Michael Wynn's Occult Reference Library
OCCULTIC,OCCULTISM

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DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

o 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 charles l'enfante(the designer, who was a freemason, laid out governmental center of washington, d.c, he planned more than just streets, roads, and buildings. he hid certain occultic magical symbols in the layout of u.s. governmental center. when these symbols are united they become one large luciferic, or occultic, symbol. washington d.c. an untrained eye might not see the luciferic connection in this map. the upper four points of the goathead represent the four elements of the world, fire, water, earth, and air. the bottom fifth point represents the spirit of lucife

it demonstrates, beyond a shadow of a doubt, that our leadership has knowingly and consistently been pursuing a hidden agenda which, when fully carried out, will mean the destruction of our nation(the u.s) as we know it today and the beginning of the biblical great tribulation. our leaders are currently calling this system the new world order! the u.s. capital building once they are hidden, these occultic symbols are thought to possess great power. the snake basilisk is "said to have the power to destroy all upon whom it looks. to a person who is not an occultist, they will have no concept of the true hidden meaning contained within the symbol. and that hidden purpose is to communicate certain meanings to other occultists while hiding this meaning from all non-occultists. the symbols that

while hiding this meaning from all non-occultists. the symbols that were interwoven into the design of governmental center, communicate tremendous power to the occultist while at the same time they hide the true meaning from nonoccultist. these symbols take on a life of their own, in the mind of the occultist, possessing great inherent power to accomplish the plans of the occultist. according to occultic/satanic doctrine, the upper four points of the goathead(left) represent the four elements of the world, fire, water, earth, and air. the bottom fifth point represents the spirit of lucifer. in the above photocopy of the goathead pentagram, the fifth point extends down into the mind of the goat, who represents lucifer. with all that as background, let us now begin our study of governmental

and in almost every case where it is used, the circle is intended to denote spirit, or spiritual forces. therefore, we can know with certainty that these circles of this pentagram were used to denote powerful spiritual forces. and, of course, these spiritual forces are from lucifer. map of washington d.c. with outlined luciferic design. but, there is much more symbolism expressed by the circle in occultic thought. the circle has also been used as a halo above a person's head, denoting that "he or she is in direct communication with the spiritual world. the circle has also been utilized to represent the sun, especially in spiritual terms, denoting spiritual light. but, the circle also is utilized as a symbol of the all-seeing eye. remember the all- seeing eye atop the pyramid on the america

the white house. notice that i did not arbitrarily draw these lines to center on the white house; rather, the white house is the precise point where the two lines formed by connecticut avenue flowing from dupont circle, and by vermont avenue flowing from logan circle, intersect. the meaning is all too clear. occultists planned for the white house to be controlled by lucifer in accordance with his occultic power and doctrine. the goathead.(for your reference) but, there is still more meaning expressed by this goathead pentagram. quickly look again at the photocopy of the devil's pentagram, as copied from goodman's magic symbol book. protruding from the middle top of the pentagram is a lighted candle, which is producing light. this physical light represents spiritual illumination. if this re

FREEMASONS SATANISM AND SYMBOLISM

t the book of revelation denigrates the "pomp and works" of satan, since the god of that book is known to hate satan. pike then says that these three books "are the completest embodiment of occultism [ibid] now, we understand that pike views the god of the apocalypse as being the opposite but equal to satan just as typical occultists believe and teach! secondly, doc marquis provides the esoteric, occultic, explanation. pike is also saying in this sentence that, in the previous 18 degrees, masons believed that god was the light-bearer, but now, in this 19th degree, pike is giving them new revelation. this insight completely squares with stated masonic policy of deliberately misleading masons in the lower degrees until they were really ready for the "truth" this is the truth- masonry worship

he first official seal of the united states after a design proposed by charles thompson, secretary of the continental congress. listen to the explanation from masonic author, manly p. hall, 33rd degree, k.t, in his book, the phoenix: an illustrated review of occultism and philosophy [before we begin, i find it highly interesting that hall would admit, by his use of this title, that freemasonry is occultic "among the ancients a fabulous bird called the phoenix is described by early writers. in size and shape it resembles the eagle, but with certain differences. the body of the phoenix is one covered with glossy purple feathers, and the plumes in its tail are alternately blue and red. the head of the bird is light in color, and about its neck is a circlet of golden plumage. at the back of it

f osiris, 1951, explains "when they [pagans] desired to express the renewal, or beginning, of the year, they represented it in the form of a door-keeper. it could easily be distinguished by the attributes of a key. at times, they gave it two heads, back to back. in time, this [back-to-back key symbol] became the double-headed eagle of symbolic masonry [p. 42] the triangle one of the most utilized occultic symbols is the triangle. a triangle with its point downward represents the deity and is called the deity's triangle, or the water triangle. with one point up, it is called the earthly triangle, pyramid triangle, or the fire triangle. these two definitions of the triangle are standard occult belief. they came from a masonic book, symbolism of the eastern star, by shirley plessner, clevelan

the dragon being identical beings is consistent with the bible, as the scripture says they both are symbols of satan [revelation 12:9] when masonic authors pike, hutchinson, churchward, and oliver identify masonry as coming from the druid religion, this admission is extremely damning "masons. admire the druids and some of them even claim that masonry came from druidism. of course, the druids were occultic priests, practiced astrology, and offered human sacrifices [dr. c. burns, masonic and occult symbols illustrated, p. 28] wonderful. this statement means that freemasonry practices both white magic and black magick witchcraft. the illuminati practices black magick witchcraft, and so will antichrist! albert pike then reveals that other mysteries' religions throughout the globe and at differ

MICHAEL WYNN THE SOUL TRAVELERS

ing of nations. this war is not likely to have a clear winner, but instead will exhaust all the parties involved, the superpowers in particular; such is its purpose. in the midst of devastation and at the height of despair, the human race will finally submit to a single authority. chapter 5- the good, the bad, and the ugly most things related in this chapter are compiled from numerous satanic and occultic sources, both obscure and well-known. you don t have to believe the things written here, simply believe that many in the occult believe them--michael wynn's "the soul travelers" 74 a reoccurring theme in mythology and the occult, is the concept of a god or goddess having multiple aspects. similar to how your guardian angel, guardian demon, and spirit are 3 aspects of you; one of those asp

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

y morning, and almost across the board you'll see morphing, power battles, occult. and that's intentional. movies coming out. basically, if a person is being influenced by their teaching, that person will learn to not trust their own instincts, their own feelings, their own body, their own perceptions. they will be looking outside for guidance. second of all, they will be moving towards a heavily occultic worldview- that leaning upon the occult is heavily encouraged. all you have to do is watch harry potter (pause- laughs) you know? dw: yeah, i mean, the whole idea that. sv (crosstalk) i mean, not to slam one of those potter movies, or the matrix. if you want to know pure illuminist philosophy, the matrix shows it. definitely. the entire philosophy. dw: oh yeah. right down with morpheus be

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

le, that photographers took shots of certain people as their hands, fingers, arms, and bodies were inadvertently in odd positions. a picture may be worth a thousand words, as the old chinese proverb says, but even pictures can be deceiving. and so, i leave it all up to you to decide, dear reader. do these proofs provide introduction 11 evidence of these peoples' involvement in nefarious, masonic, occultic, or magical activity or not? you be the judge. to help you make a decision, often included in the captions that accompany the photos and illustrations is commentary that helps one to better analyze the situation or scene that is pictured. when possible, i present evidence and information outlining the individual's membership in the masonic lodge, the rosicrucian order, or other globalist

ultic, or magical activity or not? you be the judge. to help you make a decision, often included in the captions that accompany the photos and illustrations is commentary that helps one to better analyze the situation or scene that is pictured. when possible, i present evidence and information outlining the individual's membership in the masonic lodge, the rosicrucian order, or other globalist or occultic groups, secret societies, and organizations. this is done as an aid to your independent decision-making. sometimes, i admit, it is difficult from the picture alone to ascertain whether a person, or persons, are displaying a masonic or other sign, or to tell for sure that an occultic pose or scene is being portrayed. again, the author does his best to offer up evidence, such as pages, exce

d all masons and other members of secret societies to meet me on neutral ground with neutral observers in a contest, a duel of wits, if you will, to see who knows more about the subject matter presented in this book. until such time as the critic accepts my challenge and is willing to publicly display that he knows as much or more about secret handshakes and grips, symbols, marks, logos and other occultic matters, i suggest that the critic shrink back to the shadowy confines of his masonic temple, synagogue, or shrine and refrain from empty, futile criticism. as for those skeptics and naysayers who get their kicks by pretending to know just know! that these things cannot be true, that "conspiracies" just do not exist and who maintain that anyone who even dares to mention the existence of a

rica has actually become a dangerous haven for mentally disordered psychopaths. the council on foreign relations, an illuminist organization, whose 3,000 members run almost every facet of our federal government, especially at the highest official level, is no doubt populated by a majority of psychopaths. the masonic order in the u.s.a. has some two million initiates who have voluntarily undergone occultic-laced rituals to be accepted as common brethren. the ranks of the masonic order are loaded, i believe, with dangerous psychopaths. the united nations organization, endorsed and funded by our congress, is a seething cesspool of unrepentant psychopaths. liars and deceivers psychopaths are inveterate liars and deceivers. in fact, they lie on an orwellian scale. if confronted with a situation

t in plain sight. well, this maxim certainly applies to the disordered, but somehow illogical, behavior of the men of the illuminati. it is not rational to do what these men do in public, in plain sight, yet they do it and expect to get away with it. and they do get away with it! or at least, they did, before this book was published revealing their unseemly, scripted, ritual behavior. why all the occultic ritual rigmarole? why do some of the world's richest and influential men take the risks they do in working their demonic magical acts in plain sight, so that they are pictured doing it in major newsmagazines and newspapers, on television, and in other avenues with huge potential audiences? edgar allen poe, the famous novelist of dark mood and mysterious suspense, once wrote a tale "perver

ABRAMELIN1

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 manuscript is divided into three books, each with its separate title page, surrounded by an ornamental border of simple design, in red and black ink, and which is evidently not intended to be symbolical in the slightest degree, but is simply the work of a conscientious cali

the magical operations described in the third book. he further admits that his first inclination to qabalistical and magical studies was owing to certain instructions in the secrets of the qabalah, which he received when young from his father, simon; so that after the death of the latter his most earnest desire was to travel in search of an initiated master. to the sincere and earnest student of occultism this work cannot fail to be of value, whether as an encouragement to that most rare and necessary quality, unshaken faith; as an aid to his discrimination between true and false systems of magic; or as presenting an assemblage of directions for the production of magical effects, which the author of the book affirms to have tried with success. especially valuable are the remarks of abraha

hy he warns lamech against the use of certain seals, pentacles, incomprehensible words, etc; because most of these being based on the secrets of the qabalah, their use by a person ignorant hereof might be excessively dangerous through the not only possible but probable perversion of the secret formulas 3 see appendix b. 4 born about 1250. introduction xi therein contained. any advanced student of occultism who is conversant with mediaeval works on magic, whether ms. or printed, knows the enormous and incredible number of errors in the sigils, pentacles, and hebrew or chaldee names, which have arisen from ignorant transcription and reproduction; this being carried to such an extent that in some cases the use of the distorted formulas given would actually have the effect of producing the ver

evil forces will be only too glad to revenge themselves on the operator for having disturbed them, should he incautiously quit the circle without having previously sent them away, and if necessary even forced them to go by contrary conjurations. i do not share abraham s opinion as to the necessity of withholding the operation of this sacred magic from a prince or potentate. every great system of occultism has its own occult guards, who will know how to avenge mistaken tampering therewith. introduction xviii at the risk of repeating myself i will once more earnestly caution the student against the dangerous automatic nature of certain of the magical squares of the third book; for, if left carelessly about, they are very liable to obsess sensitive persons, children, or even animals. abraham

se on the symbols of the third book. wherever i have employed parentheses in the actual text, they shew certain words or phrases supplied to make the meaning clearer. in conclusion i will only say that i have written this explanatory introduction purely and solely as a help to genuine occult students; and that for the opinion of the ordinary literary critic who neither understands nor believes in occultism, i care nothing. 87 rue mozart, auteuil, paris. introduction xix sound or power hebrew and chaldee letters numerical value* how expressed in this work by roman letters hebrew name of letter signification of name 1 a (soft breathing) 1 a aleph ox, also duke, or leader 2 b, bh (v) p 2 b beth house 3 g (hard, gh o 3 g gimel camel 4 d, dh (flat th) i 4 d daleth door 5 h (rough breathing) u 5

ABRAMELIN2

nded person wishing to make a pact with them to obtain magical force, i.e. a goetic magician as opposed to an initiate adept. 69 this is why in religious and magical writings such stress is laid on the importance of controlling the thoughts; which are as it were our prototypical speech and action in all matters of importance. modern thought-reading would alone suggest this to persons unskilled in occultism. 70 les esprits jugent parla denostre ignoranse et serendent plus reveches et ostinez. the initiate knows the value of an invocation written by himself, in harmony with and expressing exactly his will and idea. but this does not deny the utility of many of the conjurations handed down by tradition. 71 yet the advantage of its being in a language which you do not immediately associate wit

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

rworld; satan or shaitan, as he is known to the yezidis (whom crowley considered to be the remnants of the sumerian tradition. the list of similarities, both between lovecraft's creations and the sumerian gods, as well as between lovecraft's mythos and crowley's magick, can go on nearly indefinitely, and in depth, for which there is no space here at present. an exhaustive examination of crowley's occultism in light of recent findings concerning sumeria, and exegesis on lovecraft's stories, is presently in preparation and is hoped to be available shortly. until that time, a few examples should suffice. although a list is appended hereto containing various entities and concepts of lovecraft, crowley, and sumeria cross-referenced, it will do to show how the editor found relationships to be va

r of those called "witches" during the inquisition is an example of this, as well as the solemn and twisted- that is to say, purposeless and unenlightened- celibacy that the church espoused. for the orgone of wilhelm reich is just as much leviathan as the kundalini of tantrick adepts, and the power raised by the witches. it has always, at least in the past two thousand years, been associated with occultism and essentially with rites of evil magick, or the forbidden magick, of the enemy, and of satan. and the twisting, sacred spiral formed by the serpent of the caduceus, and by the spinning of the galaxies, is also the same leviathan as the spiral of the biologists' code of life: dna the goddess of the witches the current revival of the cult called wicca is a manifestation of the ancient se

ion) and went off, and has not been heard from again. at a crucial stage in the preparation of the manuscript, the editor was stricken with a collapsed lung and had to undergo emergency surgery to save his life. but, let us proceed with a description of the contents of the necronomicon: within these pages a series of myths and rituals are presented that have survive the darkest days of magick and occultism. the exorcisms and bindings of the famous maqlu text are here presented for the first time in english, although not completely: for the originals in their entirety were evidently not known to the author of the necronomicon, nor are they to present scholarship; the various tablets upon which they were written being cracked and effaced in many places, rendering translation impossible. the

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

lied; it was a passionately ecstatic sense of identity. in my third year at cambridge, i devoted myself consciously to the great work, understanding thereby the work of becoming a spiritual being, free from the constraints, accidents, and deceptions of material existence. i found myself at a loss for a name to designate my work, just as h. p. blavatsky some years earlier "theosophy "spiritualism "occultism "mysticism, all involved undesirable connotations. i chose therefore the name "magick" as essentially the most sublime, and actually the most discredited, of all the available terms. i swore to rehabilitate magick to identify it with my own career; and to compel mankind to respect, love, and trust that which they scorned, hated and feared. i have kept my word. but the time is now come fo

nes a hindu, the ultimate answer will be what the hindu imagines will best please the inquirer. the same difficulty appears in a grosser form when one receives a perfectly true reply, but insists on interpreting it so as to suit one's desires. the vast majority of people who go to "fortunetellers" have nothing else in mind but the wish to obtain supernatural sanction for their follies. apart from occultism altogether, every one knows that when people ask for advice, they only want to be told how wise they are. hardly any one acts on the most obviously commonsense counsel if it happens to clash with his previous intentions. indeed, who would take counsel unless he were warned by some little whisper in his heart that he was about to make a fool of himself, which he is determined to do, and o

the present aeon. unpublished "liber dcclxxvii (777. vel prolegomena symbolica ad systemam sceptico-mysticae viae explicandae, fundamentum hieroglyphicorum sanctissimorum scientae summae" a complete dictionary of the correspondences of all magical elements, reprinted with extensive additions, making it the 226 only standard comprehensive book of reference ever published. it is to the language of occultism what webster or murray is to the english language. the reprint with additions will shortly be published "liber dcccxi. energised enthusiasm" specially adapted to the task of attainment of control of the body of light, development of intuition and hathayoga. equinox ix, p. 17 "liber dcccxiii. vel ararita" an account of the hexagram and the method of reducing it to the unity, and beyond. u

ALEISTER CROWLEY MAGICK WITHOUT TEARS

to the stanzas of dzyan. little essays toward truth (formerly called the wine of the graal- a collection of 17 essays which constitute in themselves a complete system of initiation. magick in theory and practice- a complete work on magick, with appendices, the more important columns from 777, etc. 777- a complete dictionary of the correspondences of all magical elements. it is to the language of occultism what webster is to the english language. i n d e x magic without tears get any book for free ogabook 4 by aleister crowley part i meditation the way of attainment of genius or godhead considered as a development of the human brain issued by order of the great white brotherhood known as the a'.a "witness our seal" n "praemonstrator-general" diagram: a'.a. seal preliminary remarks existenc

ALEISTER CROWLEY EQ I 5

nos's confession. but father poulain is a jesuit. at this stage a reviewer wants to get up and stamp such people into pulp. but the hour is not yet, though ferrer's blood adds its cry to that of his fellow-martyrs. rather let us consider the good points in father poulain's poultice. he understand the mysticism of his own system fairly well, and his book forms a most useful document in comparative occultism. a. c. alchemy, ancient and modern. by h. stanley redgrave. a most admirable treatise on the little-understood and misunderstood science of alchemy. more, the only treatise. clarity and good sense mark every line. a book entirely essential to anyone who wishes to study the subject, and to understand (1) how the alchemists conceived of hierarchical monism (2) how they preserved mysticism

el glumley. one expects to see them in a still-life whose other ingredients are birches tied up with blue ribbons, and imitations of the inimitable. what, then, was my pleasure in finding this study of cagliostro a well- written and profoundly interesting book! the man problem of cagliostro's identity is discussed with marvellous power and fascination. mr trowbridge's review of eighteenth-century occultism is strikingly sane and intelligent. knowing nothing of the causes priori, he has judged by the effects, and these have not betrayed him. indeed, had mr trowbridge sworn secrecy to the modern illuminati, i am afraid that he might have his s..l 153 s..n across, and his b..s exposed to the s..g r..s of the s.n before now! i think mr trowbridge is too ready to assume that the initiations of

ALEISTER CROWLEY EQ I 5

nce. the last word in eccentricity. a prettily told fairy-story 'for babes and sucklings' has 'explanatory notes in hebrew and latin for the wise and prudent- which notes, as far as we can see, explain nothing- together with a weird preface in scraps of twelve or fifteen languages. the best poetry in the book is contained in the last section 'the stone of the philosophers' here is some fine work" occultism ramsey (william. astrologie restored: being an introduction to the general and chief part of the language of the stars, in four books, folio "fine "portrait by cross. calf, rebacked, fine copy" 1654 "4 4"s" glanvil (joseph. saducismus triumphatus: or full and plain evidence concerning witches and apparitions; with letter of dr. more on the same subject, and an authentick, but wonderful s

lin, while the account of the so-called observatory of sir philip derval in the "strange story" was, to some extent, copied from that of the magical oratory and terrace given in the present work. there are also other interesting points too numerous to be given here in detail. it is felt therefore that by its publication a service is rendered to lovers of rare and curious books, and to students of occultism, by placing within their reach a magical work of so much importance, and one so interestingly associated with the respective authors of "zanoni" and of the "dogma and ritual of transcendental magie" the magical squares or combination of letters, placed in a certain manner, are said to possess a peculiar species of automatic intelligent vitality, apart from any of the methods given for th

sation, imitation, the kabbalah, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle 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 reserve

he 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 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

ilt. 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 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 subje

ALEISTER CROWLEY EQUINOX EQ I 3 3

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 occultism cares for the vapourings of ralph waldo trine, the philosophising of the rev. r. j. campbell, the poetry of ella wheeler wilcox? the prototypes of these people are utterly, or almost utterl

nce; yet it ends finely_ our task is to learn "how to love_ and we refer the reader to mrs. synge's other books. chapter vi. is more about james. we love our william dearly, but we hate to see dogs trotting about with his burst waistcoat-buttons in their mouths. but the clouds life. we get ibsen, and browning, and blake; and end on the right note. oh that mrs. synge would come and take up serious occultism seriously; leave vague theorising and loose assertion, and her "larger whole" for our "narrow way" christobel wharton. the tragic life-history of the man william shakespeare. by frank harris. 7"s" 6"d" it has always been a source of harmless amusement, in our leisure hours, to watch our learned men grappling with shakespeare. to study him, the knower of man's heart, they have withered th

eproduced, are for sale at the offices of "the equinox" 124 victoria street, s.w "framed neatly in gold. price ten shillings "mr. neuburg's new volume of poems" ready in june. five shillings net. order through the equinox, the triumph of pan poems by victor b. neuburg in addition to "the triumph of pan" and many shorter poems, the volume will contain "the romance of olivia vane" a lyric sequence. occultism to the readers of "the equinox_ all who are interested in curious old literature 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. transcendental magic: its doctrine and ritual. by eliphas l vi (a complete translation of "dogme et rituel de la haute magie, with a biogra

ation, initiation, the kabbalah, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle 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 reserve

lin, while the account of the so-called observatory of sir philip derval in the "strange story" was, to some extent, copied from that of the magical oratory and terrace given in the present work. there are also other interesting points too numerous to be given here in detail. it is felt therefore that by its publication a service is rendered to lovers of rare and curious books, and to students of occultism, by placing within their reach a magical work of so much importance, and one so interestingly associated with the respective authors of "zanoni" and of the "dogma and ritual of transcendental magie" the magical squares or combination of letters, placed in a certain manner, are said to possess a peculiar species of automatic intelligent vitality, apart from any of the methods given for th

ALEISTER CROWLEY EQUINOX EQ I 4 2

e-innes. 6"s" rebman. a rattling good novel, with hundreds of incidents on every page, a hero and heroine who seldom talk in anything meaner than capitals, and a happy ending "wherever you are, there is my kingdom" he murmured, as he folded his beloved close against his heart. mr. brodie-kinnes belongs to what one may call the exoteric occult school 330 of novelists; one feels throughout that his occultism is the result of study and not of experience. that is why i say exoteric. although the style of the book is comparatively undistinguished, and sometimes lapses into actual slovenliness, mr. brodie-innes frequently attains beauty, and beauty of a positive and original kind. some of his sea-picture are quite fine. but the magic of style that renders arthur machen so marvellous is lacking "

would not prefer so occult a dish to a "bun- worry" with sisters helen and leila? from page one to one hundred and eighty this is all warrented pure, like the white and pink sugar mice on a christmas tree- quite wholesome for little children. not only can you meet the adepts but the adepts "lady friends; you might be in bloomsbury, but no such luck. polite conversation takes place upon "advanced occultism" which strongly reminds us of the pink and paunchy puddings of cadogan court. the lady adepts are bashful and shy, but always very proper. the monastery might be in lower tooting. the hero asks silly questions so as to give the adept the requisite opportunities of making sillier answers "i was rather reluctant to leave the presence of the ladies. the ladies permitted me to retire" outsid

ALEISTER CROWLEY EQUINOX EQ I 4 3

via vane. the first edition will be limited to two hundred and fifty 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 m

ew 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 plates" crown 4to "cloth" 21"s "net" the key of solomon gives full, clear, and concise instructions for talismanic and ceremonial magic, as well as for the practical part of occultism. besides seals, sigils, and magical diagrams, nearly 50 pantacles or talismans are given in the plates. among other authors both eliphas l vi and christian mention the "key of solomon" as a work of high authority, and the former especially refers to it repeatedly. jennings (hargrave. the rosicrucians, their rites and mysteries, fourth edition, revised, demy 8vo "with hundreds of illustra

lin, while the account of the so-called observatory of sir philip derval in the "strange story" was, to some extent, copied from that of the magical oratory and terrace given in the present work. there are also other interesting points too numerous to be given here in detail. it is felt therefore that by its publication a service is rendered to lovers of rare and curious books, and to students of occultism, by placing within their reach a magical work of so much importance, and one so interestingly associated with the respective authors of "zanoni" and of the "dogma and ritual of transcendental magie" the magical squares or combination of letters, placed in a certain manner, are said to possess a peculiar species of automatic intelligent vitality, apart from any of the methods given for th

sation, imitation, the kabbalah, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle 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 reserve

ALEISTER CROWLEY EQUINOX EQ I 6 2

nce, the last word in eccentricity. a prettily told fairy-story 'for babes and sucklings' has 'explanatory notes in hebrew and latin for the wise and prudent- which notes, as far as we can see, explain nothing- together with a weird preface in scraps of twelve or fifteen languages. the best poetry in the book is contained in the last section 'the stone of the philosophers' here is some fine work" occultism to the readers of "the equinox- all who are interested in "curious old" literature should write to frank hollings for his catalogue of over 1000 items. sent post free on receipt of name and address, and all future issues. a few selected items below. the book of ceremonial magic, including the rites and mysteries of goetic theurgy, sorcery, and infernal necromancy. in two parts. i. an ana

ation, initiation, the kabbalah, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle 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. 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 rendered into e

lin, while the account of the so-called observatory of sir philip derval in the "strange story" was, to some extent, copied from that of the magical oratory and terrace given in the present work. there are also other interesting points too numerous to be given here in detail. it is felt therefore that by its publication a service is rendered to lovers of rare and curious books, and to students of occultism, by placing within their reach a magical work of so much importance, and one so interestingly associated with the respective authors of "zanoni" and of the "dogma and ritual of transcendental magic" the magical squares or combinations of letters, placed in a certain manner, are said to possess a peculiar species of automatic intelligent vitality, apart from any of the methods given for t

e british museum, by s. liddell macgregor-mathers, author of "the kabbalah unveiled "the tarot" etc "with plates" crown 4to "cloth" 21"s. net" the key of solomon gives full, clear, and concise instructions for talismanic and ceremonial magic, as well as for performing various evocations; and it is therefore invaluable to any student who wishes to make himself acquainted with the practical part of occultism. besides seals, sigils, and magical diagrams, nearly 50 pantacles or talismans are given in the plates. among other authors both eliphas levi and christian mention the "key of solomon" as a work of high authority, and the former especially refers to it repeatedly- wants supplied. new publications supplied to order "out of print books sought for and reported" visitors to london who are in

ALEISTER CROWLEY EQUINOX EQ I 6

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 "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. crow

ilt. 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 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 subje

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

to them a realisation of the universality of the evolutionary process and its actuality; and to deal somewhat with the nature of the expanded states of consciousness and the enlarged life toward which all mankind is travelling. they thus were intended to serve as an introduction to the more detailed study and application of the laws of life and human unfoldment generally included in the term of "occultism" it will be observed that there is in this series a considerable amount of repetition, as each lecture briefly reviews the matters covered in the preceding addresses. as newcomers were present at each lecture in the series, it was found necessary on each occasion to present a bird's-eye view of the ground covered and the reasons for the position then taken. a further advantage was found

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

in the universe (b) all manifestation is of a septenary nature, and the central light which we call deity, the one ray of divinity, manifests first as a triplicity, and then as a septenary. the one god shines forth as god the father, god the son, and god the holy spirit, and these three are again reflected through the seven spirits before the throne, or the seven planetary logoi. the students of occultism of non-christian origin may call these beings the one ray, demonstrating through the three major rays and the four minor, making a divine septenary. the synthetic ray which blends them all is the great love-wisdom ray, for verily and indeed "god is love" this ray is the indigo ray, and is the blending ray. it is the one which will, at the end of the greater cycle, absorb the others in th

ven out. quite a number of people in the world today are aware of their existence independently of any particular school of thought, and the realisation that those whom they thus know personally are workers in a great and unified scheme of endeavour may encourage these real knowers to testify to their knowledge, and thus establish past all controversy the reality of their work. certain schools of occultism and of theosophical endeavour have claimed to be the sole repository of their teaching, and the sole outlet for their efforts, thereby limiting that which they do, and formulating premises which time and circumstance will fail to substantiate. they work most assuredly through such groups of thinkers, and throw much of their force into the work of such organisations, yet, nevertheless, th

will deal later with some of the lines of work that stretch before the adept if he passes away- 52- initiation, human and solar copyright 1998 lucis trust from earth service. after the fifth initiation the man is perfected as far as this scheme goes, though he may, if he will, take two further initiations. to achieve the sixth initiation the adept has to take a very intensive course in planetary occultism. a master wields the law in the three worlds, whilst a chohan of the sixth initiation wields the law in the chain on all levels; a chohan of the seventh initiation wields the law in the solar system. it will be apparent that, should he search these subjects with application, the student will find much that concerns him personally, even though the ceremony itself may be far ahead. by the

act of will for use in the three worlds. it has no material connection with the physical body. it is spiritual and ethereal and passes everywhere without let or hindrance. it is built by the power of the lower mind, of the highest type of astral matter. microcosm. the little universe, or man manifesting through his body, the physical body. monad. the one. the threefold spirit on its own plane. in occultism it often means the unified triad atma, buddhi, manas; spiritual will, intuition and higher mind, or the immortal part of man which reincarnates in the lower kingdoms and gradually progresses through them to man and thence to the final goal- 129- initiation, human and solar copyright 1998 lucis trust nirmanakaya. those perfected beings who renounce nirvana (the highest state of spiritual

octrine. triad. the spiritual man; the expression of the monad. it is the germinal spirit containing the- 131- initiation, human and solar copyright 1998 lucis trust potentialities of divinity. these potentialities will be unfolded during the course of evolution. this triad forms the individualised or separated self, or ego. viveka. the sanskrit "discrimination" the very first step in the path of occultism..is the discrimination between the real and the unreal, between substance and phenomenon, between the self and the not-self, between spirit and matter. wesak. a festival which takes place in the himalayas at the full moon of may. it is said that at this festival, at which all the members of the hierarchy are present, the buddha, for a brief period, renews his touch and association with t

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

in which the second aspect (the vishnu or dragon of wisdom aspect) is the sumtotal of existence in this the second system. the cells in their bodies are made up of the units of the human and deva evolutions in the same manner (only on a higher turn of the spiral) as the bodies of human beings are made up of living organisms, the various animated cells, or the lesser lives. this is a basic fact in occultism, and the relationship between the cells in the human vehicles, and the cells in the bodies of a heavenly man, will be productive of illumination if carefully studied. just as a human being has an originating source, the monad, and a semi-permanent vehicle, the causal body, but manifests through his lower principles (of which the dense physical is not one) so a heavenly man has an origina

remembered in connection with the major initiations of manas. nevertheless as they are the sumtotal of the third or brahma aspect their main sphere of influence is on the lowest or third division of the manifested universe or on the mental, astral, and physical planes. i would here suggest a third division of the major planes of the system which will hold much of interest for the real student of occultism. first logos..mahadeva..will aspect..first plane. second logos..vishnu..wisdom aspect..second, third, fourth. third logos..brahma..intelligence..fifth, sixth, seventh. in these five definitions of manas we have suggested scope for thought and much has been hinted at for those who have ears to hear. many more explanatory words might be spoken but we aim to start students thinking for them

ust through the abstract rays for the full and potent development of that inherent divinity. love demonstrates, through the concrete rays, the aspects of divinity, forming the persona that hides the one self; love demonstrates through the abstract rays in developing the attributes of divinity, in evolving to fullest measure the kingdom of god within. love in the concrete rays leads to the path of occultism; love in the abstract rays leads to that of the mystic. love forms the sheath and inspires the life; love causes the logoic vibration to surge forward, carrying all on its way, and bringing all to perfected manifestation. in system i, activity, desire for expression, and the impulse to move was the basic note. that activity produced certain results, certain permanent effects, and thus fo

nnection between the astral plane with its unified work, and the buddhic plane with the conscious harmony there experienced, that the astral body of man calls for the closest study and understanding. a link will be found through its medium with the buddhic plane and harmonious activity on the physical plane will be produced- 393- a treatise on cosmic fire copyright 1998 lucis trust the student of occultism should study carefully in this connection: a. the physical sun, and its relation to prana and the etheric body. b. the subjective sun, and its connection with the astral plane, with the kama-manasic principle, and the astral body. c. the central spiritual sun, and its relation to the spirit or atma in man.15(187) d. the heart of the sun, and its relation to the lower and higher mental bo

three by revolution become the seven and the ten; when the thirty million crores of deva lives repeat the revolution; when the central point is reached and reveals the three, the nine, and the inner blazing jewel, then is the circle of manifestation consummated, and the one again becomes the ten, the seven, the three and the point" herein lies the key to the mystic marriage, and to the student of occultism much may be revealed through the study of these pairs of opposites; it will cause the revelation of the process (in time and space) whereby this union and its fruit is consummated, and the resultant creation of the divine hermaphrodite is seen upon his own high plane. we must ever keep clearly in mind that we are dealing in this section with the evolutionary devas who are the positive li

ALICE A BAILEY05 THE LIGHT OF THE SOUL

factors. the great contribution of education (in schools, colleges, universities and other allied activities) has been to stimulate the mental bodies of men. it is all part of the great plan, working ever towards the one objective soul unfoldment. 4. wrong directions of the life currents. this is the effect produced in the etheric body by the inner turmoil. these life currents (for the student of occultism) are two in number: a. the life breath or prana, b. the life force or the fires of the body. it is the misuse of the life breath or wrong utilisation of prana that is the cause of eighty per cent of the present physical diseases. the other twenty per cent is produced through ill directed life force through the centres, and attacks primarily the twenty per cent of humanity which can be ca

rana, b. the life force or the fires of the body. it is the misuse of the life breath or wrong utilisation of prana that is the cause of eighty per cent of the present physical diseases. the other twenty per cent is produced through ill directed life force through the centres, and attacks primarily the twenty per cent of humanity which can be called mentally polarised. the clue for the student of occultism who aspires to liberation is not to be found in breathing exercises, however, nor in any work with the seven centres in the body. it will be found in an intense inner concentration upon rhythmic living and in the careful organisation of the life. as he does this, coordination of the subtler bodies with the physical body on the one hand, and with the soul on the other, will eventuate in t

rules must first be kept, and when his outer conduct to his fellowmen and his inner discipline of life is brought into line with these requirements, then he can safely proceed with the forms and rituals of practical yoga, but not till then. it is the failure to recognize this that leads to so much of the trouble among students of yoga in the west. there is no better basis for the work of eastern occultism than strict adherence to the requirements laid down by the master of all the masters in the sermon on the mount, and the self-disciplined christian, pledged to purity of life and unselfish service, can take up the practise of yoga much more safely than his more worldly and selfish yet intellectual brother. he will not run the risks that his unprepared brother takes. the words "internal a

ration of this along the lines of the conservation of energy, there is another angle from which the aspirant approaches the problem and that is the transmutation of the vital principle (as manifested through the physical organism) into the dynamic demonstration of it as manifested through the organ of sound, or creation, through the word, the work of the true magician. there is as all students of occultism know, a close connection between the organs of generation and the third major centre, the throat centre. this is apparent physiologically in the change of voice seen during the adolescent period. through the true conservation of energy and abstention from incontinence, the yogi becomes a creator on the mental plane through the use of the word and of sounds, and the energy which can be di

study of the parallelism in nature is of value here. ii. the astrological significance is also hinted at here in the three words "place, time, and number" in these words the universal triplicities must be recognized, and right control of the life currents must be seen to be related to karma, opportunity and form; there are certain words which when rightly understood give the key to all practical occultism and make the yogi a master of life. they are: sound. number. colour. form word. life. light. body and these are recognized as subject to the space-idea and the time-element. it should be borne in mind, in this connection, that "space is the first entity (secret doctrine i. 583) and that cyclic manifestation is the law of life. when this is recognized, the entity, expressing itself cyclic

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

ome of the realizations and concepts of the spirit aspect. students would do well to remember the words in the secret doctrine "matter is the vehicle for the manifestation of soul on this plane of existence, and soul is the vehicle on a higher plane for the manifestation of spirit, and these three are a trinity synthesized by life, which pervades them all."15(81) this, in the academic language of occultism, is the realization of the mystic. cardinal richelieu calls contemplation that state "in which man sees and knows god without using the imagination and without discursive reasoning" and tauler expresses it thus "god desires to dwell in the superior faculties the memory, the intellect, and the will, and to- 61- from intellect to intuition copyright 1998 lucis trust operate in these after

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

on white magic copyright 1998 lucis trust 1. the occidental hindrances to correct occult study. 2. how these hindrances may be surmounted. 3. certain things the aspirant may safely undertake in the equipping of himself for treading the occult path, for that is the stage, and for the majority, the only stage at present possible. one of the main hindrances to the correct apprehension of the laws of occultism and their practical application lies in the fact of the comparative newness of the occident, and the rapid changes which have been the outstanding feature of european and american civilisation. the history of europe dates back a bare three thousand years, and that of america, as we know, barely as many centuries. occultism flourishes in a prepared atmosphere, in a highly magnetised envir

civilisation. the history of europe dates back a bare three thousand years, and that of america, as we know, barely as many centuries. occultism flourishes in a prepared atmosphere, in a highly magnetised environment, and in a settled condition which is the result of age-long work upon the mental plane. this is one reason why india provides such an adequate school of endeavour. there knowledge of occultism dates back tens of thousands of years and time has set its mark even upon the physique of the people, providing them with bodies which offer not that resistance which occidental bodies so oft afford. the environment has been long permeated with the strong vibrations of the great ones who reside within its borders and who, in their passage to and fro, and through their proximity, continuo

, therefore, the vibrations of the triad, the laws that deal with macrocosmic evolution, and the subjugation of fire for the use of the divine, have temporarily to be in abeyance. when man quickly sees the truth in all that he contacts, and automatically chooses truth or the real, then he learns next the lesson of joyful action, and the path of bliss opens before him. when this is so, the path of occultism becomes possible for him, for the concrete mind has served its purpose, and has become his instrument and not his master, his interpreter and not his hinderer. d. the concrete mind hinders in another and more unusual way, and one that is not realised by the student who attempts, at first, to tread the thorny road of occult development. when the- 49- a treatise on white magic copyright 19

ed in an environment in which fresh air and sunlight are not paramount factors. i am here generalising, and speaking for the masses of men, and not for the would-be earnest occult student. for long centuries food that has been decomposing, and hence in a condition of fermentation, has been the basic food of the occidental races; and the result can be seen in bodies unfitted for any strain such as occultism imposes, and which form a barrier to the clear shining forth of the life within. when fresh fruit and vegetables, clear water, nuts and grains, cooked and uncooked, form the sole diet of the evolving sons of men, then will be built bodies fitted to be vehicles for highly evolved egos. they patiently await the turning of- 51- a treatise on white magic copyright 1998 lucis trust the wheel

hich is dignified by the name of introspectionist. like much else in the world at this time, from two great lines of thought, such as the mechanistic and the introspective or subjective mentioned above, a third will manifest which will embody the truth in both positions and duly adjust them to each other. on a larger scale this is working out in the fusing of occident and orient, of mysticism and occultism. we have no quarrel with either, but in the evolution of thought the main trends of ideas at this time are rapidly approaching each other and from them a synthesis will emerge which will prove an adequate platform upon which the coming cycle may make its stand. it might be of value here if we noted the tendency of three lines of thought, roughly speaking in- 194- a treatise on white magi

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

r planets, but at the same time they preserve an equality of balance and of influence. in a few rare cases this balance is disturbed, and there is a waxing or a waning of influence and of magnetic power. this condition is governed by a cosmic law of rhythm so obscure as to be incomprehensible at this time. an illustration of this waxing and waning of influence and of radiance (synonymous terms in occultism) on a large scale can be seen today in the constellation gemini, wherein one of the- 97- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust twins is increasing in brilliance and power, and the other is decreasing. but this is a somewhat unique example, esoterically. the relation of the constellations to the solar system, which is the basis of astrolo

h ray might well be regarded as the sixth sub-ray of the fourth ray of harmony through conflict, which has been in manifestation for several thousand years and will remain operative for another 40,000 years. yet at the same time, this fourth ray is out of manifestation as regards its minor and cyclic influence. i fully realise that this information is of a most confusing nature to the beginner in occultism, and only those students who conform to the requirement of grasping the general outline and the broad basic propositions will be able to gather out of these instructions the true, intended perspective. if the reader loses himself in the mass of possible analyses and intricacies of the imparted detail, he will not emerge into the realm of that clear vision which is intended. when he elimi

scientific knowledge is the indication of man's response, through the collective response apparatus of humanity as a whole, to the mechanism of awareness of the great life in which we live and move and have our being, the planetary logos of our earth. the esoteric sciences carry us within the form or forms, and enable us to penetrate to the quality aspect. students would do well to remember that occultism may be the study of forces, and that the occultist moves in the worlds of force, but these are also the worlds of quality and of those qualifying energies which are seeking to manifest through the world of appearances. as they achieve this, they will dominate the activity of the form units which constitute the phenomenal world. there are energies which lie behind the phenomena produced b

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

es his eventual at-one-ment with god, in life and purpose, an inevitable, irresistible occurrence. this instinct or trend towards synthesis and unification can be linked up by students with the laws of the universe and of nature. it is closely related to the law of attraction and to the principle of coherence. later, we shall see much study done along these relations. this series of text books of occultism and of the occult forces which i have written are intended to act as sign posts, and as beacon lights upon the way to knowledge. they contain hints and suggestions, but must be interpreted by each student according to the measure of light which is in him. let him study what is going on around him in the light of the plan and of the knowledge here imparted, and let him seek to trace for h

eons and have motivated his creative processes. great sons of god have come and gone and challenged us to follow the light, to seek the vision of reality, to open our eyes and see truth as it is. down the ages, men have sought to do this and have called the method of their search by many names life experience, scientific research, philosophic questionings, history, adventure, religion, mysticism, occultism and many other terms applied to the adventurous excursions of the human mind in search of knowledge, of reality, of god. some have ended up in a maze of astral phenomena, and must continue their search later when they emerge, chastened, from the depths of the great illusion. others have wandered back into the dark cave of a pronounced materialism, of phenomenalism, and must likewise retu

manifestations are dominant (or should one say "rampant) and even the soul fails to assume vital control? it was for this reason (when giving the earlier tabulation) that the words "building psychologically" were used, with the intent to direct the attention of the student to the soul or psyche as the building agency, but at the same time to negate or offset the material concept of body-building. occultism is the science of energy manipulation, of the attractive or the repulsive aspect of force, and it is with this that we shall concern ourselves. in this soul activity is to be found the source or the germ of all the experiences which on the physical plane today are recognised and considered by the psychologist. in this thought is to be found the fact that there is no difficulty in the veh

s. it might be of value if, first of all, we defined the word stimulation, dealing with it from the occult standpoint and not just from the technical dictionary standpoint. stimulation is the crux of our problem and we might as well face it and understand whereof we speak and what are the implications. i have consistently emphasised the necessity for our recognition of the existence of energy. in occultism (or esotericism) we use the word "energy" to connote the living activity of the spiritual realms, and of that spiritual entity, the soul. we use the word "force" to connote the activity of the form nature in the realms of the various kingdoms in nature. this is a point of dominant interest and of implied distinction. stimulation might, therefore, be defined as the effect which energy has

the soul to the brain. this is true of both types. these dreams or recorded instructions indicate a high stage of evolutionary advancement. a consideration of all the above will indicate to you the complexity of the subject. the superficial student or the mystically inclined person is apt to feel that all these technicalities are of minor importance. the charge is often made that the "jargon" of occultism and its academic information is of no true importance where knowledge of the divine is concerned. it is claimed that it is not necessary to know about the planes and their various levels of consciousness, or about the law of rebirth and the law of attraction; it is an unnecessary tax upon the human mind to study the technical foundation for a belief in brotherhood, or to consider our dis

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

r two people, the way of the disciple and that you prepare at least two people during the next three years for the path of discipleship. they will be sent to you. one, you already know. another, you will later recognise. this means leading them to find the link with their group and their master, for they will be people who have already made their soul contact. your ray is pre-eminently the ray of occultism. your master, the master morya, is the head of all esoteric organisations in the world. i bring this to your attention because there is something you can do, and this work will be possible when you have developed the facility to register the psychological troubles of others with greater sensitivity. mentally, you grasp a situation rapidly; mentally and by the use of sound speech, you res

ody through the medium of the etheric web, are the four mentioned above. the conflict in the brain consciousness of the evolving human unit begins to assume importance when the man starts to recognise these controlling energies, their source and their effects. it is immediately obvious that the work of the disciple is, therefore, almost entirely within the realm of energy and forces. the study of occultism is the study of forces and of their origin and effects. an ashram is a place wherein this study enters the laboratory or experimental stage. the disciple is supposed to be in process of becoming aware of the forces and energies which condition him as an individual; these originate within himself and produce changes and specific effects in his life-expression upon the physical plane. when

trolling energy, then he- 540- discipleship in the new age- volume i copyright 1998 lucis trust can be a world disciple and work significantly in an ashram. it will be apparent to you, therefore, that when a disciple enters into an ashram and works in closer relation with his master than heretofore, he begins to collaborate as far as is in him with his fellow disciples; then you have (in terms of occultism) a repetition of the relation between the "life" of the group (in this case, the master) and "the lives (in this case, the disciples, of the central energy and the responding forces. from the master's angle of the group problem, duality enters into the group expression. he, the central energy, must work through the forces. from the angle of the disciple, a force (which is himself) is bro

e in which the consciousness of the probationer is occupied with the overcoming of glamour and the curing of the distorted, myopic vision of the man who has been immersed in the life of matter or form. he is now attempting to see the new vision, to control the world of emotional reactions and to work in a new medium, that of light. the masters do not work upon the astral plane. certain schools of occultism teach that they do, but such is not the case. for them (having overcome glamour and illusion) the astral plane is non-existent; it is but an illusory concept of the kama-manasic type of mind the mind of the average aspirant. the chela is, therefore, at this stage guarded and guided by someone who is still subject to glamour, but is, at the same time, aware of the ephemeral nature of the

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

initiations (usually at a cost and with a diploma) and misleading the people. christ himself taught that just before he came, this state of affairs would be found and that everywhere the false and the spurious would be proclaiming themselves. all this is, however, but indicative of his coming. the counterfeit ever guarantees the true. the talk, the discussions, the silly claim-making, the pseudo-occultism and the futile efforts to "take an initiation (that undistinguished phrase which ignorant theosophical teachers have coined to express a deep spiritual experience) have been distinctive of the esoteric teaching ever since its modern inception in 1875. then h.p. blavatsky brought to the attention of the western world the fact that great disciples and masters of the wisdom were present on

rld; during this cycle came the buddha, shri krishna and sankaracharya; finally we have the age of pisces the fishes, which brought to us the christ. the sequence of the mysteries which each of the signs of the zodiac embodies will be clarified for us by the christ, because the public consciousness today demands something more definite and spiritually real than modern astrology, or all the pseudo-occultism so widely extant. in the era which lies ahead, after the reappearance of the christ, hundreds of thousands of men and women everywhere will pass through some one or other of the great expansions of consciousness, but the mass reflection will be that of the renunciation (though this does not mean that the masses will by any means take the fourth initiation; they will renounce the material

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

not antagonistic to each other and that throughout the universe there is only spiritual substance, working on and producing the outer tangible forms. when a form and an activity is what you call evil, it is only so because the motivating energy behind the form and responsible for the activity is wrongly oriented, selfishly impulsed and incorrectly used. here again the two basic truisms of modern occultism (there are others which will be imparted when these two are mastered and rightly applied) are of importance- 69- the destiny of the nations copyright 1998 lucis trust 1. energy follows thought. 2. right motive creates right action and right forms. these two statements are of very ancient origin but are as yet but little understood. hence the first thing which every disciple has to learn

ntal principle, because it conditions thought and speech. all magical work is based upon the energy of thought and of the spoken word (the expression of the two magical centres referred to above) and purity in the realm of the mind and motive is regarded consequently as a basic essential. the seventh ray influence is that which will produce in a peculiar and unexpected sense the western school of occultism just as the sixth ray impulse has produced the eastern school of occultism the latter bringing the light down on to the astral plane and the new incoming influence 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 reverse

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

at a series of lines forming a triangle or a series of triangles signifies the trinity, or any series of triplicates within the macrocosmic or microcosmic manifestation. but that activity and accuracy of the memory will do naught to awaken the dormant brain cells or call into play the intuition. it must be remembered (and here becomes evident the value of a certain amount of technical or academic occultism) that the plane whereon the intuition manifests and where the intuitional state of consciousness is active is that of the buddhic or intuitional plane. this plane is the higher correspondence of the astral or emotional plane, the plane of sensitive awareness through a felt identification with the object of attention or attraction. it becomes evident therefore that if the intuitional facu

ut illusion, because illusion is based upon the thoughtform-building activity of the lower mind. the masses are just beginning to use that lower mind and illusion is, therefore, for them a necessary stage of testing and training and one through which they must pass or they will lose much valuable experience, leaving undeveloped their powers of discrimination. this is a point which all teachers of occultism should have in mind. it is essential consequently that the masses are taught the- 106- glamour: a world problem copyright 1998 lucis trust significance of illusion and be trained to see and choose the kernel of pure truth in any presentation of truth with which they may be confronted. it is essential likewise that the world intuitives learn to use and control and understand the faculty o

tual supremacy, without obliterating the eastern contribution, and the functioning of the law of rebirth holds the clue to this and demonstrates this necessity. the tide of life moves from- 107- glamour: a world problem copyright 1998 lucis trust east to west as moves the sun, and those who in past centuries struck the note of eastern mysticism must strike and are now striking the note of western occultism. therefore, the following stages must follow upon the three earlier. we will continue with the numbering as given, for what i here suggest is a formula for a more advanced meditation attitude. i said not form. 4. definite and sustained effort to sense the presence throughout the universe in all forms and in all presentations of truth. this could be expressed in the words "the effort to i

the actor and player of the many parts which the soul undertakes to play. the disciple learns eventually to know himself to be, above everything else (whilst in incarnation, the director of forces: these he directs from the altitude of the divine observer and through the attainment of detachment. these are things which i have oft told you before. these truths are, for you, only the platitudes of occultism and yet, if you could but grasp the full significance of detachment and stand serene as the observing director, there would be no more waste motion, no more mistaken moves and no more false interpretations, no wandering down the bypaths of daily living, no seeing others through distorted and prejudiced vision and above all no more misuse of force- 145- glamour: a world problem copyright

this subject as follows: 1. activity upon the etheric plane, i.e, the world of forces. a. their distribution. b. their manipulation- 146- glamour: a world problem copyright 1998 lucis trust 2. the science of the breath. a. the relation of the will and the breath. b. inspiration. 3. the technique of indifference. a. through concentration. b. through detachment. we enter now the field of practical occultism. this is not the field of aspiration or the sphere of a planned moving forward towards that which is higher and desirable. it is, in some ways, a reverse activity. from the point reached upon the ladder of evolution, the disciple "stands in spiritual being (as far as in him lies, and consciously, deliberately works with the energies in the three worlds. he directs them into the etheric b

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

ent. this is a point which i would have you carefully bear in mind. i could write a treatise longer than this one purely on the creation of the response apparatus which each of these three centres of divine life-reason had to form in order to make the needed contact and to interpret correctly. there are many paradoxes in what i am here giving you, and apparently some contradictions where orthodox occultism is concerned, but that is ever the case as the teaching expands in content and the earlier all- inclusive facts are seen to be minor aspects of still greater facts. you can see, therefore, the significance and the importance of the dictum in the secret doctrine that the hierarchy and all in the council chamber of sanat kumara (or shamballa) have invariably passed through the human stage

r eyes rapidly through the books and papers in search of the word "etheric" they will never regret it. life itself, the training to be given in the future, the conclusions of science and a new mode of civilisation will all increasingly be focussed on this unique substance which is the true form to which all physical bodies in every kingdom in nature conform. note that phraseology. the attitude of occultism is, at this time, relatively negative to the fact and the nature of the etheric body. people are ready to admit its existence, but the dominant factors in their consciousness are the fact of the physical body (around whose comfort, security and care all life seems woven) and the fact of the astral or emotional nature. not one among them, or among occult students generally, pays any atten

theosophists and others pride themselves on being ahead of human thinking, but such is not the case. h.p.b, an initiate of high standing, presented views ahead of science, but that does not apply to the exponents of the theosophical teaching. the fact of all manifested forms being forms of energy, and that the true human form is no exception, is the gift of science to humanity and not the gift of occultism. the demonstration that light and matter are synonymous terms is also a scientific conclusion. esotericists have always known this, but their aggressive and foolish presentations of the truth have greatly handicapped the hierarchy. frequently the masters have deplored the technique of the theosophists and other occult groups. when the new presentation of the occult teaching made its appe

ould govern all the student's thinking; if they do not, he will be approaching the truth from the wrong angle; this, modern science does not do. the limitation of modern science is its lack of vision; the hope of modern science is that it does recognise truth when proven. truth in all circumstances is essential and in this matter science gives a desirable lead, even though it ignores and despises occultism. occult scientists handicap themselves either because of their presentation of the truth or because of a false humility. both are equally bad. there are six major propositions which govern all consideration of the etheric body, and i would like to present them to students as a first step: 1. there is nothing in the manifested universe solar, planetary or the various kingdoms in nature wh

cussing and the use of energy in service. it is here that the knowledge of the number of the petals which form a centre is involved, because this knowledge indicates the number of the energies which are available for service, i.e, two energies, twelve energies, sixteen energies, and so forth. no attention has hitherto been paid to this important point, but it embodies the practical use of the new occultism in the coming new age. the oriental symbols which are often superimposed upon the illustrations of the centres should now be discontinued, because they convey no real use to the occidental mind. 3. the sphere of radiation. this obviously concerns the radius of influence or the outgoing vibratory effect of the centres, as they are gradually and slowly brought into activity. these centres

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

hould be noted here, however, that all the energies zodiacal, systemic, and planetary have a definite effect upon all the lives in all forms in all kingdoms of nature. nothing can escape these radiatory and magnetic influences. the goal of evolution for humanity is to become consciously and livingly aware of the nature of these energies and begin to know them and to use them. this is the field of occultism as the hierarchy has always told men. it might be stated that the disciple has to become consciously aware of the planetary influences and begin to use them for the carrying out of soul purpose. the initiate has to be aware of the zodiacal influences which emanate from outside of the solar system altogether. these can be recognised as a. a vibration, registered in one or other of the sev

3. the death by fire or burning in aries releases man into another centre to which we give the name shamballa. there is much to work out, is there not, in these ideas which i offer to you as suggestive considerations and as hints related to the science of triangles, which is the esoteric basis of astrology, just as the doctrine of the trinity (microcosmic and macrocosmic) is the esoteric basis of occultism. death is, therefore, of three kinds. this science of divine dying underlies the well-known phrase "the lamb slain from the foundation of the world" and when the relationship between aries, scorpio and pisces is properly understood (as the linking and merging of the three crosses) a new light will be thrown upon all subsidiary sciences exoteric and esoteric. the teaching in the secret do

ed. mars, therefore, rules science and hence the reason in this present era for the fundamental but not permanent materiality of science a materiality which is rapidly lessening as mars nears the end of its present cycle of influence. already, the trend of modern science is shifting into the realm of the intangible and into the world of the non-material. hence also the fact that the opposition to occultism is waning and its day of power approaching. these subtler senses will supersede the physical senses over which mars has so long had a successful control, and hence again the growth in the world today of the psychic senses and the appearance on every hand of the subtler and more esoteric powers of clair-voyance and clair-audience. this development is inevitable as the influence of scorpio

rk from far too high a level and from the standpoint of spiritual incentive. they normally and naturally (because that is where their focus of consciousness is placed) work from the standpoint of the second aspect, whereas it is the third aspect (equally divine and equally important) which must be invoked and evoked. ponder upon these words. it is not the bringing together of spirit and matter as occultism understands those terms but the relating of physical need and physical supply and the bringing together of two tangibles through the power of the creative imagination. it is for this reason that so many schools of thought prove so successful in materialising that which is required and why other schools of thought so signally fail. they work from too high a plane and have not the ability

in nurtures) is to be brought to successful manifestation. the cause of manifestation is, esoterically speaking, the stimulation of the "dead lives (the so-called inorganic substance) into activity and into usefulness to the positive christ life, which is the agent of the stimulation. hence the moon is the symbol of the response of the dead lives to the outer spiritual impact. the central idea of occultism that even the smallest atom of substance has in it the germ of that which can respond to spiritual energy is preserved for us in the teaching anent the influence of jupiter, the second ray agent of the christ spirit. in connection with jupiter, as might be expected from a study of the rays, virgo is related both to sagittarius and to pisces. this is an exoteric impact but produces a cons

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

full confession, you will note. that reaction of hers gave me a new sense of values. it made me furiously to think, which was good for my soul. for the first time i began to differentiate between the spiritual values and the material. to her, it was a greater sin to be dishonest enough to read private papers than it was to destroy material things. she gave me my start in the first great lesson of occultism; to distinguish between the self and the not-self and between the intangible values and the tangible. whilst she was with us she came into money not a great deal but enough to release her from earning a livelihood. but she refused to leave us, feeling (as she told me later when i was older) that i personally needed her care and understanding. i have been fortunate in my relationships, ha

ster cabled mrs. besant and she immediately squashed the effort. it was just a little too raw. this was a most difficult time. we were not married and foster was living in a tent on the grounds of krotona. being a very circumspect english woman i had a lady living with me to act as a chaperone and prevent dirty gossip. one of the things i have attempted and i think successfully to do is to rescue occultism from defamation. i have tried to make the vocation of occultists respectable and have been surprisingly successful. whilst i was unmarried and whilst the children were tiny i always had some elderly friend live with me. after marriage my husband and the children themselves have proved adequate protection. for one thing, i have never been interested in any man except my husband, foster ba

live with me. after marriage my husband and the children themselves have proved adequate protection. for one thing, i have never been interested in any man except my husband, foster bailey, and, for another, no really decent and self-respecting woman would live in such a way that her children as they get older are critical of her. this has been very good for the occult movement for today the word occultism has a respectable connotation and lots of worth-while people are perfectly willing to have themselves recognised by the rest of the world as occult students. i feel that this is one of the things that it was my destiny to help carry out and i do not believe that ever again will the occult field of thought fall into the same disrepute as it did from 1850 until now. books are still being w

milies are not sympathetic in their spiritual aspiration i ask them the following questions "do you leave your occult books lying around to annoy everybody? do you demand complete silence in the house whilst you do your morning meditation? do you make them get their own supper whist you attend a meeting" it is here that occult students make such fools of themselves and bring the whole question of occultism into disrepute. the spiritual life is not lived at the expense of others, and if people are suffering- 103- the unfinished autobiography copyright 1998 lucis trust because you want to go to heaven it is just too bad. if there is one person in the world who makes me weary, tired and sick it is the academic, technical occultist. the second group that makes me tired are the nincompoops who

cus and development, if the more advanced training of our senior degrees is to be given. as the years go by and the need of the world becomes more crucial the paralleling need of trained disciples also becomes increasingly apparent. the world has to be salvaged by those with both intelligence and love; aspiration and good intention are not enough. during these years of travel we met many types of occultism in the different countries in europe. everywhere small groups could be contacted who were emphasising some aspects of the ageless wisdom and some presentation of esoteric truth. the first indications of a rising spiritual tide could be seen everywhere, equally in poland and roumania as in great britain and america. it was almost as if the door to a new spiritual life had been opened to h

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

two reasons. first (the real nature of) the phrase "subtler bodies" is somewhat meaningless, is it not? they are not bodies like the physical body. they can be regarded as centres or reservoirs of particular types of force, attached to each individual, and possessing their proper inlets and outlets. they are collections of atoms, vibrating at high speed and coloured (according to some schools of occultism) by certain definite hues; they emit a certain tone, and are at varying points of evolution. according to others, they are states of consciousness and some regard them as made in the likeness of a man. what is your definition, brother of mine? the astral body is, for the majority of mankind, the major determining factor to be considered. it is an outstanding cause of ill health. the reas

ralisation is basic and therefore of importance. c. diseases of worry and irritation. the third category of complaints which arise in the emotional or astral body is synthesised esoterically under the term: diseases of irritation. these are the insidious poisons which lurk behind the phenomena of disease. it might be said that all diseases can be covered by two definitions, from the standpoint of occultism: 1. diseases which are the result of auto-intoxication. these are the most general. 2. diseases which are the result of irritation. these are very common amongst disciples. we hear much today about auto-intoxication, and many efforts are made to cure this by diet and the regulation of the life in terms of rhythmic living. all this is good and of help, but it does not constitute a basic c

related, therefore, to the solar plexus, but is not identical with it. there are two connected with the spleen. these form one centre in reality, but such a centre is formed by the two being superimposed one on the other. there are two one at the back of each knee. there is one powerful centre which is closely connected with the vagus nerve. this is most potent and is regarded by some schools of occultism as a major centre; it is not in the spine, but is no great distance from the thymus gland. there is one which is close to the solar plexus, and relates it to the centre at the base of the spine, thus making a triangle of the sacral centre, the solar plexus, and the centre at the base of the spine- 45- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust th

etus, and conditions hitherto undreamed of will be revealed. man will enter into a new life and a higher era of understanding. the teaching concerning the iris of the eye is an indication of this. why not read up on the eye a little and note its occult correspondences to the created world, and to the whole problem of light? the eyes and the soul are closely related and speaking in the language of occultism the right eye is the representative of the soul, and therefore the agent of- 199- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust buddhi, whilst the left eye is the representative of the personality, and the agent of the lower concrete mind. you will find it interesting to read what can be found in the secret doctrine and other books (including mine)

h the spleen. these form one centre in reality, but such a centre- 275- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust is formed by the two being superimposed one on the other. 11. there are two one at the back of each knee. 12. there is one powerful centre which is closely connected with the vagus nerve. this is most potent and is regarded by some schools of occultism as a major centre; it is not in the spine, but is no great distance from the thymus gland. 13. there is one which is close to the solar plexus, and relates it to the centre at the base of the spine, thus making a triangle of the sacral centre, the solar plexus, and the centre at the base of the spine. the two triangles referred to in this tabulation are of real importance. one is above a

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

pare the ground for this third point because the subject involves advanced meditation practices which must be approached gradually. i have dealt with meditation in my other books. the question might here be asked, why it is of value to consider giving time to that which lies as yet in the future. i would reply by reminding you that "as a man thinketh, so is he" this is a truism and a platitude of occultism. therefore, what is true of the individual is also true of the group and as a group thinks, so does it eventually react. as the group thought-waves penetrate into the mental atmosphere of humanity, men become impressed and the inaugurating of the new ways of living and of developing proceeds with increased facility. here i seek only to give you some brief and general ideas which will ser

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

her; increasingly the bonds of illumined loyalty should control; increasingly you will participate in each other's attitudes and conditions and thus learn the basic lesson of understanding. understanding is the secret behind all power to achieve identification with any form of divine expression; understanding is one of the prime factors in producing revelation, and this is one of the paradoxes of occultism. in the world of human thought, understanding follows the prescribed routine, it follows the presented fact. in the life of the spirit, understanding is a necessary predisposing cause of revelation. i would ask you to ponder on this, bracing yourself for revelation, through a deep understanding of the initiator in yourself. each of you has to initiate your own individual crises; there is

however, beyond and different to the plan. i leave this thought for your consideration and meditation, but can assure you that you will come to no easy or early comprehension. later on, as the years slip away and as students come and go, a clearer grasp of the techniques of comprehension these emerging points of revelation will form themes for prolonged meditation and doors of entrance to the new occultism. the foundations for this new occultism are well and soundly laid; the superstructure can be erected now, slowly and with due care, in conformity with the divine blueprints and in response to a sensitive reaction to spiritual impression. i have also told you that, in connection with these points of revelation, there are three stages of activity which, when properly carried forward, will

e same time he remains "attached and inclusive" esoterically, and this must be consciously achieved and the attitude preserved. the first ray disciple has to remain detached and at the same time to learn attachment and to admit entry into his aura of the entire world in a series of progressive attachments. this makes for difficulty for it involves that training in paradoxes which is the secret of occultism. your ray combination and the points of focus in your case explain your great interest in the centres, in their significance, vitalisation and conscious use. it is the unfoldment of an awakened consciousness which is the goal of all training for initiation and of this the training of children to develop an awakened conscience is a symbol. this awakening is brought about by: 1. integratio

n discovers that thoughts are the product of the principle of intelligence, dealing with life and enabling a man to say: i am not my body. i am not my feeling apparatus. i am not that which is developed through the interplay between myself and my environment. i am something other than all this. i am. in connection with the sixth part of your question, my brother, you have forgotten your technical occultism and the ancient teaching anent the involutionary arc, wherein the various bodies and- 436- discipleship in the new age- volume ii copyright 1998 lucis trust forms are created by the descending, involving spirit, and the consciousness appropriated in a great moment of crisis, when each kingdom in nature came into being. the mind exists and needs to be consciously used. few are yet aware o

nts and others, always under instruction from new york, so that their work fits in with the general picture and the plans of the new york workers. 3. there are, my beloved brother, three things in connection with your relation to the work which i would like to call to your attention: a. you have a strong feeling that all the goodwill work should be completely divorced from what you choose to call occultism. do you mean from the spiritual centre, the hierarchy? if this is done, in what way will the goodwill work you propose to do differ from the thousands of goodwill movements so ardently and actively working in the world today? this a.a.b. told you, since which time you have never spoken to her, bade her farewell even by phone or written her a letter. these personality details matter not t

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

and immanent, will be demonstrated, and also a similar fact in relation to man. the mode of their approach to each other, via the soul, will be indicated. this aspect of the emerging truth might be called transcendental mysticism. 2. the fact of the divine quality of the forces in nature and in man and the method of their utilisation for divine purposes by man. this might be called transcendental occultism. 3. the fact, implied in the first, that humanity, as a whole, is an expression of divinity, a complete expression, plus the allied fact of the divine nature and work of the planetary hierarchy, and the mode of the approach of these two groups, in group form, to each other. this might be called transcendental religion. more than this i will not here indicate as i seek to touch briefly up

dwill and upon nondestruction, and as its methods lead to right relations between men and nations, it is essential that the establishing groups should themselves express the subtler aspects of these desired virtues. the emphasis upon the work which serving groups must seek to develop is that of an organised, scientific activity. esoterically, this involves an understanding of the basic science of occultism, which is that of energy. the qualities, characteristics and activity upon which you should be engaged are definitely the expression and understanding of energy along some line; hitherto, for the majority, force has been used and its impact on other forces has been noted and recorded as force impacting force, leading thus to forceful results. but i seek to have you, as esotericists, deal

t evocation of active agents and responsible energies of some kind or another upon the physical plane. what is oft forgotten is that this process consists entirely of the production of contact and subsequent control of the forces of earth, water, fire and air. this is one of the aims of the magical workers but it concerns material nature and the control of substance and, in the realm of the lower occultism, is allied to the invocation and evocation of money, good health and the tangible material results as practised in the realm of mysticism by many schools of thought. note this, for it holds a clue to the relation of occultism and mysticism upon the lower levels of consciousness and indicates the need of both groups to shift their focus of interest and their emphasis on to the higher and

ings which have been undertaken in our joint work so that you can clearly see the background of our coming effort and grasp the work as a whole. 1. the first activity was the writing and distribution of the occult teachings through the medium of the books which a.a.b. has assisted me to write. these will serve (when the war is over) to lead humanity forward and nearer to the time when present day occultism will be the theme of- 211- the externalisation of the hierarchy copyright 1998 lucis trust world education in some modified form. the books which have been published can be stated without any conceit to have no competitors, and these, rightly distributed, will serve a useful part in carrying the consciousness of man to higher levels and in making clear the divine plan for mankind. in the

eir fellowmen. as i explained elsewhere in detail (esoteric astrology, pages 570-575, this process of invocation falls into two stages in the life of the individual and also today in the life of humanity as a whole. the stage of aspiration, irregular and vague but gradually becoming focussed and assuming power; and the stage of mysticism with its uncomfortably recognised dualism; this merges into occultism which is the intelligent study of that which is hidden. it is because all these stages are actively present today that we have the dire and widespread crisis. it was the need to give a constructive trend and to focus the invoked energies which led me, under instruction from the hierarchy, to give out at widely separated points of time two stanzas or parts of a great occult mantram, the f

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

dynamic will, does the further injunction come that he move forward. what are these three demands, and by what right does the initiate make them? hitherto the note of his expanding consciousness has been vision, effort, attainment and again vision. he has therefore been occupied with becoming aware of the field an ever-increasing and expanding area of the divine revelation. in terms of practical occultism, he is recognising an ever widening sphere wherein he can serve with purpose and forward the plan, once he has succeeded in identifying himself with that revelation. until this revelation is an integral part of his life it is not possible for the initiate to comprehend the significance of these simple words. identification is realisation, plus esoteric experience, plus again an absorptio

e astral plane, and four states of matter for each of the four conditions of the concrete mind (7, 7, 4= 18. these are eighteen grades of substance, eighteen vibratory groups of atoms, and eighteen aggregates of life which form the bodies of the lunar lords (as the secret doctrine calls them) which in their totality, form the body of the lunar lord, the personality. the above is the very a b c of occultism and a familiar truth to all of you. what is referred to here has, however, no reference to processes of purification, of control or of discipline. these have been much earlier considered and are regarded as the necessary processes instituted upon the probationary path, and should have reached a point prior to the stage of accepted discipleship where rapid or slow in expression they are n

demand for the building of the antahkarana which relates the disciple in his personality to the triad. 2. the macrocosmic whole is all there is. let the group perceive that whole and then no longer use the thought "my soul and thine" this is the demand for a sense of synthesis which is occult vision and not mystic vision. these two demands will be the two basic requirements for the new schools of occultism. in view of all the instructions given earlier in this volume, and in view also of the clarity of the statement made above, there is little that it will be necessary for me to say anent this first demand. the word "demand" which has been used perhaps requires explanation. in considering this subject it should be remembered that admittance to shamballa and a divine expression in life and

s of sanat kumara. c. directions as to the building of the antahkarana, which is the first step towards achieving- 163- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust monadic consciousness, and thus the first step towards the way of the higher evolution. 2. the teaching on the new discipleship. this has been revolutionary where the older schools of occultism are concerned. the teaching includes: a. a presentation of the new attitude of the masters to their disciples, due to the rapid unfoldment of the mind principle and the growth of the principle of "free will" this changed technique negates the old attitudes, such as that portrayed in the theosophical literature, and it was a recognition of the difficulties of correcting the wrong impressi

are four and yet are one- 169- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust aspirants learn, as they proceed upon the path of probation, to see the meaning of their physical plane activities in terms of the world of desire, of the astral plane. what they do originates upon that plane and gives their deeds meaning. this is the a.b.c. of elementary occultism and of true psychology. later, they enter a higher world of meaning and find that "as a man thinketh in his heart, so is he" thus the lesson of kama-manasic impulse is slowly mastered and (in the process of learning) desire, prompted by the mind and implemented by the personality, loses its hold upon the aspirant. later again, and as the soul begins to dominate, he learns the meaning of

ALICE BAILEY THE LABOURS OF HERCULES

self. hercules, the son of god who had triumphed, been transfigured, was going down into hell to work and the word came to purify himself. he thought he was so pure. how he underwent the process of purification we are not told, but i have the idea that he had to demonstrate freedom from irritability and selfishness in that uninteresting circle where he was living as a human being. it is a rule in occultism that, on the ladder of initiation, if you cannot live purely in your own home circle you are of no use in heaven or hell. what do i mean by "pure? we use the word largely in its physical sense but "pure" really is freedom from the limitations of matter. if i am in any way imprisoned even by my mind, which is a form of subtle matter, i am not pure. if i have any selfish emotions, i am not

AN INTRO TO STUDY OF THE KABALAH

e tarot trumps" edited by myself can be consulted. dr. encausse of paris, who writes under the pseudonym of "papus" has also a work relating to the tarots and gives a kabalistic attribution of the trump cards which rosicrucians consider to be erroneous. so far as is known to me the practice of kabalah as a magical art is now almost restricted to russian and polish rabbis, and to a few students of occultism in this country, some of whom constantly wear a kabalistic talisman although they are christians. the dogmatic kabalah "the great doctrines of the theoretical kabalah" says ginsburg "are mainly designed to solve the problems of (a) the nature of the supreme being (b) the creation of the universe and of our world (c) the creation of angels and man (d) the destiny of the world and of men

ot be forced. mystic lore cannot be stolen. if any learner did appropriate the knowledge of a grade beyond him it would be to him but folly, disappointment and darkness. students have often been offered a doctrine, or assertion, or explanation, which their intellect has rejected as absurd, or as sheer superstition; which same dogma they have later in life assimilated with every feeling of esteem. occultism in this resembles freemasonry; we are either admitted to the hidden knowledge, or we are not; and if we are not admitted, we never believe any secret of its ritual even if it be offered to us. the secrets of occultism are like freemasonry; in truth they are to some extent the secrets that freemasonry has lost. they are of their very nature inviolable; for they can only be attained by per

al teachings which i have shortly outlined. the mere reading of these volumes is of little avail; the spiritual eye needs to be opened to see spiritual things; and the great kabalists of old did not cast pearls of wisdom before the ignorant or the vicious, nor suffer the unclean to enter the temple of wisdom. the serious student must make strenuous efforts to attain to the higher life of the true occultism, then perchance in a distant future, a record of temptations avoided, and of a life of self-sacrifice may serve as signs and pass words to secure admission to the palace of the great ki t1-3 analysis of the 5=6 initiation by g.h. frater p.c.a. r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the candidate is brought forth in preparation for the actual initiation and placed within

BEHOLDERS OF NIGHT

tradition is a conglomeration of various magical traditions, the term witchcraft is as universal as its language. in the past, witchcraft and wicca was originally intended to be a shadow unto light way of living, from which the essence of the self is propagated in ones own will, desire and belief. as time moved forward, a watered down version of the craft from which was passed down from hermetic occultism and other pagan practices, brought much of the public essence of witchcraft to be a watered-down, sometimes spiritually impotent off shoot of christianity, which seemed to plague much of all western culture. in our primal selves, the forgotten areas deep within the mind, from which christianity could not pervert, leviathan guarded the gateway, and soon lilith and samael again emerged fro

BLAVATSKY H P ANTHROPOGENESIS

es through sukra (venus, who receives a triple supply, and gives one-third of it to the earth. therefore the two are called 'twin-sisters' but the spirit of the earth is subservient to the 'lord' of sukra. our wise men represent the two globes, one over, the other under the double sign (the primeval svastica bereft of its four arms, or the cross[[diagram* the "double sign" is, as every student of occultism knows, the symbol of the male and the female principles in nature, of the positive and the negative, for the svastica or[[diagram] is all that and much more. all antiquity, ever since the birth of astronomy- imparted to the fourth race by one of its divine kings of the divine dynasty- and[[footnote(s* science teaches that venus receives from the sun twice as much light and heat as the ea

oth "were the numbers or emanations of the heavenly light (figures 20612 to 6561, they were the 10 'words' dbrim, 41224, the light, of which they were the flux, was the heavenly man, the adam kdm (the 144- 144; and the light, by the new testament or covenant (or 41224) created god; just as, by the old testament god (alhim, 31415) creates light (20612 to 6561" now there are three kinds of light in occultism, as in the kabala (1) the abstract and absolute light, which is darkness (2) the light of the manifested-unmanifested, called by some the logos; and (3) the latter light reflected in the dhyan chohans, the minor logoi (the elohim, collectively, who, in their turn, shed it on the objective universe. but in the kabala- re-edited and carefully adjusted to fit the christian tenets by the kab

nemy of god[[vol. 2, page] 46 the secret doctrine. does not remove the seeming difficulty, in view of modern hypotheses, of the teaching, which shows these progenitors or ancestors creating the first human adams out of their sides: as astral shadows. and though it is an improvement on adam's rib, still geological and climatic difficulties will be brought forward. such, however, is the teaching of occultism (c) man's organism was adapted in every race to its surroundings. the first root-race was as ethereal as ours is material. the progeny of the seven creators, who evolved the seven primordial adams* surely required no purified gases to breathe and live upon (see part iii. of this volume. therefore, however strongly the impossibility of this teaching may be urged by the devotees of modern

ge of our earth. the chronology will be given in its place. in the commentary appended to the stanza, two personages are mentioned: narada and asura maya, especially the latter. all the calculations are attributed to this archaic celebrity; and what follows will make the reader superficially acquainted with some of these figures- two antediluvian astronomers. to the mind of the eastern student of occultism, two figures are indissolubly connected with mystic astronomy, chronology, and their cycles. two grand and mysterious figures, towering like two giants in the archaic past, emerge before him, whenever he has to refer to yugas and kalpas. when, at what period of pre-history they lived, none save a few men in the world know, or ever can know with that certainty which is required by exact c

then, from the cloud on which he is seated- invisible as a true manasaputra- he lauds krishna, in delight at the avatar's feat of killing the monster kesim. narada is here, there, and everywhere; and yet, none of the puranas gives the true characteristics of this great enemy of physical procreation. whatever those characteristics may be in hindu esotericism, narada- who is called in cis-himalayan occultism pesh-hun, the "messenger" or the greek angelos- is the sole confidant and the executor of the universal decrees of karma and adi-budh: a kind of active and ever incarnating logos, who leads and guides human affairs from the beginning to the end of the kalpa "pesh-hun" is a general not a special hindu possession. he is the mysterious guiding intelligent power, which gives the impulse to

BLAVATSKY H P COSMOGENESIS

ather- feels it necessary to apologise for the long delay which has occurred in the appearance of this 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 a

b. london, october, 1888[[vol. 1, page ix] table of contents- page. introduction. xvii. the need of such a book. xix. the antiquity of documents and mss. xxiii. what the book is intended to do. xxviii- volume first. cosmogenesis. proem. 1 the oldest mss. in the world and its symbolism. 2 the one life, active and passive. 4 the secret doctrine- pantheism- atheism. 6 "space" in all religions and in occultism. 9 seven cosmic elements- seven races of mankind. 12 the three postulates of the secret doctrine. 14 description of the stanzas from the book of dzyan. 20- book i- part i. cosmic evolution. seven stanzas from the book of dzyan. 27- stanza i- the night of the universe. 35 the seven eternities. 36 "time. 37 the universal mind and the dhyan chohans. 38 nidana and maya: the causes of misery

and the hindu versions. 449 the seven puranic "creations. 450- xiv. the four elements. 460 the "gods" and the "elements. 463 the language of the elements. 464 pagan and christian worship of the elements. 467- xv. on kwan-shi-yin and kwan-yin. 470 kwan-shi-yin and phallicism. 471 the real meaning. 472- book i- part iii. science and the secret doctrine contrasted. i. reasons for these addenda. 477 occultism versus materialism. 479 the sabbath of the mystic. 481- ii. modern physicists are playing at blind man's buff. 482- iii. an lumen sit corpus nec non. 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 scienc

dern 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 and its antiquity. 647 the jewish patriarchs and the signs of the zodiac. 651 zodiacal cycles. 656 hindu astronomy. 661- xviii. summary of the mutual position. 668 science confesses her ignorance. 669 materialism is leading europe towards a catast

re, nor deity as the absolute and abstract ens. it only refuses to accept any of the gods of the so-called monotheistic religions, gods created by man in his own image and likeness, a blasphemous and sorry caricature of the ever unknowable. furthermore, the records we mean to place before the reader embrace the esoteric tenets of the whole world since the beginning of our humanity, and buddhistic occultism occupies therein only its legitimate place, and no more. indeed, the secret portions of the "dan" or jan-na("dhyan) of gautama's metaphysics- grand as they appear to one unacquainted with the tenets of the wisdom religion of antiquity- are but a very small portion of the whole. the hindu reformer limited his public teachings to the purely moral and physiological aspect of the wisdom reli

BLUE EQUINOX

who is the logos of the present on. liber lxxxi. the butterfly net. an account of a magical operation, particularly concerning the planet luna, written in the form of a novel. liber dcclxxvii. a complete dictionary of the correspondences of all magical elements, reprinted with extensive additions, making it the only standard comprehensive book of reference ever published. it is to the language of occultism what webster or murray is to the english language. liber ccxvi. the yi king (classic of changes) a new translation, with a commentary, by the master therion. confucius said that if his life were to be prolonged by a few years, he would give fifty of them to the study of this book. liber clvii. the tao teh king. a new translation, with a commentary, by the master therion. this is the most

points of buddhist dogma, illustrated by dialogues. liber dcclxxvii vel prolegomena symbolica ad systemam sceptico-mystic vi explicand, fundamentum hieroglyphicam sanctissimorum scienti summ. a complete dictionary of the correspondences of all magical elements, re-printed with extensive additions, making it the only standard comprehensive book of reference ever published. it is to the language of occultism what webster or murray is to the english language. varieties of religious experience (james. valuble as showing the uniformity of mystical attainment. kabbala denudata, von rosenroth: also the kabbalah unveiled, by s.l. mathers. the text of the qabalah, with commentary. a good elementary introduction to the subject. konx om pax. four invaluable treatises and a preface on mysticism and ma

d enables man to attain its perfect understanding. liber dcclxxvii. vel prolegomena symbolica ad systemam sceptico-mystic vi explicand, fundamentum hieroglyphicam sanctissimorum scienti summ. a complete dictionary of the correspondences of all magical elements, re-printed with extensive additions, making it the only standard comprehensive book of reference ever published. it is to the language of occultism what webstar or murray is to the english language. liber lxvii. the sword of song. a critical study of various philosophies. an account of buddhism. liber mmcmxi. a note on genesis. a model of qabalistic ratiocination. this course is especially adapted to the task of this grade, the attainment of gnana yoga. course vi the philosophus will be examined in the following books: liber ccxx. l

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

eneath the sword again and left for a few moments while the petitioner meditates (no dancing or chanting this time. after completion of the ritual, the poppets should be wrapped in the clean, white cloth and kept carefully where they will never be unbound. sex magick this is one of the most potent forms of magick, for here we are dealing very much with the life forces. dr. jonn mumford, in sexual occultism, states that the most important psycho-physiological event, in the life of a human, is the orgasm. sex magick is the art of using the orgasm indeed, the whole sexual experience for magickal purposes. successful sex magick involves an interplay of four factors (i) all aspects of extrasensory perception are heightened during sexual excitation (ii) immediately before, during and after clima

ed situation, the chant, the key word. 5. write a short paragraph on why chants and rhymes are important. 6. you are a solitary witch. a dear friend comes to you asking for help. what would you advise (remember who is the best person to work magick? please read: practical candleburning rituals by raymond buckland practical color magick by raymond buckland recommended supplementary reading: sexual occultism jonn mumford magical herbalism scott cunningham earth power scott cunningham lesson twelve 1. what is a talisman? how does a talisman differ? from an amulet? 2. what two main actions are required to charge a talisman with power? 3. how do you personalize a talisman? what would you put on a talisman to personalize it for a man named frank higgins (craft name: eldoriac, born june 27, 1942?

CASE PAUL F THE BOOK OF TOKENS

lar of severity, named after the fifth sephirah. the middle pillar, composed of the first, sixth, ninth and tenth sephiroth, is named the pillar of mildness. the ten sephiroth are also divided into a supernal triad, which includes the first three, and a heptad, which includes the sephiroth from chesed to malkuth. this heptad is the basis for many septenary schemes to be found in the literature of occultism. yet always behind the seven, and beyond it, is the supernal triad, for, as the book of formation tells us, the lights of emanation are "ten and not nine, ten and not eleven; that is, neither more nor less than ten. 4 "i am the eternal longing. this is an example of the author's use of gematria, the qabalistic method of establishing identities of meaning between words of the same number

this second letter is attributed to binah, which is aima, the mother. heh conceals yod, because the letter-name heh, h h, has the value 10, the number of the letter yod. ten is concealed in four, the number of the sephirah chesed, because 4 implies the pre-existence of 1, 2 and 3 so that it may be taken as representing 1 plus 2 plus 3 plus 4, or 10. here the qabalah agrees with pythagorean number occultism. when chesed is considered to be the number 4, the "riches of the kingdom he concealed therein, because 10 is the number of the sephirah malkuth, the kingdom. 10 the phrase" to yield fruit, which sums up this paragraph, is another example of gematria. the hebrew is awbab, ab b" to blossom, to bear fruit, and the numeral value of this word is 5, the same as that of the letter h. 11 "who t

so that the numerical formula for complete manifestation is 10 x 10 x 4, or 400. hence the cross or tav is a symbol of the tree of divine perfection; and in the ancient form of teth the circle surrounding the cross is a symbol of the "power of the letters, because the total number of hebrew letters is 22, and 22 is the characteristic number of any circle. arithmetic is the basis of all practical occultism. a knowledge of the esoteric properties and uses of number is indispensable to every seeker for liberation "the coiled fiery power" is the astral light, symbolized by a coiled serpent. it is also the kundalini of the yogis, and much concerning it will be found in the writings of madame blavatsky, who calls it fohat, and says outright that the letter teth is a symbol for fohat. see also a

t on t z a d d i "here is one of the profoundest doctrines of sacred science, the doctrine that the universe owes its existence to the creator's perpetual self-recognition. nature is thus the result of spirit's meditation upon the powers of its own being. the universe is thought into existence, and is maintained in existence by thought. upon this foundation rests the whole structure of practical occultism, and from this doctrine you may understand the importance of meditation "whenever aspirants really meditate they are sharing in the exercise of the divine power that created everything. thus one of the tests whereby a student may know whether or not he has really succeeded in meditation is this: let him find out whether or not what he has been doing takes form in the production of someth

CHAOS MAGICK AND LUCIFERISM

l beings or entities by various acts which create or contact them and allow one to conjure and command them with pacts and exorcism. these beings have a legion of names drawn from the demonology of many cultures: elementals, familiars, incubi, succubi, bud-wills, demons, automata, atavisms, wraiths, spirits and so on. carroll broke down the facets and avenues of various cultures integrated within occultism and delivered a concise definition-such is a must for any student. musick may be created in the same instance, knowing the concept while recording various sound waves and tones. over a period of time the original meaning may become lost or buried, while later being activated through the replaying of the sound. the same can be true for those just hearing the sounds for the first time. sev

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

" by evil conjurers and witches, as was seen in the bible. schuyler recalled that his mother denounced his grandmother's beliefs\ 28\ as "ignorant" and "superstitious" but, he stated, to no avail "my grandmother" schuyler wrote "held stubbornly to her beliefs and cited an impressive list of apt anecdotes in support of them" appalled, schuyler's mother "chided her for believing in christianity and occultism at one and the same time" a similar flexibility of spiritual ideas could be found among blacks in rural mississippi in the 1940s, where the anthropologist hortense powdermaker interviewed several "voodoo doctors" who were also well-known "reverends" with ministries that were supported by members of the community "those who are devoutly religious are also devout believers in current folk

ribing conjure practitioners, see the following: f. roy johnson, the fabled doctor jim jordan: a story of conjure (murfreesboro, n.c: johnson publishing, 1963, p. 2; puckett, folk beliefs of the southern negro, p. 204; james haskins, hoodoo and voodoo: their tradition and craft as revealed by actual practitioners (bronx: original publications, 1978; norman whitten "contemporary patterns of malign occultism among negroes in north carolina" journal of american folklore 75 (1962, cited in mother wit from the laughing barrel: readings in the interpretation of afro-american folklore, ed. alan dundes (jackson: university press of mississippi, 1972, p. 409; mary a. owen, voodoo tales, as told among the negroes of the southwest (new york: g. p. putnam, 1893, pp. 218.19; harry middleton hyatt, hood

jackson: university press of mississippi, 1972, p. 394. for the fusion of african american folk beliefs and catholicism in an early-twentiethcentury black community along the mississippi river, see ruth bass "ole miss" in folk-say: a regional miscellany, ed. b. a. botkin (norman: university of oklahoma press, 1931, vol. 3, pp. 48.69\ 164\ 28. hurston, sanctified church, pp. 17.18; whitten "malign occultism" p. 410; hortense powdermaker, after freedom: a cultural study in the deep south (new york: viking press, 1939, pp. 294.95. on charms containing psalms and biblical verses see botkin, lay my burden down, p. 339. germanand french-language magical booklets were first published in the united states during the early nineteenth century and consulted as reference texts by healers within german

of george s. schuyler (new rochelle, n.y: arlington house, 1966; powdermaker, after freedom, p. 286. 34 "about the conjuring doctors" southern workman 7, no. 5 (1878: 38.39 [in waters, strange ways, pp. 142. 45; bacon and herron "conjuring" p. 117; carl carmer, stars fell on alabama (new york: farrar and rinehart, 1934, p. 218; puckett, folk beliefs of the southern negro, p. 565; whitten "malign occultism, pp. 411 ff. 35. botkin, lay my burden down, p. 37. see also levine, black culture and black consciousness, p. 57. 36. handy "negro superstitions" pp. 735.36; johnson, fabled doctor jim jordan, p. 22; rawick, american slave, texas narratives vol. 7, pt. 6, p. 2782; botkin, lay my burden down, p. 34. 37. clipping "life in arkansas" boston herald, may 29, 1897, p. 20, in newbell puckett pa

umphreys, an account of the endeavors used by the\ 169\ society for the propagation of the gospel in foreign parts (london, 1730, pp. 7.8; raboteau, slave religion, p. 66. 14. william d. piersen, black yankees: the development of an afro-american subculture in eighteenth-century new england (amherst: university of massachusetts press, 1988, pp. 74.86. see also jon butler, who argues that "african occultism surfaced for the first time on a sustained scale c after 1760" primarily because of the importation of africans and african beliefs "into a newly receptive setting (butler "the dark ages of american occultism, 1760. 1848" in the occult in america: new historical perspectives, ed. howard kerr [urbana: university of illinois press, 1983, p. 66; see also kenneth brown "structural continuity

CHRONOLOGIA RORISPERGIUS

um. 1624 stolcius's viridarium chymicum. antonio de andrade a missionary,first european to reach tibet from india, arriving in the town of tsaparang, on the banks of the langchen khambab river. 1624-1701 helvetius 1624-1704 jane leade. philadelphian society. 1625-1697 rabbi moshe zacuto -shorshei hashemoth- the roots of the names 1625 musaeum hermeticum. jacques gaffarel, enthusiast of hebrew and occultism, defends and dedicates to richelieu his abdita divinae cabalae mysteria. heinrich nollius proposes the formation of a society called rotae celestae(keepers of the celestial wheel) 1626-32 stephen cacella and john cabral visited gyantse and shigatse. there does exist a country, very famous here, which is called xembala and which borders on another called sopo [mongolia" 1627 joseph mede

DAVID ICKE CHILDREN OF THE MATRIX

rom which, according to ancient accounts, a reptilian race came to the earth. he wrote "i noticed that the south african shaman necklace with the carved hand had a picture of orion on it. orion's belt points to the binary star sirius. on the carved hand, the belt of orion points directly to the eye in the centre, suggesting a link between the eye cult and sirius. indeed, throughout the history of occultism, sirius has been seen as very important, indeed it was a most sacred location throughout the ancient world. it is the star card in tarot, the silver star of [aleister] crowley's a: a: organization [crowley was a satanist, the star to which the queen's shaft in the great pyramid points, and the star from which the dogon of mali say their alien visitors the nommo came from" the necklace of

"are we dealing..with a parallel universe, where there are human races living, and where we may go at our expense, never to return to the present? are these races only semi-human, so that in order to maintain contact with us, they need crossbreeding with men and women of our planet? is this the origin of the many tales and legends where genetics plays a great role: the symbolism of the virgin in occultism and religion, the fairy tales involving human midwives and changelings, the sexual overtones of the flying saucer reports, the biblical stories of intermarriage between the lord's angels and terrestrial women, whose offspring were giants? from that mysterious universe, have objects that can materialize and 'dematerialize' at will been projected? are the ufos 'windows' rather than 'object

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

there are several other, more complicated masonic numbers concealed within the construction of the washington monument, but you get the point: this monument, constructed to honor the first masonic president, was designed so that both the white house and the capitol face toward it so that the leaders of both branches have to face the spirit of lucifer thought to be residing in it. this is typical occultism. one final interesting note. we reported earlier in this article that the washington monument obelisk was placed directly on a straight line, precisely 900 west of the capitol. thus, the inhabitants of the capitol could face the obelisk daily. however, note that the washington, d.c, obelisk does not lie in a straight line 900 south the white house. why? because it was lined so that it li

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

g, human souls after death) or may never have had earthly bodies (e.g, archangels (q.v, elementals (q.v, etc. diviniation: 1) the art of revealing by occult practices the future or matters that are hidden. 2) discovery of the future or of the unknown, usually by a specific technique rather than spontaneously. the different types or techniques of divination are too may to mention here, but western occultism favors astrology (q.v, palmistry (q.v, the tarot (q.v, numerology (q.v, and more recently, the runes (q.v. dowsing: a method for seeking out material objects, and living beings, usually with the use of a "fork" or other instrumental aid. druidism: an ancient celtic brotherhood of scholarly priests that underwent a modern revival in minnesota in the early 1960's. druids worship in groups

ota in the early 1960's. druids worship in groups called groves (q.v) and venerate the goddess through trees, especially the oak. like modern witches (q.v, they believe in reincarnation- e- earth: 1) one of the five magickal elements. it has the qualities of coolness and dryness. the element of the north. 2) one of the planetsof the solar system. the planet that all human beings are from. eastern occultism: the magickal systems of india, china, tibet, japan, and other nations of the far east. it's range is roughly coequal with that of buddhism (q.v. in the late 1800's, the writings of helena p. blavatski (q.v) and the theosophical society (q.v, were primarily responsible with bringing the teachings of eastern occultism to the west. electro-encephalogram; e.e.g: a chart, made by means of el

in alchemy (q.v) and sex magick (q.v. fortune, dion (nee violet mary firth: a past member of the hermetic order of the golden dawn (q.v) who was a lay psychologist as well as a natural psychic (q.v) and ceremonial magician. dion fortune founded her own order based upon that order's teachings and gnostical christian mysticism known as the society of the inner light. she wrote works including sane occultism and the mystical qabalah. futhark: a word made up of the first six rune (q.v) characters in the german rune alphabet: f-u-th-a-r-k. other rune alphabets are called by slightly different names due to variations in the pronunciation of the letters. the english rune alphabet is known as the futhorc- g- gabriel: pronounced "gahb-ray-ehl" the archangel (q.v) and cosmic guardian of the west an

(20) percent and eighty-four (84) percent of accuracy and reliability. sephirah: hebrew for "sphere" pronounced "seh-fear-ah" it is a sphere or area or emanation on the tree of life (q.v. sephirohth: pronounced "seh-fear-oht" the plural of sephirah (q.v. serpent: in alchemy (q.v, the result of heating a substance in the athanor (q.v. in sex magick, it is the semen. shakta: in hinduism and eastern occultism, the male seed or spark of light that impregnates the womb of the universal goddess, shakti (q.v, and allows her to give birth to all things. it is viewed as a god in tantrik doctrine. shakta does not himself exist, but he enables existence. shakti: in hinduism and eastern occultism, the universal power of realization that creates and sustains the world from moment to moment. in tantrik

n of shiva and shakti vessels of human flesh for the purpose of transcendent enlightenment. taoism: tao means "way" the teachings of the chinese philosopher and mystic lao-tse, who, like the buddha, lived in the 6th century b.c. the tao cannot be defined. it may be inadequately described as the undivided, unknowable spiritual source that generated and continues to vitalize all manifest things. in occultism, it may be likened to mana (q.v. tarot: a mystical set of cards having an uncertain origin. although these cards, covered with images, are most commonly used for divination, they have much more important spiritual purposes and esoteric uses. the tarot is composed normally of seventy-eight (78) cards of two main sections, the twenty-two (22) picture cards of the major arcana (q.v) of whic

DION FORTUNE CEREMONIAL MAGIC UNVEILED

of life, the famous glyph of the cabbalists, which is used as a card index system in which are filed all ideas concerning man and the universe according to certain well understood systems of association, and which by means of the pattern of its arrangement, is used to discover the correspondences and relationships between them. the cabbala is increasingly being recognised as the basis of western occultism. anyone who wants to appreciate esoteric philosophy as taught in that system, and more especially anyone who wants to make practical use of it, whether in magic or meditation, needs a working knowledge of the tree of life. information on this decidedly recondite subject has hitherto been to seek in a number of books, some of them rare and hard to come by, and many of them confused and el

seful service in correlating the cabbalistic, eastern, and egyptian systems. it is thus possible for the student to trace out the interrelation between the two systems which are worked together in the west, the egyptian and cabbalistic; and for the theosophist to recognise the classification with which he is familiar, when it is applied to the glyph of the tree in the technical methods of western occultism. mr. regardie has the inestimable advantage of knowing the hebrew language; in this, as an occultist, he is unique; for although most occultists working the western tradition have enough hebrew to transliterate the words of power for inscription on pentacles and talismans or for numerological work, they number no hebrew scholars among their ranks, but are all dependent on translations; e

ll far outweigh the evil. that some folk will burn their fingers experimenting with that which they do not understand i have no doubt, but on the whole the gain to serious students will be inestimable. mr. regardie has done his work admirably, both in the spirit and in the letter. the tree of life is a book which it would be difficult to praise too highly; it is going to be one of the classics of occultism. when the secrets of the mysteries are given forth in this manner and with this spirit, i, for one, decline to believe that they are either betrayed or profaned, but rather that the author is duly accredited to speak on behalf of those who can bind or loose, irrespective of tradition or, oaths of secrecy. it is a curious fact that this is the third book of its kind to become available at

lity of temperament was probably the fundamental cause, whatever the actual occasion of their break may have been. crowley then started the publication of his magazine, the equinox, which came out twice yearly for five years in england and made a fresh start in america after the war with one volume, but never got any further. these eleven volumes are highly prized by the more advanced students of occultism, and the complete set is hard to come by and commands high prices. some of the contents, however, have been reprinted in magick, together with a certain amount of new material. in this magazine crowley deliberately gave away all that he possessed of mathers' secrets, including some of his rituals, and tore mathers' character to shreds. i have never met either of the persons concerned in

with the devil. nevertheless mr. regardie has had the courage to do this, and i should like to add my voice to his. to make use of a man's work without acknowledgment is no better than picking pockets. as the "golden dawn" the a.a" and my own "inner light" must appear to the uninformed observer to be more or less mixed up together, i feel it is advisable to disentangle them. the deeper issues of occultism are evidently going to come out into the open in the near future; therefore a clearing of the ground is imperative. it may be as well to explain my own position in relation to the "golden dawn. i joined the southern branch of the scottish section of it, since disbanded, in 1919, and transferred from there to the section of it of which mrs. mcgregor mathers was the head, and which claimed

DION FORTUNE MYSTICAL QABALA

tiphareth the sixth sephirah 188 part iii. xxi. the four lower sephiroth 216 xxii. netzach 221 xxiii. hod 238 xxiv. yesod 252 xxv. malkuth 265 xxvi. the qliphoth 297 xxvii. conclusion 305 mystical qabala page 4 diagrams i. the three pillars and the descent of power ii. the three triangles iii. the tree of life and the thirty-two paths part i chapter i the yoga of the west 1. very few students of occultism know anything at all about the fountain-head whence their tradition springs. many of them do not even know there is a western tradition. scholarship is baffled by the intentional blinds and defences with which initiates both ancient and modern have wrapped themselves about, and concludes that the few fragments of a literature which have come down to us are medieval forgeries. they would

h the new dispensation was to be grafted because no other race was monotheistic. pantheism and polytheism had had their day and a new and more spiritual culture was due. the mystical qabala page 5 christian races owe their religion to the jewish culture as surely as the buddhist races of the east owe theirs to the hindu culture. 4. the mysticism of israel supplies the foundation of modern western occultism. it forms the theoretical basis upon which all ceremonial is developed. its famous glyph, the tree of life, is the best meditation-symbol we possess because it is the most comprehensive. 5. it is not my intention to write a historical study of the sources of the qabalah, but rather to show the uses that are made of it by modern students of the mysteries. for although the roots of our sys

s associated with it the history of the evolution of the soul and the way of initiation. chapter iv the unwritten qabalah 1. the point of view from which i approach the holy qabalah in these pages differs, so far as i know, from that of all other writers on the subject, for 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, howe

of a medical qualification debar one from going to his assistance and giving him what help one could, pending the arrival of qualified attention? my work upon the qabalah is of the nature of first aid. i find an invaluable system lying neglected, and ill-qualified for the task as i may be, i am stnving to draw attention to its possibilities and restore it to its proper place as the key to western occultism; and it is my chief hope in so doing that it may attract the attention of scholars, and that they will continue the task of translation and investigation of the qabalistic manuscripts, which are as yet a vein of which only the outcroppings have been worked. 7. one qualification for my task i can plead in justification, however. for the last ten years i have lived and moved and had my bei

urces the teron "the point within the circle" to express the first becoming of manifestation, and the idea is contained in the rabbinical term, nequdah rashunab, the primal point, a name applied to kether. s. but kether does not represent a position in space. the am soph aur has been called a circle whose centre is every-where and whose circumference is nowhere, a statement which, like so many in occultism, is inconceivable, yet nevertheless presents an image to the mind and therefore serves its purpose. kether, then (and for the matter of that, all the other sephiroth, is a state or condition of existence. we must always bear in mind that the planes do not tower up one above another into the empyrean like the storeys of a building, but are conditions of being, states of existence of diffe

DION FORTUNE PSYCHIC SELF DEFENSE

this reason i have not drawn upon the vast literature of the subject for illustrations of my thesis, but have preferred to rely upon cases that have come within the range of my own experience and which i have been able to examine. i think i may fairly claim to have practical, and not merely theoretical, qualifications for the task. my attention was first turned to psychology, and subsequently to occultism as the real key to psychology, by the personal experience of a psychic attack which left me with shattered health for a considerable period. i know for myself the peculiar horror of such an experience, its insidiousness, its potency, and its disastrous effects on mind and body. it is not easy to get people to come forward and bear witness to psychic attacks. firstly, because they know th

ts themselves. certainly the general public has no conception at all of the sort of things that are done by people who have a knowledge of the powers of the human mind and set to work to exploit them. i am convinced that this factor played a large part in the witch-cult, and was the real cause of the universal horror and detestation of the witch. these powers have always been known to students of occultism, but nowadays they are known and used by people who would be exceedingly surprised to find who are their fellow-practitioners. mrs. eddy, the founder of christian science, stumbled on to these methods empirically without ever acquiring any rational knowledge as to their modus operandi. she endeavoured to teach them in such a way that they could only be used for good and their power for e

may ultimately be obtained by a competent experimenter? let me give my own experience, painful though it is, for someone has got to be the first to come forward and uncover these abuses which are only able to flourish because of the general failure to realise their significance. as a young girl of twenty i entered the employment of a woman who i now know must have had a considerable knowledge of occultism obtained during a long residence in india, and concerning which she used to drop hints that i could make nothing of at the time, but which, in the light of later knowledge, i have come to understand. it was her custom to control her staff by means of her knowledge of mind-power, and she had a steady succession of most peculiar breakdowns among the people working under her. i had not been

long time before my physical health became normal. my body was like an electric battery that has been completely discharged. 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

emy and burning candles in front of a wax image of the virgin. you may think that both these practices are gross superstition, but you can hardly think that one is real and potent and deny reality and potency to the other "the weapons of our warfare are not carnal may as truly be said of the practitioners of black magic as of the church. my own case belongs more to the realm of psychology than to occultism, the method employed being an application of hypnotic power to improper ends; i have given it, however, because i am convinced that hypnotic methods are very largely used in black magic, and that telepathic suggestion is the key to a large proportion of its phenomena. i cite my own case, painful as it is to me to do so, because an ounce of experience is worth a pound of theory. it was th

DONALDTYSON CHAKRAS

out chakras (traditional interpretation of the chakras on the body) the word chakra means wheel. in the esoteric systems of hindus and buddhists, the chakras are power centers within the human body that can be activated by specific exercises. usually there are said to be seven chakras, but in traditional hindu philosophy there are really only six- what is regarded as the seventh chakra in western occultism is outside the body, and is different in nature from the lower six. the lowest chakra is called the muladhara. it is located in the perineum, between the anus and the root of the penis in men, and between the anus and the opening of the vagina in women. sometimes is it said to lie at the base of the spine, but this is an error. it lies in the fleshy tissues some two inches from the end o

DONALDTYSON CORONZON

he goddess nuit and to all thelemites in crowley's book of the law. nuit is quoted as saying "my number is 11, as all their numbers who are of us" since daath is one sephirah more than the recognized ten, it is natural to assign it the number eleven. this essay is somewhat more complex and difficult than others on this web site, but the importance of coronzon in the more subtle aspects of western occultism, and the general lack of knowledge concerning the fallen one, impelled me to treat this topic in greater than usual depth. i recommend that those interested in understanding coronzon study crowley's vision and the voice, casaubon's true and faithful relation, and grant's nightside of eden. for an analysis of the numerical significance of coronzon's name, and how my interpretation differs

DONALDTYSON FAMILIAR

. understand in your heart that you are now free from the curse. fold the paper twice, dig a hole in the ground, and bury the paper under the earth where it will lie undisturbed in darkness. your will suffer no more misfortunes. return h nhome resources demons bios fiction tyson the truth about familiars (names of familiar spirits residing 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 ca

EMPERORS NEW RELIGION CHURCH OF SATAN

an unused opportunity. 1. the church of satan and its ideology when anton lavey (1930- 1997, born howard stanton levey) founded the church of satan reporting walpurgisnacht (april 31) in 1966 as its birthday, the organization described the event as the opening the floodgates to a revolution and proclaimed the event as year one, announcing a new era in history [1. anton lavey had regularly studied occultism at home together with his so-called magic circle of devotees a few years earlier, and it was this group that was to become the church of satan [2, p. 29. membership figures are kept secret by the church of satan, leaving friends and foes guessing at membership figures differing by several orders of magnitude. the membership card provides no indication of the size of the organization, as

on their backs. it is not clear whether anyone has taken the offer, unless the title as grotto master qualifies (a grotto master is required to pay a yearly fee) 5. desire for a name patent the church of satan is the first organization in modern society to claim devotion to satan; aleister crowley s groups, its only arguable contesters to the title as satanic organizations, have been linked with occultism per se rather than satanism specifically, and the various religious satanists in the 1950es were clandestine and short-lived. the novelty granted the church of satan an implied patent on the name, and the church of satan has historically been rash to dismiss any group making claim to the name as a mere copy of the church of satan (see, e.g, the church of satan s satanic bunco sheet [21

ic organizations, and hence also those that use the symbol outside of the church of satan. this enables the administration to deny direct involvement using the plea of not being responsible for the actions of its followers. the emperor s new religion copyright 2002 ole wolf page 17 of 30 ing the three decades following the creation of anton lavey s organization, especially because the interest in occultism and rebellion against authorities is still strong. the question remains what the church of satan is competing for, and why other organizations are seen as threats. the membership count cannot be important, because the membership count is kept secret, and the organization is hardly collecting souls. the best bets seem to be either the desire to be a large organization, hoping to eventuall

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ypse 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 (now called extrasensory perception, or esp) that goes beyond the five senses (2) the philosophical conclusions drawn from consideration of such experiences; and (3) the social structures created by people who have had extrasensory experiences, who attempt to produce and cultivate them, and who believe in their vital significance for huma

r (1) the broad area of human experience (now called extrasensory perception, or esp) that goes beyond the five senses (2) the philosophical conclusions drawn from consideration of such experiences; and (3) the social structures created by people who have had extrasensory experiences, who attempt to produce and cultivate them, and who believe in their vital significance for human life. therefore, occultism (or its currently preferred term paranormal) entails a wide spectrum of experiences.from clairvoyance and telepathy to visions and dreams, from ghost 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 mo

lm. 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 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

ysterious phenomena not obviously extrasensory in nature: anomalous natural occurrences not easily understood or explained by contemporary science. such phenomena as the loch ness monster, unidentified flying objects (ufos, and bigfoot, may eventually be attributed to the realm of ordinary sense perception, but their very elusiveness has led them to be associated with the occult. the evolution of occultism the present-day view of the occult is highly influenced by the history of the paranormal in the west during the nineteenth and twentieth centuries. through the seventeenth century, most people believed in the active operation of occult (then termed supernatural) entities and forces. this belief brought comfort to some; but, for others, it became a source of fear, leading to suffering, an

gs. this sparked the formation in 1862 of the ghost club in england. during the next two decades, the growth of spiritualism provided a fertile field for investigation, and in 1882 a new generation of investigators founded the society for psychical research in london to study actual phenomena occurring during spiritualist seances as well as other incidents of psychic phenomena. ix encyclopedia of occultism& parapsychology. 5th ed. introduction the period from 1882 to the beginning of world war ii could be described as a stormy marriage between spiritualism and psychical research by some, while others might call it a scandalous, illegitimate affair. spiritualism, and the movements it spawned, most notably theosophy, uncovered the phenomena, which psychical researchers observed, analyzed, an

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

877) and also planned a work called the game of tarot: archaeologically and symbolically considered, which was announced but not published. in 1861 mackenzie visited the famous french occultist eliphas levi (alphonse louis constant) in paris and published vivid personal recollections of the man and his outlook in the rosicrucian, the journal of the societas rosicruciana in anglia. he also studied occultism with frederick hockley (1808.1885. mackenzie s other literary publications include burmah and the burmese (1853, zythogala; or, borne by the sea (a novel, 1872, and the fundamental constitutions of freemasonry (1877. in addition he translated and/or edited schamyl and circassia by f. wagner (1854, fairy tales by j. w. wolf (1855, the marvellous adventures. of tyll owlglass by t. eulenspi

y (1934) world-famous actress, dancer, movie star, and writer, whose books on her search for spiritual fulfillment have created widespread popular interest in psychic phenomena, channeling of spirit guides, and new age teachings. she was born on april 24, 1934, in richmond, virginia, and attended high school in washington, d.c. she began taking dancing lessons before she macionica encyclopedia of occultism& parapsychology. 5th ed. 952 was three years old; by the time she was 16 she was a chorus girl in new york in a city center revival of oklahoma! four years later, she was dancing in the chorus of pajama game and acting as understudy to carol haney, the show s leading dancer. when haney injured her ankle soon after the show s opening, maclaine replaced her in the lead. after enthusiastic

the world).symbolized by a six-pointed star, formed of two triangles. this is the sacred symbol of solomon s seal. it represents the infinite and the absolute.that is, the most simple and complete abridgment of the science of all things. paracelsus stated that all magical figures may be reduced to two: the macrocosm and the microcosm (world in miniature (see also magical diagrams) encyclopedia of occultism& parapsychology. 5th ed. the macrocosm 953 macro-pk term used to denote the effects of psychokinesis (paranormal movements) that, like table turning, are large enough to be observed by the naked eye. in contrast, micro-pk refers to psychokinetic effects so minute that they require statistical analysis or special methods to detect. the macroprosopus representing one of the four magical el

l without any consciousness amounted to the same thing as annihilation. the only solution that appealed to him was survival with a modified consciousness. he argued that since we have been able to acquire our present consciousness, why should it be impossible for us to acquire another in which our present consciousness is a mere speck, a negligible quantity: let us accus- macro-pk encyclopedia of occultism& parapsychology. 5th ed. 954 tom ourselves to regard death as a form of life which we do not as yet understand; let us learn to look upon it with the same eye that looks upon birth; and soon our minds will be accompanied to the steps of the tomb with the same glad expectation that greets a birth. maeterlinck died may 6, 1949. sources: berger, arthur s, and joyce berger. the encyclopedia

rtant trust of the monarch s education, which must necessarily have given them great weight and influence in the state. they were in high credit at the persian gates (the oriental name given to the capital of the empire, and the abode of the prince) and they took the most active part in all the factions that encompassed the throne, or that were formed in the vicinity of the court. encyclopedia of occultism& parapsychology. 5th ed. magi 955 in greece, and even in egypt, the sacerdotal fraternities and associations of the initiated, formed by the mysteries, had in general an indirect, although not unimportant, influence on affairs of state, but in the persian monarchy they acquired a complete political ascendency. religion, philosophy, and the sciences were all in their hands. they were the

ESOTERISM AND THE LEFT HAND PATH

shiva, hermes and lucifer can be compared and one can find corresponding aspects. the last criteria of faivre about initiation and transference has a more individualistic and dynamic 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 s

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 are practical sides of esoterism and theoretic side of occultism. magi refers to a practice and can correspond to the term occultism as defined by teryakian. when the term magic begun to be defined scientifically the magic was often viewed as a pseudo science or a pre-science. the two first writers who defined the term magic and were to gain any influence were edward burnett taylor and james frazer. both writers viewed magic as a false and primitive s

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

osed more conventional psychological explanations, such as hallucinations and confabula- abductions by ufos 3 betty and barney hill, who believed they were abducted and taken aboard a ufo, new hampshire, september 1961 (fortean picture library) tion. few observers believed that conscious hoaxing played much of a role in abductionreporting. unlike contactees, abductees seldom had any background in occultism or esoteric interests, and hardly any sought profit or publicity. to every indication they believed that they had undergone frightening, bizarre experiences. some psychological studies found that abductees often evinced all the symptoms of post-traumatic stress disorder of the sort ordinarily associated with victims of crime, personal assault, or other threatening terrors. in 1987 thomas

ial entities such as ashtar and monka starship commanders who came here to oversee the transformation of the human race into cosmic citizenship channeled through individuals who became known as contactees. as the channeling movement grew, reaching its peak in the 1970s and 1980s during the height of the new age movement, channelers created a vast alternative-reality literature, fusing traditional occultism with modern science and pseudoscience. some channeling entities made predictions, often of some cataclysmic or otherwise seminal events, which inevitably went unfulfilled. more typically, however, channeling consists of spiritual platitudes, self-help suggestions, and unverifiable pronouncements about the nature of spirit and cosmos. to its critics, it is nothing more than a form of auto

angelic spacemen and spacewomen who figured in the contactees tales. for another, they had little if anything to say. communication, if any (and there seldom was, was brief, sometimes enigmatic, and always devoid of inspirational content. unlike contactees, ce3 witnesses fit the profile of witnesses to less exotic ufo phenomena; in other words, they were ordinary citizens without a background in occultism and other esoteric pursuits, as contactees tended to be. they also did not embark on lecture tours or write books, as the more flamboyant contactees did. a spectacular ce3 took place over boianai, papua new guinea, in late june 1959. the best-known witness, the rev. william booth gill, was an anglican missionary from australia. on the evening of june 26, thirty-eight persons observed a l

phenomena or advanced terrestrial aircraft. the association of flying saucers as spaceships did not take widespread hold until the early to mid-1950s) sneide also said the saucers had a base on the dark side of the moon. he knew as much because he re g u l a r l y t e l e p o rted himself around the galaxy. a foll ow-up article in the c h ro n i c l e d e t e r m i n e d that sneide, a student of occultism, was serious. though nothing more is known about sneide, he may have been something of a contactee before the word and concept had come into curre n c y. the contact movement, however, did not emerge into cultural visibility until january 1952, when aircraft mechanic george w. van tassel began holding open weekly meetings in the high-desert country of southern california. at these gather

towns of the great plains, underscoring the folk or ground-level nature of the movement. contactees are different from abductees whose experiences became known only in the 1960s and did not become a major part of the ufo controversy until the 1980s in several ways. a principal difference is that abductees tend to fit the profile of ordinary citizens, in other words, people without a background in occultism; in that way, they are also like most witnesses to ufos. abductees also report being taken against their will, and many consider the experience traumatic. most do not claim to have attained superior wisdom from the experience, and most assert that their communications with their captors were devoid of messages of cosmic uplift. yet in time contactee-oriented writers and investigators beg

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

reformed and learned magic and always disclaimed any connection with the old ignorant, evil, or black magic, was often an adjunct of an esteemed renaissance philosopher. this new status of magic was undoubtedly mainly due to that great flood of hterature which came in from byzantium, so much of which dated from those early centuries after christ in which the reigning philosophies were tinged with occultism. the learned and assiduous reader of such authors as lamblichus, porphyry, or even 1 kristeller, studies, pp. 223 ff; suppl. fie, i, pp. lvii-lviii, exxixexxxi. 2 scott, i, pp. 31 ff, and see further below, pp. 170-0, 179, 181-2. 17 hermes trismegistus of plotinus, could no longer regard magic as the trade of ignorant and inferior persons. and the genealogy of ancient wisdom, which ficin

1 de immenso, bk. i, cap. i (op. lat, i (i, p. 206. 2 particularly in the last dialogue. on the importance of lucretius for bruno, see d. w. singer, op. cit, a. koyre, op. cit. koyre thinks that bruno was the first to take the lucretian cosmology seriously. 246 giordano bruno in england: the hermetic philosophy expounded by bruno in a speech at wittenberg to show the sequence of prisca magia, or occultism, within which he placed copernicus. it is highly significant that lucretius also comes into that genealogy, though i omitted him in the earlier quotation which i now give more fully. the temple of wisdom, says bruno, was built first among the egyptians and chaldeans; secondly among the persian magi, with zoroaster; thirdly by the indian gymnosophists; fourthly in thracia with orpheus; fi

mordente's figure is to be mystically interpreted, after the manner of the pythagoreans and the cabahsts.1 in short, mordente's compass has become what kepler calls hermetics, or mathematical figures used, not mathematically, but with "pythagorean intentions. the pythagorean and numerological approach to the diagram was traditional in the middle ages and this was a tradition which the renaissance occultism not only sanctioned but enlarged and elaborated with hermetics and cabalism. it was not until the next century that people began to react consciously from this kind of thing and in bruno's time it was rampantly fashionable, as can be illustrated from george peek's description of the studies of the wizard earl of northumberland: renowmed (sic) lord, northumberland's fair flower, the muses

in frankfort, where the three latin poems were printed, falls into two parts. he went there about the middle of 1590, paid a visit to switzerland during 1591, after which he returned to frankfort.1 a curious character called hainzell (johannes henricius haincelius, native of augsburg, had recently acquired an estate at elgg, near zurich. this man was interested in alchemy and in various kinds of occultism and magic, and he liberally entertained at elgg those who had a reputation for proficiency in such arts.2 bruno stayed with him for several months, and it was for the strange lord of elgg that he wrote a work which he himself regarded as very important. this is the de imaginum, signorum et idearum compositione/ dedicated to hainzell and published at frankfort by wechel in 1591. bruno pro

hristianity and of true science, was renaissance naturalism with all its associated magics.2 he therefore devoted his energies to dethroning the renaissance magus from his seat and to attacking the efflorescence of base magics of all kinds which the long prevalent hermetism and cabalism had brought in their train. in the opening years of that momentous seventeenth century, every kind of magic and occultism was rampant. the authorities were deeply alarmed. in france, hundreds of sorcerers were being burned every year,3 which, as lenoble has said, is an indication not only of the prevalence of magic but of belief in its powers. there can be little doubt that the esoteric and demon-ridden atmosphere of this period was the final outcome as it were, the decadence of the revaluation of magic ult

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

ed the subterranean strata where he remained for some time in communion with the spirits who dwell there. thus the various strata of the earth from the circumference to the center form the path of initiation, both for the sons of seth and the sons of cain, and that is the reason why little or nothing is said of the inner construction of the earth in the multitude of books dealing with subjects of occultism. those who are simply psychics do not know, and those who do know are not saying much. there is a chapter on the subject in the rosicrucian cosmo-conception which gives about all that one dares to tell, and to that the reader is referred for further information than here given. the path of initiation is guarded in various ways. while we walk the earth in our physical bodies, we are drawn

FREEMASONS SATANISM AND SYMBOLISM

"the six pointed star is used in masonic work and is also found in other well known secret orders" another eastern star book, the second mile, understates the impact of the hexagram when it says. the six pointed star is a very ancient symbol and one of the most powerful" the hexagram is a very powerful symbol to witches, magicians and sorcerers. it is used in different kinds of witchcraft, magic, occultism, and the casting of zodialcal horoscopes. because it has six points, and because it contains a '666' the hexagram is considered to be satan's most powerful symbol. look at the hexagram above. the first six is formed by the sides of each triangle facing the clockwise direction; the second six is formed by the sides of each triangle formed by facing the counterclockwise direction; the thir

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

us.andwhowaswaite?arthuredward waite, the child of anglo-american parents, wasbornat a time of religious upheaval and left this world as it was busily engaged in tearing apart its social fabric. he was a prolific author,butone whose books are, for themostpart,unknownand unread; he was not recognized as a scholar by. the academic world,buthe remains the only comprehensive analyst of the history of occultism in all its many branches.notthatheapproved of thetermor the looseness of its connotations; to himself he was a mystic and an exponent of mysticism. he saw,whatothers before him had not seen, that there can be no final understanding of mystical experiencewithout.an appreciation of the traditions, outside the confines of the church, that preserved those practices that bring mystical experi

feeling that buried within the densely packed prose is a messageofimmense significance. this has been perceived by the more acuteofhis critics: deaninge-ascourgeofsentimental pseudo-mysticism-believed that waite had 'penetrated very near to the heart of his subject (reviewofstudiesinmysticism,inthesaturdayreview, 2 march1907).butwaite refused to jettison all that was included under the heading of occultism. he sawwithinit, as spurgeon said of the talmud 'jewels which the world couldnotafford to miss; and seeing them, drewthemoutand displayed them for all tosee-all,that is,witheyes to see. many readersofwaite, and most self-confessed students of 'rejected knowledge, persist in seeing him as an occultist. usually they find him wanting: richard cavendish, inthe tarot admired his energy in pur

sectsofsyria,p. 59. however difficult his prosemightbe, there were manywhostruggledwithit successfully and came to admirebothwaite and 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 himse

e man, a little astonished i thought at the enquiry. there used to be a small lending library here, he explained, andhehad taken over the stock. and,tocutthestory short, waite went out into pentonville, which, i am sure, had now become for him not grey but radiant,witha copy of 'the old house in west street' under his arm. perhapsishould explain. my friend waite,besides taking over all mysticism, occultism, alchemyand transcendentalismfor his province, has a hobby, like most good men. in hiscase,this hobby is the collecting of 'penny dreadfuls' of ancient date: the forties and early fifties are, ibelieve,the golden age of this adventure. and amongst those 'penny dreadfuls, as they are affectionately called, one of the choicest prizes is 'the old house inweststreet. and waite had got it for

eavant-gardeand seen as such by her friends.oneof them, jeromek.jerome, recalled that 'she lived by herself in diggings opposite the british museum, frequented restaurants and aerated bread shops, and had many men friends: allofwhich was considered very shocking in those days'(mylifeandtimes,p. 115).when,eventually, she came down to worthing, waite took long walkswithher, on which they discussed 'occultism, spiritism, psychical research and the rest. she had little interest in such topicsbutdetermined to introduce waite to one of her bohemian friendswhowasa fellow enthusiast. and so'itwas from amyhoggthat i first heardofarthurmachen, in special connectionwithher firm resolve that he and i should meet as soon as possiblewheni returned__doraandthecomingoflove61to london'(sly, p. 106. their m

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

by sapere aude 99appendixc neophyte grade ritual105appendixdcondition for entry into the second order126appendixetravelling in the spirit vision130appendixfastral travelling132appendixgthe manifesto ofjuly19031356thegoldendawnappendixhconstitution of ther.r.et a.c, november1903138seleabibliographyi4jforewordtwo major streams of thought have influenced the development and dissemination of west em occultism. h. p. 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 bla

drrudd'sninehierarchiesa/angels,which containsthe'18great calls and celestial invocations of the tables of enoch. thus, within the society of rosicrucian freemasons were to be found the rituals, and adepts with both the knowledge and will to use them, that lay at the very heart of themagicalsystemof the golden dawn. but spiritualism and freemasonry were not the only currents of thought in english occultism. in1875a third and even more influential movement made its appearance in new york and rapidly gained world-wide, enthusiastic, and utterly uncritical support. this was the theosophical society, the creation of madameb1avatskyand colonelh.s. olcott. helena petrovnab1avatskywas a remarkable person by any standards; by those of contemporary seekers after wonders andmarvelsshe was little sho

ughout that year yeats made frequent visits to the vault, initially to consecrate his magical instruments and later, perhaps, to consecrate talismans, carry out magical evocations or to in255 dulge in automatic writing. as a sound discipleofmathers, yeats saw the need to treat the golden dawn system as a whole and he favoured the system of examinations that ensuredathorough grounding in practical occultism for the newborn magician. indeed, the pamphlet,is theorderof r.r.eta.c.toremainamagicalorder?,3that he issued during his period as imperator ofthegoldendawnisis-urania was designed to combat the groups championed by florencefarrand to defend the useofexaminations prior to entry into the grade oftheoricus adeptus minor. in it yeats sees the golden dawn as a living entity:because a magical

n the order roll also entered the letters m.d. afterhername, and one wonders whether they have a less obvious reference. just as poor frighteneddrpeck was not the onlyastronomer, so he was not the only member stricken with fear. w.b.yeats remembered the revd w. a. ayton as 'the most panic-stricken person i have ever known' and discovered that ayton was apprehensive about every aspect of practical occultism:wisdom55ihe] took me aside that he mightsay-'jhope you never invoke spirits-that is a very dangerous thing to do. 1 am told that even the planetaryspirits turn upon us in the end. 1said 'have you everseen an apparition''0,yes, once' he said 'i have my alchernical labora255 toryin a cellar under my house where the bishop cannot see it. one day1 was walking up and down there when 1 heard a

ooerofphilalethesanintroduction to alchemy and notes by s.s.d.d [florence farr](1894),p,13.i).transactionsrifthescottishlodgeofth253theosophicalsociety,volume iipart19,p.14326710.u.w. brodie innes]concerningtherevisalof theconstitutionandrulesriftheorderr.r.f5a.c.(1901),p.ii.ii.w. b. yeats,thetremb/ingoftheveil(1922),p.70.s.powerevery memberofthe golden dawn studied both practical and theoretical occultism, but it was often unclear to outsiders just what their studies were.in1898 arthur conan doyle was asked bydrhenry pullenbury,frater anima pura sit within the golden dawn, to join the order; later, he recalled the curious conversation that ensued:finding that i was interested in such subjects,drbury suggested one day that i should join a secret societyofesoteric students.theinvitation had

GILBERT THE MAGICAL MASON

oday, having mostly entered upon the eastern theosophy from a christian education, still are largely tinctured by our basic theology and still use christian language and types and symbolsinour new ideals of the higher principles of man and humanity.forexample, read the theosophic works of brothers kingsland and brodie innes. for this reason,itseems to me, that this book, explanatory of an eastern occultism yet using frequently christian terms, must be read as though the christian allusions were to a gnostic and not to a catholic christ spirit and man jesus; for jesus to the hermetist is the shortened form of yehoshua, which title is formed of the letters of the kabalistic yod, heh, vau, heh, having inter255 posed the letter shin, the emblem of the spark of the divine overshadowing each hum

ion of the whole set of medieval divinatory sciences, astrology, geomancy, etc, are suitable themes for lectures in your college. for such as can understand medieval latin a most interesting work is the'oedipusaegyptiacus'of athanasius kircher. it is desirable that our students should make them255 selves acquainted with the ancient mysteries of egypt, of greece and of rome.thebasis of the western occultism of medieval europe is the kabalah of the medieval hebrew rabbis,towhich i have publishedanintroduction.this philosophy, although at first sight barbarous and crude, yet will be found, when one has grown familiar with the nomenclature, to be a concrete, coherent and far-reaching scheme of theology, cosmology, ethics and metaphysics, serving to throw light on many obscure biblical passages

process cannot be forced, mystic lore cannot be stolen.ifany learner did appropriate the knowledge of a grade beyond him, it would be tohimbutfolly, disappointment and darkness. i have myself often been offered a doctrine, or assertion, or explanation, which my intellect has rejected as absurd, or as sheer superstition; which same dogma1have later in life assimilated with every feeling of esteem, occultism in this resembles freemasonry; we are either admitted to the hidden knowledge, or we are not;andifwe are not admitted, we never believe any secret of its ritual even if it be offered to us.thesecrets of occultism are like freemasonry; intruththey are to some extent the secretsthatfreernasonyhas lost.theyare of their very nature inviolable; for they can only be attained by personal progre

his evening.themere reading of these volumes is oflittle avail; the spiritual eye needs to be openedtosee spiritual things; and the great kabalists of old, like the still living teachers ofh.p.b.,will not cast pearls of wisdom before the ignorant or the vicious, nor suffertheunclean to enter the templeofesoteric wisdom.letus each then, make strenuous efforts to attain to the higher lifeofthe true occultism, and perchance in a distant future, a record of temptations avoided, of earnest effort,ofa life of self255 sacrifice, may serve as signs and pass words to secure an admission to the shut palace of the king.[reprintedfromlucifer,vol. xii, nos. 68and69(april and may1893),pp.147-53,203-8.]11.thetensephiroththe sephiroth form a decad and constitute the numerical conception of god; he may be

n, there is no difficulty.theastral body comes next in order for our consideration. that any such part of man exists at all is an almost entirely novel idea to the majority of english people; for according to christian orthodoxy the bible contains no allusiontothe linga sharira or astral form, although this human principle has always been recognised by the eastern and western schools of magic and occultism, and pneumatology, and a notice of it is also found in germanic and celtic folk lore, as in the title doppel-ganger of the germans. but it is my wishtosuggest to you, and to argue that two words in the hebrew old testament were originally intended to refer to this shadow form or prototype underlying a man's physical and material body. these words are tzelem and temunah. tzelem occurs var

GILBERT THE SORCERER AND HIS APPRENTICE

es, showing intimate acquaintance with the subject, and never have i detected a mistake.'i 0whatever one's opinion of mathers, there is no question concerning brodie- innes: hewasa scholar, with a far larger, if less inspired, literaryoutputthan his chief. he was born in 1848 at, milton brodie, near forres in morayshire, studied law at cambridgeandmoved to edinburgh, where he practisedbothlaw and occultism with equal enthusiasm helping to found the scottishlodgeof the theosophical society in 1884, to maintain its independence fromthelondonlodges and to preserve its emphasis on esoteric christianity. in 1890 he joined the isis-uraniatempleofthegolden dawn.iprogres255 sing wellenough to become imperator of the amen-ra temple when it was founded at edinburgh in 1893.norhadhe neglected his mor

my,anda few are printed in my own studyofthe order.iithe most significantof those remaining are given here, together with his claviculefor the s.r.i.a. and a short paper on the kabalah written for arthur machen, who was then, in 1887, the editorofwalford'santiquarian magazine .mathers' papers were written principally for his fellow magicians and are restricted. to a narrow part of the spectrum of occultism, whereas the papers by brodie-innes are more broadly based, providing a valuable insight into the theoretical background of the workings of the golden dawn, and indicatingthebreadth of their author's knowledge and interests. for bothmen;'the magus andhismost eager follower, their writings are their monument, preserving and bringing alive for us the dreams and.visionsthatheld together the

armsofacrossto the aspirant, who standsin thecentreafthatcross,with his arms extended in the form of the same mystic symbol, and is made to say at the same time that he is then standing in the 'centre of the earth; just as the greeks were told thatforthemdelphi represented<>o(lepot'ao,.tljt;yij'.alsothe 4 ancients preside over the four elements of air, fire, water and earth; or as the teaching of occultism would say, over air, fire, water, andtheir synthesis;and, therefore, are their robes of the 2673 primary colours, one the flame redoffire, the second the blue of water, the third the luminous yellow of air, and that of the fourth is black, signifying the earth; and which colour is obtained by the mixture of the three others. but the candidate is clad in the white robe, to point out to hi

,pp.269-79.]11. some celtic memoriesmany years ago it was my good fortune, thanks to the kindness of a grand- uncle,towander over a great part of the western islands, and pick up many experiences and traditions now fast fading into oblivion. little more than a boy at the time, i readily made friends with all whom i met of the kindly and courteous islanders. strangers were infrequent then, and the occultism and fairy lore of the west were much more freely spoken of. moreover, among the peasants of the islands were many of my own kin, and possibly they spoke more openly to me than they would to many others. now the islands have largely become a playground for the wealthy southerner, and the board schools have overlaid the old traditional celtic wisdom with a thin veneer of superficial and st

itional celtic wisdom with a thin veneer of superficial and sterile facts (so-called) in the name of education, and have taught the children to speak a clipped cockney tongue, interlarded with some vulgar americanisms, instead of the sweet pure english uttered with the lingering musical intonation of the western highlanders. altogether the foot of the saxon has been heavy on the west, and the old occultism and the old fairy lore have retreated out of sight, and largely i fear out of mind. therefore i have tried to string together a few rambling memories, in the hope of preserving some traditions which the present generation is in danger of losing altogether. others more capable must judge of their value; i can only vouch for their truth as personal experiences of a time when the102 the sor

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

who was equally enthused with swedenborgian doctrines. when pernety returned to avignon in 1784 grabianka followed (after a visit to the swedenborgians in london) and in 1786 they founded the societe des illumines d avignon. precisely what this band of visionaries believed and taught is unclear; their doctrines have been described as a blend of swedenborgianism and roman catholicism, salted with occultism. to the cold intellectualism of the swedish visionary was added the veneration of the virgin mary and recital of the athanasian creed; while individual members studied renaiss-ance alchemy, the theurgy of alexandria, hermetic authors, the philosopher s stone, the divine science of numbers, and the mystical interpretation of dreams4[4. even less is known of the rituals they practised, but

GILBERT R A THE MASONIC CAREER OF A

its driving force. in this way he approached magic in general and eliphas levi6[6] in particular, and began to realize where his real dedications lay. he had already written and published many poems and imitation romances7[7] but was forced to recognize, reluctantly, his shortcomings as a writer of fiction and entered instead upon his career as a critical expounder of the history and doctrines of occultism in all its forms. waite was never happy with popular occultism and he rejected from the start its follies and pretensions, for he was an acute, if untrained, critic and recognized the need for historical textual accuracy if anything of value was to be drawn from his chosen field. his first essay in occultism was an anthology of the writings of eliphas levi8[8, which he followed with a st

te conceit and to constant belittling of his predecessors. serious though these faults are they are not serious enough to deny him a place amongst the foremost masonic scholars. indeed, he was, and is still, the only such scholar to have attempted to unite the outward history of the higher degrees with their inward spirituality. the danger of such an attempt is that of falling into the follies of occultism, but waite avoided that danger, as fort newton had observed in 1916 'brother waite warns us against the dark alleys that lead nowhere, and the false lights that lure to ruin, and he protests against those who would open the pandora's box of the occult on the altar of masonry. after a long study of occultism, magic, omens, talismans and the like, he has come to draw a sharp line between t

GLOBAL FREEMASONRY

storian michael howard describes this secret that is only completely revealed to those masons of the highest degree: why should christians be so critical of freemasonry [t]he answer to this question lies in the "secrets" of freemasonry. if these secrets were readily available to the general public it is doubtful if their meaning would be understood to those who were not versed in the doctrines of occultism and ancient religion. in fact it is doubtful if many of the ordinary lodge members understand what its secrets represent. in the inner circle of masonry, among those who have obtained higher degrees of initiation, there are masons who understand that they are the inheritors of an ancient and pre-christian tradition handed down from pagan times.79 when we look at the writing of turkish ma

GNOSTIC CATECHISM

its driving force. in this way he approached magic in general and eliphas levi6[6] in particular, and began to realize where his real dedications lay. he had already written and published many poems and imitation romances7[7] but was forced to recognize, reluctantly, his shortcomings as a writer of fiction and entered instead upon his career as a critical expounder of the history and doctrines of occultism in all its forms. waite was never happy with popular occultism and he rejected from the start its follies and pretensions, for he was an acute, if untrained, critic and recognized the need for historical textual accuracy if anything of value was to be drawn from his chosen field. his first essay in occultism was an anthology of the writings of eliphas levi8[8, which he followed with a st

te conceit and to constant belittling of his predecessors. serious though these faults are they are not serious enough to deny him a place amongst the foremost masonic scholars. indeed, he was, and is still, the only such scholar to have attempted to unite the outward history of the higher degrees with their inward spirituality. the danger of such an attempt is that of falling into the follies of occultism, but waite avoided that danger, as fort newton had observed in 1916 'brother waite warns us against the dark alleys that lead nowhere, and the false lights that lure to ruin, and he protests against those who would open the pandora's box of the occult on the altar of masonry. after a long study of occultism, magic, omens, talismans and the like, he has come to draw a sharp line between t

GNOSTIC HANDBOOK

prehensive 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 of religion. the term gnosis means "an experience of knowledge" and religion (from the latin religio) means "to bind back

ee the creator as the divine will or sophia, others see the creator as the demiurge and hence evil. some have two yahwehs, a true light lord and a false substitute. some sects refute the whole old testament saying it is the work of the false yahweh, while others even see the serpent in genesis as a premonition of the savior. for a more modern twist, one science fiction writer (with a penchant for occultism and a strange adaptation of psychology) outlined the gnostic myth in a more technological form. millions of years ago in the spiritual dimensions, a spirit entity decided he wanted more power than was his due, he created a sequence of mind traps or games. these games or traps enthralled the other spirit beings and as they became involved in them, they found themselves creating material r

idely in german, french and italian. he be-came involved with both the dada and futurist movements and was considered a promising artist. he served with honour during world war i in a regiment of mountain artillery and survived the war to continue his search for meaning. he made contact with arturo reghini (1878-1946) who was the co-ordinator of the ur group which studied speculative freemasonry, occultism, and other occult traditions, it had a strong interest in the work of rene guenon. evola s natural aristocracy came to the surface and he became the learning exponent of the developing philosophy of the ur (and its successor krur) group. evola and the ur group became aligned to the natural principles of aristocracy and while not having a necessarily high opinion of mussolini, realised th

nt the rest of his life writing, researching and offering guidance to those seeking a spiritual revolution. he died in 1974. his writing are profuse yet most are not as yet translated into english, it seems there is a great fear regarding the explosive nature of his insightful vision. evola was not afraid of offending peoples foibles or attacking their sacred cows. he attempted to unite politics, occultism, religion and traditionalism into a "world shattering" vision and he had remarkable success. the gnostic handbook page 61 for evola, history was a series of cycles that are degenerative rather than evolutionary, we are then in the darkest age of all (the kali yuga, rather than entering an age of light, love and peace. our modern way of thinking is (according to evola) a wasteland, it is

n its strictest etymological sense, coming from the greek word aristos meaning best. the buddhist disdain for talking about self and god comes not from disbelief, evola argues, but from a demand for action. there is no self, so create one, there is no god, so become one. this approach is certainly at odds with much that passes for modern buddhism and yet in these days of navel gazing and armchair occultism, one cannot help but be exhilarated by his call to arms. but a simple call is not all of evola s message, he does not leave us with theory alone. the doctrine of awakening re-evaluates the basic tenets of buddhism and ex-amines them in light of the warrior-priest ethos. rather than advocating a negative detachment whereby life is experienced at an arms distance, evola suggests we experie

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

time and space and postulate a discrete existence. this question is central to our discussion of reincarnation, and really offers two answers to our question what reincarnates? the first answer is the particle theory. it states that there is an immortal self that reincarnates life after life gaining experience and developing through the accumulation of wisdom. this is the theory most students of occultism are familiar with. the second theory is that there is a sort of astral mould that is conglomerate of karmic factors developed through various incarnations. this mould creates the structures of each life and assembles the mental and spiritual environment that gives a semblance of a self. this understanding of reincarnation is known as the wave theory. the wave and particle debate througho

liar with. the second theory is that there is a sort of astral mould that is conglomerate of karmic factors developed through various incarnations. this mould creates the structures of each life and assembles the mental and spiritual environment that gives a semblance of a self. this understanding of reincarnation is known as the wave theory. the wave and particle debate throughout the history of occultism there has been a debate between these two viewpoints. each of which is based on an understanding of the self far removed from the other. the particle explanation of the self seems much favoured by occultists and those of a traditional religious persuasion, it seems simpler on the surface, but when critically examined is not all that it seems. the wave theory originated in the various sch

GOLDEN DAWN RITUALS A

nd to the holding of classes for instruction. whenever one adept writes to another adept on second order matters, he must stamp the envelope with a peculiar manner: viz. in the usual corner, but with the stamp turned around, so that the face looks upwards like c.r. in the pastos. you are particularly requested to think and speak at all times with tolerance and respect of all other schools of true occultism, and of the eastern 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 wo

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

ings ufological and things occult. a man of dry wit and a speaker with considerable personal charisma, keel s hidden asset is his ability to tune one in to the high strangeness aspect of the ufo phenomenon in a way that can only result from direct field work. king, george, one of the premiere trance channel contactees since 1955. king and his aetherius society form one of the direct links between occultism and ufology, in that king claims to be a direct agent of the great white brotherhood working diligently with our extraterrestrial allies against the black lodge. lamed, frater who, as the former timothy coutu, a chief of the qblh and computer programming specialist, learned computer programming for an opportunity to do serious original work with the cipher. laying out the 1974 cipher sol

en we find secret cipher of the ufonauts 25 her to come from a planet she calls erra, the exact equivalent of al bender s contact word kazik, we can predict without knowing the details that first communication will be mental or telepathic, followed by more physical encounters. so it is. but who plants such messages, and why? to answer this, one must apply the cipher knowledge to the world of deep occultism, of which ufos are but a surface manifestation. the answers do not come from anything as simple as mental aberrations and hoaxes on the one hand, nor interstellar visitors and vast government conspiracies on the other. as historian paul johnson has shown, the theosophical mahatmas were neither the discarnate semi-deities of the believers nor madame blavatsky s fraudulent deceptions of th

adventure of the dancing men, to explaining the rudiments of cipher analysis, a feature of many fictional works of the period. the 1890s marked the beginning period, or revival, of many trends, organizations and tendencies that profoundly affected the new age movement of the next 100 years. in germany, dr. kellner and dr. reuss began organizing the ordo templi orientis (oto. in england, victorian occultism reached its peak in the hermetic order of the golden dawn. in the southeastern united states, the hermetic brotherhood of light established its new headquarters. shortly thereafter, strange airships began appearing across america. their even stranger pilots would often tell witnesses that they were headed for the southeastern u.s. it should come as no surprise that various occult luminar

he funny names that show up throughout the history of ufology. thus i should note ufo contactee rev. frank stranges contact, valiant thor, has a name with the same cipher value as ramon natalli, one of the original inner circle of contactee mark probert, and one of the first sources of ufo wisdom. the inner circle, which was promoted by meade layne and which was a key player in the crossover from occultism to contacteeism, itself has an odd secret or two hidden in its cipher value. there were 16 members of the inner circle, all said to be discarnate human beings in touch with aliens. the words inner and circle each has a cipher value of 16 the number of members of the inner circle, or that together inner circle has a value of 176, the same as instruction or initiation, the 36 allen h. gree

rk probert s ascended master, known as the yada dl shi-ite. consider that master aetherius= 224= elixir of god& life, while yada dl shi-ite= 156= elixir of god. the connection is dearly there, but who made it, how, and why? and sometimes the values have a humorous touch, but who is the humorist? the cipher contained in liber al is indeed the secret code of the initiates of 19th century magick and occultism, and the cipher of the ufonauts themselves. much is to be said for the revisionist historical notion, best expounded by paul johnson (in search of the masters, that theosophical mahatmas and magical secret chiefs are very human adepts deeply enmeshed in the spiritual and political revolutions of the late 19th and early 20th centuries. madame blavatsky may indeed have been the first to ch

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ley. students of this magical system are referred to the golden dawn by israel regardie and crowley's the vision and the voice (liber xxx, as well as liber lxxxix vel chanokh, both of which can be found in gems of the equinox by israel regardie. the golden dawn is available from llewellyn publications. in my opinion, enochian magick ranks as one of the most powerful branches of western magick and occultism. it rivals the hebrew qabalah in scope, and provides an alternative to the more familiar system of qabalism. one of the goals of this book is to open the enochian system ta the public and to make it as available as the qabalah. although steeped in western tradition, it has not until now, ever been fully revealed. the enochian magical system appeals to the brain as well as the heart. thos

, at the outer boundary of each cosmic plane is located a ring-passnot. this effectively prohibits passage of a lower cosmic element frito a higher sphere. earth can not pass finto water, nor air finto fire. these are outlined in figure 2. you must take care not to confuse the cosmic element earth with physical earth. nor is the cosmic element water the familiar h20 of physical chemistry. western occultism uses these terms because of their correspondences. cosmic water is somewhat like physical water. for example, it is reflective, and expressive. both can be easily molded into any desired shape. but the similarities can only be stretched so far. the golden dawn taught the qabalistic doctrine of four worlds or planes as follows: 1. atziluth, the divine world of archetypal ideas. 2. briah

tiny; he is a pan of mankind; his actions affect not only what he calleth himself, butalso the whole universe" aleister crowley, liberlibrae the enochian magical system views man as a microcosm of the macrocosmic world. as the physical earth is the lowest of a series of expressions, so your physical body is but the lowest of a graduated series. this view accords well with both eastern and western occultism. you have a body or vehicle to correspond with each cosmic plane. immediately aboye or behind the physical body is the etheric body. next, is the astral body followed by the mental and spiritual bodies. the physical body is the vehicle through which you view and interact with the physical cosmic plane. the astral body is the vehicle through which you view and interact with the astral cos

e, 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 a magical mirror of the universe. in enochian magick, your aura is your personal replica of the magical universe. 18 man is like a circle whose center is nowhere (microscopic) and whose circumference is everywhere (infinite. enochian magick represents this center by the god hadit. the circumference is represented by the goddess nuit. 19 the five elements "the e

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

GRIMOIRE OF TURIEL

ire. since 1927 i have rewritten the manuscript owing to the fact that i was on the move so often, and for the sake of convenience the new writing was entered into a note book of convenient size, and the copy purchased in las palmas i destroyed. i have reason to believe that the present manuscript is the only one in existence. in. publishing same i feel sure that it will appeal to all students of occultism as an additional item of interest. it has much to commend it. though small in volume it is a complete system of ceremonial the secret grimoire magic. the former owner admitted that he had made use of the formula contained therein. for his experiments in the art he, a former priest, had been defrocked. this he said was the reason why the two priests in the cathedral had not acknowledged h

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ic experience of the average and desirable nature the borderline state is more efficient and calls for no assistance from any operator.(see borderline state. i idealism.in philosophy, the concept that ideas are fundamentally real. idealism as a philosophy expounds the notion of a mind cause behind reality as opposed to a mechanistic concept of the universe. illuminati.to students of mysticism and occultism, the term generally means the enlightened ones. it means those who have received illumination, or light, in the sense of attaining cosmic consciousness, a realization of the omniscience. the term has been traditionally and historically applied to rosicrucians and martinists. the rosicrucians were often known as "brothers of the illuminati, and in fact, in different periods of their histo

sion, seeing his weaknesses and realizing himself as he is, and he does not like what he sees. it is a time of personal readjustment of one's spiritual and mental selves, a reorganization of the whole being. it is the great crucible in which we are purged of our weaknesses in preparation for the golden dawn, the great initiation just ahead. the golden dawn is the new birth into the greater light. occultism.in the popular sense, occultism is held to be a system of hidden methods, of strange practices, whereby man may acquire the way of attaining inexplicable powers by which he may do or accomplish almost 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 subj

acquire the way of attaining inexplicable powers by which he may do or accomplish almost 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 th

ience, 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's wordly accomplishments may be, as the result of the exercise of his material objective power, they can

HAMIL THE ROSICRUCIAN SEER

jor revivalist in the person of ebenezersibley, whose works were to be called in as evidence of the continuing tradition. sibley was to be quickly followed by francis barrett, whose seminal workthemagus(1801, a plagiarism of plagiarisms, greatly revived interest in astrology, alchemy, and magical operations and was probably largely responsible for the later nineteenth-century revival of practical occultism.thetenuous rosicrucian thread and the, later, belief in a continuing rosicrucian presence in england was given a seeming veracity by the presence in england of sigismund bacstrom with his certificate attesting. to his initiation into a rosicrucian group by the comte de chazal on 12 september 1794 in mauritius. godfrey higgins'anacalypsis(1836) was claimed as a further proof of the contin

. 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'sisisurrveiled.except with regard to freemasonry, he does

whatcapacityis not certain. from a comment in a letter to the irwins his work may haveinvolvedcopyingoccult manuscripts for customers, and he mayeven have manufactured manuscripts for denley to sell. thecopyingand production of manuscripts was tooccupyhim for muchofhis life. certainlyin the irwin lettershockleyremembers denley with affection and considered his period with him as his education in occultism and the beginning of his 'bibliomania',as he called hisavidcollecting of books and manuscripts.prefacemy interest in hockley arose as a result of a file missing in the library of the united grand lodge of england. ellie howe whilst researching his paper onfringemasonryvlrsquatuorcoronatorum,vol. 85,1972)asked for the hockley file, but it was not to be found. as a result i had to start fr

fessional man who, late in life, developed an interest in freemasonry; on the other, an avid collector of occult knowledge, a practical spiritualist, and an acknowledged expert on all matters arcane. this phenomenon of a doublepersonacontinued to fascinate me long after mr howe's research was complete.thesearch proved difficult, for although hockley's name appears in studies of nineteenth-century occultism and spiritualism it isalwaysas a passing reference and never in detail. many details indeed have still proved elusive. to ellie howelowemuch, not least an endless fascination with the stranger areas of the history of ideas to which he introduced me. to r. a. gilbertlowenot only his contribution on the hockley mss, but also his many useful suggestions when various lines of research dried

he paper tome.'have you yet received [illegible] or paper [illegible] know the work i will get a copy also. i hope mrs irwin is quite well and has become converted and trust i shall soon be well enough to pay my respects to her,&with kind regards i remain, faithfully and fraternally yours.1anuntitled paper given by spencer to the bristol college sria, a rather confused statement on the history of occultism, rosicrucianism and the search for the philosopher's stone.323 raymond buildings, grays inn,w.e.8 march 1876 dear bro. irwin, i rejoice i am so soon to see you. i shall be in the restaurant (down below) at the freemasons' tavern! on thursday atvlpast 4 to get a [illegible].hockley'slettersto theirtmns75freemasonry, alchemy and occultism. hockley is possibly referring tothelifeofcagliostr

HELENA BLAVATSKY THE KEY TO THEOSOPHY

tents page 1 the key to theosophy- hp blavatsky.txt preface theosophy and the theosophical society 1 the meaning of the name 1 the policy of the theosophical society 4 the wisdom-religion, esoteric in all ages 7 theosophy is not buddhism 12 exoteric and esoteric theosophy 15 what the modern theosophical society is not 15 theosophists and members of the t.s. 18 the difference between theosophy and occultism 23 the difference between theosophy and spiritualism 25 why is theosophy accepted? 32 the working system of the t.s. 37 the objects of the society 37 the common origin of man 38 our other objects 44 on the sacredness of the pledge 45 the relations of the t.s. to theosophy 49 on self-improvement 49 the abstract and the concrete 52 the fundamental teachings of theosophy 57 on god and praye

wonders. this has been the secret of all associations and communities since mankind existed. q. but why could not a man of well-balanced mind and singleness of purpose, one, say, of indomitable energy and perseverance, become an occultist and even an adept if he works alone? a. he may; but there are ten thousand chances against one that he will fail. for one reason out of many others, no books on occultism or theurgy exist in our day which give out the secrets of alchemy or medieval theosophy in plain language. all are symbolical or in parables; and as the key to these has been lost for ages in the west, how can a man learn the correct meaning of what he is reading and studying? therein lies the greatest danger, one that leads to unconscious black magic or the most helpless mediumship. he

, how can a man learn the correct meaning of what he is reading and studying? therein lies the greatest danger, one that leads to unconscious black magic or the most helpless mediumship. he who has not an initiate for a master had better leave the dangerous study alone. look around you and observe. while two-thirds of civilized society ridicule the mere notion that there is anything in theosophy, occultism, spiritualism, 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 up

nded 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 any idea of what real occultism means. some limit ancient wisdom to the cabala and the jewish zohar, which each interprets in his own way according to the dead-letter of the rabbinical methods. others regard swedenborg or

e so imparted to others, who had no such opportunity. a portion of the true sciences is better than a mass of undigested and misunderstood learning. an ounce of gold is worth a ton of dust. q. but how is one to know whether the ounce is real gold or only a counterfeit? a. a tree is known by its fruit, a system by its results. when our opponents are able to prove to us that any solitary student of occultism throughout the ages has become a saintly adept like ammonius saccas, or even a plotinus, or a theurgist like iamblichus, or achieved feats such as are claimed to have been done by st. germain, without any master to guide him, and all this without being a medium, a self-deluded psychic, or a charlatan-then shall we confess ourselves mistaken. but till then, theosophists prefer to follow t

HINE PHIL ASPECTS OF EVOCATION

. that i was putting in a bid to buy a goth nightclub in birmingham (someone actually rang me up to ask me if this was .true) 5. that i apparently sodomize former chaos international editor ian read on a regular basis) 6. that i am a blood-drinking .vampire- this .fact. is recounted in 2 books- hearts of darkness by john parker (a socalled .investigative journalist. who purports to examine modern occultism- in the wake of the .satanic child abuse. scare) and the world.s greatest unsolved mysteries- i forget the authors offhand, but they are involved with assap and the society for psychical research. this one stems from a short story which deals with vampiric themes published in chaos international, entitled .droplets. as it was written in the first person, apparently some people have chose

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

r me 'has your alchemical research had any success' but it at least provided him with a modest stipend( 300 per annum at chacombe) and sufficient leisure for his strictly private interests. in the victorian era the church of england offered a refuge for many young men who had no aptitude for commerce and a passage in one of ayton's letters suggests that he was already preoccupied with alchemy and occultism at about the time he left cambridge. he was initiated as a freemason in stjohn's lodge no. 601 at wellington, shropshire, shortly before his fiftieth birthday in 1866, when he was perpetual curate at oakengates, a nearby village. however, when he moved to edingale, yet another village not far from tamworth in staffordshire in 1868, he did not bother to join the local lodge (marmion no. 1

had any particular vocation for the priesthood is a matter for conjecture, introduction ii introduaion 12 the alchemist of the golden dawn seventy in all) were written to the much younger frederick leigh gardner (his junior by forty years) between march 1889 and november 1905. they are worthy of publication, i believe, because they throw additional light upon the notable expansion of interest in occultism which began when the 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 conv

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 the golden dawn in 1888 he intended it to be a secret and highly-exclusive alternative to the theosophical society; in fact a school of occultism based on the western hermetic-qabalistic tradition, and hence without any hindu or buddhist elements. the theosophical society was open to all who wished to join it, but the door that led to the g.d. was closely guarded. the majority of the early male members of the g.d (up to c.i892) were recruited from westcott's friends in the societas rosicruciana in anglia, known to the initiated as

ee months after he began to correspond with ayton. it is possible that freemasonry did not satisfy his desire for further knowledge of 'the hidden mysteries of nature and science- the phrase is masonic- and supposed that alchemy and theosophy ala blavatsky would provide a better guide to the territory that interested him. in 19 2 he claimed to possess a library of over 10,000 books on alchemy and occultism, including 'a fine set of the works of thomas taylor, the platonist. he found his way to the g.d. in 1894 but resigned from the isis urania temple in london in the autumn of 1897 after a spectacular row with macgregor mathers, a co-chief of the order with dr westcott. i have described his brief but by no means uneventful career in the g.d. at some length in themagicians of the golden daw

ring the 1930s. houghton was the founder and proprietor of the atlantis bookshop, then in bury street close to the british museum. i used to visit it occasionally before the war, not to see houghton but, rather, a german refugee bookseller whom houghton allowed to occupy a corner of the ramshackle premises and who, much to houghton's irritation, regularly sold me books that had no connection with occultism. at that time my lack of interest in arcane knowledge was total; indeed, it still is except in relation to the history of ideas or, if one likes, the study of 'intellectual underworlds' or sub-cultures. my preoccupation with the latter began in 1960 when i commenced the research for urania's children: the strange world of theastrologers; which was eventually published in 1967. in the cou

HP LOVECRAFT A DARK LORE

he period of the sculptor's delirium. over a fourth of those who reported anything, reported scenes and half-sounds not unlike those which wilcox had described; and some of the dreamers confessed acute fear of the gigantic nameless thing visible toward the last. one case, which the note describes with emphasis, was very sad. the subject, a widely known architect with leanings toward theosophy and occultism, went violently insane on the date of young wilcox's seizure, and expired several months later after incessant screamings to be saved from some escaped denizen of hell. had my uncle referred to these cases by name instead of merely by number, i should have attempted some corroboration and personal investigation; but as it was, i succeeded in tracing down only a few. all of these, however

he might announce some connected revelation, but as the weeks passed without further disclosures there began to grow up between the youth and his family a kind of constraint; intensified in his mother's case by her manifest disapproval of all curwen delvings. during october ward began visiting the libraries again, but no longer for the antiquarian matter of his former days. witchcraft and magic, occultism and daemonology, were what he sought now; and when providence sources proved unfruitful he would take the train for boston and tap the wealth of the great library in copley square, the widener library at harvard, or the zion research library in brookline, where certain rare works on biblical subjects are available. he bought extensively, and fitted up a whole additional set of shelves in

till i entered miskatonic university as instructor of political economy in 1895. for thirteen years more my life ran smoothly and happily. i married alice keezar of haverhill in 1896, and my three children, robert, wingate and hannah were born in 1898, 1900, and 1903, respectively. in 1898 i became an associate professor, and in 1902 a full professor. at no time had i the least interest in either occultism or abnormal psychology. it was on thursday, 14 may 1908, that the queer amnesia came. the thing was quite sudden, though later i realized that certain brief, glimmering visions of several, hours previous- chaotic visions which disturbed me greatly because they were so unprecedented- must have formed premonitory symptoms. my head was aching, and i had a singular feeling- altogether new to

HP LOVECRAFT THE CALL OF CTHULHU

period of the sculptor's delirium. over a fourth of those who reported anything, reported scenes and half-sounds not unlike those which wilcox had described; and some of the dreamers confessed acute fear of the gigantic nameless thing visible towards the last. one case, which the note describes with emphasis, was very sad. the subject, a widely known architect with leanings towards theosophy and occultism, went violently insane on the date of young wilcox's seizure, and expired several months later after incessant screamings to be saved from some escaped denizen of hell. had my uncle referred to these cases by name instead of merely by number, i should have attempted some corroboration and personal investigation; but as it was, i succeeded in tracing down only a few. all of these, however

INITIATION INTO HERMETICS

tient, influencing him indirectly in a psychic way too. therefore, every magnetizer is supposed and required to be of a noble character. yet if a magnetizer has a patient whose character properties are worse than his own, he will indirectly draw the evil influences of the patient on himself, which is disadvantageous for the magnetizer in any event. the magnetizer who, however, has been trained in occultism does not give the patient all of the vital force of his own body, but draws it from the universe and makes it stream into the patient s body directly through his hands, together with the concentrated desire of health. with both methods, magnetizing has to be repeated often if one wants a quicker success, for disharmony or diseases suck in and consume the transferred force very rapidly an

K AMBER THE BASICS OF MAGICK

hing a pendulum to one side and releasing it- the pendulum swings to the other side. to quote emmerson "for everything you gain you lose something. i don't know that this is always true in magick, but it does illustrate the point. and another reason not to use magick to affect the weather is that it might foul it up in other parts of the country (world. 6) finally, magick ritual (or any magick or occultism) is very dangerous for the mentally unstable. if you should somehow 'get out too far, eat 'heavy foods' as previously discussed (lesson on chakras) and use your religious background or old belief system for support. but remember too, that wierd experiences are not necessarily bad experiences. review questions 1) what is creative visualization? 2) list the basic parts of a ritual. 3) what

u can even use it to hold off negative aspects of yourself. other forms of protection sometimes helpful (depending upon one's egregore/model) are recitation of the 'lord's prayer, the 23rd, and 91st psalms. review questions 1) what is a pentagram? 2) what is psychic healing? list the basic methods. 3) what is the banishing ritual? why is it used? book list dion fortune, psychic self-defense, sane occultism. adeliade gardner, vital magnetic healing. max heindel, the vital body. ernest holms, the science of mind. mouni sadhu, theurgy* magick 9- astral projection* astral projection (oobe, out of the body experience) is a popular area of occult literature; for traveling to see other worlds and places while the physical body sleeps or is entranced is an exciting notion. astral projection is not

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

t thinking, we must sternly tyle the lodge against all this vast ocean of unnecessary excitement. yet on the other hand we must take great care that we never fail in true sympathy. our ears must ever be open to the appeals of suffering, even though we close them resolutely against the meaningless babble of those who pursue only their own ends. in this, as in so many other ways, the middle path of occultism is narrow as the edge of a razor, as we are told in the old indian books; and we must watch ceaselessly lest on the one hand we are wrecked upon the scylla of indifference or overwhelmed on the other in the confusion of charybdis. 367. even as regards our physical bodies there is the same reason for strict tyling of the lodge. we do not despise or shun our fellow-creatures, though we do

minder of the p c y attached to any violation of the e.a.o; and it is certain that the idea of that p c y has been associated with it from an early period in history, as may be seen by reference to the works of dr. albert churchward. there is, however, yet another more occult meaning for that s c than the explanation usually given. students of the inner side of man fs constitution and of oriental occultism are aware that there are seven great force-centres (called in sanskrit chakras) in the human body, and that in the course of occult progress all of them have to be opened, developed and made effective. 379. there are many methods of psychic development, some of which commence with the opening of one centre and some with another; but in the scheme advocated in ancient egypt and continued

a vivid pulsation of energy to every member of every duly constituted lodge throughout the world. what each bro. can receive of this stupendous outpouring depends upon himself, his degree of advancement, his knowledge, his attitude of mind; but that the gift is one of enormous value, that the privilege of belonging to the order is very great, there can be no question in the mind of any student of occultism. 983. the elemental hosts which have been gathered together rush outward to all points of the compass, only their captains, the representative angels of the officers, still remaining in their respective places. when at the command of the r.w.m. the w.s.w, who typifies shiva, the destroyer of forms, utters the formula of closing, the angels of the assistant officers also fade away, leavin

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

e 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 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 w

tly strengthened by the help of the higher beings whose presence he invokes. both these paths lead to god; to some of us the first will appeal irresistibly, to others the second; it is largely a matter of the ray to which we belong. the one is more outward-turned in service and sacrifice; the other more inward-turned in contemplation and love. 24. the knowledge of the occultist 25. the student of occultism, therefore, learns to awaken and train for scientific use the powers latent within him, and by their means he is able to see far more of the real meaning of life than the man whose vision is limited by the physical senses. he learns that each man is in essence divine, a veritable spark of god s fire, gradually evolving towards a future of glory and splendour culminating in union with god

o writing, and in the kabbala we find fragments of the symbolic knowledge which was once the exclusive property of the initiates. so close are the analogies between certain of the doctrines of the kabbala and those of the earlier degrees of masonry that it has been supposed that kabbalistic students were responsible for the introduction of speculative masonry into our modern craft. the student of occultism does not hold this view, for he knows that our speculative rituals belong in substance to a far older past than the eighteenth century, and that they perpetuate the tradition of the jews, who derived it from the mysteries of egypt. he sees in the literature of the kabbala a written and exoteric portion of certain teachings belonging to the jews, though handed down along an independent li

t their mysteries are in every way as good and deep and far-reaching as those of their pagan opponents. s. clement says: he who has been purified in baptism and then initiated into the little mysteries (has acquired, that is to say, the habits of self-control and reflection, becomes ripe for the greater mysteries, for epopteia or gnosis, the scientific knowledge of god(*quoted in some glimpses of occultism, ch. ii) the same writer also said: it is not lawful to reveal to profane persons the mysteries of the logos. 464. origen, the most brilliant and learned of all the ecclesiastical fathers, also asserts the existence of the secret teaching of the church, and speaks plainly of the difference between the ignorant faith of the undeveloped multitude, and the higher and reasonable faith which

LEFT HAND PATH AND RIGHT HAND PATH

n of mainstream hinduism, including sexual rituals, consumption of alcohol and other intoxicants, animal sacrifice, and flesheating. the two paths are viewed as equally valid approaches to enlightenment; vamchara, however, is considered to be the faster and more dangerous of the two, not suitable for all practicioners. this usage of the terms is still current in modern tantra. adoption by western occultism the prevalence of these terms within the new age movement, particularly occultism and satanism, is often attributed to the influence of helena blavatsky, who first used the term left-hand path to describe "immoral" religions. this usage was popularized by aleister crowley, who maintained that his religion, thelema, was, despite appearances, not of the left-hand path. it is not known whet

r, as a shepherd divideth his sheep from the goats. and he shall set the sheep on his right, but the goats on his left- matthew 25: 32-33 taking a cue from this, modern followers of the left-hand path in the west sometimes utilize the symbol of a goat or baphomet, and sometimes refer to followers of right- hand path religions as sheep, implying that they exhibit a "herd mentality. usage in modern occultism today, the terms left-hand path and right-hand path are almost exclusively used by self-proclaimed followers of the left-hand path, who hold varying opinions of the right- hand path; some see the two paths as equally valid approaches to truth, whose relationship is akin to the balance between yin and yang, while others criticize the right-hand path for being too restrictive. according to

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

an endangered species. new york: simon and schuster, 1990. ronner, john. know your angels. murfreesboro, tn: mamre, 1993. astaroth astaroth is mentioned in a variety of sources, often without much detail. in arthur edward waite s the book of black magic and of pacts it is declared that, before he fell from heaven, astaroth was a prince of the order of thrones. in lewis spence s an encyclopedia of occultism, it is argued that astaroth belonged to the order of seraphim. in the grimorium verum, it is maintained that he has set up residence in america. waite, in the lemegeton, refers to astaroth as a great duke in the infernal regions, whereas according to francis barrett in the magus i, he is called diabolus in the greek language. it is said that when he is invoked astaroth manifests as a bea

nal demons, as long as they evoke the proper state of mind. although it does not exclude the dimension of producing external effects, the focus of most chaos magic is the individual magician, approaching the ritual as psychodrama rather than worship. first coming into general view in the 1970s via the very loosely organized illuminates of thanateros, chaos magic had become a significant strand of occultism by the 1980s. drawing heavily pen drawing by dave carson of h.p. lovecraft (1890 1937, surrounded by his creations (fortean picture library) 44 charleroi case from the thinking of spare and kenneth grant (the latter was responsible for disseminating spare s writings, the esoteric order of dagon emerged in 1980. this group conjured the dark demons created by h. p. lovecraft. a more signif

cts end with a call to repent and accept jesus as one s personal savior. although non-christian religions are satanic, chick devotes relatively few tracts to attacks on other religions. he is more concerned with making his readers aware of how demons are busily distracting them from embracing and leading the true christian life. like other conservative christians, he is especially concerned about occultism.all things occult are part of the siege on humankind (in one tract, satan is delighted because sales of astrology books are on the rise) even things that trivialize the occult are part of a demonic plot to make the dark side appear harmless and attractive. chick is especially alarmed by halloween, for example, and devotes at least three tracts to warning readers that the holiday is nothi

he founding of the church of satan by anton lavey on april 30, 1966.modern satanism continued to develop in various directions by the several groups that later split off from this organization. the church of satan originated from an attempt to create a carnal religion consciously opposed to the spiritual nature of most other existing religions which melded elements of western ceremonial magic and occultism with various materialistic philosophies under the aegis of the archetype of satan, the symbol of the one who opposes and questions the status quo. the church advocates a philosophy of individual pragmatism and hedonism, rather than emphasizing the worship of satan. it promotes the development of strong individuals who seek gratification out of life, and who practice the selfish virtues a

n, neil anderson and steve russo claim that the game negatively affects a person s self-image and personality and opens him to satanic influence (anderson and russo 1991, 78. bob larson has asserted that young people who call his radio talk show often mention fantasy games as their introduction to satanism. in like lambs to the slaughter, johanna michaelsen criticizes games for their promotion of occultism and violence. all of the opposition to rpgs in books, magazines, tv, or radio appears to be by persons who are conservative christians. their critiques are logically derived from conservative christian beliefs about satanism and demonic possession. in their article, relationship of role-playing games to self-reported criminal behavior, suzanne abyeta and james forest studied the criminal

LUCIFERIAN SORCERY

ractitioner is able to achieve gnosis. the individual is initiated by the mothering/fathering coven to receive the power of the current into their body, that born again in the luciferian path, will they be the first of the witch blood yet again. one aspect of witches sabbat teaching is the ability for the student to make a certain contact with ancestral shades and spirits. the aspects of hermetic occultism are present here, from which the egyptian systems of typhonian magick are awakened. the ancestral shades are the spirits of ones past, those familiars that shall manifest the current of initiation further to the dreaming body of witch. one may wish to obtain an old statue or object which may hold a key to the gnosis, something which the individual shall attribute this force unto. some ma

ic circle of hamara t is one of diving the black mirrors of the mind, from which our source and end are contained therein. it is through these mirrors, which if aligned correctly through initiation, will allow the reflection to move on indefinitely. thus immortality of the psyche is possible. one must be focused and move through the mental barriers from which society has bred through us. hermetic occultism within the witches sabbat is perhaps one of the most significant developments of this magickal art. before gerald gardner reinvented witchcraft as 17 wicca in the 60 s on, there were in fact many groups practicing egyptian magick and ceremonial workings, later on it was to be woven into the craft as it first was considered. charles pace, who was for a time a high priest of one of gerald

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ction between the irreconcilable opposites absolute spirit and absolute substance, which the gnostics believed to have been coexistent in eternity. some assert that basilides was the true founder of gnosticism, but there is much evidence to the effect that simon magus laid down its fundamental principles in the preceding century. the alexandrian basilides inculcated egyptian hermeticism, oriental occultism, chaldean astrology, and persian philosophy in his followers, and in his doctrines sought to unite the schools of early christianity with the ancient pagan mysteries. to him is attributed the formulation of that peculiar concept of the deity which carries the name of abraxas. in discussing the original meaning of this word, godfrey higgins, in his celtic druids, has demonstrated that the

s, some arrowheads, and crude carvings on the walls of caves bear mute witness of those civilizations which preceded this age of destruction. here and there a few gigantic structures have remained which, like the strange monoliths on easter island, are evidence of lost arts and sciences and lost races. the human race is exceedingly old. modern science counts its age in tens of thousands of years; occultism, in tens of millions. there is an old saying that "mother earth has shaken many civilizations from her back" and it is not beyond reason that the principles of astrology and astronomy were evolved millions of years before the first white man appeared. the occultists of the ancient world had a most remarkable understanding of the principle of evolution. they recognized all life as being i

s characters were known revealed nothing to the uniformed. to the initiated, however, they signified that the personality to which they were assigned had no existence other than a symbolic one. these initiated chroniclers carefully concealed their arcanum in the lives, thoughts, words. and acts ascribed to these imaginary persons and thus safely transmitted through the ages the deepest secrets of occultism as writings which to the unconversant were nothing more than biographies. p. 152 in his own words as preserved in his hieroglyphical figures "whilst therefore, i nicholas flammel, notary, after the decease of my parents, got my living at our art of writing, by making inventories, dressing accounts, and summing up the expenses of tutors and pupils, there fell into my hands for the sum of

MICHAEL FORD A RITE OF THE WEREWOLF

/development/wisdom. lucifer is also a source of brilliance, a state of gnosis from which the sabbatic practitioner emerges. it is in this highest empyrean13 realms of which light is best experienced, the air and astral plane, from which all wind rushes about you like a tornado, where flame and sun envelopes your being and your astral body is purified by flame. the embodiment of wisdom in western occultism is view in the anthropomorphic form of baphomet, called also the sabbatic goat14. the baphometic angel-daemon who resides above a globe (solar) sphere inbetween twilight and night, two moons, the dark (hecate) and the light (lilith or yram-satrina. to the initiate however, lucifer or the baphometic spirit becomes a state which is brought forth or developed to by going forth by night. the

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

nd 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 the same machinery. in the final analysis, itmatters little what weapons are used and what field is chosen for battle. it mattersgreatly thoughto know the enemy. in its education of these matters, humanity has co

ir 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 for his divination.sir john dee was actually

xus, nissan, coke, visa, nike, fila, marlboro, etc, mean? why are corporations such as levi strauss screening girls as young as 5 and 6 years of age?divination scholar and sidereal mythologist michael tsarion speaks on one of the most perniciousand subversive psychosocial phenomena of modernity: subliminal suggestion and persuasion.michael reviews its pervasiveness and implication and how and why occultism has a bearing on theuse of symbols found on products and that are used by corporations, religions and themedia (presentation includes 600+ digital slides).log on to www.taroscopes.com and visit the merchandise page for more information. atlantis, alien visitation, and genetic manipulation433 also by michael tsarion divination and the goddess tradition males immortal live, renewed by fema

MORALS AND DOGMA

intelligence of the initiated "let him who hath knowledge, understand! let him who understands, calculate" he often says, after an allegory or the mention of a number. saint john, the favorite apostle, and the depositary of all the secrets of the saviour, therefore did not write to be understood by the multitude. the sephar yezirah, the sohar, and the apocalypse are the completest embodiments of occultism. they contain more meanings than words; their expressions are figurative as poetry and exact as numbers. the apocalypse sums up, completes, and surpasses all the science of abraham and of solomon. the visions of ezekiel, by the river chebar, and of the new symbolic temple, are equally mysterious expressions, veiled by figures of the enigmatic dogmas of the kabalah, and their symbols are

de la rose, which was continued by chopinel, a half century afterward. one is astonished to discover that the roman de la rose and the divina commedia are two opposite forms of one and the same work, initiation into independence of spirit, a satire on all contemporary institutions, and the allegorical formula of the great secrets of the society of the roses-croix. the important manifestations of occultism coincide with the period of the fall of the templars; since jean de meung or chopinel, contemporary of the old age of dante, flourished during the best years of his life at the court of philippe le bel. the roman de la rose is the epic of old france. it is a profound book, under the form of levity, a revelation as learned as that of apuleius, of the mysteries of occultism. the rose of fl

MOTTA MARCELO THE COMMENTARIES OF AL

common with thelemites, awareness of the sun current. this they acquired through the egyptian initiate they called moses and "adopted" as a jew. it is with motive that they have been called "children of satan. truly, the "eye that watches over israel never sleeps. but that eye watches over everybody! unite by thine art so that all disappear. this phrase sent certain debased elements within jewish occultism hunting for aleister crowley as long as he lived. thelemites have been pointed (by these same so-called occultists) as the originators of the nazi party. the fact that the nazis destroyed all copies of the book of the law in germany, and seized all translations of a. c.'s works, and put the outer head of the 0. t. 0 (who, incidentally, was married to a jewess) in a concentration camp is

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

full of apparent contradictions. the weekly meetings were confined to exercises in esp and lectures on the limitless virtues of spiritualism which ivan, the psychic who ran the class, believed were of main interest to the sitters. i had joined the organization in the hope of gaining an insight into the benefits, material and spiritual, that could be quickly gained by the study and application of occultism and one's own higher instincts< only to find the weekly classes both repetitive and dull. we had gathered together in the small room that served as a meeting place; discussing things beyond the physical touch, of seeing the future with our unseeing eyes, when a ghostly figure walked right through a closed door into the room where we were seated. it shuffled across the room towards a some

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

and whose anthology of stories moreover would have been enriched if it included his opinion "miserable philalethans, you sow in vain, you will reap naught but weeds" starting in the nineteenth century and continuing right on into the present, these erring ways persist by staking claims to the respect of imaginary sources. this has caused an amplification of both a trend of pseudospiritualism and occultism and a modernist trend combining free thought, scientism, agnosticism, and politics. this highly diffused situation has noticeably permeated the majority of rituals for the higher degrees such as the ancient and accepted scottish rite, despite the fact that its motto is ordo ab chao [order out of chaos. what path should be taken to restore the unity in other words, the truth of the operat

NEW WORLD ORDER OR OCCULT SECRET DESTINY

0/2003 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 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. am

ONYX TABLET OF SET

to have children and pass along such daemonic material they may have in the form of family spirits and so forth. the initiate, however, does not fall completely asleep. the third stage is daydreaming. the initiate begins a regression into a fantasy world while they rebuild their life. driven by desires awakened above, they seek out those things that are resonant with those desires. they dabble in occultism, play at alternative life-styles, and generally restructure the medial parts of themselves with the idea of "what if" most people remain at that level. they make up the coffee house crowd in every city, the people that go to cool movies, and otherwise the market that magicians make their money off of. however some of these folk are overtaken by desire, and begin to break out of the econo

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

t that led to the founding of an english branch of die goldene dammerung in 1888. it was this golden dawn that attractedsome of the most talented personalities of the time- including w. 8. yeats, algernon blackwood, arthur machen, florence farr, annie horniman, a. e. waite, s. l. macgregor mathers, dion fortune and aleister crowley. and it was this golden dawn that itself provided a new dawn for "occultism" in the early 20th century. in the early 1900s, the original order began to fragment. first crowley published many of the g.d. rituals in the equinox and left to form his own order, the a.a, in 1905. the original isis-urania temple expelled mathers, and then- as the stella matutina- under the direction of waite, put more emphasis on mysticism than had the original g.d. later dion fortune

1957) is superb, to be followed by man and his symbols edited by carl g. jung (doubleday, new york, 1964. the function of the orgasm by wilhelm reich (orgone institute press, new york, 1942) is a must. a cheaper paperback edition has appeared since that date. i consider it a necessity, because, without intending to do so, reich has succeeded in building a bridge between the modem psychologies and occultism. were he alive, he would have a fit to learn of this interpretation-but fit or no fit, it is still a fact. what he had to say, and the therapeutic method he developed and called vegetotherapy, have been found of inestimable value in my life, and the two hundred hours of therapy i had years ago comprise an experience that today, in retrospect, i would not be without. with these materials

comprising volumes i11 and iv of the first edition) should present little problem to the student who has scrupulously followed the counsel detailed in the introduction to the first volume (volumes i and i1 of the first edition. exactly the same procedure should be followed where this particular volume is concerned as with the first. these volumes are nothing less than an encyclopedia of practical occultism, and the wise student will regard them as absolutely that, and perhaps a good deal more. most phases of the ancient knowledge are explored and described in full in one document or another. they need to be read and studied and practiced over a long period of time for their usefulness fully to be realized. an encyclopedia should be handled with loving care; how much more so then, an encycl

n the mediaeval occult sciences. fraters m.e.v. with s.a. and s.rm.d. became the chiefs, and the latter wrote the rituals in modern english from old rosicrucian mss (the property of s.a) supplemented by his own literary researches" in these two statements is narrated the beginning of the hermetic order of the golden dawn- an organisation which has exerted a greater influence on the development of occultism since its revival in the last quarter of the 19th century than most people can realise. there can be little or no doubt that the golden dawn is, or rather was until very recently, the sole depository of magical knowledge, the only occult order of any real worth that the west in our time has known. a great many other occult organisations owe what little magical knowledge is theirs to leak

n of the planet mercury. its element is water, and its action represents fluidic mind, the thinking, logical capacity in man, as well as what may be called his magical or nervous force- what the hindu systems denominate as prana. the third of that triad is yesod, the foundation, the ninth sephirah, the operation of the sphere of the moon. this is the airy sphere of the fourth dimension, termed in occultism the astral plane. here we find the subtle electro-magnetic substance into which all the higher forces are focussed, the ether, and it constitutes the basis or final model upon which the physical world is built. its elemental attribution is that of air, ever flo-g, shifting, andin a constant flux- yet because of that flux, in perpetual stabilitv. lust as the tremendous speed of the partic

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

m heaven, bright star, which wast so splendid in thy prime! h but the pentagram, profaned by men, burns ever unclouded in the right hand of the word of truth, and the inspired voice guarantees to him that overcometh the possession of the morning star. a solemn promise of restitution held out to the star of lucifer. as will be seen, all mysteries of magic, all symbols of the gnosis, all figures of occultism, all kabalistic keys of prophecy are summed up in the sign of the pentagram, which paracelsus proclaims to be the greatest and most potent of all signs. need anyone be surprised therefore that every magus believes in the real influence exercised by this sign over spirits of all hierarchies? those who set at naught the sign of the cross tremble before the star of the microcosm. on the con

but the whole intelligent world feels that it is necessary to undertake it. must we pass through another deluge before succeeding? we trust earnestly not, and this book, perhaps the greatest but not the last of our the ceremonial of initiates 57 audacities, is an appeal unto all that is yet alive for the reconstitution of life in the very midst of decomposition and death. 58 chapter x the key of occultism let us now examine the question of pantacles, for all magical virtue is there, since the secret of force is in the intelligence which directs. we have given the symbol and interpretation of the pantacles of pythagoras and ezekiel, so that we have no need to recur to these; we shall prove in a later chapter that all the instruments of hebrew worship were pantacles, and the first and final

rk borne upon the waters of the deluge like the coffer of osiris; the black raven which does not return and the white dove which does, a new setting forth of the dogma of antagonism and balance. all these magnificent kabalistic allegories of genesis, which, taken literally and accepted as actual histories, merit even more derision and contempt than voltaire heaped upon them, become lumithe key of occultism 59 nous for the initiate, who still hails with enthusiasm and love the perpetuity of true doctrine and the universality of initiation, identical in all sanctuaries of the world. the five books of moses, the prophecy of ezekiel and the apocalypse of st. john are the three kabalistic keys of the whole biblical edifice. the sphinxes of ezekiel are identical with those of the sanctuary and t

must recognize therefore a magic of the sanctuary and that of the wilderness, the white and the black church, the priesthood of public assemblies and the sanhedrim of the sabbath. the goat which is represented in our frontispiece bears upon its forehead the sign of the pentagram with one point in the ascendant, which is sufficient to distinguish it as a symbol of the light. moreover, the sign of occultism is made with both hands, pointing upward to the white moon of chesed, and downward to the black moon of geburah. this sign expresses the perfect concord between mercy and justice. one of the arms is feminine and the other masculine, as in the androgyne of khunrath, those attributes we have combined with those of our goat, since they are one and the same symbol. the torch of intelligence

RUBY TABLET OF SET

o discuss some of the basic similarities (and differences) between the philosophy of existentialism(1) and the philosophical aspect of satanism.(2) as far as i know, no specific comparison between these two philosophical viewpoints has ever been written from a setian perspective, so i hope to be able to fill that empty spot. i was very much influenced by existentialism before becoming involved in occultism in general and the temple of set in particular, and so the subject holds a strong interest for me; i wish to present it to those setians who are not familiar with the subject, in the hope that it may add a new dimension of information in their ever-widening process of xeper. classification: v2- 149.ex- 1 author: eulit m. hinson i date: july, xxv html conversion: jan 01, 1998 ce subject:

ny way that would effect the actual wording" the temple's copyright extends only to the ruby tablet formats and publications; the original copyright on the text belongs to tracey rich. 2. ed. note "btw" is a common bbs abbreviation for "by the way" 3. ed. note "imho" is a common bbs abbreviation for "in my humble opinion" magical perspectives: a response to dusty sklar dusty sklar's the nazis and occultism in the january-february issue of the humanist was recently brought to my attention. having read her recent book gods and beasts: the nazis and the occult, i found myself forced to the conclusion that her perspective is distorted due to insufficient exposure. the facts she presents are correct, and so are her conclusions about the dangers of occult thinking insofar as they apply to the ki

ling shortfall of logic by an individual known for his analytical mind was inexplicable. the entire church of satan was plunged into crisis; organizational resignations poured in; and by the end of june the once-strong national network had virtually ceased to exist. for a decade the church of satan had surmounted every obstacle and solved every problem with an ease unequalled and unprecedented in occultism. now it was dying, not with a bang but with a whimper, this too we could not understand. hence my decision to appeal directly to satan on the eve of the north solstice. in the book of coming forth by night set assumes responsibility for the disastrous course of events by citing the unanticipated dangers of the daimonic state of mind. he implies that the age of satan (set/harwer) would ha

scholar of french literature, thelema. this is a word whose essential message is "courage" a divine commandment to do things in the world despite the social restrictions of society, and to obtain self knowledge thereby. the word thelema reached one of its pinnacles in lavey's word of indulgence. the church of satan was light years ahead of any esoteric organization of its time, because it viewed occultism as form of madness (quite correctly. it provided a space creating device for its practitioners. one could take on all of the false limits of society, burn away one's neurosis, and otherwise realize the healthy tiger within by killing the sick sheep without. the church of satan failed in that after this great moment of purification, it had nothing more to tell you. creating space is the f

lays down imperative laws that humanity must obey in order to gain the favor of that god, and 2) a god who dies and is then resurrected, such as osiris or jesus, and whose death and resurrection experiences are to be followed as examples by which humanity may gain salvation. examples of this include the initiation ceremonies of the ancient mystery schools and other elements of traditional western occultism (eg: freemasonry and the golden dawn) whereby the death, burial, and resurrection of osiris (or christ) are reenacted and assimilated by the initiate. there is also traditional christianity, whereby one symbolically dies to one's self in order to take on the spirit of christ, which will lead to acceptance back into the favor of god (ie: nature, or the physical universe. as the initiated

SALMANRUSHDIE THESATANICVERSES

, that maybe people don't like you very much" when it became known that the granny ripper had struck again, suggestions that the solution to the hideous killings of old women by a "human fiend- who invariably arranged his victims' internal organs neatly around their corpses, one lung by each ear, and the heart, for obvious reasons, in the mouth- would most likely be found by investigating the new occultism among the city's blacks which was giving the authorities so much cause for concern- began to be heard with growing frequency. the detention and interrogation of "tints" intensified accordingly, as did the incidence of snap raids on establishments "suspected of harbouring underground occultist cells. what was happening, although nobody admitted it or even, at first, understood, was that e

SATANICON

s and their parentage are responsible for millions of murders i.e, the xian crusades, the st. bartholomew s day massacre, the witch trials and executions, the crimes of the inquisition xians are not god! they haven t the right to judge, nor do they have the right to kill another human being based upon religious prejudice according to their god s law. damn them! xians are the greatest opponents of occultism. yet, they claim to be the greatest fortune and misfortune tellers. xians want to become omnipotent and immortal as god; thus an alien. satanists are the gods of alienation, and immortal, in our creations! xian propagandists are forever complaining bout the evils of other people in the world. well, if they don t like it, then they can get the hell out! this is satan s world. the king of

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

he mass of heresy is that in some countries individuals who perform it may be liable to prosecution and imprisonment. satanism- an examination of satanic black magic side 5 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_examin. 20-04-03 a collection of sacred-magick.com< the esoteric library ritualised sexual magic 'if sex magick is the most popular subject within occultism this merely proves that it is also the most misunderstood'(12) this introduction to the subject of ritualised sexual magic by the society of dark lily, indicates how some satanists view sex. this view is also true of the order of nine angles, who place sexual magic in a rational position amongst other forms of ritual magic. from these examples alone the true use of sex cannot simply be r

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

this tenet. karma is a hindu and buddhist belief that one s actions will return to affect one positively or negatively in three ways: physically, mentally, and spiritually. for more information books bracelin, jack l. gerald gardner: witch. london, england: octagon press, 1960. gardner, gerald b. witchcraft today. new york, ny: citadel press, 2004. g(erald) b(rosseau) gardner. in encyclopedia of occultism and parapsychology. 5th ed. detroit, mi: gale group, 2001. heselton, philip. gerald gardner and the cauldron of inspiration: an investigation in the sources of gardnerian witchcraft. milverton, england: capall bann, 2003. heselton, philip. wiccan roots: gerald gardner and the modern witchcraft revival. milverton, england: capall bann, 2000. world religions: biographies 143 gerald brousse

SEPHER YETZIRAH WESTCOTT

her jezirah the human spirit is fixed to truth, and in reason, and is able to take account of the possible development of intelligence by the evolutions of numbers. the zohar represents absolute truth, and the sepher jezirah provides the means by which we may seize, appropriate and make use of it" upon another page eliphas l vi writes "the sepher jezirah and the apocalypse are the masterpieces of occultism; they contain more wisdom than words; their expression is as figurative as poetry, and at the same time it is as exact as mathematics. in the volume entitled la kabbale by the eminent french scholar, adolphe franck, there is a chapter on the "sepher yetzirah" he writes as follows "the book of formation contains, i will not say system of physics, but of cosmology such as could be conceive

SORCERIES OF ZOS

established it on a sure bio-chemical basis. spare's 'sentient symbols' and 'alphabet of desire$ correlating as they do the marmas of the body with the specific sex-principles, anticipated in several ways the work of reich who discovered- between 1936 and 1939- the vehicle of psycho-sexual energy, which he named the orgone. reich's singular contribution to psychology and, incidentally, to western occultism, lies in the fact that he successfully isolated the libido and demonstrated its existence as a tangible, biological energy. this energy, the actual substance of freud's purely hypothetical concepts- libido and id- was measured by reich, lifted out of the category of hypothesis, and reified. he was, however, wrong in supposing that the orgone was the ultimate energy. it is one of the more

SPENSER THE CULT OF THE ALL SEEING EYE 1960

meditation room, on its second floor. the room contains the agba wood altar first used in the u.n. meditation room, and the cherry wood chairs and drapes from that room, presented to the friends by the u.n. in 1957 (lbid, november-december 1961. the house also contains a large library centered around the thomas sugrue memorial library, a sixteen hundred dollar collection of books on religion and occultism. where one may read up on spiritualism, zen, taoism, yoga, judaism, etc. every book in the library has a bookplate therein designed by the artist, fritz eichenberg. his bookplate "depicts the ancient cross in the shape of a t, surrounded by a serpent symbolizing wisdom and healing, and forming the letter s. the- 12- t and s, thomas sugrue's initials, are crowned by the lotus, vedantic re

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

is present in him (r.st) for initiation-stages dramatized in the gospels, see further rudolf steiner, the gospel of st. john (anthroposophic press, hudson, ny, 1962. jesus provides the prototype for christian initiation by living the divine pattern: steiner should not be misunderstood that he was being led through a training in spiritual development; cf. steiner s comments in man in the light of occultism, theosophy and philosophy (spiritual science library, blauvelt, ny, 1989, pp. 155-156. 94. 1 john 1:1, 1:3. 95. augustine, against mani s so-called fundamental epistle, 6. 96. matthew 28:20. 97. otto schmiedel, die hauptprobleme der leben jesu-forschung (t bingen and leipzig, 1902, p. 15. 98. adolf harnack, the essence of christianity. 99. see above, pp. 152ff. 100. see above, pp. 91ff

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

marching orders from rome. this is not fiction. i know because i lived it for many years" although many researchers of the illuminati feel that america is doomed, svali feels differently "the illuminati and other groups that are organizing to create a world order based on the occult are hoping that this won't happen. but history is against them. they base their principles and spirituality on the occultism of ancient rome, crete, and babylon. but look what happened to the original practitioners! their rules ended, and god brought those rulers filled with pride to dust. i know that this is the end of the illuminati and any other occult groups as well; god has given us a wonderful glimpse in daniel of their eventual fate "there is only one rule, one kingdom that will last forever, and that i

TECHNICIANS GUIDE TO THE LEFT HAND PATH

uban was third in teaching succession after daud of tai and maaruf karkhi (in the order of the builders. thuban founded the malamati, or blameworthy, order of sufi, which has certain similarities with freemasonry. the masonic pillar of the temple boaz (the black pillar) may be albuazz, a form of thubans name abulfaiz. the fourth blooming began in the middle of the nineteenth century, when western occultism began to focus seriously on archaeological data coming from egypt. particularly important highlights were the publication of the rite of the headless one, in which the deity transforms himself into has certain typhonic names. aleister crowley s success with that invocation in april 8, 9 and 10 of 1904, wherein part of his revelation consisted of the audible word coph(rr- which is the wor

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

ion" makow emphasizes, and we are all locked into the prison classroom as this mental poison from hell is piped in to us 24 hours a day, seven days a week. 10 codex magica a psychological matrix in this eye-opening book, codex magica, you will discover just how accurate and true are the warnings of mr. makow and just a few others. most people, of course, are so far gone, their minds so awash with occultism acquired from decades of propaganda encountered on every side, they cannot any longer decipher reality. the majority are caught in some form of psychological matrix. tragically, hundreds of millions of people have, in a manner of speaking, become "manchurian candidates" they eat, breathe, move, and sleep as if in a trance. immobile, unable to react, afflicted with amnesia, they are like

easant. but he knoweth not that the dead are there; and that her guests are in the depths of hell. why do the illuminati value secrecy so highly? why all the mysterious, encoded signs, handshakes, symbols, language, and codes? one finds many reasons. for one thing, the psychopath these are the kind of people who are illuminists seems to be drawn to the darkness, to mysterious perversions and deep occultism "nothing so arouses the deep mind's attention than the call of the dark, arcane and mysterious" paul huston writes in his book, mastering witchcraft.5 secrecy is deemed essential amongst witchcraft sects, and witchcraft is, in essence, illuminism. huson explains "now witchcraft consists of knowledge, and knowledge brings power. power shared is power lost. although we have entered the age

ti, the whole world is enchanted, dark with supernaturalism, and the one the holy bible calls the prince of the power of the air, also referred to as satan and lucifer, must be very proud of his human minions. build you will find pictured in codex magica a variety of different types of people. there are the celebrities and the rich and famous, the glitzy or jet-set people who are into illuminism, occultism, and witchcraft because it is trendy and fashionable. among this group are some who are into the jewish cabala movie and broadway stars, singer/entertainers, activists, and so forth. these are often ignorant people who are used by the illuminati to extract money, for sex, and as novelties. when the money runs out, they grow too old for use as sex partners, or the novelty wears out, they

and teachings of the jewish cabala. in her most famous book, the secret doctrine, helena blavatsky praised satan as the teacher of humanity.6 he is to be thanked, blavatsky says, for setting men on the path to divinity and liberty. it is, she emphasizes, the cabala that "unveils the secret" to what secret is she referring? listen, as blavatsky flatly states the core doctrine of the mysteries, of occultism, of illuminism: the great serpent of the garden of eden and the lord god are identical.7 ah, we have here the reality of supreme evil in this core teaching. paul knew of this mystery teaching, he wrote of the "mystery of iniquity" and said of the ancient religionists, that they "knew god, but glorified him not as god" and changed the glory of god "into the likeness of creeping things" th

d are identical.7 ah, we have here the reality of supreme evil in this core teaching. paul knew of this mystery teaching, he wrote of the "mystery of iniquity" and said of the ancient religionists, that they "knew god, but glorified him not as god" and changed the glory of god "into the likeness of creeping things" that is, serpents (romans 1:23. the devourer of self barbara walker, researcher of occultism and paganism, writes: as lord of death, osiris was sometimes identified with the great serpent of the underworld, and sometimes was painted in the same serpentine form, bent around so his toes touched his head.8 the serpent, or satan, as we know from the scriptures, is god of the dead. indeed, god says "all they that hate me love death (proverbs 8:36. he is lord alright, but only of deat

THE BLACK LODGE

irant (this is also one reason that aspirants in the a .a. are required to work alone) once that attraction has been sated and the energy of that attraction fades so does the aspiration. candidates of this type work strenuously for a while and then suddenly they become inactive or disruptive. with this type of candidate you will find them after a few years totally uninterested in initiation or in occultism of any sort. others of this type become active members of organized religions cursed in al iii 49-55. when aspirants achieve entrance into a true initiatic order, if their aspiration is not pure they do not really become members of the order, although superficially they may seem to have done so. they- as do true aspirants also- become subject to the influence of the demoniac forces, whos

THE BOOK OF PLEASURE

and many years earlier john singer sargent, g.f. watts, george bernard shaw, and others praised him in similar terms. spare sent a copy of the book of pleasure to sigmund freud who described it as one of the most significant revelations of subconscious mechanisms that had appeared in modern times. 6 whatever the value of spare's contribution to art and psychology, his contribution to experimental occultism is supreme, for he discovered a method of reifying the dream world under the controlling aegis of the fully conscious will. kenneth grant winter solstice 1974 e.v. notes 1. subtitled the zoetic grimoire of zos. zos was spare's 'magical' name. a selection of these aphorisms, together with an introduction to spare and his work is to be published shortly by frederick muller ltd, london, und

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

father is wounded, this is symbolized by the following days growing cooler. mabon, the second harvest festival, the fall equinox. once again daylight and night are in balance. now is the time to celebrate the gifts of the earth mother. page 6 grimoire of eclectic magick) archetype gods and goddesses( all gods are one god, all goddesses are one goddess, and there is one initiator! from aspects of occultism by dion fortune gods of ancient egypt horus imiut isis khepera khnum maat min nekhbet nephthys nut osiris ptah ra re sekhmet selket seshat set shu sobek taweret tefnut thoth wadjet agou ayizan baron cimeti re baron la croix baron samedi dambalah danbalah erzulie fr da gu d legba loco-d ogoun simbi voudoun loa celtic-gaulish deities aengus aine anu bave (babd, badhbh) belen blathnat blode

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

iversal harmony. karma has never sought to destroy intellectual and individual liberty. on the contrary, he who unveils through study and meditation its intricate paths, and throws light on those dark ways is working for the good of his fellow men. m delving deeper blavatsky, h. p. collected writings. 16 vols. wheaton, ill: theosophical publishing house, 1950 85. spence, lewis. an encyclopedia of occultism. new hyde park, n.y: university books, 1960. experiential quests into past lives some speculate that the phenomenon of past lives can answer troubling questions in the present and explain deja vu, a feeling that one has seen or heard something before. many people report that they have walked down a street in a strange city and been overwhelmed with the sudden familiarity of its shop wind

s becoming believers in spiritualists paranormal powers. http//www.telegraph. co.uk. 6 march 2001. mysteries of the unknown: spirit summonings. alexandria, va: time-life books, 1989. rhine, louisa e. esp in life and lab: tracing hidden channels. new york: collier-macmillan, 1969. smith, alson j. immortality: the scientific evidence. new york: prentice hall, 1954. spence, lewis. an encyclopedia of occultism. new hyde park, n.y: university books, 1960. spirit control spirit mediums believe that while they are in an entranced state of consciousness, they fall under the control of a particular spirit that has become their special guide and who speaks through them and works all manner of mysterious phenomena on their behalf. although this spirit was once a living person, it has, since its time

survival of bodily death (coauthored with edmund gurney and frank podmore, 1903. myers died in rome in 1901 and was buried in keswick. m delving deeper gauld, alan. the founders of psychical research. london: routledge& kegan paul, 1968. oppenheim, janet. the other world: spiritualism and psychical research in england. cambridge: cambridge university press, 1985. spence, lewis. an encyclopedia of occultism. new hyde park, n.y: university books, 1960. society for psychical research (spr) in 1882, a distinguished group of cambridge scholars founded the british society for psychical research (bspr) for the purpose of examining allegedly paranormal phenomena in a scientific and unbiased manner. the first president of the society was professor henry sidgwick (1838 1900, and the council numbered

the christian church. mithraism gradually faded into obscurity by the end of the fourth century, retaining only small pockets of followers scattered throughout what had once been the persian empire. sources: clifton, chas s. encyclopedia of heresies and heretics. new york: barnes& noble, 1998. fox, robin lane. pagans and christians. new york: alfred a. knopf, 1989. spence, lewis. encyclopedia of occultism. new hyde park: n.y: university books, 1960. mithras in the roman legions of the orgnization s members become dissatisfied with the religious routine and yearn for a more passionate expression of faith, they break off into a splinter group of the church and become a sect. as the sect becomes more organized and is regarded more seriously by the mainstream culture, it becomes known as a de

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

r, nandor. between two worlds. new york: paperback library, 1967. the haunted mind: a psychoanalyst looks at the supernatural. new york: new american library, 1968. mack, carol k, and dinah mack. a field guide to demons, fairies, fallen angels, and other subversive spirits. new york: henry holt, 1998. masters, r. e. l. eros and evil. new york: julian press, 1962. spence, lewis. an encyclopedia of occultism. new hyde park, n.y: university books, 1960. jersey devil some witnesses say that the jersey devil that haunts the pine barrens in southeastern new jersey is a cross between a goat and a dog with cloven hoofs and the head of a collie. others swear that it has a horse s head with the body of a kangaroo. most of the people who have sighted the creature mention a long tail, and nearly all o

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ual freedom, the separation of church and state, and the quest to determine humankind fs true place in the universe became ideals that inspired the period of enlightenment and have been carried over into modern times. m delving deeper mcfadden, ashley. gthe rosicrucians.a brief historical overview. h r.c. times, summer 1994 [online] http//www.arcgl.org/rosie.htm. spence, lewis. an encyclopedia of occultism. new hyde park, n.y: university books, 1960. yates, frances a. the rosicrucian enlightenment. boulder, colo: shambhala, 1978. the thuggee no organized cult of killers has ever murdered as many people as the thuggee. in the 1830s this indian secret society strangled upward of 30,000 native people and travelers as a sacrifice to their goddess kali, the gdark mother, h the hindu triple godd

eless and transmute it into its final substance and ultimate essence. m delving deeper caron m, and s. hutin. the alchemists. translated by helen r. lane. new york: grove press, 1961. seligmann, kurt. the history of magic. new york: meridian books, 1960. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d magic and sorcery 41 spence, lewis. an encyclopedia of occultism. new hyde park, n.y: university books, 1960. williams, charles. witchcraft. new york: meridian books, 1960. alchemy the image of alchemists as defrocked wizards and full-time frauds is not quite accurate. most of them were, in fact, highly spiritual men whose quest to transmute one substance into another was closer to mysticism than modern chemistry. the essence of alchemy lay in the bel

chemists. trans. by helen r. lane. new york: grove press, 1961. heer, friedrich. the medieval world: europe 1100 to 1350. translated by janet sondheimer. cleveland, ohio: world books, 1961. meyer, marvin, and richard smith, eds. ancient christian magic. san francisco: harpersanfrancisco, 1994. seligmann, kurt. the history of magic. new york: meridian books, 1960. spence, lewis. an encyclopedia of occultism. new hyde park, n.y: university books, 1960. williams, charles. witchcraft. new york: meridian books, 1960. valentine andreae (1586.1654) valentine andreae (or andreas) was a lutheran pastor who held as his ideal not only martin luther (1483.1546, the powerful guiding force behind the protestant reformation, but also christian rosencreutz (1378.1484, legendary founder of the rosicrucian

helen r. lane. new york: grove press, 1961. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d magic and sorcery 43 de givry, emile grillot. illustrated anthology of sorcery, magic and alchemy. trans. by j. courtenay locke. new york: causeway books, 1973. seligmann, kurt. the history of magic. new york: meridian books, 1960. spence, lewis. an encyclopedia of occultism. new hyde park, n.y: university books, 1960. roger bacon (c. 1220.1292) roger bacon, an english franciscan friar, scientist, and philosopher, accepted what he termed the gnatural magic h that occurred within mathematical and physical areas of experimentation, but he was resolutely against the use of incantations, the invocation of spirits, and the casting of spells. in his opinion, magic

ne. new york: grove press, 1961. de givry, emile grillot. illustrated anthology of sorcery, magic and alchemy. trans. by j. courtenay locke. new york: causeway books, 1973. heer, friedrich. the medieval world: europe 1100 to 1350. trans. by janet sondheimer. cleveland, ohio: world books, 1961. seligmann, kurt. the history of magic. new york: meridian books, 1960. spence, lewis. an encyclopedia of occultism. new hyde park, n.y: university books, 1960. helvetius (1625.709) while not a great deal is known about the life of john fredrick schweitzer, called helvetius, his place in the history of alchemy is secure because, according to tradition, he witnessed a genuine transmutation of base metal into gold and later replicated the process in the presence of doubtful observers. on december 27, 16

THE KEY TO THE MYSTERIES

presume to judge the man" said he "i do not 129 assert that he is good or evil, i know nothing about it; but his atmosphere hurts me; near him i should feel myself, as it were, without force, even without life" after which explanation. mr. home hastened to salute and withdraw. this terror of miracle-mongers in the presence of the veritable initiates of science, is not a new fact in the annals of occultism. you may read in philostratus the history of the lamia who trembles on hearing the approach of apollonius of tyana. our admirable storyteller alexander dumas dramatized this magical anecdote in the magnificent epitome of all legends which forms the prologue to his great epic novel "the wandering jew< the scene takes place at cor

r to the truth with regard to these primitive signs that even the science of the learned, because, as we have said, the universal vital fluid, the astral light, being the mediating principle between the ideas and the forms, is obedient to the extraordinary leaps of the soul which seeks the unknown, and furnishes it naturally with the signs already found, but forgotten, of the great revelations of occultism. thus are formed the pretended signatures of spirits, thus were produced the mysterious writings of gablidone, who appeared to dr. lavater, the phantoms of schroepfer, of st. michel- vintras, and the spirits of mr. home. if electricity can move a light, or even a heavy body, without one touching it, is it impossible to give by magnetism a direction to electricity, and to produce, thus na

the semblance of the creative word, and thus produces presentiments and determines dreams. the science of miracles is then the knowledge of this marvellous force, and the art of doing miracles is simply the art of magnetizing or "illuminating" beings, according to the invariable laws of magnetism or astral light. we prefer the word "light" to the word "magnetism" because it is more traditional in occultism, and expresses in a more complete and perfect manner the nature of the secret agent. there is, in truth, the liquid and drinkable gold of the masters in alchemy; the word "or (the french word for "gold) comes from the hebrew "aour" which signifies "light "what do you wish" they asked the candidate in every initiation "to see the light" should be their answer. the name of illuminati which

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

e/development/wisdom. lucifer is also a source of brilliance, a state of gnosis from which the sabbatic practitioner emerges. it is in this highest empyrean5 realms of which light is best experienced, the air and astral plane, from which all wind rushes about you like a tornado, where flame and sun envelopes your being and your astral body is purified by flame. the embodiment of wisdom in western occultism is view in the anthropomorphic form of baphomet, called also the sabbatic goat6. the baphometic angel-daemon who resides above a globe (solar) sphere inbetween twilight and night, two moons, the dark (hecate) and the light (lilith or yram-satrina. to the initiate however, lucifer or the baphometic spirit becomes a state which is brought forth or developed to by going forth by night. the

THE MAGICIAN S KABBALAH

e a combination of good and evil, truth and falsehood. even if one does gain some perception, it is truth intermingled with falsehood. since one cannot purify himself, the uncleanness of the husks attaches itself to the individual who attempts to gain enlightenment by the practical kabbalah" therefore "he who watches his soul should keep far from these things. unfortunately, the rise of practical occultism in recent times has repeated the aforementioned error, and has taken the concept of the klippoth into the realms of personified beings. once this has been done, it is easy to see how practitioners may attempt to work with the klippoth, and yet in reality be themselves worked by them! in the glossary of his magnum opus "magick in theory and practice, aleister crowley defines klippoth as "

THE MARTINIST OPERATIVE GENERAL RITUAL

ly, the kabbalists see there one of the names of the messiah. it is not without reason that the rationalistic, or rather atheistic magism ignores, no doubt deliberately, the all-powerful name of the repairer, as called by the martinist tradition of the eighteenth century. however, let us not forget that this current gathers in its folds, very often, what could be termed the luciferian elements of occultism- in this light all is easily understood. the pentacle of khunrath (hanau, 1609) 6 see practice of meditation by swami sivananda sarasvati. 7 part 2. general ritual a) preliminaries. l. alimentary regimen: reasonable moderation should be observed during the day of the operation; it will be advantageous to have light meals and to drink pure water only. it is recommended that the operator a

THE MIDDLE PILLAR

llar, as a techruque for self-development, standard fare-so much so that it is sometimes age self-help manuals, often without mentioning golden dawn tradition. the middle pillar shows expertise, and love for teaching that regardie to this day it remains a classic among magical who was israel regardie and why did the following brief biography should of regardie's prominent place in the history and occultism, as well as his interest in psychology. before his death in 1985, israel regardie many to be the last living adept of a prestigious known as the golden dawn. the tradition golden dawn and its sister spin-off groups, and the alpha et omega, attracted many the late nineteenth and early twentieth centuries. were dr. william w. westcott, samuel l. arthur edward waite, william butler yeats, a

a great blow to us. a few days later, we performed the requiem ceremony from the golden dawn in his honor, in conjunction with the reading of one of h s favorite pieces "the prayer of the sylphs."ll although regardie is gone, his written works continue to teach and inspire new generations of students. regardie's classic book, the middle pillar, introduces a psychological perspective on magic and occultism and presents an intelligent and viable rationale promoting the practice of certain magical techruques, the effects of which can be compared to the processes of analytical psychology. regardie gave readers clear directions on how to perform the qabalistic cross, the lesser banishing ritual of the pentagram, and the middle pillar exercise, along with its accompanying methods of circulating

erapy to the beginner in mysticism and magic. in fact, thrty-five years later, in 1968, i am more strongly of the opinion than i was then. so fervently do i feel about this that since that time i have acquired some of the qualifications necessary to practice various forms of psychotherapy, particularly that of wilhelm reich,l2 whose work i regard as a bridge between conventional psychotherapy and occultism. i doubt if reich would be pleased to learn of tlus association of mine-but a fact it is nevertheless. today i will not so much as consider even discussion of the great work with a student until he has experienced some form of psychotherapy, i care not which. there is lacking, until then, a common frame of reference, and common medium of communication. in the middle pillar will be discov

there is yet another development of the middle pillar which requires description. having been awakened from latency into some degree of activity, it is necessary that the power that the centers generate should be circulated through the invisible or psychic system. failure to do this is, in my estimation, one of the most potent sources of nervous trouble and disturbance experienced by dabblers in occultism, who have experimented with various amateur or incompletely delineated methods of awakening the psychic centers. the energy thus awakened streams back and forth from the center. but unless some method is devised for distributing it and thus relieving the pressure, the center itself will in the course of time suffer derangement through over-stimulus, and there is bound to ensue some serio

along with relaxed complexes of masochism and castration anxiety. he also tended to agree with freud (over jung) in his assertion that the sex drive is the primary motivation in humans. however, regardie disagreed with freud's idea that repression is a requirement of civilized life. to regardie, repression was the source of most of humanity's problems. he also disagreed with freud's rejection of occultism, and in this he sided with jung. 9. jung "the relations between the ego and the unconscious" the collected works ofc. g. jung #7,305. 10. jacobi quoting jung, the psychology of c. g. lung, 8-9. 11. jung, the collected works of c. g. lung #6,373. 12. jung "on the nature of the psyche" the collected works of c. g. jung #8,412. 13. jung "the meaning of psychology for modern man" the collect

THE NECRONOMICON SIMON VERSION

rworld; satan or shaitan, as he is known to the yezidis (whom crowley considered to be the remnants of the sumerian tradition. the list of similarities, both between lovecraft's creations and the sumerian gods, as well as between lovecraft's mythos and crowley's magick, can go on nearly indefinitely, and in depth, for which there is no space here at present. an exhaustive examination of crowley's occultism in light of recent findings concerning sumeria, and exegesis on lovecraft's stories, is presently in preparation and is hoped to be available shortly. until that time, a few examples should suffice. although a list is appended hereto containing various entities and concepts of lovecraft, crowley, and sumeria cross-referenced, it will do to show how the editor found relationships to be va

r of those called "witches" during the inquisition is an example of this, as well as the solemn and twisted- that is to say, purposeless and unenlightened- celibacy that the church espoused. for the orgone of wilhelm reich is just as much leviathan as the kundalini of tantrick adepts, and the power raised by the witches. it has always, at least in the past two thousand years, been associated with occultism and essentially with rites of evil magick, or the forbidden magick, of the enemy, and of satan. and the twisting, sacred spiral formed by the serpent of the caduceus, and by the spinning of the galaxies, is also the same leviathan as the spiral of the biologists' code of life: dna the goddess of the witches the current revival of the cult called wicca is a manifestation of the ancient se

ion) and went off, and has not been heard from again. at a crucial stage in the preparation of the manuscript, the editor was stricken with a collapsed lung and had to undergo emergency surgery to save his life. but, let us proceed with a description of the contents of the necronomicon: within these pages a series of myths and rituals are presented that have survive the darkest days of magick and occultism. the exorcisms and bindings of the famous maqlu text are here presented for the first time in english, although not completely: for the originals in their entirety were evidently not known to the author of the necronomicon, nor are they to present scholarship; the various tablets upon which they were written being cracked and effaced in many places, rendering translation impossible. the

THE WITCH CULT OF ZOS VEL THANATOS

l beings or entities by various acts which create or contact them and allow one to conjure and command them with pacts and exorcism. these beings have a legion of names drawn from the demonology of many cultures: elementals, familiars, incubi, succubi, bud-wills, demons, automata, atavisms, wraiths, spirits and so on. carroll broke down the facets and avenues of various cultures integrated within occultism and delivered a concise definition-such is a must for any student. musick may be created in the same instance, knowing the concept while recording various sound waves and tones. over a period of time the original meaning may become lost or buried, while later being activated through the replaying of the sound. the same can be true for those just hearing the sounds for the first time. sev

THE SECRET RITUALS OF THE OTO

euss s 1917 manifesto gave the o.t.o. the alternative title of hermetic brotherhood of light. such statements as that of mr. grant are, of course interesting but they do seem to be inherently improbable it is most unlikely, for example, that either bulwer-lytton or eliphas l vi were either advocates or practitioners of the type of magic particularly associated with the o.t.o. and the historian of occultism is regretfully forced to look upon them as being unsubstantiated. the real origins of the o.t.o. seem to lie in eighteenth- and nineteenth-century occult templarism. until towards the middle of the eighteenth century few people seem to have displayed any great interest in the original order of the temple, the knights templar, suppressed in 1314 on the grounds that its members were hereti

at almost destroyed the society and conducting a spirited, but hopeless, defence of madam blavatsky against the accusations of fraud made by madame coulomb and her husband. surprisingly enough, these latter efforts do not seem to have endeared the russian seeress to her defender, for in a letter to a. p. sinnett she wrote: poor hartmann. he is a bad lot, but would give his life to the masters and occultism. but i cannot trust him. 14 after his return from india in 1885 hartmann made his living as a successful writer and lecturer on occultism and allied subjects. nevertheless, he seems to have been regarded with great suspicion by many german theosophists and it is significant that when the german theosophical society split away from the parent body in 1912 an overwhelming majority of its m

TYSON DONALD NEW MILLENNIUM MAGIC

ries unchanged, receives savage smear attacks in the printed press and electronic media. theurgists and pagans are accused of everything from eating feces to killing babies. despite the relaxation of the laws against magic, avowed magicians continue to be excluded from positions of social authority. there is no quicker way to lose a government or scientific post than to admit to practicing ritual occultism. art of transformation the persecution of magic for opposite reasons can be explained by the nature of magic itself. it is neither science poorly understood nor a superstitious form of religion. magic is a separate and unique tool for acquiring and using knowledge. it is characterized by balance. it stands midway between science and religion and so is mistaken by each for part of the oth

s entire work, based on the emanations, is also patterned after the tree. the tree will provide a road map and a condensation of the information pre- sented here. it is not the purpose of this text to repeat what has been written a thousand times before, but to offer new insights on difficult questions. the magus should consult several of the many available books on the kabbalah of modern western occultism, which differs in its emphasis and some of its parts from the tra- ditional jewish kabbalah. this time will not be wasted. in modern magic, the kabbalah is used as a kind of mega filing system. it is concerned almost exclusively with the tree of the sephiroth and its aspects. the tree provides a schematic pattern that organizes and relates the many disparate subsystems of magic, such as

-h-v i-h-a-v h-v-1-13 v-a-h-i a-i-v-h i-v-a-h h-a-i-v v-i-h-i3 a-h-v-i the permutations of the tetragrammaton display a distinct pattern, which is revealed numerically: the order of the twelve banners given here differs slightly from the common- ly encountered order, although the two ordering obviously had the same ultimate source. the more familiar sequence of the banners employed in golden dawn occultism is: ih* ih, iv; hv, hvia hm; vi%1, vih, v&h; hv, vh, vi. as can be readily seen by comparing the two lists of banners, the golden dawn arrangement has misplaced the three banners of elemental air (those that begin with the hebrew letter vau. this error entered the magical system of the golden dawn through the founder of that hermetic order, s. l. macgregor mathers. in the introduction to

spirit contacts, and by channelers, who become speaking machines for discarnate intelligences, and by voudoun worshippers, who are mounted and "ridden" by their loas. however, in hermetic magic the magus always retains a center of self-awareness and control. outright possession, where human consciousness is temporarily replaced by the consciousness of a spirit, is not a feature of western ritual occultism. in this way ritual magic is distinct from spiritualism and other related cults of possession. a separation must be clearly made between the ritual processes of invocation and evocation. these techniques are not clearly distinguished in common dictionary definitions. in webster's new world dictionary invocation is said to be a calling on a spirit for aid, blessing, help or inspiration; e

are of a fairly low order and of limited power. a ghost is a complex type of larva. it is not, as was commonly believed, the soul of a dead person bound to a physical location upon the earth. two types of ghost were recognized by the ancient romans: lares, the ghosts of good men and women; and larvae, the ghosts of evil men and women. the second term has come to have a different meaning in modern occultism. an homunculus is a spirit created by an individual in the shape of a human being and infused into some material substance. a vampire is a spirit that draws vitality by force from living beings. this vital ener- gy was believed to reside in the blood. however, vampires are not corporeal beings. a succubus is a sexual vampire in female form. it feeds on the sexual energies of men. an incu

TYSON DONALD SOUL FLIGHT

he astral planes, and for this purpose they take on astral substance and build temporary astral bodies for themselves. among these beings are the nirmanakaya "the 'spirits (in the sense of an individual, or conscious spirit) of great sages from spheres on a higher plane than our own, who voluntarily incarnate in mortal bodies in order to help the human race in its upward 98. blavatsky, studies in occultism, 187. chapter six: theosophy 85 progress."99 the same descent into the astral is sometimes undertaken by the adepts, who have risen beyond the astral but who are not quite so exalted as the nirmanakaya. astral projections of the living among these human inhabitants of the astral planes are the astral projections of the living, which fall into several classes. the most numerous are those

ected on to the living physical body of the projector. this is known as repercussion- when something done to the astral body instantly occurs to the physical body. inhuman inhabitants of the astral planes the completely inhuman inhabitants of the astral planes are the elementals, the nature spirits, and the thought-forms. the elementals of theosophy are not the same as those understood in western occultism. they are spirits formed and differentiated out of a single elemental essence, which can express all of the qualities we generally recognize as elemental-fire, water, air, and earth. they arise from random thoughts, and have a brief and mindless existence. at their lowest level, these are the hypnogogic images of faces, seen on the borders of sleep. they can no more be called independent

hologists, but was never effectively duplicated by them. in germany, the rise of the nazis during 156. rhine and pratt, 176. the 1930s had a chilling influence on serious scientific research into the paranormal. the nazis were infected with mysticism and superstition, but they did not attempt to cast these interests into the pseudo-scientific framework of laboratory esp investigation. even though occultism in the form of mystical beliefs and secret societies was found everywhere among the upper ranks of the nazi party, scientists were viewed with suspicion and their speculative research was seldom encouraged unless it happened to support party opinion. the man to whom adolf hitler dedicated his book mein kampf (1925) was dietrich eckart (18684923, a wealthy anti-semitic publisher and an in

ich hitler would use so effectively in later years. he may even have introduced hitler into experiments with peyote, the drug employed by the shamans of the new world for soul flight, as suggested by wulf schwarzwaller in his book the unknown hitler. however, there is no reliable evidence to support either of these conjectures. hitler himself was not greatly interested in the ceremonies of ritual occultism. he manipulated occult symbolism and the intense emotion it generated for his political purposes, but he probably did not engage in overtly occult practices. what is beyond question is that the nazi party arose directly out of the thule society, an occult organization founded on august 17, 1918, by rudolf von sebottendorff (1875-1945. it adopted as its symbol a dagger surrounded by oak l

ndane universe from the heightened, special place conducive to the purpose for which the ritual is worked. use of ritual often misunderstood spiritualists had little understanding of the use of ritual, either for transformation or for personal security. they conducted their astral experiments and dances in a casual way, disdaining what they conceived to be the outmoded trappings of the ceremonial occultism of the middle ages. they did not bother with a circle of protection, or with the use of symbols to act as gateways, or with names of power designed to command various types of spiritual beings, such as were used by members of the golden dawn. this indifference is encountered quite often in modern times. channelers in general express contempt for ritual because they believe that they do n

TYSON DONALD THE MAGICAL WORKBOOK

ocedures. because these exercises are intended to develop skills and teach techniques rather than achieve results, they are general rather than specific, and may be adapted to a wide variety of purposes. xiv introduction essential role of the golden dawn some are training exercises and ritual methods developed independently in my own practice. others are standard techniques and rituals of western occultism that were first used by the original hermetic order of the golden dawn, a secret lodge of english magicians that flourished at the end of the nineteenth century. still others are original rituals, but based on golden dawn components. the single thread connecting the exercises is their utility. i have used them all at various times and have found them effective in advancing my skills and

ther energizes tiphareth through a direct, vertical descending channel. it is not possible to astrally rise up in awareness to kether, but by visualizing this ascent, it becomes easier to link kether with tiphareth-or more accurately speaking, it becomes easier to gain an awareness of the ever-existing link between these two sephiroth. you need not understand these terms from the system of jewish occultism known as the kabbalah in order to perform this exercise properly. i merely mention these associations for the interest of those readers familiar with the tree of the sephiroth, to show that a basis exists in the kabbalah for the star and golden sphere, which play so important a part in later exercises. grounding and centering f ace a blank wall, curtain, door, or other surface that has f

agrippa, cornelius. tbree book of occult philosophy. translated from the latin into english by j. f. edited and annotated by donald tyson. st. paul: llewellyn publications, 1993. first published in latin in its complete form in 1533. this english edition first published in 1651. the most important of the older textbooks of western magic. no other book is so detailed and complete. every aspect of occultism, from numerology and astrology to the evocation 320 suggested reading of angels, is presented in exhaustive detail. this book is an essential resource, almost as vital for the modern student as regardie's golden dawn. bardon, franz. initiation into hermetics. english translation by a. radspieler. wuppertal, germany: dieter ruggeberg, 1971. first published as der wegzum wahren adepten in

TYSON DONALD THE POWER OF THE WORD

hvh and with it created the dreaded golem. during the renaissance, xiv tetragrammaton johannes reuchlin and other christian kabbalists transformed tetragrammaton into the esoteric fivefold name of jesus and proclaimed it the key to all the mysteries. alchemists employed it prominently in their emblems, as did visionary mystics such as robert fludd and jacob boehme. almost all the great figures in occultism over the past two centuries have recorded observations and speculations about the name. the nineteenth- century french magician gerard encausse, better known by his pen name papus, devoted most of his influential work, the tarot of the bohemians, to unraveling its secrets. his countryman alphonse louis constant, who wrote under the name eliphas levi, spent entire chapters of his popular

erstanding of the name. the second aspect of any name is its correct vocalization. in the systems of modern magic that have descended from the golden dawn, this vocalization is called "vibrating" the name. unless a name is correctly vibrated, it never becomes completely real in magic, and as a consequence its power is never fully realized. the correct vibration of words of power, which in eastern occultism go under the general title of "mantras" is the most jealously guarded secret of magic. each magical system has its own hidden methods for vibrating words and names. because these techniques are so closely protected, they are inevitably lost when a magical system becomes unable to sustain itself by the traditional transfer of secrets from master to disciple. the breaking of the chain of e

y cries "stupid" in a deep, forceful voice has little chance of ever growing into a fully functional human being. when such hurtful commands are delivered with the commanding voice, their effect is multiplied tenfold. vii t he rebirth of ceremonial magic that occurred in europe during the renaissance was in no small measure driven by the amalgamation of the kabbalah of the jews with the classical occultism of greece and rome. central to this european hybrid was the tenet that a new name of power had been revealed by god that would supplant the ancient supremacy of tetragrammaton. this new name expressed the essential being of god the son, just as the old name expressed the nature of god the father. according to this theory, the magical name of jesus was composed of the same four hebrew let

israel regardie in his golden dawn. since mathers and the other members of his inner circle must have been fully aware of the value of this technique, i can only assume that they regarded it as too powerful to explicitly set forth in detail in the general writings that circulated among the lower ranks of the golden dawn. certainly aleister crowley recognized full well its central role in western occultism and made extensive use of it in his own magical experiments. the rationale for the assumption of the god-form is very simple. to change ourselves in a fundamental way, it is necessary that we become 148 tetragrammaton someone else. to change for the better, we must become one who is better. to become wiser, we must take on the identity and persona of a spirit of wisdom such as the egypti

UNLEASHING THE BEAST

tice- aleister crowleyi what is peculiar to modern societies is not that they consigned sex to a shadow existence, but that they dedicated themselves to speaking of it ad infinitum, while exploiting it as the secret- michel foucaultii aleister crowley stands out as one of those remarkably enigmatic characters who has had a tremendous impact on contemporary new religious movements, esotericism and occultism, even as he has been almost entirely ignored by academic scholarship. known in the popular press of as "the wickedest man in the world" and proclaiming himself the "great beast 666" crowley was the object of intense media scandal, moral outrage and titillating allure throughout his life. in the years since his death, he has become perhaps even more well-known as one of the most important

even more emphatic about the dangers that arise from the abuse of sexual magic. indeed, they warn that randolph himself was led to ruin by his sexual excesses.lii nonetheless, the teachings of the h.b. of l. would be one of the most important means by which randolph's work was transmitted and had a formative impact on most later esoteric traditions in the west "once the secret was out of linking occultism with sex, it was impossible to ignore..practically every occult order after the 1880s had some debt to the h.b. of l."liii once these sexual techniques were transmitted to new movements like the ordo templi orientis, however, they would also undergo some profound transformations. much of the o.t.o.'s ritual centered around this inner kernel of sexual magic though one already quite differ

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

of the tarot, the eternity of all. yesod foundation, the sun of leo, the ninth card of the tarot. the hermit. malkuth kingdom, the entire universe, mary or virgo, nature. these ten sephiroth live within our being and are our inner solar system. the tarot is intimately related with esoteric astrology and with initiation. arcanum 10 this is the first hour of apollonius. the study of transcendental occultism arcanum 11 this is the second hour of apollonius. power. the abysses of fire. the astral virtues form a circle through the dragons and the fire (study of the occult forces. arcanum 12 third hour of apollonius. the serpents, the channels, and the fire. sexual alchemy (the work with kundalini) sexual magic. luego los siete sephirotes infer-iores van en el orden siguiente: chesed j piter. e

minis. listen pigeons of alchemy, listen to how estolsio explains this emblem: that which was enclosed within many forms, now you see it included in one thing; the beginning is our elder and he has the key; sulfur with salt and mercury give wealth. if you do not see anything here, there is no reason for you to keep searching, for you will be blind even in the midst of the light. those students of occultism who think that they can acquire in depth self-realization without the arcanum a.z.f. are absolutely mistaken. the great secret sister master stated that those who want to know the mysteries of chiram (the fire) must search among the medieval alchemists. this great master was a true yogini disciple of kout humi, nevertheless, after she had been widowed (by the count blavatsky) she married

e the perpetuation of ignorance. to be born in spirit and in truth signifies death for the terrestrial adam. the adam christ is born from the seed. the grain, the seed, needs thelema (willpower) in order for the super man to heroically germinate; the birth of the super man is not the outcome of evolution. the super man does not need to evolve to attain perfection as is assumed by many students of occultism. evolution is simply the movement of the universal life according to the concepts of time, space and movement. all possibilities are contained within the evolving nature; thus, many become very good and others very bad. however, the super man is not the result of any sort of evolution, but the outcome of a tremendous revolution of the consciousness. arcano ix en esta lecci n, estudiaremo

podemos asegurar que tenemos existencia real. 83 present humans have not incarnated their immortal soul (their divine being) yet. thus, from this point of view we assure that present humans have no real existence yet. the annihilation of all of those false and mistakenly called 'centers of consciousness' is only possible by denying oneself. we become astonished when we see how so many students of occultism dress themselves with tunics (as if they were great masters) and give beautiful sounding names to themselves, when indeed they do not even have a real existence. it is necessary to annihilate the i in order to attain true existence. do you want to drink? then do not drink; do you what to smoke? then do not smoke. did they strike your right cheek? then present your left. the supreme self

alini awakened and if by chance it has the charkas awakened, by means of any kind of esoteric discipline, they shine like fatuous fires within the darkness of the abyss. summary: the christic man is immortal whereas the earthly man is not. the christic man shines like the sun whereas the earthly man is just a shadow. the christic man is a self-realized being! what is fundamental those students of occultism that practice esoteric exercises without working with the arcanum a.z.f. are similar to the man that builds his house upon the sands: his building will roll into the abyss; we must build upon the living rock, this rock is sex. whosoever develops his charkas within the specter of death will roll into the abyss; his temple will be a fulminated tower. whosoever engenders his christic bodies

WESTERN MANDALAS OF TRANSFORMATION SR AL

sting correspondences with the number four: the fourth of july celebrates the declaration of independence; we have four branches of government; presidents have four-year terms. qabalistically, the number four represents perfect equilibrium and is often represented by a cross or a cubic stone. this stone, according to levi, is the keystone of the temple, or the structural foundation of masonry and occultism. on the tree, it is represented by the sephirah of chesed, often known as gedulah (gdvlh, which means majesty or magnificence. gedulah has a numerical value of forty-eight, or 12x4, which suggests the multiplication of the powers of the four elements by the twelve signs of the zodiac. the divine name attributed to this sephira, al or el, is the ending of many angelic names. in her book a

s of the hebrew letters, a hint that a practicing qabalistic philosopher should perhaps explore these hidden gates. figure 9-l we have mentioned that there is an intimate relationship between venus, or daleth, the door (represented in tarot by the empress [see figure 9-m, and nun, which in the qabalistic scheme is connected to scorpio (ruled by mars. here is clothed one of the greatest secrets of occultism. it has to do with transmutation of the life force at the throat center, ruled by venus. this transformation is allegorically portrayed in tarot by nun, death, which, since it is connected to scorpio, rules the sexual organs. in the image developed by dr. case, the skeleton figure in this tarot key has a crook in his neck to represent the change in energy flow at the venus chakra. dr. ca

n from the unconscious. its symbol is incorporated in the water signs. the egg shape represents akasha and is most often painted indigo or black. it is the color of saturn and its shape includes mysteries on the tree of life relating to daath and yesod, as well as its original mother, binah (the yesod seal, it will be recalled, mimics binah's magical seal) it symbolizes the most hidden aspects of occultism, and death and the blackness of the unknown night. it holds the key of recapitulation of a new consciousness dawning in our age. we find it in the tattwa of capricorn (ruled by saturn, libra (where saturn is exalted, and especially in aquarius, whose keynote is universality. figures a and b incorporate these colors along with the particular vibration of the zodiacal signs and planetary c

WILLIAM WESCOTT GOLDEN DAWN HISTORTY LECTURE

f which they knew not the meaning, the words being the greek imitation or translation of really ancient egyptian words, whose meanings has been kept secret for centuries. hence the 0=0 grade is found to possess egyptian characteristics and symbolism and the higher grades will reveal the source of much of the culture and illustrate the language of eliphas levi, through whose adeptship the study of occultism has been popularized. the first order is a group of four grades of which neophytes are admissible when approved by the g.h. chiefs after showing themselves possessed of sufficient aptitude and knowledge. beyond the above, there are three grades of adeptship forming the second order. these have the power of selecting candidates, initiating students into the lower grades and their chiefs h

a master mind in a woman's frame. i cannot fail to express the lament which followed the passing of d. william robert woodman, for many years known as the supreme magus of the society ros. in anglia which is exoteric in its outer grades but whose concerns are regulated by an inner circle of adepti who still hold the secrets of the r. c. and its masonic society. the eastern school of theosophy and occultism and our own hermetic society of the g.d. are fraternities of students whose predecessors must have come from the same stock of magi as the scientific priests of a remote antiquity. the two societies, different in modes of teaching and in language, are allied by mutual understanding and respect, and their aim is similar. be assured that the order of the g.d. can show the way to much secre

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

: 129 130. adorno, theodor w. beethoven: the philosophy of music. edited by rolf tiedemann, translated by edmund jephcott. stanford: stanford university press, 1998. agrippa, henry cornelius. de occulta philosophia: libri tres. edited by v. perrone compagni. leiden: e. j. brill, 1992. three books of occult philosophy written by henry cornelius agrippa of nettesheim: the foundation book of western occultism. translated by james freake, edited and annotated by donald tyson. st. paul: llewellyn publications, 2003. agus, aharon r. e. innere zeit und apokalyptische zeit. in apocalyptic time, edited by albert i. baumgarten, 87 111. leiden: e. j. brill, 2000. ainley, alison. the feminine, otherness, dwelling: feminist perspectives on levinas. in facing the other: the ethics of emmanuel levinas, e

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

dy and development, it is easy enough to trace the masterful manner in which our mystic knowledge has been consolidated; and the essential unity of the system speaks eloquently of the wisdom which formulated it. albeit, the manner of its introduction into medieval europe is chiefly interesting to us. c.r. is the great figure-head around which has clustered the most romantic traditions of medieval occultism. history has not passed down the real name of this unique character for c.r. is obviously a fictitious or assumed name chosen for mystic purposes. born in 1378 and dying in 1484, a life of 106 years was apparently the term of his physical manifestation: and to his exertions and efforts, it is that we may describe the great reformation of occultism in the west. fired by a noble purpose an

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