those around him than the average mortal. this is clear. q. then is an occultist simply a man who possesses more power than other people? a. far more-if he is a practical and really learned occultist, and not one only in name. occult sciences are not, as described in encyclopedias, those imaginary sciences of the middle ages which related to the supposed action or influence of occult qualities or supernatural powers, as alchemy, magic, necromancy, and astrology -for they are real, actual, and very dangerous sciences. they teach the secret potency of things in nature, developing and cultivating the hidden powers "latent

nd now an able hypnotist can do almost anything with it, from forcing a man, unconsciously to himself, to play the fool, to making him commit a crime-often by proxy for the hypnotist, and for the benefit of the latter. is not this a terrible power if left in the hands of unscrupulous persons? and please to remember that this is only one of the minor branches of occultism. q. but are not all these occult sciences, magic, and sorcery, considered by the most cultured and learned people as relics of ancient ignorance and superstition? a. let me remind you that this remark of yours cuts both ways. the "most cultured and learned" among you regard also christianity and every other religion as a relic of ignorance and superstition. people begin to believe now, at any rate, in hypnotism, and some-e

HEPTAMERON

the first hour of the day, of every country, and in every season whatsoever, is to be assigned to the sun-rising, when he first appeareth arising in the horizon: and the first hour of the night is to be the thirteenth hour, from the first hour of the day. but of these things it is sufficiently spoken. finis. the heptameron of peter de abano. transcribed from the 1657 edition of the fourth book of occult philosophy, translated and edited by robert turner. adobe acrobat edition created by benjamin rowe, july 1, 2000. note: this document is optimized for printing on a laser or inkjet printer. the illustrations may appear jagged when viewed onscreen with certain displays. they will print at the full resolution of your printer the aim being to experiment with various approaches to the evocation

HINE PHIL ASPECTS OF EVOCATION

terms of the duration of its task, or the fulfilment of a specific condition. the other approach to disassembly is to perform a ritual .reabsorption. of the servitor, mentally drawing it back from it.s task, taking it apart by visualization, taking back the original desire which sparked it.s creation, and taking apart or destroying any material base which you have created for it. whilst classical occult theory has it that if you do not look after your thoughtforms, they will wander around the astral plane annoying people, there is good psychological sense for terminating the .life. of servitors which have completed their assigned task- that you are reclaiming responsibility for that desire-complex which you used to create the servitor. 5. is a name required? the servitor can be given a nam

HINE P OVEN READY CHAOS

become obsfucated under a weight of words, a welter of technical terms which exclude the uninitiated and serve those who are eager for a scientific jargon with which to legitimise their enterprise 6 phil hine into something self-important and pompous. abstract spiritual spaces have been created in the midst of which tower the babellike lego constructions of inner planes, spiritual hierarchies and occult truths which forget that the world around us is magical. the mysterious has been misplaced. we search through dead languages and tombs for secret knowledge, ignoring the mystery of life that is all around us. so for the moment, forget what you ve read about spiritual enlightenment, becoming a 99th level magus and impressing your friends with high-falutin gobbledygook. magick is surprisingly

s to meld runes with tarot, put virtually anything on to the tree of life, and much theorising/woffle (delete as appropriate. there s nothing wrong with this- again, its often a useful exercise. it can also be fun, especially if you come up with a plausible explanation for something which is based on made-up or dodgy facts, and loads of people go hey wow, that s really amazing (a few years ago an occult author released a version of lovecraft s necronomicon that sounded good, but which in fact was spurious. so he got loads of letters from people who had done the rituals and wanted to chat about their results. this is also important when looking at beief as a magical tool, and i ll get on to that later. personally, i like to use lots of different systems, and use them as seems appropriate. i

hat amidst the long list of dualisms that occultists were fond of using, the opposites of humour/seriousness had been left aside. humour is important in magick. as janet cliff once said, we re too important to take ourselves seriously. some members of the iot pact, for example, use laughter as a form of banishing, and of course there is nothing like laughter to deflate the pompous, self-important occult windbags that one runs into from time to time. important: rituals can be silly and no less effective than ones when you keep a straight face. magick is fun- otherwise, why do it? magical models the way that magick is generally conceptualised changes as general paradigm shifts in thinking occurr. until fairly recently 20 phil hine (in a broad historical sense, practitioners of magick subscri

rnetic model dovetails back into the spirit model, and in chaos servitors: a user guide, you will find a reasonably coherent argument to support the idea that localised informationfields can, over time, become self-organising to the extent that we experience them as autonomous entities- spirits. each particular model has its own attractive glamour, with exponents or opponents on either side. many occult textbooks contain elements of the spirit, energy, and psychological models quite happily. it is also worth noting that should you ever find yourself in the position of having to explain all this weird stuff to an non-afficiando or skeptic, then the psychological model is probably your best bet. these days, people who ascribe to the spirit model, if they are not of a pagan or occult persuasi

its existence. a closed loop is is the result, shored up by our favourite defence mechanisms, whipped on by fear of failure and lust of result. 53 oven-ready chaos the obsession clouds all reason, impairs the ability to act, makes anything secondary to it seem unimportant. it s a doublebind tug o war. the desire to maintain the fantasy may be stronger than the desire to make it real. in classical occult terms i am describing a thought-form, a monster bred from the darker reccesses of mind, fed by psychic energy, clothed in imagination and nurtured by umbilical cords which twist through years of growth. we all have our personal tunnels of set; set in our ways through habit and patterns piling on top of each other. the thought-form rides us like a monkey; it s tail wrapped firmly about the s

HOMSI

t status of the egd correspondence course: copyright notice to whom it may concern: while i do not present myself as an expert in copyright law, i am an attorney admitted to the practice of law and may be assumed to have a basic understanding of the matters herein dealt with. moreover, i have very carefully reviewed the 0=0 through 5=6 materials available at this site. i am trained in the western occult tradition, and more specifically in the golden dawn system. as to the 0=0 through 4=7 materials herein presented, i was able to check them against homsi/hogdi gradebooks in my possession. i also have a homsi/hogdi portal gradebook in my possession but as these materials are not herein presented in one specific download section, i did not need to verify these. one of the four original compil

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

wit: http//www.angelfire.com/ab6/imuhtuk. as a result of the facts and circumstances hereinabove specified, it is my opinion that copyright protection, if any in fact exists, is highly questionable and irregular. jorge heiva, iii, esq. florida bar no. 010001this torrent represents a w ork of love all texts so far gathered, as 'well as all futu re gatherings aim at exposing interested students to occult information, future releases will include submissions from users like you. for some of us, the time h as come to mobilize. if yo u h ave an interest in assis tin g in this p rocess- we all h ave strengths to bring to the table- ple ase email occ u lt .d igit al.mob iliz ation@gmail.com complacency s-erves t h e o ld gods. by the same author: astrology and the third reich the magicians of th

92. with a very few exceptions ayton's surviving letters (about 10 thealchemist of the golden dawn i said 'yes, i once made the elixir of life. a french alchemist said it had the right smell and the right colour (the alchemist may have been eliphas levi, who visited england in the 'sixties, and would have said anything. ayton's letters indicate that he had a formidable knowledge of alchemical and occult literature, which he could read in the original latin texts, also that he experimented with alchemical procedures. they appear, too, to reflect a feeling of guilt that a beneficed clergyman of the church of england should engage himself in such unconventional pursuits: he was afraid, as yeats mentioned, that his bishop would discover what was going on in his cellar. as we will discover, ayt

e mysterious madame blavatsky settled permanently in london early in 1887. together with colonel henry olcott and william q judge she had founded the theosophical society in new york city in 1875. a london branch was formed three years later but there was little public interest in great britain until 188 i when h. p. sinnett, who had been one of madame blavatsky's converts in india, published his occult world. sixty years later a. e. waite recalled its 'remarkable account of strange phenomena and yet stranger claims 'i remember very well the strange crew that filled sinnett's drawing room at theosophical gatherings' he continued 'the astrologers, the mesmerists, the readers of hands, and a few, very few only, of the motley spiritualist groups" when westcott founded the hermetic order of th

es, which was merely a pamphlet. dr westcott also supplied brief contributions for these. the preface to lodge histories announced a forthcoming bibliography of alchemical works, but this never appeared. he retired from active membership of the stock exchange in march 19 3 and henceforth operated as an antiquarian bookseller from his home in chiswick. he regularly advertised his catalogues in the occult review between 1912 and 1925. the text never changed 'a private collector is disposing of his valuable library occult books (upwards of 10,000 volumes, on account of failing health. catalogue free on application. prices moderate "author, 14 marlborough road, gunnersbury, london, w' judging by the local chiswick directories he probably died in 1930. introduction 16 the alchemist of the golde

eym. i rediscovered houghton in more commodious premises in museum street after the war. he was a mildly cantankerous 'occultist' who did a little writing and publishing on the side. the curious are referred to ?is t.he white brother, an occultautobiogra#y (192 7, and poet m slim volumes: shoot- and be damned (1935, and many brightnesses (1954. he regularly announced his intention of fou.ndi g an occult order, but nothing ever came of the plan. he. died m c. 196 and after a brief interval his bookselling business was acquired by the friendly members of the collins family, who continue to specialise in 'occult' literature. it was heym who advised the late f. l. gardner's sister to sell her deceased brother's papers to houghton. the latter introduced me to heym, but that was some years befor

HP LOVECRAFT A DARK LORE

as used in certain parts of the manuscript, emerged definitely and unmistakably; and it became obvious that the text was indeed in english. on the evening of september second the last major barrier gave way, and dr armitage read for the first time a continuous passage of wilbur whateley's annals. it was in truth a diary, as all had thought; and it was couched in a style clearly showing the mixed occult erudition and general illiteracy of the strange being who wrote it. almost the first long passage that armitage deciphered, an entry dated november 26, 1916, proved highly startling and disquieting. it was written,he remembered, by a child of three and a half who looked like a lad of twelve or thirteen. today learned the aklo for the sabaoth (it ran, which did not like, it being answerable

w in attributing them to some charlatanry, conscious or unconscious, with at least some of which blake was secretly connected. for after all, the victim was a writer and painter wholly devoted to the field of myth, dream, terror, and superstition, and avid in his quest for scenes and effects of a bizarre, spectral sort. his earlier stay in the city -a visit to a strange old man as deeply given to occult and forbidden lore as he- had ended amidst death and flame, and it must have been some morbid instinct which drew him back from his home in milwaukee. he may have known of the old stories despite his statements to the contrary in the diary, and his death may have nipped in the bud some stupendous hoax destined to have a literary reflection. among those, however, who have examined and correl

r ivonis, the infamous cultes des goules of comte d'erlette, the unaussprechlichen kulten of von junzt, and old ludvig prinn's hellish de vermis mysteriis. but there were others he had known merely by reputation or not at all- the pnakotic manuscripts, the book of dzyan, and a crumbling volume of wholly unidentifiable characters yet with certain symbols and diagrams shuddering recognizable to the occult student. clearly, the lingering local rumours had not lied. this place had once been the seat of an evil older than mankind and wider than the known universe. in the ruined desk was a small leatherbound record-book filled with entries in some odd cryptographic medium. the manuscript writing consisted of the common traditional symbols used today in astronomy and anciently in alchemy, astrolo

advertising calendar for 1893, some cards with the name "edwin m. lillibridge, and a paper covered with pencilled memoranda. this paper held much of a puzzling nature, and blake read it carefully at the dim westward window. its disjointed text included such phrases as the following: prof. enoch bowen home from egypt may 1844- buys old free-will church in july- his archaeological work& studies in occult well known. dr drowne of 4th baptist warns against starry wisdom in sermon 29 dec. 1844. congregation 97 by end of '45. 1846- 3 disappearances- first mention of shining trapezohedron. 7 disappearances 1848- stories of blood sacrifice begin. investigation 1853 comes to nothing- stories of sounds. fr o'malley tells of devil-worship with box found in great egyptian ruins- says they call up som

ng that he is "lying low" in some humble and unexacting position till his stock of modern information can be brought up to the normal. the beginning of ward's madness is a matter of dispute among alienists. dr. lyman, the eminent boston authority, places it in 1919 or 1920, during the boy's last year at the moses brown school, when he suddenly turned from the study of the past to the study of the occult, and refused to qualify for college on the ground that he had individual researches of much greater importance to make. this is certainly borne out by ward's altered habits at the time, especially by his continual search through town records and among old burying-grounds for a certain grave dug in 1771; the grave of an ancestor named joseph curwen, some of whose papers he professed to have

HP LOVECRAFT THE ALCHEMIST

hours of my childhood in poring over the ancient tomes that filled the shadow-haunted library of the chateau, and in roaming without aim or purpose through the perpetual dust of the spectral wood that clothes the side of the hill near its foot. it was perhaps an effect of such surroundings that my mind early acquired a shade of melancholy. those studies and pursuits which partake of the dark and occult in nature most strongly claimed my attention. of my own race i was permitted to learn singularly little, yet what small knowledge of it i was able to gain seemed to depress me much. perhaps it was at first only the manifest reluctance of my old preceptor to discuss with me my paternal ancestry that gave rise to the terror which i ever felt at the mention of my great house, yet as i grew out

emical learning. yet read as i might, in no manner could i account for the strange curse upon my line. in unusually rational moments i would even go so far as to seek a natural explanation, attributing the early deaths of my ancestors to the sinister charles le sorcier and his heirs; yet, having found upon careful inquiry that there were no known descendants of the alchemist, i would fall back to occult studies, and once more endeavor to find a spell, that would release my house from its terrible burden. upon one thing i was absolutely resolved. i should never wed, for, since no other branch of my family was in existence, i might thus end the curse with myself. as i drew near the age of thirty, old pierre was called to the land beyond. alone i buried him beneath the stones of the courtyard

HP LOVECRAFT THE BEAST IN THE CAVE

o confront me; it must, i thought, be some unfortunate beast who had paid for its curiosity to investigate one of the entrances of the fearful grotto with a life-long confinement in its interminable recesses. it doubtless obtained as food the eyeless fish, bats and rats of the cave, as well as some of the ordinary fish that are wafted in at every freshet of green river, which communicates in some occult manner with the waters of the cave. i occupied my terrible vigil with grotesque conjectures of what alteration cave life might have wrought in the physical structure of the beast, remembering the awful appearances ascribed by local tradition to the consumptives who had died after long residence in the cave. then i remembered with a start that, even should i succeed in felling my antagonist

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

ns could be approached than through the common human fascination with controlled fire. 13. the coleopterous charm one charm that will have a catalytic effect upon all personal relationships, and will project a romantic aura about the charmer that love objects will find irresistibly exciting, is the ancient coleopterous charm. since cleopatra's time, the coleopterous (beetle) has been a symbol for occult beginnings, germination force, power, birth, life and death- and, above all, magic. enchantresses insist that a coleopterous charm will insure a very satisfying love life. the charm should increase sexual vitality, attract many healthy, vibrant love relationships, encourage fidelity, prolong romantic desire and protect the clandestine. for all that, certainly this charm is worth considerabl

s none the less mysterious or powerful because you can understand what makes it work. people have always feared that which they do not know, so it may be of some comfort to realize that there is at least a possible explanation for even the strangest of things. we have looked at the false ideas about witchcraft and witches stemming from the past, and we can see that it was fear- fear of mysterious occult powers and the ultimate of terrors among superstitious people, fear of the devil- which led to innocent people being hung and burned as witches in a panic spurred on by individuals using witchhunts for their own selfish and evil purposes. the solid, serious foundation of witchcraft from its earliest practice by men of medicine and science also has been pointed out. and it has been noted tha

INFERNAL UNION

h demons and spawned the lilim or lilitu, the succubi or sexual vampires.[it has also been said that lilith, adams first wife was the astral image of his desire (which apparently was more than he expected)(pg.270. the lilim were widely feared by the jews, patriarchic or not. mirrors were considered to be a possible point of access to the darkness of the place where lilith resides (apart from this occult reference, a very feminist point may be taken from this itself as young girls were warned against using mirrors too much and falling into liliths trap. charms were created to protect against the threat of succubus attacks (lilith is in the qlippothic sphere, lust) and infants from being killed by lilith or her children. her earlier origins are somewhat vague though she appears to have alway

INITIATION INTO HERMETICS

rules of good and evil, active and passive, light and shadow, each science can serve good as well as bad purposes. let us take the example of a knife, an object that virtually ought to be used for cutting bread only, which, however, can become a dangerous weapon in the hands of a murderer. all depends on the character of the individual. this principle goes just as well for all the spheres of the occult sciences. in my book i have chosen the term of magician for all of my disciples, it being a symbol of the deepest initiation and the highest wisdom. many of the readers will know, of course, that the word tarot does not mean a game of cards, serving mantical purposes, but a symbolic book of initiation which contains the greatest secrets in a symbolic form. the first tablet of this book intr

d such simple words as are necessary for the understanding of all the readers. i must leave it to the judgment of all of you, whether or not my efforts have been successful. at certain points i have been forced to repeat myself deliberately to emphasize some important sentences and to spare the reader any going back to a particular page. there have been many complaints of people interested in the occult sciences that they had never got any chance at all to be initiated by a personal master or leader (guru. therefore only people endowed with exceptional faculties, a poor preferred minority seemed to be able to gain this sublime knowledge. thus a great many of serious seekers of the truth had to go through piles of books just to catch one pearl of it now and again. the one, however, who is e

also that which is below (hermes trismegistus) 1. about the elements everything that has been created, the macrocosm as well as the microcosm, consequently the big and the small world have been achieved by the effect of the elements. for this reason, right from the beginning of the initiation, i shall attend to these powers and underline their deep and manifold significance in particular. in the occult literature very little has been said about the powers of the elements up to now so that i made it my business to treat this field of knowledge still unknown and to lift the veil covering these rules. it is absolutely not very easy to enlighten the uninitiated so that they are not only fully informed about the existence and the activity of the elements, but will be able to work with these po

fluid, and from the outside to the inside they possess the magnetical fluid, which affects the functions in the entire organism in an analogous and harmonious way. in other organs the reverse process takes place, the electrical fluid operating from the outside to the inside, the magnetical one from the inside to the outside. this knowledge of the polar emanation is called in the hermetic art the occult anatomy of the body. and the knowledge of the effect of this occult anatomy is extremely important for every adept who wants to know his body, to influence and to control it. i shall therefore describe this occult anatomy of the human body with respect to the electrical and magnetical fluid, that is to say, in the positive and in the negative sphere of action. these arguments will turn to m

side magnetical, left side electrical, the inside neutral. the male genitals: forepart electrical, back part neutral, right and left side also, the inside magnetical. the female genitals: forepart magnetical, back part, right and left side neutral, the inside electrical. the last vertebra& anus: fore and back part neutral, right and left side as well, the inside magnetical. with the help of this occult anatomy and the key of the tetrapolar magnet, the adept may compile further analogies if wanted. the alchemist will recognize that the human body represents a genuine athanor in which the most perfect alchemistic process, the great work or the preparation of the philosophers stone is visibly performed. herewith the chapter dealing with the body is finished. i do not assert that all has been

INTERVIEW WITH ANDREW CHUMBLEY

the present-day mythos. in previous generations traditional craft has shared certain features with the societies of horsemanry; reverence for cain is one such element. in turn, comparable ideas about the role of tubal-cain and naamah can be seen in the allied rites of freemasonry. traditional craft has also made good use of many ritual magic texts such as the key of solomon and agrippa s books of occult philosophy. these works also provide avenues for allied figures, such as lucifer, asmodeus, lilith, and the arch-daemonic guardians of the magical circle led by mahazael. although the emphasis of sacrality is reversed, another strand of genealogy is obviously to biblical texts where various elements of the mythos are present. biblical sources likewise connect to the apocrypha, pseudepigraph

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

ams and still be safe is more than a balancing act for the initiate. he or she must come up with a creative solution. for example if what the initiate really likes is county and western music, they got a job at a recording studio, eventually they found their own band. this transformation of play into something that both provides material comfort and changes the outer world is the secret that most occult books would never reveal. through creative synthesis of the economic realities and opportunities and a clear understanding of one's desires can this type of power be obtained. knowing what we must sacrifice now for what we wish to gain later comes from an understanding of what we want, and the application of reason. if we want money and a nice house, we get a good education that may take ev

ISIS UNVEILED

gy 20 o^muatitc theology a new idcdce 2s eafteni traditioii* as to alexandrian library 27 rotnan pontiffs imitatoia of the sndq brakm^tna 30 christimi dogmm derived from heathm philom^y 33 doctrine trf the l^inity of pagan gnostics and church fathers 51 bloody leooids of oiriitimiity 63 chapter n christian crimes and heathen virtues so t eeiies tt catherine of medida 5s occult aria practised by the clemt 69 tntijcbumintp and auto-tuhfi ocutot children 62 lgring cathdic saints 74 n t^iboii* of missionaries in india and china 79 sacrilqpou* tricks of catholic clergy 82 fuii k kabalist 91 peter not the founder of the roman dinrdi 91 strict lives of pagan hierophants 98 hl^ dwntctct of ancient 'mysteries' 101 jacouiot's account ol hiudd faldrs 103 christian symbolism

gic, in its real and true sense, more practised than in the vatican. while strongly supporting exorcism as an important source of revenue, they neglected magic as little as the ancient heathen. it is easy to prove that the toriilegium, or sorcery, was widely practised among the clergy and monks so late as the ust century, and is pmctised occasional^ even now. anathematizing every manifestation of occult nature outside the predncts of the church, the clergy notwithstanding proofs to the contrary call it "the work of satan "the snares of the fallen angels" who "rush in and out from the bottomless pit" mentioned by john in his kabalistic revelation "from whence arises a smoke as the smoke of a great furnace "inloxicaied by its fumet, around this pit are daily gathering miuions 0/ spiruwdiete

uple to utter the most undignified falsehoods about the protestants and spirit- ualists of america people doubly odious to a catholic in his address to his diocese "nothing" he remarks "is more common in an era of tmbelief than to see a false revelation tubttittiie iitelf for the true one, and minds ne^ect the teachings of the holy church, to devote them- selves to the study of divination and the occult sciences" with a fine episcopal contempt for statistics, and strangely confounding in his mem- ory the audiences of the revivalists moody and sankey and the patrons of darkened aiance-tooms, he makes the unwarranted and fallacious as- sertion that "it has been proven that spiritualism, in the united states, has caused one-sixth of all the cases of suicide and insanity" he says that it is no

such treasures at hand original manuscripts, papyri, and books pillaged from the richest heathen libraries; old trea- tises od magic and alchemy; and records of all the trials for witchcraft, and sentences for the same to rack, stake, and torture it is mighty easy to write volumes of accusations against the devil. we affirm on good grounds that there are hundreds of the most valuable works on the occult sciences, which are sentenced to eternal concealment from the pubhc, but are attentively read and studied by the privileged who have access to the vatican library. the laws of nature are the same for heathen sorcerer as for cathohc saint; and a 'miracle' may be produced as well by one as by the other, without the slightest inter- vention of god or devil. hardly had the manifestations begun

he teacher, friend, and confidant of cor- nelius agrippa; and while the confederations of the theosophists vren scattered broadcast about germany, where th^ first originated, assist- ing one another, and strug^ing for years for the acquirement of esoteric knowledge, any person who knew how to become the favored pupil of certain monks, might very soon be proficient in all the important branches of occult learning. this is all in history and cannot be easily denied. magic, in all its aspects, was widely and nearly openly practised by the clergy till the reformation. and even he who was once called the 'father of the reformation' the famous john reucblin" author of the mirific word and friend of pico di mirandola, the teacher and instructor of erasmus. luther, and melancthon was a kabalist an

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

he knows. thus the ruler of the element of earth has to be magically invoked so that it may truly govern this work of prognostication. it comprises three separate gestures: 1. the invocation of the god-name ruling the element earth. 2. tracing the appropriate invoking earth pentagram. 3. summoning the appropriate presiding genius which rules over the question at hand. in the qabalah, which is the occult philosophy upon which this initiated interpretation of geomancy is predicted, the element of earth is placed under the divine aegis of that aspect of god attributed to malkuth, the tenth sephirah on the tree of life. the divine name is adonai ha-aretz meaning 'the lord of the earth (its pronunciation can be described thus: ahdoh- nye hah-ah-retz) when opening the divinatory process by the m

JASMUHEEN THE FOOD OF GODS

he two major religious traditions that have shaped chinese life for more than 2,000 years. broadly, a taoist s attitude towards life can be seen in the accepting and yielding joyful and carefree sides of the chinese character. this attitude offsets and complements the moral and duty conscious purposeful character ascribed to confucianism. taoism is characterized by a positive attitude towards the occult and the metaphysical, whereas the pragmatic confucian tradition considers these of only marginal importance, even though their reality is not denied. the founder of taoism, lao-tzu, historically remains an obscure figure. the principal source of information about his life is a biography written in about 100 bc. he was said to be a court official advising in matters such as astrology and div

th star, but through our sun which acts as a giant radiating grid point that downloads the transmissions from the central sun of the inner realms. successful level 3 nourishment is dependant on the activation of these glands. dr shah writes of these glands: while going through the details of recent scientific literature and also comparing it with ancient indian spiritual texts, as well as western occult and new age, the following things are apparent. the activation of the pineal gland is the key step in our psychic, spiritual and energy transformation processes. here in this gland, energy processing and re-distribution divine nutrition: the madonna frequency& the food of gods with jasmuheen 70 occurs. the pineal gland is the commander of all endocrine glands, therefore controlling the hume

ough the heart of the sun, are cleaned and washed and leave at the south pole. all planets feed in the same manner. our sun is the heart and the brain of our solar system. this procedure of exchanging life atoms is the same in humans. whenever a group of people gather, life atoms interchange, which is one of the reasons why people who live together tend to grow to resemble each other. this is the occult understanding of the saying that you are known by the company you keep as it reflects the merging of our personal biofield with the social field. similarly the real source of nutrition, that feeds our souls and our cells, flows in through our chakra system when the inner doors are open. in dimensional biofield science, the physical sun is the material clothing of an intelligence known esote

prana) divine nutrition: the madonna frequency& the food of gods with jasmuheen 134 the pineal gland is light sensitive, and as part of the body s biological clock, it has a regulating effect in sleep function. melatonin has in fact also psychedelic effects, and can release special ecstatic and transcendental experiences, among meditators and mystics. the mystical third eye: according to several occult traditions, the pineal gland is connected to the third eye, which is situated in the middle of the forehead, on a straight line from the pineal gland. with shiva and the buddha, the third eye is found described as a shining spot and a flaming pearl, symbolizing unity, transcendental wisdom and spiritual consciousness. this point is often used as point of concentration in meditation, because

very important role to be documented in the future. 3. what have you been looking for, and what have you found? answer: the pineal gland, pituitary, hypothalamus and frontal lobe associations are my areas of focus. possibly the pineal gland and its connections have some answer to offer. the pineal gland is a psycho-spiritual body, and it has something to do with the functions of the mind and the occult powers and spiritual capacities are some way expressed by it. it has also possibly an important role in cosmic energy. pranic nourishment utilization capacity of a human body. it has some connection with the cosmic mind. divine nutrition: the madonna frequency& the food of gods with jasmuheen 173 4. what have you concluded from these findings? answer: there is as yet no conclusion, but ever

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

by foreigners and americans. preface to the first edition his book, which now leaves our hands, concentrates in a small compass the results of very considerable labour, and the diligent study of very many books in languages living and dead. it purports to be a history (for the first time treated seriously in english) of the famous order of the rose-cross, or of the rosicrucians. no student of the occult philosophy need, however, fear that we shall not most carefully keep guard standing sentry (so to speak) not only over this, which is, by far, the pre-eminent, but also over those other recondite systems which are connected with the illustrious rosicrucians. an accomplished author of our own period has remarked that, he who deals in the secrets of magic, or in the secrets of the human mind

y, a sort of youthful bloom came to her countenance, her face was becoming much more smooth and agreeable; and beyond this, as a still more decided step backward to her youthful period, certain purgationes came upon her again with sufficiently severe indications to frighten her very much as to their meaning; so that the doctor, greatly surprised at his success, was compelled to forego his further occult medicaments. 21 experiments, and to suppress all mention of this miraculous new cordial, for fear of alarming people with incomprehensible novelties in regard to which they are very tenacious, having prejudices inveterate. but, with respect to centenarians, some persons have been mentioned as having survived for hundreds of years, moving as occasion demanded from country to country; when th

find it about them. thus, towards mankind they are negative; towards everything else, positive; selfcontained, self-illuminated, self-everything; but always prepared (nay, enjoined) to do good, wherever possible or safe. to this immeasurable exaltation of themselves, what standard of measure, or what appreciation, can you apply? ordinary estimates fail in the idea of it. either the state of these occult philosophers is the height of sublimity, or it is the height of absurdity. not being competent to understand them or their claims, the world insists that these are futile. the result entirely depends upon there being fact or fancy in the ideas of the hermetic philosophers. the puzzling part of the investigation is, that the treatises of these profound writers abound in the most acute discou

or figures of the same affinity as the bourbon lilies. they deduce from a common ancestor. now, the colour heraldic on which they are always emblazoned is azure, or blue which is the colour of the sea, which is salt. in an anagram it may be expressed as c. following on this allusion, we may say that ventre-saintgris! is a very ancient french barbarous expletive, or oath. literally (which, in the occult sense, is always obscurely, it is the sacred blue (or gray) womb, which is absurd. strange myths. 41 now, the reference and the meaning of this we will confidently commit to the penetration of those among our readers who can felicitously privately surmise it; and also the apparently circuitous deductions, which are yet to come, to be made by us. blue is the colour of the virgin maria. maria

n maria. maria, mary, mare, mar, mam, means the bitterness, or the saltness, of the sea. blue is expressive of the hellenic, isidian, ionian, fonian (foni-indian) watery, female, and moonlike principle in the universal theogony. it runs through all the mythologies. the lady-bird, or lady-cow (there is no resemblance between a bird and a cow, it may be remarked en passant, except in this strangely occult, almost ridiculous, affinity, and the rustic rhyme among the children concerning it, may be here remembered: lady-bird, lady-bird, fly away home! your house is on fire your children at home! such may be heard in all parts of england when a lady-bird is seen by the children. myths are inextricably embodied like specks and straws and flies in amber amidst the sayings and rhymes of the common

JESSUP MK THE CASE FOR THE UFO

great category of phenomena: the mysterious and ghostly disappearances of people, singly and in groups, publicly or in unobserved obscurity. these skin-ting-ling episodes seemed at first to have little in common with the falls of objects and the antics of storms. many are incidents which, if their reality has been admitted at all, are in the view of scientists, spiritualists, and students of the occult, considered to belong to or border on the socalled supernatural. within these segregations we must place the disappearance of the crews of ships, such as the sea bird and the marie celeste; the disappearance of individuals while in the company of their peers. there is not much hypothecating to be done with these. the stories can be told, and the cases lumped together as one big unexplained

K AMBER THE BASICS OF MAGICK

ing all the time. we plan, we brood, we get depressed or elated- all of it is thought. but the universe is mental too, and if we could control our thinking we would see magnificent results in the everyday world. many systems have been developed over the ages to help us control our thoughts. a great amound of dogma too has been kicked around in an attempt to make us into better people. magick (the occult kind, spelled with a 'k) is one of the oldest and most general of these systems. magick is the study and application of psychic forces. it uses mental training, concentration, and a system of symbols to program the mind. the purpose of magick is to alter the self and the environment according to the will. most of the magick we see today comes to us from ancient egypt and chaldea. the chines

to control bad habits and to develop new motivations _magick is powerful. never underestimate the tremendous power of magick. use magick to alter events and to achieve your goals. exert an influence over people and phenomena. but power for its own sake is self defeating. the power which magick can give you should not be your primary reason for studying it. magick and witchcraft a number of other occult disciplines are prevalent today besides magick. there are many cults and sects which profess their own views, but there are really few differences between them. one popular area in the occult today is witchcraft. this is far removed from the cliche of devil worship. real witchcraft is a nature religion (pagan. witchcraft has much in common with magick. alchemy also has much in common with m

ted in another way, as the transformation of man into a spiritual being. then there are the numerous modern day seers or 'pychics, as they like to be called, who operate within their own somewhat unique systems. although many of these people are deluded frauds, some are very powerful occultists indeed. of course, everything i have said here is a generalization. magick, witchcraft, alchemy, or any occult field are complex subjects. suffice it to say that magick the basics of magick get any book for free on: www.abika.com 7 includes them all (it is eclectic. for magick is undoubtedly a philosophy which has, as the late aleister crowley wrote "the method of science- the aim of religion" review questions 1) define magick. 2) define esp and pk. give examples. 3) what is the subconsicous? book l

conform to what we expect. we tend to misinterpret or ignore things which do not match our preconcieved notions about them. this is automatic. the true will the basics of magick get any book for free on: www.abika.com 8 the forgoing demonstrates how it is that there are so many different versions of 'truth. one's particular view is almost arbitrary. although numerous religions, philosophies, and occult systems abound, they do not contradict one and other as much as it might appear. rather, they describe the same (universal) reality taken from different perspectives. for there can be no ultimate truth in the physical world. we can only base our actions upon assumptions and agreements. all experience is subjective. yet, there is a separate reality within each of us which is often ignored un

lds, as shown below: world body quality= spiritual world spiritual body (soul or kia) intuition mental world mental body (conscious mind) rational thought astral world astral body (subconscious) emotions physical world physical body physical senses the astral body (subconscious) is the intermediary for intuition, magical and psychic phenomena, and is the 'psychic link' to the physical world. most occult and magical phenomena originate in the invisible, non-sensate, the basics of magick get any book for free on: www.abika.com 10 non-physical realm (ie. without physical senses. each of the four worlds interacts with the other worlds. psychic energy flows from the spiritual to mental to astral to physical. the physical world is a projection (manifestation, reflection, or shadow) of the higher

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

er with the passing years. other translations, it is true, have a certain merit; none the less, none has surpassed and few have equaled the work which he did. this comment was written in 1948, but one could have made a case to fully concur until relatively recently (i.e, until kaplan [1990; see below, page 13. kalisch translated what appears to be the long version* the work is free of any sort of occult agenda a feature which plagues many of the versions discussed hereafter. a translation of sy was published in 1883 (2nd edition, 1886) in alfred edersheim s ambitious life and times of jesus the messiah (london and bombay: longmans/green and company, 2 volumes; reprinted in recent years as a single volume by several publishers: wm. b. eerdmans publishing co, 1943 through 1981; macdonald pub

sy, which, in spite of the claim on the title page that the work was translated from the hebrew, appears to have been totally dependent on a latin version. a. e. waite, in his introduction to the stenring translation (discussed below, says of westcott s sy it is based on the text of rittangelius, compared with some other versions. it was prepared for the use of persons described as theosophists, occult and hermetic students, whose purpose if any may have been served by such a production, but is in reality a paraphrase and fulfills few of the conditions required by scholarship. even though there is a bit of the pot calling the kettle black in waite s comments, they give a fair appraisal of westcott s work. along with sy, westcott offers an english translation of the thirty-two paths of wis

of features of the universe; papus version is derived from athanasius kircher s oedipus agyptiacus (3 volumes, rome: 1652-5. papus section on sy concludes with an essay, the date of the sepher yetzirah by dr. sair a.c. which advances the notion that sy is from the patriarchal age or earlier on the basis that scholars have not proven otherwise at least not to the satisfaction of subscribers to the occult tradition* papus rendering of eser sefirot belimah (a phrase which opens a series of statements in sy, chapter 1) is the ten sephiroth, excepting the ineffable. it must be conceded that the meaning of belimah or beli mah is open to speculation. gershom scholem discussed some of the possible meanings in origins of the kabbalah (p. 28: according to some views, the obscure word belimah, which

978 (sy translation: pp. 114-16) hall states that he used kalisch s translation as the foundation of his interpretation of sy, but that material from other authorities has been incorporated and many passages have been rewritten to simplify the general theme. he consulted a number of other versions of sy, two of which have been discussed above: westcott and stenring. hall relied heavily on western occult sources, some of which, such as the works of mme. blavatsky and eliphas levi, are notoriously unreliable. with hall, we come to the end of a cycle of fairly frequent productions of sy in english. between hall s translation and the next one reviewed here (that of work of the chariot, 1971, there is a lapse of over forty years. falling between are two translations, neither of which have i see

KARR DON NOTES ON THE STUDY OF EARLY KABBALAH JEWISH MYSTICISM IN ENGLISH

t first appear to be at cross purposes, for, while there is a case supporting a definition for kabbalah which is more inclusive (as in gruenwald fs comments noted above or in the suggestions in moshe idel fs article noted below, there are those of us who would like to see kabbalah circumscribed sufficiently to salvage it from the excessive, near-generic use of the term, primarily in christian and occult circles, to refer to mysticism and magic of all sorts (the term kabbalah is itself a coinage7 with problems not unlike those of related words as gmysticism, h gmagic, h gmyth, h and ggnosis/gnosticism. h)8 the issue of defining.or redefining.kabbalah has been addressed by moshe idel.9 he critiques the gprevailing assumption in the academic field h that kabbalah is ga relatively homogeneous

of the godhead.which question is ganswered h by the doctrine of the sefirot. idel discusses the various mystical uses of divine names as an alternative kabbalistic channel. in the introduction to essential papers on kabbalah, lawrence fine attempts to set up a working definition for kabbalah starting with a rejection of the gpopular, noncritical use of the term h as referring to all gesoteric and occult phenomena, past and present. h10 fine prefers to limit kabbalah to ga discrete body of literature that became clearly identifiable beginning in provence in the late twelfth century and northern spain in the thirteenth. h however, in a book which has heated up the discussion on the origins of kabbalah (and other topics, moshe idel has argued that there is not such a definite separation betwe

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

ranged between him and our rabbi, the raayah kook. the rav related to the comprehensiveness of the professor s method and commented that it is a common sight k a b b a l a h, s c i e n c e, a n d t h e m e a n i n g o f l i f e 206 in ancient jewish treasures that some wondrous revelation that astounds the whole humanity is found in some hidden corner of our ancient literature, and especially the occult, whose lightnings soar to the height of conceptual world, transcending every degree of historic evolution in the world of concepts. so also occurred with the wondrous revelation that takes every thinker s breath away with his new relative method, whose origin is already present in the occult and kabbalah books, and in the commentaries written about them. and that professor einstein, through

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

to come. 87. let each lodge make itself a model lodge, thoroughly efficient in its working, so that when anyone visits it he may be impressed by the good work done and by the strength of its magnetic atmosphere, and may thereby be induced to share in this vast undertaking. our members must also be able, when they in turn visit other lodges, to explain our method of working, and show how, from the occult point of view, the ceremonies should be performed. above all, they must carry with them everywhere the strong magnetism of a completely harmonious centre, the potent radiation of brotherly love. 88. to us also, as to the ancient egyptians, the lodge should be holy ground, consecrated and set apart for masonic work, never to be used for any secular purpose. it should have an atmosphere of it

f the three columns 137. i am indebted for the following luminous sug-gestions to bro. ernest wood. they are an interpretation of the three columns in the light of the principles embodied in his book, the seven rays, and i commend them to the careful study of the brn. 138. in order to understand the full significance of the columns presided over by the three principal officers, we must recall the occult teaching of the great divine trinity of father, son and holy ghost, or shiva, vishnu and brahma. in their unity they are one universal god in whom everything exists, whether it be animate or inanimate, for there is nothing but that. but in their separate appearances, the holy ghost is the maker or builder of the outer world, and the son is the life in all beings, the glight that lighteth ev

s with which i happen to be acquainted. they were on the whole more like the lotus than like an ordinary lily; but on the other hand the leaves were by no means lotus leaves. 176. to the ordinary worshipper in the temple all this rather complicated ornamentation was merely decorative, but to the initiate it was full of esoteric significance. first, these two pillars were an exemplification of the occult axiom, gas above, so below h, for though they were absolutely alike in every particular it was always understood that they represented respectively the terrestrial and celestial worlds. on tat, the left-hand pillar, each link of each chain symbolized what in our oriental studies we call a branch-race, and the links as they descended became larger and thicker to indicate a deeper descent int

rapis, showing forth by their lives the glory, dignity and power of humanity as it should be. the third row of drooping lilies represented the initiates of the mysteries of osiris, reaching down into the world in order to devote themselves to the helping and enlightenment of humanity. 181. these three grads of initiates seem to correspond in a general way to three other divisions or grades of the occult life which i have described at length in the masters and the path. there are first those on the probationary path, who are aspiring to enter the path proper, and are doing everything in their power to purify themselves, to develop their character, and to serve humanity with unselfish love under the guidance of the masters. then come those who have been initiated into the great white brother

s the man established in strength, having the power to execute and the wisdom to direct. 187. the pillars also represent once more the two great laws of progress, karma and dharma, the former providing the environment or material world, and the latter the direction of the self within; by the union or harmonious working of these two laws a man may attain the stability and strength required for the occult path, and map thus reach the circle within which a m.m. cannot err. 188. also the pillars were used in the teaching of the priests to illustrate the great doctrine of the pairs of opposites- spirit and matter, good and evil, light and darkness, pleasure and pain, etc. 189. it is interesting to note that kabbalistic writers understood these pillars somehow to have represented involution, the

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

c. w. leadbeater theosophical publishing house, adyar 1926 (edited and re-formatted for pdf by brother w. note this should really be considered as part ii of the hidden life of freemasonry and is mentioned by the author in the preface* contents author s preface chapter i schools of masonic thought the origins of masonry. the authentic school. the anthro-pological school. the mystical school. the occult school. the knowledge of the occultist. the occult records. the sacramental power. the form and the life. orthodoxy and heresy. chapter ii the egyptian mysteries the message of the world teacher. the gods of egypt. isis and osiris. animal deities. the practice of embalming. other deities. the brothers of horus. consecration. the purpose of the mysteries. the degrees of the mysteries. the my

the mysteries of isis. the preliminary trials. the mystery language. the duality of each degree. the inner mysteries of isis. the mysteries of serapis. the inner degree of serapis the mysteries of osiris. the legend of osiris. the meaning of the story. the inner mysteries of osiris. the office of master. the higher black masonry in the mysteries. white masonry in the mysteries. the stages of the occult path. the first three initiations. the fourth initiation. the fifth initiation and beyond. chapter iii the cretan mysteries the unity of the mysteries. life in ancient crete. the cretan race. recent discoveries in crete. worship in crete. the throne room. the three columns. models of shrines. the altar objects. various symbols. the statuettes. chapter iv the jewish mysteries the jewish line

lars of the day, and an authority upon the history of the higher degrees. another is bro. w. l. wilmshurst, who has given some beautiful and deeply spiritual interpretations of masonic symbolism. this school is doing much to spiritualize masculine masonry, and the deeper reverence for our mysteries that is becoming more and more apparent is without doubt one of the marks of its influence. 20. the occult school 21. the fourth school of thought is represented by an evergrowing body of students in the co-masonic order, and is gradually attracting adherents in masculine masonry also. since one of its chief and distinctive tenets is the sacramental efficacy of masonic ceremonial when duly and lawfully performed, we may perhaps not improperly term it the sacramental or occult school. the term oc

ramental efficacy of masonic ceremonial when duly and lawfully performed, we may perhaps not improperly term it the sacramental or occult school. the term occultism has been much misunderstood; it may be defined as the study and knowledge of the hidden side of nature by means of powers which exist in all men, but are still unawakened in the majority- powers which may be aroused and trained in the occult student by means of long and careful discipline and meditation. 22. the goal of the occultist, no less than that of the mystic, is conscious union with god; but the methods of approach are different. the aim of the occultist is to attain that union by means of knowledge and of will, to train the whole nature, physical, emotional and mental, until it becomes a perfect expression of the divin

rth to the life of adeptship in god, to become a living flame, as it is said, for the lighting of the world. he is taught that god, both in the universe and in man, shows himself as a trinity of wisdom, strength and beauty, and that these three aspects are represented in the great white lodge in the persons of its three chief officers, through whom the mighty power of god descends to men. 27. the occult records 28. it will be seen that this occult knowledge depends no more upon the study of books and records than do the experiences of the mystics; both belong to a higher order of consciousness, the existence of which cannot be satisfactorily demonstrated on the physical plane. nevertheless, the study of the physical-plane records of the past is of value in confirming the historical researc

LEFT HAND PATH AND RIGHT HAND PATH

s, despite appearances, not of the left-hand path. it is not known whether she borrowed these terms from tantra or from a different source; some have suggested that she, or perhaps crowley, borrowed the terms from the kabbalah, which speaks of the left hand pillar of serverity, the middle pillar of balance, and the right hand pillar of mercy. while this usage of the terms is still current in some occult circles, many occultists now see the left-hand path as encompassing all modern occult practices, while the right- hand path is considered to encompass traditional religions, such as christianity, though most christians would disagree with such a classification. new religious movements which describe themselves as followers of the left-hand path inverted much of the symbolism that they assoc

LEMEGETON

m forth to visible appearance. some of these spirits are in enoch's tables which i have explained, but omitted their seals and characters, how they may be known; but in this book they are at large set forth. the definition of magic magic is the highest most absolute and divine knowledge of natural philosophy advanced in its works and wonderful operations by a right understanding of the inward and occult vertue of things, so that true agents being applied to proper patients, strange and admirable effects will thereby be produced; whence magicians are profound and diligent searchers into nature, they because of their skill know how to anticipate an effect which to the vulgar shall seem a miracle. origen saith that the magical art doth not contain anything subsisting, but although it should y

LETTER FROM A LUCIFEREAN

ational, i have received some correspondence from some readers who have sought further elucidation on the nature of my satanic philosophy. one question in particular, i found somewhat amusing was that of "do you follow a genuine [my italics] satanic tradition" this is a good starting point for discussion. what is a genuine satanic tradition? it seems to me, from my observation of the contemporary occult milieu, that a good many people are concerned with distinguishing true traditions from false ones. this search for authentication underlies, to my mind, a reluctance to nail one s colours to any mast for fear of making (or being seen to make) an error of judgement. related to this, is the forlorn hope that one can seize the magical high ground by finding a tradition that is somehow better

e felt it to be beyond our capabilities or current taste. each act would, she said, provide a spectacle for the others and demonstrate the mingling of sympathies required for the raising of magical potentia. doubtless this all sounds rather na ve to the modern occultist, but one must remember that this was long before the advent of the so-called permissive society or, for that matter, the popular occult movement. it was in this way that i was initiated into the "brotherhood of lucifer" it transpired that both bernard and michelle [not their real names, of course] had themselves been initiated, some years ago, into a group bearing this title, and had, as was custom, formed their own chapter; it being felt that oral transmission and mutation- in the light of personal revelation were of more

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

formal theology. the reader will also find treatments of a handful of traditional literary figures who have helped shape our images of the prince of darkness, such as milton and dante. and because of their influence on modern, religious satanism, i included material on romantic writers like blake and other literary figures like baudelaire. beginning in 1966, religious satanism emerged out of the occult subculture with the formation of the church of satan. anton lavey, founder of the church, was indebted to a number of different sources for his synthesis. especially important were: 1. traditional folklore about the devil and various adversarial figures in world mythology. 2. certain romantic poets who, as a literary device, created a noble, promethean satan at odds with the dehumanizing as

l to callers. composed largely of photocopied newspaper and popular magazine articles, such packets simply repeated popular stereotypes. apparition 9 entering into the arena of public concern about satanism also gave the acm a new forum within which to promote its perspective on cults and mind control. thus, for example, these ideas were incorporated into a can checklist entitled warning signs of occult influence: those who have declared teenage satanism something to be ignored have not made themselves aware, knowledgeable and educated about destructive satanic cults and their persuasive methods of mind-control recruitment. how does a teenager outgrow satanic indoctrination that culminates in child pornography, child prostitution, violence, murder, suicide, drug addiction and a complete lo

d to the belief in an underground satanic network, however, the explanation is obvious: anyone dismissing the satanic threat is ipso facto either a satanist or in league with satanists a handy bit of circular reasoning that protects such beliefs from empirical disconfirmation. see also satanic ritual abuse;mind control for further reading: hicks, robert d. the pursuit of satan: the police and the occult. buffalo, ny: prometheus books, 1991. lewis, james r. cults in america. santa barbara, ca: abc-clio, 1998. richardson, james t, joel best, and david g. bromley, eds. the satanism scare. new york: aldine de gruyter, 1991. victor, jeffrey s. satanic panic: the creation of a contemporary legend. chicago: open court, 1993. apparition the term apparition usually refers to immaterial appearances

a subsequent investigation refuted this. neither of the aquinos has ever been charged with any crime whatever. aquino s unique background in both the church of satan/temple of set and such arcane governmental fields as intelligence and psychological operations has often excited the interest of conspiracy theorists and religious extremists, and he remains an object of curiosity and controversy in occult circles as well. see also church of satan; temple of set for further reading: flowers, stephen e, lords of the left hand path. smithville, tx: runa-raven press, 1997. mandelbaum,w. adam, the psychic battlefield: a history of the military-occult complex. new york: st.martin s press, 2000. melton, j. gordon, the encyclopedia of american religion. 5th ed. detroit, mi: gale research, 1993. arch

the watery abyss, and identified with satan. these figures correspond to the five points of the inverted star (136) peter h. gilmore see also church of satan; lavey, anton for further reading: bessy,maurice. a pictorial history of magic and the supernatural. london: spring books, 1964. first published as histoire en 1000 images de la magie. paris: editions du pont royal, 1961. howard,michael. the occult conspiracy. london: rider, 1989. lavey, anton szandor. the satanic bible. new york: avon, 1969. wirth, oswald. la franc-maconnerie rendue intelligible a ces adeptes. 3 vols. paris: derry- livres, 1931. reprinted laval, france: n.p. 1962 1963. bardo th dol (the tibetan book of the dead) nowhere is the art of dying more sophisticated than in the culture of tibet, whose religion evolved from t

LIBER 777

attribution of tarot. xv* the king scale of colour (y. 0. 1 admirable or hidden intelligence the 4 aces brilliance 2 illuminating i. the 4 twos kings or knights pure soft blue 3 sanctifying i. the 4 threes queens crimson 4 measuring cohesive or receptacular i. the 4 fours deep violet 5 radical i. the 4 fives orange 6 i. of the mediating influence the 4 sixes emperors or princes clear pink rose 7 occult or hidden i. the 4 sevens amber 8 absolute or perfect i. the 4 eights violet purple 9 pure or clear i. the 4 nines indigo 1010 resplendent i. the 4 tens empresses or princesses yellow 11 scintillating i. the fool [swords] emperors or princes bright pale yellow 12 i. of transparency the juggler yellow 13 uniting i. the high priestess blue 14 illuminating i. the empress emerald green 15 const

LIBER ALEPH

as in the fables of apuleius and matthias, may come to glory in the path of his own virtue. u liber aleph vel cxi 8 h altera de via natur (further concerning the way of nature) ayest thou (methinks) that here is a great riddle, since by reason of much repression thou hast lost the knowledge of thine original nature? my son, this is not so; for by a peculiar ordinance of heaven, and a disposition occult within his mine, is every man protected from this loss of his own soul, until and unless he be by choronzon disintegrated and dispersed beyond power of will to repair; as when the conflict within him, rending and burning, hath made his mind utterly desert, and his soul madness. give ear, give ear attentively; the will is not lost; though it be buried beneath a life-old midden of repressions

g them back into the light of thy consciousness. then squander not this gold of thine, but put it to most fruitful usury. now then of the art and craft of this most holy mystery i write not, for a reason that thou already knowest. moreover, in this matter, thou shalt best learn by thine own experience, and thine observation in true science shall guide thee. for this secret is still of magick, and occult, so that i know not certainly if thy will lieth with my way or no. o liber aleph vel cxi 56 bd de menstruo artis (of the medium of the art) ut concerning the medium by whose sensitive nature our magick force is transmitted to the object of our working, doubt not. for already in other galaxies of physics have we been compelled to postulate an thyr wholly hypothetical in order to explain the

LIBER CHANOKH

ther useful sources: abano, petro di (spurious attribution: heptameron: seu elementa magica. in agrippa von nettesheim, heinrich cornelius (spurious attrib) de occulta philosophia, seu de c remoniis magicis (marburg, 1559; reprinted in agrippa, opera, vol. i (lyons, n.d (ca. 1600; english translation as heptameron, or elements of magick by robert turner in henry cornelius agrippa s fourth book of occult philosophy and of geomancy &c &c &c, london, 1655. agrippa von nettesheim, heinrich cornelius (1992: three books of occult philosophy. st. paul, mn: llewellyn publications. english translation of de occulta philosophia libri tres, cologne: 1533. crowley, aleister: liber xxx rum vel s culi sub figur cdxviii, being of the angels of the thirty thyrs the vision and the voice (also cited as .the

LIBER CLXV A MASTER OF THE TEMPLE

up enough courage to turn out once more into this cold and uninviting world. having been oiled, smacked and allowed to live, we shall trouble no further about the details of his career until 1906, when, having reached the age of 20 years, he began to turn his attention toward the mysteries, and to investigate spiritualism, chiefly with the idea of disproving it. from this year his interest in the occult seems to date, and it was about this time that he first consciously aspired to find, and get into touch with, a true occult order. this aspiration was, as we shall see, fulfilled three years later, when he had an opportunity to become a probationer of the a\a, and immediately grasped it; but during those three years his researches led him into varied paths: spiritualism, faithism and other

form his meditations out in the rain, clad in pyjamas, because his tiny tent in british columbia was too small to allow of work inside. but we digress. at this point his record breaks off abruptly. he remained in london until may of 1910, when circumstances arose which made it possible for him to visit british columbia. armed then with his instruction paper, the equinox, and the equinox 134 a few occult books, he sailed for canada, alone, to start again in new and unploughed fields. section iii july 25, 1910, to april 30, 1911 the next entry in his diary is dated july 25th, 1910. it is a general confession of the previous six months. half of his year of probation had passed away, and he has not reported to, or received any communication from, the order. he laments his negligence in this re

al attainment, busies himself exclusively with the care of others. the year 1913 was an important one for frater v.i.o. in many ways. for one thing, it was during this period that he was forced to stand alone, and to rely upon himself and his own judgment of what was the right course of action for the liber clxv 157 governance of his life and the solution of his family difficulties as well as his occult problems. hitherto, as before remarked, he had been under the guidance of one upon whom he had looked as his neophyte, and in whom he had placed the utmost confidence. he now found himself in one of the most trying situations that had up to that time been his lot to cope with, viz: that he must choose between the continuance of that guidance, and the regular course of training mapped out in

n of the a\a, coming under the direct guidance of frater o.m. this event must not be supposed to reflect in any way on frater p.a. for whom he always felt and will feel great love and respect; the circumstances leading up to this change were outside the sphere of influence of fra v.i.o. and the more difficult to judge owing to his isolation in canada. with this brief allusion to the change in his occult affairs, we may pass on to a corresponding change in his material surroundings, for the equinox 158 although he continued with his usual office work, he lived during the best part of this year under canvas in a small tent by the sea shore, necessitating some miles of walking every day, and throwing him a good deal more in touch with nature than formerly; also the addition of a little strang

very good indeed. o.m] aug. 27. the most perfect peace i have experienced for a long time. sep. 1. this is the last day of the six months. nov. 9. nearly two months since i made an entry. will write down a few of the events that i remember during that time. have done some slight morning and evening practice almost every day. have occupied a fair amount of time in giving what instructions i can on occult matters to those who have requested information. s. and l. have become sufficiently interested to apply for studentship, and w. has at last written and asked re probationer-ship. have heard finally from fra p.a. and answered his letter. nov. 26, 11:40 to 11:55 p.m. meditation on love. commenced with sending love to the six directions of space (see training of the mind, the equinox, vol. 5

LIBER LLL PARADIGMAT PIRATE

or this, my first book; all the members of the iot past and present that provided a wealth of experiences both good and bad, especially the members of temple draghoulkia in milwaukee for putting up with me; and finally to jim, andy and chuck who made being in the iot such a blast for so many years. about the author joshua siddhartha wetzel (born october 9th, 1970) has been involved with magic and occult practices for 17 years and chaos magic for the last 14. he enjoys his job as a computer consultant, is married and has two cats. he currently resides in milwaukee, wisconsin usa and is working on his next book. the author welcomes wellarticulated feedback and will answer all correspondence. he can be reached at geistlos@wi.rr.com. dedication (to the illuminates of thanateros) foreword a new

LIBER LVII

ved in the position of any of the points or accents, and in certain expressions supposed to be elliptic or redundant. for example, the shape of the hebrew letter aleph, a, is said to symbolise a vau, w, between a yod, y, and a daleth, d; and thus the letter itself represents the word dwy, yod. similarly the shape of the letter he, h, represents a daleth, d, 7 [all these tables appear in agrippa.s occult philosophy (immediately after lib. iii cap. xxv. all this belongs primarily to the realm of cryptography; indeed the viginaire cipher, held unbreakable until the development of the babbage engine, uses a latin version of the .right table. t.s] 8 alternatively, no points for the first, one for the second, two for the third; this is the version given by agrippa. the masonic .royal arch. ciphe

8. notice 156= 12 13. this was a name given and ratified by qabalah; 156 is not one of the a priori helpful numbers. it is rather a case of the qabalah illuminating st. john.s intentional obscurity. 165. 11 xv should be a number capricorni pneumatici. not yet fulfilled* 201. ra, light (chaldee. note 201= 3 67, binah, as if it were said .light is concealed as a child in the womb of its mother. the occult retoret of the chaldean magi to the hebrew sorcerers who affirmed rwa, light, 207, a multiple of 9. but this is little more than a sectarian squabble. 207 is holy enough. 206. rbd, the word of power. a useful acquisition .the gateway of the word of light. 210. upon this hoiest number it is not fitting to dilate. we may refer zelatores to liber vii. cap i, liber legis cap. i, and liber 418.7

LIBER LXVII THE SWORD OF SONG

9 counsel rare, kissing the universe its rod, as thus he sings .for this is god; be man with might, at any rate, in strength of spirit growing straight and life as light a-lving out. so swinburne doth sublimely state, and he is right beyond a doubt. so, i.m a poet or a rhymer; a mountaineer or mountain climber. so much for crowley.s vital primer. the inward life of soul and heart, that is a thing occult, apart: but yet his metier or his kismet as much as these you have of his met. so.you be butcher; you be baker; you, plymouth brother, and you, quaker; you, mountebank, you, corset-maker. while for you, my big beauty,20 (chicago packs pork) i.ll teach you the trick to be hen-of-the-walk. shrick a music-hall song with a double ong-tong! dance a sprightly can-can at paree or bolong! or the da

42. my eastern friend.60.abdul hamid, of the fort, colombo, on whom be peace. 755. heart.61. heart is a trifling misquotation: this poem is for publication. 810. mind the dark dorrway there !62.this, like so many other (perhaps all) lines in these poems, is pregnant with a host of hidden meanings. not only is it physical, of saying good-bye to a friend: but mental, of the darkness of metaphysics; occult, of the mystical darkness of the threshold of initiation: and physiological, containing allusions to a whole group of phenomena, which those who have begun meditaiton will recognise. similarly, a single word may be a mnemonic key to an entire line of philosophical argument. if the reader chooses, in short, he will find the entire mass of initiated wisdom between the covers of this unpretend

he serpent, and every scale was a path, and every path was alike an enemy and a friend. so he set out, and the darkness grew upon him. yet could he well perceive a young maiden6 having a necklace of two-and-seventy* it would require many pages to give even a sketch of this remarkable document. the qabalistic knowledge is as authentic as it is profound, but there are also allusions to contemporary occult students, and a certain very small amount of mere absence of meaning. the main satire is of course on the .chymical marriage of christian rosencreutz. a few only of the serious problems are elucidated in footnotes. 1 i.e. when 118= change, a ferment, strength. also= before he was 120, the mystic age of a rosicrucian. 2 her-shell= herschell, or uranus, the planet which was ascending (in leo)

correspondences [a table of correspondences was intended to appear as an appendix to the first volume of crowley.s collected works. it is not in the 1970s reprint from which i am working, and may not have been in the original. see 777 instead. t.s] 6 the 22nd key of the tarot. the other tarot symbols can be traced by any one who possesses, and to some degree understands, a pack of the cards. the occult views of the nature of these symbols are in some cases crowley.s own. opus prima materia. a. o. custodes.4 sapiens dominatibur astris. s. s. d. d. ambrosii magi hortis rosarum 79 pearls, big and round like the breasts of a sea-nymph; and they gleamed round like moons. she held in leash the four beasts, but he strode boldly to her, and kissed her full on the lips. wherefore she signed and fe

LIBER LXXVIII

herewith. therein rule the great angels layyh and hymwm. a description of the cards of the taro 49 brief meaning of twenty-two keys 0. if the question refers to spiritual matters, the fool means idea, thought, spirituality, that which endeavours to transcend earth. but if question is material, it means folly, stupidity, eccentricity, or even mania. 1. skill, wisdom, adaptation, craft, cunning, or occult wisdom or power. 2. change, alternation, increase and decrease, fluctuation; whether for good or evil depends on the dignity. 3. beauty, happiness, pleasure, success. but with very bad dignity it means luxury, dissipation. 4. war, conquest, victory, strife, ambition. 5. divine wisdom, manifestation, explanation, teaching, occult force voluntarily invoked. 6. inspiration (passive, mediumisti

LIBER MMM

, something in the distance, a star in the night sky- anything. to hold an object with an absolutely fixed, unwavering gaze for more than a few moments proves extraordinarily difficult, yet it must be persisted in for hours at a time. every attempt by the eye to distort the object, every attempt by the mind to find something else to think of, must be resisted. eventually it is possible to extract occult secrets from things by this technique, but the ability must be developed by working with meaningless objects. sound concentration the part of the mind in which verbal thoughts arise is brought under magical control by concentration on sounds mentally 15 imagined. any simple sound of one or more syllables is selected, for example aum or om, abrahadabra, yod he vau he, aum mani padme hum, zaz

is essential to develop an effective banishing ritual. a well-constructed banishing ritual has the following aspects. it prepares the magician more rapidly for magical concentration than any of the trance exercises alone. it enables the magician to resist obsession if problems are encountered with dream experiences or with sigils becoming conscious. it also protects the magician from any hostile occult influences which may assail him. to develop a banishing ritual, first acquire a magical weapon- a sword, a dagger, a wand, or perhaps a large ring. the instrument should be something which is impressive to the mind and should also represent the aspirations of the magician. the advantages of hand-forging one s own instruments, or discovering them in some strange way, cannot be overemphasized

ce with which to evaluate progress and, most significantly, a goad to further effort. 23 liber mmm 1987 peter j. carroll. reproduced without permission. to be distributed as needed. compiled by nefilim 23. thanks to: bifurc- liber null& psychonaut ?j- image scans. if you have found this 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

LOGOMACHY OF ZOS

y indeed has to be deserved the hard way. the way of techniques and efforts. the body is the stuttering puppet of the mind, beginning as automatic and becoming autonomous. a transference. the puppet becomes the showman. there is a tendency towards theosophic paranoia and mental diarrhea such as "there is no law beyond. do what thou wilt. this backward conceit serves as the highest abstract of the occult equaled only by the bawdy, meaningless scribble of youth and evinces a great fear of responsibility. our own laws are arbitrary and may be broken but we do not escape the consequences of their violation. none is beyond good and evil, time or dimension, with their laws and limits. not one word, not one gesture, not one graph proves otherwise. all our integrations stem from our intro-extrover

LUCIFERIAN SORCERY

s the filth of non-human advancement (above set the adversary based from aos illustrations) the order of phosphorus as a whole considers itself as a manifestation of lucifer itself, those who join are literally doing the devils work by bettering themselves. thought dictates advancement by positive practice of magick and sorcery. ones own darkside must be explored in areas not normally embraced by occult orders. the qlippoth as described in michael ford s the book of the witch moon is a demonic astral region, beneficial to those who dive the mirror of lilith and become stronger. through the diving of darkness one shall embrace the light. while working through the currents of chaos magic, discordian aspects are not pursued within toph. we utilize many aspects of magick and sorcery, thus thro

LUCIFERIAN SORCERY AND SET TYPHON

rms therein. atavisms are also used in such a way; while often one may use atavistic resurgence as a form of summon many of the god forms listed above. some of the luciferian witchcraft or high sorcery gnosis is developed from charles pace, known in early wiccan circles as hamar'at. pace, who was born in 1920 was an early associate of gerald gardner, knowing him from some of the egyptian hermetic occult circles they associated in. pace was known in the 1960's as a priest of set and anubis, and later became a high priest of gerald gardner's coven in south london. charles created two known manuscripts of his lectures and teachings, which were based on his own sethanic cult of masks. pace was presenting a luciferian aspect of wicca which would provide an actual initiatory ground, rather than

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

orus is against bigotry and racism, considering such as the filth of non-human advancement. the order of phosphorus as a whole considers itself as a manifestation of lucifer itself, those who join are literally doing the devils work by bettering themselves. thought dictates advancement by positive practice of magick and sorcery. ones own darkside must be explored in areas not normally embraced by occult orders. the qlippoth as described in michael ford s the book of the witch moon is a demonic astral region, beneficial to those who dive the mirror of lilith and become stronger. through the diving of darkness one shall embrace the light. the symbol of the devil within luciferian witchcraft is symbolic of transformation within each individual, which appears at first glance, dark and forebodi

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

their own natures. before a candidate was intrusted with the secret doctrines of the druids, he was bound with a vow of secrecy. these doctrines were imparted only in the depths of forests and in the darkness of caves. in these places, far from the haunts of men, the neophyte was instructed concerning the creation of the universe, the personalities of the gods, the laws of nature, the secrets of occult medicine, the mysteries of the celestial bodies, and the rudiments of magic and sorcery. the druids had a great number of feast days. the new and full moon and the sixth day of the moon were sacred periods. it is believed that initiations took place only at the two solstices and the two equinoxes. at dawn of the 25th day of december, the birth of the sun god was celebrated. the secret teach

represents the robe of nature. the black represents death and corruption as being the way to a new life and generation "except a man be born again, he cannot see the kingdom of god (john iii. 3) white, yellow, and red signify the three principal colors of the alchemical, hermetical, universal medicine after the blackness of its putrefaction is over. the ancients gave the name isis to one of their occult medicines; therefore the description here given relates somewhat to chemistry. her black drape also signifies that the moon, or the lunar humidity--the sophic universal mercury and the operating substance of nature in alchemical terminology--has no light of its own, but receives its light, its fire, and its vitalizing force from the sun. isis was click to enlarge the sistrum "the sistrum is

s inclined to preserve life and to heal disease by expelling impurities and corruption. in this sense the axioms known to the ancient philosophers are verified; namely: nature contains nature, nature rejoices in her own nature, nature surmounts nature; nature cannot be amended but in her own nature [paragraph continues] therefore, in contemplating the statue of isis, we must not lose sight of the occult sense of its allegories; otherwise, the virgin remains an inexplicable enigma. from a golden ring on her left arm a line descends, to the end of which is suspended a deep box filled with flaming coals and incense. isis, or nature personified, carries with her the sacred fire, religiously preserved and kept burning in. a special temple by the vestal virgins. this fire is the genuine, immorta

isis and worshiped her under the symbol of the moon. godfrey higgins considers it a mistake to regard isis as synonymous with the moon. the moon was chosen for isis because of its dominion over water. the druids considered the sun to be the father and the moon the mother of all things. by means of these symbols they worshiped universal nature. the figure of isis is sometimes used to represent the occult and magical arts, such as necromancy, invocation, sorcery, and thaumaturgy. in one of the myths concerning her, isis is said to have conjured the invincible god of eternities, ra, to tell her his secret and sacred name, which he did. this name is equivalent to the lost word of masonry. by means of this word, a magician can demand obedience from the invisible and superior deities. the priest

orpion, who was called by the ancients the backbiter, being the symbol of deceit and perversion; the second (and less common) form of the sign is a serpent, often used by the ancients to symbolize wisdom. probably the rarest form of scorpio is that of an eagle. the arrangement of the stars of the constellation bears as much resemblance to a flying bird as to a scorpion. scorpio, being the sign of occult initiation, the flying eagle--the king of birds--represents the highest and most spiritual type of scorpio, in which it transcends the venomous insect of the earth. as scorpio and taurus are opposite each other in the zodiac, their symbolism is often closely intermingled. the hon. e. m. plunket, in ancient calendars and constellations, says "the scorpion (the constellation scorpio of the zo

MASTERING WITCHCRAFT

ums as d. d. home, eusapia palladino, and the fox sisters were flaunting before the public, on a firmer scientific footing in his experiments with what he designated "odylic force" or "od" the task was taken up in earnest by the english society for psychical research when it was formed in 1882. however, it was not until the end of the nineteenth century and the beginning of the twentieth that the occult world lost its somewhat strained "scientific" outlook of the previous hundred years, and turned its attention once more, after all the centuries, to the old gods. in 1851 helena petrovna blavatsky had met the aforementioned rosicrucian magus bulwer lytton, and impressed by the encounter, had organized the theosophical society in 1875, the object of which was to establish a nucleus of the un

ial stigma upon the study and practice of the craft, in that country at least. three years later, an anthropologist, gerald gardner, published a work, witchcraft today, admitting, for the first time in history, to the existence of a definite witch cult similar to the one suspected by margaret murray in the twenties, a tenuous but widely spread body of magical practitioners who did not cloak their occult operations under scientific, christian, or cabalistic guise, but preferred simply to practise their arts in the old manner that they had inherited from the past, under the banner of the old gods. most of the witch processes that remain to us now are simple and unsophisticated in comparison with the starry wisdom of the lost lore of the watchers, fragments of which are daily in the process o

s and inhibitions that in the past have acted as the main obstacles to the development of the powers within you. basically, these restraints can be symbolized as the yoke imposed by such established systems of irrational thought as organized religion, be it christianity, judaism, or buddhism. organized religion, let me emphasize. of course, there are many other ironclad systems of thought without occult bases which have been imposed upon the public mind from time to time, such as communism, fascism, or capitalism, but these at least function under the pretence of ministering to the bodies of mankind rather than to the good of the soul, whatever that might be. the domain of witchcraft is the realm of the unseen and the point at which it impinges upon man's psyche, and as it is in this very

be illegal in western non-catholic countries any more, but you as a practising witch can find yourself in faintly treacherous waters if you are not always wary of where you are heading. as a witch, you should, for example, familiarize yourself with the existing witchcraft laws, if any, of the place where you reside. for instance, in certain of the states of america, to take money for any form of occult work, including witchcraft, can under certain circumstances still be regarded as a criminal offence. in england, since 1951 when the old witchcraft laws were finally repealed, there now operates a law entitled the fraudulent mediums act, which states that persons taking money for fraudulent practices involving purported supernatural activities can, in fact, still be held subject to prosecut

n dr. john dee. whatever the case they are very ancient and have been used from time immemorial by witches as their magical alphabet in which spells and inscriptions were written. not only will you use these runes to write your witch name on your magical tools, but also to write it on your witch jewels. signs of identification all witches and warlocks usually possess items that are often known by occult ritualists as jewels; in a witch's case these are items worn like jewelry signifying witchdom to those that have eyes to see, often bearing in runes the witch's name, the symbol adopted by her coven (should she belong to one, and her rank in it if it possesses a hierarchy of any sort. they usually serve three purposes that of providing a means of recognition between members of different cov

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

copy published in france in the seventeenth century, has never yet been printed, but has for centuries remained in manuscript form inaccessible to all but the few fortunate scholars to whom the inmost recesses of the great libraries were open. the fountain-head and storehouse of qabalistical magic, and the origin of much of the ceremonial magic of mediaeval times, the key has been ever valued by occult writers as a work of the highest authority; and notably in our own day eliphaz levi has taken it for the model on which his celebrated dogme et rituel de la haute magie was based. it must be evident to the initiated reader of levi, that the key of solomon was his text book of study, and at the end of this volume, i give a fragment of an ancient hebrew manuscript of the key of solomon, trans

they at once book one page 5 took counsel together that a certain number of men should renew the sepulchre in his (solomon s) honour; and when the sepulchre was dug out and repaired the ivory casket was discovered, and therein was the key of secrets, which they took with joyful mind. and when they had opened it none among them could understand it in account of the obscurity of the words and their occult arrangement, and the hidden character of the sense and knowledge, for they were not worthy to possess this treasure. then, therefore, arose one among them, more worthy (than the others, both in the sight of the gods, and by reason of his age, who was called ioh grevis, and said unto the others: unless we shall come and ask the interpretation from the lord, with tears and entreaties, we shal

nd thou shouldst take particular care if thou makest them upon virgin parchment to use the proper colors; and if thou engravest them upon metal, to do so in the manner taught thee; and so shalt thou have the satisfaction of seeing them produce the promised effect. but seeing that this science is not a science of argument and open reasoning, but that, on the contrary, it is entirely mysterious and occult, we should not argue and deliberate over these matters, and it is sufficient to believe firmly to enable us to bring into operation that which hath already been taught. the key of solomon page 58 when thou shalt construct these pentacles and characters, it is necessary never to forget the burning of incense, nor to employ anything beyond that which hath already been taught. it is necessary

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

e of 84,000 croces of yojanas a second for 84,000 crores of mahakalpas yet neither reached an end. but i reach an end. boleskine house, foyers, n.b. preliminary definition of magic. lemegeton vel clavicula salomonis regis. magic is the highest, most absolute, and most divine knowledge of natural philosophy,7 advanced in its works and wonderful operations by a right understanding of the inward and occult virtue of things; so that true agents8 being applied to proper patients,9 strange and admirable effects will thereby be produced. whence magicians are profound and diligent searchers into nature; they, because of their skill, know how to anticipate an effort,10 the which to the vulgar shall seem to be a miracle. origen saith that the magical art doth not contain anything subsisting, but alt

MEANING OF MASONRY

fatal in its effects. in each degree no initiates who have not attained that degree are admitted to its congregations. only initiates of that degree, and above it, are capable of sustaining the pressure of dynamic force generated in the spiritual atmosphere and concentrated in that degree. the actual mental ejaculation of a sign, under such circumstances, brought the immediate putting forth of an occult power corresponding to it. in all the congregations of the initiates an inner guard was stationed within the sanctuary, chancel or oratory at the door of entrance, with the drawn sword in his hand, to ward off unqualified trespassers and intruders. it was no mere formal or metaphorical performance. it was at the risk of the life of any man attempting to make an entrance if he succeeded in c

an attempting to make an entrance if he succeeded in crossing the threshold. secret signs and passwords and other tests were applied to all who knocked at the door, before admission was granted. the possession of the mysteries, after initiation, and the use of the signs, either vocally, actionally or ejaculatorily, with" intention" in their use (not as mere mechanical repetition, were attended by occult powers directed to the subjects of their special intention, whether absent or present, or for purposes beneficial to the cause in contemplation (h. e. sampson's progressive redemption, pp. 171-174. to" open the lodge" of one's own being to the higher verities is no simple task for those who have closed and sealed it by their own habitual thought-modes, preconceptions and distrust of whateve

geared upon another centre. that new centre is described as the grand geometrician of man's personal universe, inasmuch as its action upon the organism of whoever surrenders himself to its influence causes a redisposition of functional and conscious faculty. the knowledge of this fact was with the wise ancients the true and original science of geometry (literally" earth measuring; determining the occult potentialities of the human earth or temporal organism under spiritual stresses" god geometrizes" wrote plato, with intimate knowledge of the subject. many of the euclidean and pythagorean theorems, now regarded merely as mathematical demonstrations, were originally expressions, veiled in mathematical glyphs, of the esoteric science of soul-building or true masonry. the well-known 47th prop

iled in mathematical glyphs, of the esoteric science of soul-building or true masonry. the well-known 47th proposition of the first book of euclid is an example of this and in consequence has come (though few modern masons could explain why) to be inscr ibed upon the past master's official jewel. again, the squaring of the circle that problem which has baffled so many modern mathematicians--is an occult expression signifying that deity, symbolized by the all-containing circle, has attained form and manifestation in a" square" or human soul. it expresses the mystery of the incarnation, accomplished within the personal soul. under the stress then of the geometrizing principle now found symbolically integrated within the candidate's temporal organism, a re-distribution of his component powers

MICHAEL FORD WITCHMOON

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

r the punishment exclusively; because the soul is insensitive according to its nature and can only suffer when it materializes. the rod standing instead of genitals symbolizes eternal life, the body covered with scales the water, the semicircle above it the atmosphere, the feathers following above the volatile. humanity is represented by the two breasts and the androgen arms of this sphinx of the occult sciences" the mentioning of the flame between the horns as symbolizing the magic light of universal balance, is rather significant with the mentioning of the soul being elevated above matter (lucifer) and the flame being tied to matter shines above it (satan. the manifestation of the holy guardian angel (the true will, the hidden genius and the spirit of light) is also the result of invocat

more magically potent to create your own sigil or painting of black eagle. incense smoke should be billowing throughout the chamber. the altar should be adorned with human or animal bones. this represents the connection to the earth as well as a summoning tool of spirits. ancient tibetan monks would create human thigh bone trumpets to purify and to summon the dead, holding in their temples great occult energies which could be harnessed for nearly any magickal act. human bones are obtainable from various medical supply companies, offering generally reasonable prices. you may wish to charge bones to be magickal tools by consecrating them with your blood or sexual fluid, followed by sigils or talismans. if a skull is available then the sigil of black eagle may be painted on it, as it can the

ds reference to shaman cultures of germany and scandinavia. man seeking the spirit of a certain beast would dress in the skins of that which they would invoke. such invocations would be conducted in which the sorcerer would anoint his body, decorate it in paints with numerous sigils and then don the skin. to this would be added ferocious and high strung dancing, to induce the gnosis wished. 7. an occult research group whose magickal affiliations remain independent. the coven maleficia was formed in houston, texas in late 1996 by michael ford. in 1997 michael was based in indianapolis again during which workings were undertaken which involved ceremonial magick practice, the ritual of the bornless one to contact ones holy guardian angel, astral travel and dream projection, vampiric and lycan

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

an, breas, balor, diancecht, indech,elathan, lugh, nuada, culhulainn, ossian, finn mac cumhail, and a host of others. inthese and other stories, the advisor, leader, or king has pronounced strength, wisdom,clairvoyance, beauty, and long life, which are all the possible results of genetic modifi-cation. one may also recall the strange attributes of the russian warlock, grigori rasputin, enig-matic occult advisor to the romanov dynasty of the 19th century (grigori is a greek wordfor fallen angel. see alex de jongs rasputin. in many cases, he also possessed a familiar weapon or talisman with magical proper-ties. magic was the word used for high technologies not understood by the witnesses of the day.if a machine works perfectly, the results are like magic. the celtic sagas are full of mention

uch asthe masonic and rosicrucian fraternities as their cover for centuries. it has beenuncovered that the members of such bodies permeate and influence all areas of gov-ernment, politics, education, religion, and business. this has been the case certainlysince the renaissance. it is for the individual reader to decide for themselves, whether such fraternities andenclaves, even whether the entire occult genre, were before, or are now, under the control ofthe progeny of the atlantean nephilim. it is the contention of this author in his present state of understanding that it is unlikelythat occultists and occultism have been, or are, exclusively in the hands of theatlantean offspring, and although people may be evil, symbols and edifices are inher-ently not. clearly, both sides make use of t

masons, but they received aid from a secretand august body existing in europe, which helped them to establish the united states for apeculiar and particular purpose known only to the initiated few (peter tompkins quotingm. p. hall in secrets of the great pyramid)i have been convinced that we, as an order, have come under the power of some very eviloccult order, profoundly versed in science, both occult and otherwise, though not infallible,their methods being black magic, that is to say, electro-magnetic power, hypnotism, andpowerful suggestion. we are convinced that the order is being controlled by some sunorder, after the nature of the illuminati, if not by that order itself (duke of brunswick,grand master of world freemasonry. while the real brothers died ignominious deaths, the spuriou

shock to most to realize that the quaint anecdotes of magic in the renaissance and eliza-bethan periods are actually references to science. sorcery and science are not as discon-nected as is commonly insinuated, and it is not happenstance that almost all of the pre-industrial scientists, cosmologists, and chemists were master occultists. when one takes acloser look at the personalities behind the occult societies of the elizabethan age, forinstance, an interesting picture begins to form. competent researchers or students of theoccult, of enochian magic, etc, recall how often the magical sigils resemble, or actuallyare, planetary and cosmic symbols. the full reason for this has long been concealed. themagic of the middle ages and the necromancy of the dark ages was for the same purposesas t

the modern age. the practitioners and their lackeys are all of one clanwith the self-same agenda. when we hear of magicians in their circles of protection sur-rounded by planetary sigils and calling out the barbarous names of archangels and familiars,we must realize that this has to do with very physical phenomena. let us look now beyondthe masque to see what lies at the origin of these specific occult sciences and why the profu-sion of occultism among the european aristocratic intelligentsia at this time. the living macroscope86atlantis, alien visitation, and genetic manipulation enochian magic is named after the old testament prophet, enoch. but the name actuallygoes further back to the sumerian enki, one of the original annunaki. it is more than signif-icant that dee chose this name fo

MICHAEL W FORD THE VAMPIRE GATE

foundation to higher pathworkings of sorcery and black magick. here the works which burn away the modern white-washing of so-called magick and or witchcraft. herein are the rituals of lucifer, ancient persian sorcery, goetic magick and forbidden sex magick" for more than a decade left hand path and dark withcraft expert michael w. ford has laboured in the forbidden fields of the dark side of the occult, lit by the pale moon of luciferian ambition and satanic drive. luciferian witchcraft represents perhaps the major part of his published accomplishments to date. the first editions of most of his works are disappearing into private libraries of occult collector's items-and their prices are increasing enormously. with this fact in mind, luciferian witchcraft gathers together in one huge comp

MICHAEL WYNN THE SOUL TRAVELERS

side from being the maker of a little-known documentary series called "hollywood insiders" i have none. nor will i claim that all recorded here is true. but without the mind of god, all you'll ever know are but shades of the truth. if you can't be content with that arrangement (god's glorious prank, at least get used to it! as for "what" this book is, it is a revisionist look at mythology and the occult. it is the compilation of occult knowledge derived from numerous sources. written here is a story i don't relish telling. you will find yourself disagreeing. often "prove it" you'll say, demanding that i use quotes from well-known sources to support my claims and deductions. i m afraid i cannot indulge you at every turn. what good are regurgitated thoughts? what good is there in yet another

arse plural. in the bible, the serpent tempts eve into eating a fruit from the tree of knowledge of good and evil, yet in the book of enoch there was no fruit, but instead it was knowledge of magic and the sciences which the fallen angels gave unto man. the relationship between the serpent, azazel, and satan himself gets a tad-bit blurry in--michael wynn's "the soul travelers" 14 the world of the occult. satanists often speak of azazel as being a mouthpiece or mask of satan. occultists frequently tell the story of satan approaching eve in the form of azazel, as if azazel were in fact a separate entity who, while tempting eve, was possessed by satan. this follows the avatar model, where multiple gods are related to a single god and vice-versa. after giving man magical knowledge that was for

lty. occultists often refer to the universe in terms of layers, or dimensions( also called worlds or spheres. similar to those who live in high-rise buildings, we too live with beings who exist above and below us, and like those high-rise dwellers, we too are both separated and yet affected by the comings and goings of our neighbors. the number of layers contained in the universe differs from one occult tradition to another, but in modern western magic it is typically the hebrew cabala, and the dividing lines that it defines, which are most relied upon. the kabala is a series of ancient jewish texts that define the nature of reality, the number of universes, and the rulers of those universes. in the kabala, the universe is divided into 10 parts, each called sephirah, and these 10 sephirah

sephirah, and these 10 sephirah are further divided into 4 worlds and constitute a separate universe, each containing its own ruler and inhabitants. the 4 worlds, in which the 10 sephirah are divided into, are: atziluth, the divine world of archetypal ideas; briah, the creative world of the archangels; yetzirah, the astral world of angels and demons; assiah, the material world. in the kabala, and occult in general, the universe is seen as series of layers where energy, originating from the top, cascades downwards becoming increasingly solid. each layer represents a slightly more solid reflection of the contents of the layers above. since this energy is constantly flowing down through the worlds, any alteration occurring above will trickle down to the lower levels. it s curious that modern

the mental planes lies the second deep gap, this gulf is often called the abyss. the abyss is what separates a person from their higher self, often called their higher genius; the higher self is nothing more than copies of the individual which reside in the planes above and represents each person s connection to god. further, the way the total universe is divided is also up for grabs. some in the occult speak of 7 heavens, seven hells, the astral and material planes. others speak of only 4 partitions of the universe: the abyss, the heavens, the astral, and the earth. others still speak of 4 partitions: hell (infernal, heaven, the astral, and the material. the cross-sections that occultists have divided the universe differs, but there is general agreement regarding the function, and nature

MOODY RAYMOND A LIFE AFTER LIFE

have become involved in this project. in hearing so many people relate the fascinating experiences with which this volume deals, i have come to feel almost as though i have lived through them myself. i can only hope that this attitude has not compromised the rationality and balance of my approach. secondly, i write as a person who is not broadly familiar with the vast literature on paranormal and occult phenomena. i do not say this to disparage it, and i feel confident that a wider acquaintance with it might have increased my understanding of the events i have studied. in fact, i intend now to look more closely at some of these writings to see to what extent the investigations of others are borne out by my findings. thirdly, my religious upbringing deserves some' comment. my family attende

MORALS AND DOGMA

of time, dispute with each other the empire of the world; which we symbolize by the candidate wandering in darkness and being brought to light: that the world was created, not by the supreme being, but by a secondary agent, who is but his word the [greek, and by types which are but his ideas, aided by an intelligence, or wisdom [greek: s?f?a, which gives one of his attributes; in which we see the occult meaning of the necessity of recovering "the word; and of our two columns of strength and wisdom, which are also the two parallel lines that bound the circle representing the universe: that the visible world is the image of the invisible world; that the essence of the human soul is the image of god, and it existed before the body; that the object of its terrestrial life is to disengage itsel

lso had a symbolic signification. it would be tedious to repeat all the interpretations which fancy or dullness has found for them. the key to their true meaning is not undiscoverable. the perfect and eternal distinction of the two primitive terms of the creative syllogism, in order to attain to the demonstration of their harmony by the analogy of contraries, is the second grand principle of that occult philosophy veiled under the name"_kabalah" and indicated by all the sacred hieroglyphs of the ancient sanctuaries, and of the rites, so little understood by the mass of the initiates, of the ancient and modern free-masonry. the sohar declares that everything in the universe proceeds by the mystery of "the balance" that is, of equilibrium. of the sephiroth, or divine emanations, wisdom and u

ng! be not discouraged at men's apathy, nor disgusted with their follies, nor tired of their indifference! care not for returns and results; but see only what there is to do, and do it, leaving the results to god! soldier of the cross! sworn knight of justice, truth, and toleration! good knight and true! be patient and work! the apocalypse, that sublime kabalistic and prophetic summary of all the occult figures, divides its images into three septenaries, after each of which there is silence in heaven. there are seven seals to be opened, that is to say, seven mysteries to know, and seven difficulties to overcome, seven trumpets to sound, and seven cups to empty. the apocalypse is, to those who receive the nineteenth degree, the apotheosis of that sublime faith which aspires to god alone, an

by the labor of man, formed lower egypt; and was for many centuries governed by the ethiopian sacerdotal caste, of arabic origin; afterward displaced by a dynasty of warriors. the magnificent ruins of axoum, with its obelisks and hieroglyphics, temples, vast tombs and pyramids, around ancient meroe, are far older than the pyramids near memphis. the priests, taught by hermes, embodied in books the occult and hermetic sciences, with their own discoveries and the revelations of the sibyls. they studied particularly the most abstract sciences, discovered the famous geometrical theorems which pythagoras afterward learned from them, calculated eclipses, and regulated, nineteen centuries before c sar, the julian year. they descended to practical investigations as to the necessities of life, and m

ay, into an egyptian. he was initiated into theology and physics. and he so completely made the ideas and reasonings of his teachers his own, that his hymns rather bespeak an egyptian priest than a grecian poet: and he was the first who carried into greece the egyptian fables. pythagoras, ever thirsty for learning, consented even to be circumcised, in order to become one of the initiates: and the occult sciences were revealed to him in the innermost part of the sanctuary. the initiates in a particular science, having been instructed by fables, enigmas, allegories, and hieroglyphics, wrote mysteriously whenever in their works they touched the subject of the mysteries, and continued to conceal science under a veil of fictions. when the destruction by cambyses of many cities, and the ruin of

MOTTA MARCELO THE COMMENTARIES OF AL

y books of the a'.a. it is not necessarily had it who is speaking; it may be aiwass, the magus of the past aeon. in which case the verse becomes perfectly clear. aleister crowley was mocked and is still mocked, twenty years after his death; his pretensions to lordship of the aeon are held laughable, his "followers" are held in scorn. yet, what has been the history of the established churches and "occult" orders since he came? they run around in circles at this moment, trying to grasp reality, and fail at every turn. their shrines are truly empty; the god has left them. they spat at the sun, and their spittle fell back upon their faces. 57. he that is righteous shall be righteous still; he that is filthy shall be filthy still. this, and the first part of the next verse demonstrate the invio

nds pharisees in priestly togae as soon as any method of theurgy ceases being a method and becomes an established dogma. 78. lift up thyself! for there is none like unto thee among men or among gods! lift up thyself, o my prophet, thy stature shall surpass the stars. they shall worship thy name, foursquare, mystic, wonderful, the number of the man; and the name of thy house 418. there are certain occult wonders concealed in the first part of this text (see liber ccclxx) the solution of the last sentence may depend upon the number of the verse, which is that of mezla, the influx from the highest, and of the book of thoth, or tarot. we may take 'thy name' as 'the sun, for qabalistic reasons; the verse need not imply the establishment of a new cult with myself as demigod (help) but they shall

man. she does not have the necessary anatomical instrument to function as a magus. this is no sign of spiritual inferiority. every man and every woman is a star. but if we deal with a being manifested on a plane, and operating magically on that plane, we must take on account the conditions of manifestation. in the past, women have attempted to "say mass, to breed spiritual movements, even to rule occult orders. there were even those who tried to direct the course of a mass of the holy ghost, using the man as "instrument! the result has always been unmitigated disaster for all concerned. we need only compare the record of the theosophical society under helena blavatsky, who was a magister templi, to that under anne besant, who was a "black brother. mine. blavatsky had a superior, and obeyed

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

osely than they do the english. in england and america also the continental methods of pronunciation have been extensively used. thus aneas may be pronounced a-na l-ahss; aides ah-ee l-daze. since the true, the ancient, pronunciation has been lost, and, as many contend, cannot be even substantially recovered, it is a matter of individual preference what system shall be followeenamazing secrets of occult power by carl nagel 2000 carl nagel all rights reserved introduction i am going to teach you what i know works. i have taught the secrets of how to cast spells and work rituals to scores of people in person, by mail, over the phone, and even over the internet with equal success. i have taken those very same spells and rituals that have proved so successful for others, and included them in t

y flow of cash, winning perfect love, invoking the secret forces of nature, and much more. nothing is held back, nothing is concealed- it s all placed right in your hands, ready to be used for such things as arousing passion in another, making money appear as if from out of thin air, attracting the opposite sex and much, much more. in reading these words you will learn many ancient secrets of the occult. no matter whether you believe me or not, the magic behind these words will awaken racial memories of a time long ago when this secret knowledge was free to every man and woman who sought< it. secrets of witchcraft you have a power within you that can be woken. it is the same power that you can use to work any magic you want. many witches work alone and with just as good results using the m

agic, were most specific in what they said about the art and practice of magic. dark forests, secluded caves, abandoned ruins, or upon the seashore beneath a full moon were considered as ideal places to work magic. you do not have to do anything so elaborate. some space and a few minutes of your time each day is all that is required for you to work magic. secrets of money magic this aspect of the occult is one of the most popular. when you use it, in effect, you bring money out of thin air. you can begin to receive a seemingly endless flow of cash into your life and start money flowing to you faster than you can spend it. in chapter 3, you are going to discover the secret of practical witchcraft and see how you can use spells and rituals to obtain money and material possessions. these spel

the eternal story of men chasing women, and vice versa, it should always be remembered that witchcraft and sex magic have seduced more members of the opposite sex than any amount of good looks, intelligence or position. sex magic can influence and attract the opposite sex like nothing else can. it can compel a girl to introduce herself to a man in whom she had no previous interest. the secret of occult ribaldry is revealed in chapter 4. there you will see how to cause any young girl, however prudent she may be, to become maddened and inflamed with lust. secrets of the cabala< it is said that god created the world by pronouncing the tetragrammaton correctly and it is regarded as the ultimate magical word of power. the tetragrammaton is an essential part of the cabala, a form of mysticism t

rets of the spirit world is there a place of coming together between the living and the dead? an essential part of the esoteric arts is communicating with the spirit world. this is something that occultists have been doing since the beginning of time, and now you can join their ranks. the secret of contacting the spirit world is disclosed in chapter 6. there you ll see how you can make a powerful occult tool in minutes, and use it to make direct contact with the invisible inhabitants of the next dimension to get fast, truthful answers about what lies ahead. here, too, is the meaning of signs and omens, divining the future with dice, and a most unusual psychic technique that will enable you to actually see the invisible world around you. what will you see in this way? that i leave you to fi

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

a. woodford, who have studied exclusively the simplest forms and professional intention of their symbolism masons' marks believe that while these were originally simply alphabetical and numerical, they subsequently took on esoteric and symbolic meaning. they feel that, at least during the middle ages if not during all eras in the history of building, the marks constituted the external signs of an occult organization. drawn from geometry, they form a kind of universal alphabet, which, outside of some international variations, was a language that all workers could understand.7 the symbolism in architecture, sculpture, and stained glass, which was the work of artists under the direction of the clerics, was the expression of science and philosophy, akin to that of alchemists and hermeticists

NECRONOMICON ALAZIF

rse of the elder lords shall be upon him and draw him forth beyond the gate where he shall abide until he be summoned. editor's note: included on this page are a number of sigils and a magic circle. these illustrations are not in the manuscript but were referenced from other texts, including, but not limited to; key of solomon (see additional ms. 36,674, british museum library) and three books of occult philosophy- cornelius agrippa. they are therefor not included in this version. to conjure of ye globes know ye that the globes of yog-sothoth be thirteen in number, and they be the powers of the parasite-hoard which are his servitors and doeth his bidding in ye world. call them forth whenever thou shall have need of anything and they shall grant their powers unto ye when ye shall call them

e. he hath sixty legions and telleth the secrets of time yet to come. eligor is the fourth spirit; he appeareth like a red man with a crown of iron upon his head. he commandeth likewise sixty legions and giveth the knowledge of victory in war, and telleth of strife to come. the fifth spirit is called durson and hath with him twenty-two familiar demons and appeareth like a raven. he can reveal all occult secrets and tell of past times. the sixth is vual his form is of a dark cloud and he teacheth all manner of ancient tongues. the seventh is scor, who appeareth like a white snake, he bringeth money at your command. algor is the eighth spirit, he appeareth in the likeness of a fly. he can tell of all secret things and granteth the favours of great princes and kings. the ninth is sefon. he ap

NEW WORLD ORDER OR OCCULT SECRET DESTINY

read the path of transfiguration leading to ye ultimate angle. open up the abyss gate by the ninefold affirmation (thus: zenoxese, pioth, oxas zaegos, mavoc nigorsus, bayar! heecho! yog-sothoth! yogsothoth! yog-sothoth! al azif page 17 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 make ye the sigil of transformation and step thou forth into ye grgnew world order or occult secret destiny? terry melanson (conspiracyarchive.com) the new age movement and service to the plan the new world order as envisioned by the elite is hardly a recent undertaking. their s is a philosophy rooted in ancient occult traditions. success is near, and the infiltration of society by new age occultism is the reason for this success. the new world order has never been solely about wor

aking. their s is a philosophy rooted in ancient occult traditions. success is near, and the infiltration of society by new age occultism is the reason for this success. the new world order has never been solely about world government, rather, from the beginning its proponents have been privy to secret doctrines and it is a spiritual plan more than anything. if one failed to take into account the occult nature of the new world order, they would be remiss. the un and the new age have been bed-fellows since the beginning. america s secret destiny is the product of rosicrucian and freemason forefathers. the new atlantis as proposed in francis bacon s work is almost at hand. the ancient mysteries are being studied for illumination and enlightenment by the new world order s elite. not to mentio

ng the process of self-transformation that we can catch a glimpse of what part we are to play in national and global transformation. the mandala of the new world order and illuminati control. annuit coeptis he has blessed our beginning, novus ordo seclorum new order of the ages. the all-seeing eye of horus, the resurrected egyptian sun god, biblically refered to as lucifer, the angel of light. in occult doctrine it is thought that from the union of spirit and matter (the pyramid is made of stone, rock, and earth and represents the unconscious. the capstone is made of an immaterial substance light or spirit and is conscious, a new being a transformed being is created. the seal s reverse depicts a separation state in the separation of the eye the triangle. the pyramid exemplifies the initiat

of the plan. in the meaning of masonry, p.4, he writes: in this new aquarian age, when many individuals and groups are working in various ways for the eventual restoration of the mysteries, an increasing number of aspirants are beginning to recognize that freemasonry may well be the vehicle for this achievement he would be well proud, i m sure, of today s mainstream acceptance of those very same occult mysteries. another passage on page 46-47, proves the teaching of freemasonry is the same as new age beliefs: he begins his masonic career as the natural man; he ends it by becoming through its discipline, a regenerated man. this the evolution of man into superman was always the purpose of the ancient mysteries, and the real purpose of modern masonry is, not the social and charitable purpose

of the spiritual evolution of those who aspire to perfect their own nature and transform it into a more god-like quality. freemasonry, through its mysteries, will soon usher in a new world religion for the new world order. a modern day tower of babel and the ultimate unification of the world s religions. the new age welcomes these goals and looks to the light of masonry as its esoteric basis for occult initiation into the new world order. benjamin creme writes: the new religion will manifest, for instance,through organizations like masonry. in freemasonry is embedded the core or the secret heart of the occult mysteries, wrapped up on number, metaphor and symbol (the reappearance of the christ and the masters of wisdom p.87) freemason and co-founder of lucifer publishing company (now calle

ONYX TABLET OF SET

sure our name is in your community. common sense and safety prevail here, of course. in some communities you may be able to run an ad for the temple of set, when you feel you're ready to establish a local pylon. in other places you might see to it that books that mention us are on the shelves, or videos in the stores. still elsewhere you may be able to found or join a magic circle where different occult traditions can be discussed. 2. broaden your own initiation. your setian initiation will always be the *most* sacred *most* important aspect of your life, but that does not mean you should not seek to broaden your exposure to other schools. the iii is a teacher of the system, but his initiation is by no means finished, and he should have learned to turn anything into setian initiation. the

to the world- while linking the event with the eternal set network. this will not only allow you to tap into what is hidden in your domain, but it will make a very magical host for visiting setians, as well as giving you some fodder for lbm. 6. foster tolerance in your community to groups known as "other. if the temple gets bad press, have your pylon do a letter-writing campaign. or if your local occult bookstore will let you put out pamphlets, send an sase with a donation to amer and ask for some pamphlets to put out. 7. explain xeper to someone. you all know people in your life that would totally reject everything you say if you approached them wearing a pentagram. make it your job to explain as much of your philosophy to them as you can anyway. see if you can instill some of the ideas o

field work in the sciences, special forces training in the military, careers in music or art, training in the martial arts and so forth. note i don't say that they have to have mastered any of these things, just that they are actively looking for them. mastering some of them is a iv concern. this is related to #4. 3. magical curiosity. as we know "real" magical secrets are not to be found in the occult industry. they are third hand reporters on what might have worked in the past. the initiate must have the desire to get as the "real stuff" which could mean anything from pilgrimages, to learning new languages, to visiting university libraries. their approach is one of depth, rather than seeing how many occultnik books they can buy. this is related to #8. 4. quantifiable pride. we live in a

s those paths and people that have "one is the right way" attitude. it chooses between libertinage and asceticism, knowing that each is a distortion of the self. neither addiction nor abstinence are answers of a person that rules his or her life. 8. synthesis. he or she should be able to take useful aspects of life from a variety of sources- from their job, their education, books on seemingly non-occult subjects and so forth. this ability to build tools out of life is perhaps the greatest art an adept can show. this is related to #3! 9. cunning. the left hand path initiate always has an ace in the hole for any situation. he or she does not put all of his eggs in one basket, he or she has cunning, a type of knowing and thought formed by a complex but coherent constellation of attitudes and

y people apply to the temple of set, a large number of these gain admission. some of them are setians. the class that we make adept holds many of these setians as well as many who are not setian. our job is catch as many of the setians as we can, and help the talented nonsetians to decide to seek elsewhere (while hopefully holding a good opinion of the temple).the latter part of our job seeds the occult community with intelligent people that can recommend us and defend us against certain foolish allegations. onyx tablet: ot.o.4.14 temple of set author: don webb v date: march 26, 1998 ce revision: html revision: june 11, 1998 ce candidates to the temple will have all of the weaknesses of the world they come from. this does not mean that we should tolerate weaknesses, it means that we should

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

de the proper course of which his or her life would flow. often, clubs, orders and other thought trapping devices will trick the individual into accepting a code and "uniformation" of like minds. this should be in progress only for the means of an end, a goal in which progression and individual evolution is plausible. if this is not so, what would be the difference between the organization minded occult student and the christian church enthusiast? the essence of witchcraft in the current age seems slip and often unclear. wicca presents nature in a beautiful and deeply moving semblance, which in itself, is not entirely the case. nature is both beautiful, positive and light filled however also destructive, murderous, predatory and black. this is a significant balance point in which individua

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

f in accord with the old system.3. john yarker was the prime moving spirit of the rite in england. he was a masonic student of some repute and a writer of no mean ability. he seemed, however, to have a penchant for erratic quasi-masonic organizations, including the rite of swedenborg, of which he was supreme grand master for the united kingdom, the sat bhai of prague, and various other mystic and occult institutions. 3. he also signed himself f.s.sc (london. this was a pseudo-scientific b i c heredom albert pike& william l. cummings volume j, c a a b b i d the spurious rites of memphis and misraim figure g. patent issued on september b h, b j f f, by the last sovereign sanctuary of the rite of memphis in the united states (referred to in appendix c. the sovereign sanctuary transferred its

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

e rituals and teachings in 1937-40 as the first edition of this present work. later he sold the copyrights for this and most of his other books at that time to the aries press, and i purchased them in 1968 and brought out the second edition, with new material from regardie, in 1969. as sam webster points out in the epilogue to this fifth edition, this book has been the foundation for much of the "occult revival" of the last half of the twentieth century. it has provided resource materials for wicca, the new paganism, various magical groups, and for tens of thousands of serious students. and as cris monnastre points out in her introduction, it is now beginning to provide a structure into which modern psychology can flow to bring about a solution to the present world crisis which demands a d

t to give personal appreciation to israel regardie for having recognized in 1937 that the "time for secrecy" was over. the twentieth century is a time in which the knowledge of the past has to be brought forward and integrated into a new "common sense" upon which a new humanity can be built. once, years ago, when i first talked about buying the golden dawn copyrights from the aries press, another occult writer made a statement to the effect that no one could "own" this knowledge -for it all came originally from god! i think that concept describes exactly what we are dealing with: true spiritual technology, treat it as such! throughout this edition we have retained the original pagination so that references to the original four volume edition could still be identified. i have made correctio

ng 1983-84 he traveled to study with magickal practitioners scattered around the country. presently he is involved in generating grimoires for egyptian and thelemic magicks. as a poet and storyteller, he attends festivals and gatherings to share his art. george wilson, 39, b.a. philosophy, b.s. nursing. professionally was an rn with a psychiatric specialty. recently retired to devote full time to occult studies. a student of mysticism for 20 years "kabbalah led to g.d. obtained the golden dawn in 1970 and this was the focus of occult interests from that time on" currently engaged in projects focusing on color scales, the outer order rituals, and the generation of magic squares. ma dhyan anupassana, aka suzan wilson, born august 26, 1954, sannyasin of bhagwan shree rajneesh, has studied eas

to g.d. obtained the golden dawn in 1970 and this was the focus of occult interests from that time on" currently engaged in projects focusing on color scales, the outer order rituals, and the generation of magic squares. ma dhyan anupassana, aka suzan wilson, born august 26, 1954, sannyasin of bhagwan shree rajneesh, has studied eastern religion at san diego state university and practiced various occult systems since 1972. also a student and teacher of iyengar yoga. she is married to george wilson. they have three sons and plan to emigrate to new zealand as soon as possible where they will continue personal magickal work, writing, and teaching yoga. carl l weschcke, born september 10, 1930, b.s. in business administration, work toward doctorate in philosophy, d. ph. mag (honorary, certific

her of iyengar yoga. she is married to george wilson. they have three sons and plan to emigrate to new zealand as soon as possible where they will continue personal magickal work, writing, and teaching yoga. carl l weschcke, born september 10, 1930, b.s. in business administration, work toward doctorate in philosophy, d. ph. mag (honorary, certificate in clinical hypnosis. lifelong student of the occult, starting with theosophy, several years of work with crowley materials and as a correspondence student with the society of the inner light, study of jungian psychology and yoga. high priest in wicca, and administrator general aurum solis. president of llewellyn publications since 1960. david godwin, born in 1939 in dallas, texas, is a long-time student of esoteric lore. learned and knowledg

REGARDIE TALISMANS

symbolism, the more easy it is to attract the force other things coinciding, such as consecration at the right time, etc. in the west, talismans are traditionally inscribed with hebrew words and sentences demonstrating that the qabalah is a major influence or sometimes with latin or greek. no student should attempt to make any talisman without having familiarized himself in large measure with the occult and philosophical principles underlying the qabalah. then he will know something of the qabalistic tree of life and its philosophy. this will render unnecessary any protracted examination of those principles in this time and place. some of the books mentioned in the bibiliography provide sigils and pentacles on which are inscribed complex symbols and names whose graeco-hebrew and latin orig

d to those copied from this or any other text. chapter three words of power in the hermetic order of the golden dawn, a most interesting anachronism was employed to serve as the basis for the construction of sigils. it related to the old symbol of a rose upon a cross not necessarily a new symbol in itself. however, it is not any antecedently known type of rose-cross symbol. it has no parallels in occult or symbolic history. the novelty consisted of drawing the twenty-two hebrew letters in the petals of the rose according to the archaic attributions of the sepher yetzirah. they were placed in a certain order. the so-called twelve single letters, referred to the twelve signs of the zodiac, were placed in the outermost circle of rose petals. within this ring were the seven double letters attr

RELIGIOUS TENANTS OF THE YEZIDI

ibutions in the shape of free-will offerings, and he commissions deputies to the more distant provinces for the same purpose. the yezeedees believe him to be endued with supernatural powers, and his mediation is often sought to heal obstinate diseases in men and cattle, to make the barren fruitful, to crown a journey or other undertaking with success &c. which he affects to do by charms and other occult means. mohammed, mr. rassam's kawass, or orderly, who is a strict and sincere mussulman, and cordially hates all unbelievers, especially such as possess no books, assured me that his wife miriam, originally a yezeedee, was cured of epilepsy by sheikh n sir. he had tried the native physicians, the piety of the moollahs, and afterwards the skill of an able frank surgeon, who treated her for s

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

ary world, being all subordinate the one to the other. this isrituals of the societas rosicrucianis in angliaphilosophus45 the rosaic doctrine; knowing we are clothed in the enchanted armour off the spirit.the first four grades of this rosaic system constitute the first order, and are the 'lesser mysteries',the three that succeed them belong to the second order and are the 'greater mysteries'.the occult philosophers, to whom we are now about to commit you in their private laboratory, willrequire your earnest attention and thoughtful consideration, but that you may be admitted andrecognised by them, it is essential you should be provided with our secret investiture.sign: look upward, sweep a circle over the head with right forefinger and point to its centre.token: make a circle on opponent2

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

on the blackened visage of the assyrian or egyptian sphinx, in the monstrous or marvellous paintings which interpret to the faithful of india the inspired pages of the vedas, in the cryptic emblems of our old books on alchemy, in the ceremonies practised at reception by all secret societies, there are found indications of a doctrine which is everywhere the same and everywhere carefully concealed. occult philosophy seems to have been the nurse or god-mother of all intellectual forces, the key of all divine obscurities and the absolute queen of society in those ages when it was reserved exclusively for the education of priests and of kings. it reigned in persia with the magi, who perished in the end, as perish all masters of the world, because they abused their power; it endowed india with t

es and governed all minds, either by curiosity or by fear. for this science, said the crowd, there is nothing impossible, it commands the elements, knows the language of the stars and directs the planetary courses; when it speaks, the moon falls blood-red from heaven; the dead rise in their graves and mutter ominous words, as the night wind blows through their skulls. mistress of love or of hate, occult science can dispense paradise or hell at its pleasure to human hearts; it disposes of all forms and confers beauty or ugliness; with the wand of circe it changes men into brutes and animals alternately into men; it disposes even of life and death, can confer wealth on its adepts by the transmutation of metals and immortality by its quintessence or elixir, compounded of gold and light. such

ansmutation of metals and immortality by its quintessence or elixir, compounded of gold and light. such was magic from zoroaster to manes, from orpheus to apollonius of tyana, when positive christianity, victorious at length over the brilliant dreams and titanic aspirations of the alexandrian school, dared to launch its anathemas publicly against this philosophy, and thus forced it to become more occult and mysterious than ever. moreover, strange and alarming rumours began to circulate concerning initiates or adepts; they were surrounded every where by an ominous influence, and they destroyed or distracted those who allowed themselves to be beguiled by their honeyed eloquence or by the sorcery of their learning. the women whom they loved became stryges and their children vanished at noctur

the sacred records of the christians there are two texts which the infallible church makes no claim to understand and has never attempted to expound: these are the prophecy of ezekiel and the apocalypse, two kabalistic keys reserved assuredly in heaven for the commentaries of magian kings, books sealed as with seven seals for faithful believers, yet perfectly plain to an initiated infidel of the occult sciences. there is also another work, but, although it is popular in a sense and may be found everywhere, this is of all most occult and unknown, because it is the key of the rest. it is in public evidence without being known to the public; no one suspects its existence and no one dreams of seeking it where it actually is. this book, which may be older than that of enoch, actually has never

nherent causes in the social and hierarchic constitution of christian sacerdotalism. the church ignores magic for she must either ignore it or perish, as we shall prove later on; yet she does not recognize the less that her mysterious founder was saluted in his cradle by three magi that is to say, by the hieratic ambassadors of the three parts of the known world and the three analogical worlds of occult philosophy. in the school of alexandria, magic and christianity almost joined hands under the auspices of ammonius saccas and of plato; the doctrine of hermes is found almost in its entirety in the writings attributed to dionysius the areopagite; synesius outlined the plan of a treatise on dreams, which was annotated subsequently by cardan, and composed hymns that might have served for the

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

isfied with what we tell you: act for yourself. h we have to deal here with works of relative omnipotence, with the means of laying hold upon the greatest secrets of nature and compelling them into the service of an enlightened and inflexible will. most known magical rituals are either mystifications or enigmas, and we are about to rend for the first time, after so many centuries, the veil of the occult sanctuary. to reveal the holiness of mysteries is to provide a remedy for their profanation. such is the thought which sustains our courage and enables us to face all the perils of this enterprise, possibly the most dangerous which it has been permitted the human mind to conceive and carry out. magical operations are the exercise of a natural power, but one superior to the ordinary forces o

uently divine her harmonies and are more instructed in their simple good sense than doctors, whose natural discernment is falsified by the sophistries of the schools. true practical magicians are found almost invariably in the country, and are frequently uninstructed persons and simple shepherds. furthermore, certain physical organizations are better adapted than others for the revelations of the occult world. there are sensitive and sympathetic natures, with whom intuition in the astral light is, so to speak, inborn; certain afflictions and certain complaints react upon the nervous system and, independently of the concurrence of the will, may convert it into a divinatory apparatus of less or more perfection. but these phenomena are exceptional, and generally magical power should and can b

e of this law. to polarize action and impart to the agent a bisexual and alternate force is a method still unknown and sought vainly for directing the phenomena of magnetism at will. highly trained judgement and great precision in the interior movements are required to prevent confusion between signs of magnetic inspiration and those of respiration. we must be perfectly acquainted, moreover, with occult anatomy and the special temperament of the persons on whom we are operating. bad faith and bad will in subjects constitute the gravest hindrance to the direction of magnetism. women above all. who are essentially and invariably actresses, who take 18 the ritual of transcendental magic pleasure in impressing others so that they may impress themselves, and are the first to be deceived when pl

ould experience at the same time, but in a contrary sense, that is, with a wholly opposite alternative. the pentagram, or sign of the microcosmos, represents, among other magical mysteries, the double sympathy of the human extremities with, each other and with the circulation of the astral light in the human body. thus, when a man is represented in the star of the pentagram, as may be seen in the occult philosophy of agrippa, it should be observed that the head corresponds in masculine sympathy with the right foot and in feminine sympathy with the left foot; that the right hand corresponds in the same way with the left hand and left foot, and reciprocally of the other hand. this must be borne in mind when making magnetic passes, if we seek to govern the whole organism and bind all members

s of wrath or severity must be tempered by those of beneficence and love. if the will of the operator be ever at the same tension and directed along the same line, great weariness will ensue, together with a species of moral impotence. thus, the magus should not live altogether in his laboratory, among his athanors, elixirs and pantacles. however riveting be the glance of that circe who is called occult power, we must be able to confront her on occasion with the sword of ulysses, and resolutely withdraw our lips for a time from the chalice which she offers us. a magical operation should be followed by a rest of equal length and a distraction analogous but contrary in its object. to strive continually against nature in order to rule and conquer her is to risk reason and life. paracelsus dar

ROBERT KIRK WALKER BETWEEN WORLDS

be traced back to primal roots, to cultures in which the relationship between humanity and the land are paramount. yet within such a relationship is the seed of religion, metaphysics, philosophy, and complex systems of magical psychology. such systems persisted in various forms from ancient times, and have reappeared from the renaissance through to the present day. the modern popular interest in 'occult' matters is founded upon such traditions, though sometimes in a corrupt and trivialized form. to examine kirk we should not assume that we are dealing only with folklore in the sense of literary preservation or a collection of specimens of gaelic superstitions: we are dealing with a living person who experienced and attempted to formulate the knowledge of another world. kirk saw this world

asure (in england and wales, and to develop more arcane arts pertaining to metaphysics and magic. he also drew up the maps used by the early explorers and adventurers sailing to america, based upon his navigational skills and his researches into the lost continent of atlantis, which he assumed to be america itself it seems very likely, though we have no proof, that his extensive cryptographic and occult skills were used, when in europe, to pass information back to england, and perhaps to 'overlook' or spy at a distance upon the enemies of the crown from his english house at mortlake, and report privately to elizabeth. we may set aside the discussion about the reality or delusion of dee's activities, as this has been extensively covered elsewhere.[4] http//www.dreampower.com/kirk_wbw/pg_1.h

very close to vulnerability to such charges at times, not because he is truly supporting paganism, but because his argument leads always towards religious tolerance and a theosophical or perennial spiritual viewpoint. nothing is more hateful to the extremist than tolerance and compassion. we find more than an echo of this situation in modern attacks by religious fundamentalists upon the esoteric occult and new age movements, which seek, as did kirk, to find a unity out of diversity, rather than to perpetuate a hostile and divisive enforced religion. there are times, of course, when we might wish that our modern esoteric revivalists could demonstrate even a fraction of kirk's clarity of thought and strength of spiritual conviction and discipline. introduction 12 fundamental concepts in: th

RUBY TABLET OF SET

ading. even though the author may not have consciously intended to convey a certain meaning, that author's higher self may have influenced the writing in such a way as to symbolically give a specific message in the writing. these messages remain hidden except for those who can perceive and understand them. on the other side of the scale, if our writings are read by someone totally unfamiliar with occult symbolism, then the message can be totally lost, and the reader may never see it. symbolism can be visual (examples are the pentagram of set, pictures of the egyptian neters, etc, and verbal (the closing we use on our letters "xeper and remanifest, is a statement and reminder of our dedication to this formula, a way of developing and keeping the habit of xeper and remanifestation going stro

bible of the handedness metaphor as a student of the black arts, i knew of the terms "left hand path" and "right hand path" long before encountering the temple of set. these terms provoked my curiosity. after looking into them as they are used by traditional occultists, i turned to psychology for deeper understanding. the use of handedness terminology to designate entire segments of political and occult thought is profoundly related to the lateral specialization of brain function. i've heard explanations for the bad rap taken by lefthanders that involve deceit (being able to use a weapon skillfully in the left hand when most people display an open right hand as a sign of nonagression) and hygiene (in the days before toilet paper. but this doesn't go far enough. because speech is the major

ing with personal problems. there are several hundred psychically-oriented bodies in the u.s. the two considered here grow out of this general background, and are not directly related to other bodies. magick magick (not "magic" which is considered a stage performer's art and not a religion) groups have experienced considerable growth since the 1960s. these groups are distinguished by their use of occult practices (astrology and divination) and magick (the ability to willfully change the world by manipulating the cosmic forces. while like the psychic dimension, magick is as old as known history. its contemporary revival, however, began in the early 1900s. the most popular form of magical religion, neo-paganism, is a nature-oriented religion based on the worship of male-female polarity, the

emy quantico, virginia 22135 date: january, 19921 html revision: oct 07, 1997 ce subject: ritual child abuse reading list: o "stranger danger" o intrafamilial child sexual abuse o return to "stranger danger" o the acquaintance molester o satanism: a "new" form of "stranger danger. law enforcement training. definitions o what is ritual? o what is "ritual" child abuse? o what makes a crime satanic, occult, or ritualistic? o dynamics of cases o characteristics of multidimensional child sex rings o scenarios o why are victims alleging things that do not seem to be true. alternative explanations o pathological distortion o traumatic memory o normal childhood fears and fantasy o misperception, confusion, and trickery o overzealous intervenors o urban legends. do victims lie about sexual abuse an

yzing violent crime, many professionals contact the behavioral science unit for assistance and guidance in dealing with violent crime, especially those cases considered different, unusual, or bizarre. this service is provided at no cost and is not limited to crimes under the investigative jurisdiction of the fbi. in 1983 and 1984, when i first began to hear stories of what sounded like satanic or occult activity in connection with allegations of sexual victimization of children (allegations that have come to be referred to most often as "ritual" child abuse, i tended to believe them. i had been dealing with bizarre, deviant behavior for many years and had long since realized that almost anything is possible. just when you think that you have heard it all, along comes another strange case

SABBATIC KABALA OF THE CROOKED PATH

of sorcery has been left out tho u, or rather has not been clearly stated. that is the influence of what might be named as the charge or the stellar fluidity that must enter the ritual and electrify the effects, also known as the azoth. this is quoted later in the text in the following well-compromised extract "magick is the transmutability of the quintessence of all nature called azoth (supreme occult agency of change. cell 0 being the aat of the 1st and 12th letter of the sacred alphabet this aat is the first cell of power associated with the letters a and l (ayin and lamed. this cell inhabits the ancient one of spirit which in this case can be assimilated with the vast powers of the black man of the sabbath or apethiui. the basic principle of the black mans function is to be found in t

also that this journey is undertaken with the help of the horned one, the ox and his tool the goad. this should in itself compromise a warning of not embarking on this journey towards the airy houses of ultimate self-hood unless the desired balance already has been achieved under the venusian influence of lady libra. the influences of the fool, apethiui is as said both rewarding and cursing. the occult laws considering justice must be taken into account as it is formulated in the saying of the witches: may the blessing, curse and cunning be cell 1 being the aat of the 2nd and 13th letter of the sacred alphabet "all worship is soliliquy. in this house we enter the world of water, the way of manifestation. elemetal spirits as well as les loa prefer the watery way of entering mundane conditi

s aat signifies the hand, eye, phallus and mouth. followed by the formulaes of understanding for the symbolism and cultivation of the vessel. this vessel is reflected in the tetragrammaton of the four sacred letters of the name of god. this discussion will remain hinted towards in favour of a short exposition of the components of the vessel, or rather the kind of fuels necessary to effectuate the occult arte in the hand of the divine artist. firstly the elements are represented through this four-fold exposition, when properly adjusted it construct the fifth from the mage, who then becomes the sum of the four into the fifth and the one. therefore this cell acts as the window, in accordance with the symbolism in the fifth letter heh. properly enough heh is also connected to the star or the p

volva and was considered a seer or a sybill, the oracle made manifest in the flesh of the crone, which suggest the oracular nature within this aat, reflected through the use of the portals of the moon. cell 6 being the aat of the 7th and 18th letter of the sacred alphabet this cell is a discourse upon the double will and the divided twins as found in the mystery of the androgyne also known in the occult communities as baphomet. i am her as i am he (p. 241. this cell connects with the supposed mysteries of the templars and the vapours of demolay can be sensed in its discourses of the twin vessels and the construction of the stone-god. the physical representation of the god or famulus are integrated as an important and crucial part on the crooked road towards the light of the midnight-vale

241. this cell connects with the supposed mysteries of the templars and the vapours of demolay can be sensed in its discourses of the twin vessels and the construction of the stone-god. the physical representation of the god or famulus are integrated as an important and crucial part on the crooked road towards the light of the midnight-vale. this technique was employed by the german reuss-derived occult group in the concept of the gotos. a title assigned to the highest degree of the order, but also reminiscent of the physical representation of the orders egregoric spirit. the flavour in this cell is solar and phallic but it androgynity suggest otherwise- that this cell is a rehearsal ground for the phallic manifestation to come and through this it connects with the stellar influences hidde

SALMANRUSHDIE THESATANICVERSES

to wear down the frontiers between the worlds, he had run clear out of his skin and into the arms of his wife, to whom he had proved, once and for all, the superiority of his love. some migrants are happy to depart. babasaheb mhatre sat in a blue office behind a green door above a labyrinthine bazaar, an awesome figure, buddha-fat, one of the great moving forces of the metropolis, possessing the occult gift of remaining absolutely still, never shifting from his room, and yet being everywhere important and meeting everyone who mattered in bombay. the day after young ismail's father ran across the border to see naima, the babasaheb summoned the young man into his presence "so? upset or what" the reply, with downcast eyes: ji, thank you, babaji, i am okay "shut your face" said babasaheb mhat

ht. it was during this period- she had thought, mistakenly, that he was visiting prostitutes- that he became involved with politics, and not just any old politics, either, oh no, mister brainbox had to go and join the devils themselves, the communist party, no less, so much for those principles of his; demons, that's what they were, worse by far than whores. it was because of this dabbling in the occult that she had to pack up her bags at such short notice and leave for england with two small babies in tow; because of this ideological witchcraft that she had had to endure all the privations and humiliations of the process of immigration; and on account of this diabolism of his that she was stuck forever in this england and would never see her village again "england" she once said to him "i

vision, could be heard all the zeal and authority of the old witchflnder-general, and it was only on account of that voice of a twentieth-century gloriana that her campaign was not laughed instantly into extinction _new broomstick needed to sweep out witches. there was talk of an official inquiry. what drove jumpy wild, however, was pamela's refusal to connect her arguments in the question of the occult policemen to the matter of her own husband: because, after all, the transformation of saladin chamcha had precisely to do with the idea that normality was no longer composed (if it had ever been) of banal "normal" elements "nothing to do with it" she said flatly when he tried to make the point: imperious, he thought, as any hanging judge. o o o after mishal sufyan told him about her illegal

, and then retreated to a high tower of her palace, where news reached her of the destruction of the al-lat temple at taif, and of all the statues of the goddess that were known to exist. she locked herself into her tower room with a collection of ancient books written in scripts which no other human being injahilia could decipher; and for two years and two months she remained there, studying her occult texts in secret, asking that a plate of simple food be left outside her door once a day and that her chamberpot be emptied at the same time. for two years and two months she saw no other living being. then she entered her husband's bedroom at dawn, dressed in all her finery, with jewels glittering at her wrists, ankles, toes, ears and throat "wake up" she commanded, flinging back his curtai

SAPPHIRE TABLE OF SET MAIN

erm "master" is one of preeminent honor in all of the artistic, religious, and philosophical pursuits of mankind. a master is one who comprehends, who knows, who possesses all skills. appropriately a master is regarded by others as a teacher, even though be may regard himself as a "student" of his calling. in magic and metaphysics, the master is one who understands those things which others call "occult" or "mysteries. he author: michael a. aquino vi temple of set date: march 10, xi html conversion: dec 7, 2000 ce subject: the master of the temple may be called a saint, a sage, a mahatma, a medicine man, a shaman, a witch doctor, or a philosopher. transculturally he is a master. within the initiatory arts of magic, the concept of the master has been most precisely formulated to date by ale

s a school where people hold high grades and fancy titles, but work for minimum wage and live with their folks- run, don't walk away *initiation is about being true* we sadly live in a world where oaths are taken very lightly. the idea that one should get beyond infantilism and actually seek to yoke themselves to ideals- even self-chosen ideals- is a bit quaint. yet people who will join and leave occult societies at the drop of a hat, lie to their spouses, and betray their friends, often actually expect their words and deeds to have some weight in the spiritual world. they don't have enough discipline to stick with anything tough, yet expect their spells to accomplish the impossible. if a person can't be true to a path for a year, what possible chance do they have at personal immortality?

what possible chance do they have at personal immortality? if a person can't stand by a friend in trouble, what chance of their will doing anything out of the ordinary? they can't even do the ordinary. if a person can not be loyal to her school, how can she expect the many parts of herself to be loyal to her greater goals *initiation is about specialization, not generality. this is the secret the occult industry would rather you not know. the occult industry has a vested interest in people not becoming deeply interested in anything. they want to promote a myth that you are somehow a better person if you have wide-ranging interests. you know a little of this and a little of that. real self-change doesn't work that way. the parts of yourself that you really need to change are pretty entrench

many books than to write books. it is very hard to write good books. it is harder still to develop oneself to the level that one can transmit information by means other than words, and even harder still to renounce your power over those you teach for a greater power of then letting them teach you. but this is the way real initiation works, which is a long way from the day you first walked into an occult shop and bought a silly book that began to suggest that maybe things are not as they seem. it is the difference between reading about the illuminati and being the illuminati. in the ultimate analysis *initiation is about thinking the right thoughts at the right time* this very simple (and easy-sounding) dictum is the toughest thing in the world to learn. we all have failed by having an idea

SAPPHIRE TABLET OF SET

erm "master" is one of preeminent honor in all of the artistic, religious, and philosophical pursuits of mankind. a master is one who comprehends, who knows, who possesses all skills. appropriately a master is regarded by others as a teacher, even though be may regard himself as a "student" of his calling. in magic and metaphysics, the master is one who understands those things which others call "occult" or "mysteries. he author: michael a. aquino vi temple of set date: march 10, xi html conversion: dec 7, 2000 ce subject: the master of the temple may be called a saint, a sage, a mahatma, a medicine man, a shaman, a witch doctor, or a philosopher. transculturally he is a master. within the initiatory arts of magic, the concept of the master has been most precisely formulated to date by ale

s a school where people hold high grades and fancy titles, but work for minimum wage and live with their folks- run, don't walk away *initiation is about being true* we sadly live in a world where oaths are taken very lightly. the idea that one should get beyond infantilism and actually seek to yoke themselves to ideals- even self-chosen ideals- is a bit quaint. yet people who will join and leave occult societies at the drop of a hat, lie to their spouses, and betray their friends, often actually expect their words and deeds to have some weight in the spiritual world. they don't have enough discipline to stick with anything tough, yet expect their spells to accomplish the impossible. if a person can't be true to a path for a year, what possible chance do they have at personal immortality?

what possible chance do they have at personal immortality? if a person can't stand by a friend in trouble, what chance of their will doing anything out of the ordinary? they can't even do the ordinary. if a person can not be loyal to her school, how can she expect the many parts of herself to be loyal to her greater goals *initiation is about specialization, not generality. this is the secret the occult industry would rather you not know. the occult industry has a vested interest in people not becoming deeply interested in anything. they want to promote a myth that you are somehow a better person if you have wide-ranging interests. you know a little of this and a little of that. real self-change doesn't work that way. the parts of yourself that you really need to change are pretty entrench

many books than to write books. it is very hard to write good books. it is harder still to develop oneself to the level that one can transmit information by means other than words, and even harder still to renounce your power over those you teach for a greater power of then letting them teach you. but this is the way real initiation works, which is a long way from the day you first walked into an occult shop and bought a silly book that began to suggest that maybe things are not as they seem. it is the difference between reading about the illuminati and being the illuminati. in the ultimate analysis *initiation is about thinking the right thoughts at the right time* this very simple (and easy-sounding) dictum is the toughest thing in the world to learn. we all have failed by having an idea

SATANGEL

y with acts of malice and spite. the fourth book of agrippa this text has for centuries remained a favourite amongst country wizards. however, the claim that its author is none other than cornelius agrippa is generally accepted as spurious. agrippa did write and publish, however, and his works include on the vanity of the sciences, 1530. in this he attacked the wisdom of the sciences exoteric and occult, expounding the view that these schools simply served to show how little about the world we really know. for this he was jailed for one year on a charge of heresy. upon his release, he produced another book on occult philosophy, completely contradicting the opinions he wrote of previously. grand grimoire french, dated perhaps from around the 17th century, with many spurious forgeries bearin

by means of the blasting rod (wand, the second dealing exclusively in the making of pacts. it is the most classical of all grimoire, and that most likely to have inspired the story of faust. the black pullet rome, probably late 18th century. also called the screech owl, or treasure of the old man of the pyramids. places particular emphasis on talismanic magick, and includes some great designs for occult jewellery. the heptemeron known otherwise as magical elements, attributed to peter de abano, dates probably from around the fifteenth century. it is thus not the work of the author claimed, who died in 1250. the work contains detailed and straight forward instructions by which spirits may be summoned and drawn into communication, and detailed concourse upon the subjects of geomancy and astr

l the hebrew patriarchs joined this order upon their arrival in heaven, although christian theologians obviously disagree on this point. their ruling prince is raphael. see ezekiel 1:13-19. the second circle middle triad the second triad are concerned with the dualistic nature of humanity in seeking the ultimate unity with god. as such they are closer to humanity, and more prone to corruption. in occult lore many are considered to be double agents, appearing both as angels and as devils. to the black magician or witch they are thus powerful allies. 4th choir: dominions also called dominations, lords, kuriotetes, and in hebrew lore hamshallim. considerd as channels of mercy residing in the second heaven, and according to dionysus regulate the angel s duties. its ruling lords are zadkiel, ha

hish, and before the fall, satan-el. 6th choir: powers the dynamis, potentiates and authorities, the first angels created by god. they inhabit the border between the first and second heavens. saint paul warns that the powers may be both good and evil. they act as guides to the soul, and their task is to transform the duality of mundane consciousness into a unity with divinity; see romans 13:1. in occult lore they act as guides upon the astral plane, coming to the aid of those deceased who might otherwise be unbalanced by the experience and drawn into insanity. their chief is cama-el, he who sees god, who exemplifies the nature of the powers in that he may be considered as benign and malign, and yet gains the favour of god. as kemu-el, he acts as mediator between the prayers of israel and t

ich carry the divine decrees. they are considered the most important intercessionaries between god and humankind and lead the forces of heaven in their constant struggle with the infernal legions. they are the seven angels that stand before god in revelations. the koran of islam recognises four but names only two- jibril (gabri-el, and micha-el. these two also appear in masonic and psuedo-masonic occult lore, accompanied by rapha-el and uri-el, as are summoned in the lesser rite of the pentagram. these are the four guardian angels. the other three are traditionally chosen from remi-el, sari-el, ana-el, ragu-el, razi-el and metatron. metatron according to rabbinical texts he is really the greatest angel of all. in christian texts he is variously called prince of the divine face, angel of th

SATANIC BIBLE

first step in research, i decided to watch and listen to him as an unidentified member of an audience. he was described in some newspapers as a former circus and carnival lion tamer and trickster now representing himself as the devil's representative on earth, and i wanted to determine first whether he was a true satanist, a prankster, or a quack. i had already met people in the limelight of the occult business; in fact, jeane dixon was my landlady and i had a chance to write about her before ruth montgomery did. but i had considered all the occultists phonies, hypocrites, or quacks, and i would never spend five minutes writing about their various forms of hocus-pocus. all the occultists i had met or heard of were white-lighters: alleged seers, prophesiers, and witches wrapping their supp

spiritual communication. lavey, seeming to laugh at them if not spit on them in contempt, emerged from between the lines of newspaper stories as a black magician basing his work on the dark side of nature and the carnal side of humanity. there seemed to be nothing spiritual about his "church. as i listened to lavey talk that first time, i realized at once there was nothing to connect him with the occult business. he could not even be described as metaphysical. the brutally frank talk he delivered was pragmatic, relativistic, and above all rational. it was unorthodox, to be sure: a blast at established religious worship, repression of humanity's carnal nature, phony pretense at piety in the course of an existence based on dog-eat-dog material pursuits. it was also full of sardonic satire on

uld be bought like groceries in a supermarket and used to conquer nations. the idea took shape in his head that contrary to what the christian bible said, the earth would not be inhereted by the meek, but by the mighty. in high school lavey became something of an offbeat child prodigy. reserving his most serious studies for outside the school, he delved into music, metaphysics, and secrets of the occult. at fifteen, he became second oboist in the san fransisco ballet symphony orchestra. bored with high school classes, lavey dropped out